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Dr. MEYER'S COMMENTARY ON THE NEW TESTAMENT.
38 GEORGE STREET,
EDINBURGH, May 1873.
CLARK'S
FOKEIGN
THEOLOGICAL LIBRARY.
FOURTH SERIES.
VOL. XXXY.
on ti)t SJoftrtnes! aniJ Confessions of
EDINBUEGH:
T. & T. CLAEK, 38, GEOEGE STEEET.
MDCCCLXXIII.
PRINTED BY MURRAY AND G1BB,
FOR
T. & T. CLARK, EDINBURGH.
LONDON, .... HAMILTON, ADAMS, AND CO.
DUBLIN JOHN ROBERTSON AND CO.
NEW YORK, . . . SCRIBNER, WELFORD, AND CO.
A COMPARATIVE VIEW
OF
THE DOCTRINES AND CONFESSIONS OF THE
VARIOUS COMMUNITIES OF CHRISTENDOM,
WITH ILLUSTRATIONS FROM THEIR ORIGINAL STANDARDS.
BY
DR. GEORGE BENEDICT WINER,
FORMERLY PROFESSOR OF THEOLOGY IN THE UNIVERSITY OF LE1PSIG.
EDITED FROM THE LAST EDITION, WITH AN INTRODUCTION, BY
REV. WILLIAM B. POPE,
PROFESSOR OF THEOLOGY, DIDSBURY COLLEGE, MANCHESTER.
EDINBURGH:
T.. AND T. CLARK, 38, GEORGE STREET.
MDCCCLXXIII.
CONTENTS.
PACK
INTRODUCTION BY THE EDITOR, . . . . . ' . xi
INTRODUCTION, ...... 1
1. ON THE DOCTRINE OF THE SEVERAL COMMUNIONS, AS EXHI-
BITED IN THEIR STANDARDS, . . . ". i
II. THE SYMBOLICAL DOCUMENTS, . . . . .8
1. Romish Church, 8 ; 2. Greek Church, 12 ; 3. Evangelical
(Lutheran) Church, 15 ; 4. Reformed Church, 20 ; Arminians,
28 ; 5. Baptists (Anabaptists, Mennonites), 29 ; 6. Socin-
ians, 31 ; 7. Quakers, 34.
I. THE SOURCE OF CHRISTIAN KNOWLEDGE, AND FOUNDATION OF CHRIS-
TIAN DOCTRINE, . . . . . . .37
I. First Point of Divergence : Symbolical Testimonies : 1. Greek,
37 ; 2. Roman, 38 ; 3. Protestant, 41 ; 4. Socinian, 45 ; 5.
Quaker, 46.
II. Second Point of Divergence, 49. 1. Roman, 50 ; 2. Greek, 51 ;
3. Protestant, 53 ; 4. Socinian, 55 ; 5. Quaker, 55.
III. Divergences of less import in relation to Scripture, . .57
II. THE TRINITY, ........ 6:3
Symbolical Testimonies : 1. Romish and Protestant, 63 ; 2. Socinian,
64 ; 3. Arminian, 66. Differences of less moment, 67.
III. CULTUS OF THE VIRGIN ; INVOCATION OF SAINTS ; VENERATION OF
PICTURES AND RELICS, . . . . . .68
I. Invocation of Saints. 1. Roman, 69 ; 2. Greek, 70 ; 3. Protes-
tant, 73.
II. Veneration of Pictures and Relics. 1. Roman, 75; 2. Greek, 76;
3. Protestant, 77.
IV.. ORIGINAL STATE OF MAN ; THE IMAGE OF GOD, . . .73
1. Roman, 79 ; 2. Greek, 80 ; 3. Lutheran, 81 ; 4. Reformed, 81 ;
5. Mennonites, 82 ; 6. Arminian, 83 ; 7. Socinian, 84 ; 8.
Quaker, 85.
V. RESULTS OF THE FALL ; PRESENT STATE OF MAN, . . .86
I. First Point of Divergence : 1. Roman, 87 ; 2. Greek, 89 ; 3. Luthe-
ran, 89 ; 4. Reformed, 92 ; 5. Arminian, 94 ; 6. Socinian, 95 ;
7. Quaker, 96 ; 8. Mennonites, 97.
**y * Q
* ^.tiJ
viii CONTENTS.
FACE
II. Second Point of Divergence, 98. 1. Socinian, 100 ; 2. Arminian,
100 ; 8. Roman, 102 ; 4. Greek, 104 ; 5. Lutheran, 104 ; 6.
Reformed, 105.
Original Sin and Baptism : 1. Roman, 108 ; 2. Greek, 108 ; 3.
Protestant, 109 ; 4. Arminian, 109 ; 5. Quaker and Mennonite,
110.
III. Third Point of Divergence, 110. 1. Roman, Greek, etc., Ill ; 2.
Lutheran, 112 ; 3. Reformed, 113 ; 4. Quaker, 114.
VI. PERSON OF CHRIST, AND His DIVINITY, . .116
Socinian Symbols : the Human Nature of Christ, . . .116
Relation of the two Natures : 1. Lutheran, 118 ; 2. Reformed, 121 ;
3. Quaker, 124 ; 4. Anabaptist, 125.
VII. REDEMPTION : THE MERITS OF CHRIST, . . .127
First Point of Divergence, 127. Symbolical Testimonies : 1.
Roman, 128 ; 2. Greek, 129 ; 3. Protestant, 129. Sinlessness
and Obedience of Christ, 130. Symbols, 131 : 1. Protestant,
132; 2. Socinian, 132 ; 3. Quaker, 136.
Second Point of Divergence, 138. Symbolical Testimonies : 1.
Roman Catholic Decrees, 139 ; 2. Protestant Antitheses from the
Symbols, 140; 3. Arminian Doctrine, 142. Indulgences, 143.
VIII. CONVERSION AND GRACE, ...... 145
I. .That the Divine Grace is indispensable to Conversion : 1. Ro-
man, 146; 2. Greek, 146; 3. Lutheran and Reformed, 146;
4. Arminian, etc., 147.
II. Relation of Divine Grace to Human Ability : 1. Protestant
Symbols, 148; 2. Roman, 152; 3. Greek, 153; 4. Socinian,
154 ; 5. Arminian, 155 ; 6. Mennonites, 157 ; 7. Quaker, 158.
IX. UNIVERSALITY OF GRACE : PREDESTINATION, . . .161
I. Reformed Symbols, . . . . . .162
II. Anti-Predestinarian Symbols : 1. Arminian, 169 ; 2. Lutheran,
172 ; 3. Socinian and Mennonite, 173 ; 4. Roman and Greek,
174 ; 5. Quaker, 175.
X. JUSTIFICATION : FAITH, WORKS, . . . . .178
First Point of Divergence, 178. Symbolical Testimonies : 1.
Roman, Mennonite, and Quaker, 179 ; 2. Protestant, 180.
Second Point of Divergence, 183. 1. Roman, 183, 189 ; 2. Pro-
testant, 185, 191 ; 3. Socinian, 191 ; 4. Arminian and Mennon-
ite, 192 ; 5. Greek, 195 ; 6. Quaker, 195.
Third Point of Divergence, 196. 1. Roman, 196; 2. Greek,
198 ; 3. Protestant, 199 ; 4. Reformed, 200 ; 5. Arminian, 201 ;
6. Socinian, 202 ; 7. Quaker, 202.
CONTENTS. ix
PAGE
XL THE HOLINESS OF THE REGENERATE, AND "WORKS OF SUPEREROGA-
TION, . ' . . . > -V . 205
Point of Divergence, 205. Symbolical Testimonies : a. As to
whether the Justified may perfectly fulfil the Law of God 1.
Roman and Quaker, 205 ; 2. Protestant, 206. b. Whether the
Justified can do more than keep the Commandments 1. Roman
and Greek, 207 ; 2. Protestant, 209. c. Monasticism and Vows,
210 ; Protestant Symbols, 211.
XII. Loss OF GRACE : MORTAL AND VENIAL SINS, . . . 214
Point of Divergence, 214. Symbolical Testimonies : a. The De-
fectibility of Justification 1. Roman, Lutheran, and Arminian,
214 ; 2. Reformed, 215 ; 3. Quaker, 217. 6. Relation of Mortal
Sins to Faith 1. Roman Catholic, 218 ; 2. Protestant, 218.
c. Venial Sins, and their proper Nature 1. Roman and Greek,
219 ; 2. Protestant, 220 ; 3. Arminian, 220.
XIII. THE MEANS OF GRACE : THE WORD OF GOD, . . . 222
1. Roman, 222 ; 2. Protestant, 223 ; 3. Socinian, 225 ; 4. Armi-
nian, 226.
Law and Gospel : 1. Protestant, 227 ; 2. Socinian, 231.
XIV. SACRAMENTS GENERALLY, ...... 232
First Point of Divergence : 1. Quaker, 232 ; 2. Roman, Greek,
and Lutheran, 234 ; 3. Reformed, 234 ; 4. Socinian, 237 ; 5.
Arminian, 238.
Second Point of Divergence, 239. 1. Roman and Greek, 240 ; 2.
Protestant, 241 ; 3. Arminian, 242.
Third Point of Divergence, 243. 1. Roman, 244 ; 2. Protestant,
246.
XV. BAPTISM, . . . . . . . .249
First Point of Divergence : Socinian Symbols, 249.
Second Point of Divergence : 1. Socinian Symbols, 251 ; 2. Armi-
nian and Mennonite, 252 ; 3. Roman, Greek, and Protestant,
253.
Third Point of Divergence, 255. 1. Roman, 256, 258 ; 2. Pro-
testant, 256, 259 ; 3. Socinian, 260 ;.4. Arminian, 261 ; 5. Ana-
baptist, 261 ; 6. Quaker, 262.
XVI. THE LORD'S SUPPER, .... .264
First Point of Divergence : 1. Socinian, 264 ; 2. Anninian, 265 ;
3. Greek and Roman, 266 ; 4. Protestant, 267.
Second Point of Divergence : 1. The Eucharistic Doctrine of
Zwingli and Calvin, 269 ; 2. Symbolical Testimonies, 271.
Third Point of Divergence : 1. Roman, 280, 285 ; 2. Greek,
281 ; 3. Lutheran and Reformed, 283, 286.
Fourth Point of Divergence, 287. 1. Roman, 288, 291 ; 2. Greek
and Protestant, 289, 290.
CONTEXTS.
Fifth Point of Divergence, 292. 1. Roman and Greek, 293 ; 2.
Protestant, 296.
XVII. PENANCE, . . 297
Divergence, 297. a. Repentance, and the Sacrament of Penance
generally, and Satisfactions in particular 1. Roman and Greek,
298 ; 2. Protestant, 301. b. Confession and Absolution 1.
Roman and Greek, 303 ; 2. Protestant, 304.
Penances, 307. 1. Roman and Greek, 308 ; 2. Protestant, 309.
Purgatory, 310. 1. Roman, 311 ; 2. Greek, 312 ; 3. Protestant,
813.
Indulgence : Romish Symbols, 314.
Prayers for the Dead, 316. Evangelical Protests, 317.
XVIII. CONFIRMATION; MARRIAGE; SUPREME UNCTION ; ORDERS, . 318
a. Confirmation 1. Greek and Latin, 318 ; 2. Protestant, 320.
b. Marriage, Divorce 1. Roman, 321, 323 ; 2. Greek, 322 ; 3.
Protestant, 324. c. Extreme Unction Roman and Greek, 325.
d. Orders 1. Roman and Greek, 327 ; 2. Protestant, 329.
XIX. THE CHURCH: ITS IDEA AND AUTHORITY, . . . 330
First Point of Divergence : 1. Roman, 331 ; 2. Greek, 332 ; 3.
Protestant, 332 ; 4. Arminian, 335 ; 5. Quaker, 335 ; 6. Soci-
nian, 336.
Second Point of Divergence : 1. Roman, 336, 338 ; 2. Protestant,
337, 338.
Third Point of Divergence : 1. Roman, 339 ; 2. Greek and Pro-
testant, 340.
XX. THE MINISTRY, . . . . . . .344
First Point of Divergence : 1. Quaker, 344 ; 2. Roman and Pro-
testant, 346.
Second Point of Divergence, 347. 1. Roman and Greek, 348 ; 2.
Protestant, 349.
Third Point of Divergence : 1. Roman, 351 ; 2. Protestant, 352 ;
3. Socinian, 353.
Fourth Point of Divergence, 353.
Fifth Point of Divergence : 1. Roman, 354 ; 2. Protestant, 355 ;
3. Greek, 356.
Sixth Point of Divergence : 1. Roman and Greek, 357 ; 2. Pro-
testant, 359.
The Power of the Keys : 1. Protestant, 361 ; 2. Roman, 362.
XXI. DIVINE WORSHIP : LITURGY, ..... 363
1. Quaker, 364 ; 2. Roman and Greek, 365 ; 3. Protestant, 367.
The Vernacular : 1. Roman, 369 ; 2. Protestant, 370.
Images and Pictures : 1. Reformed, 371 ; 2. Lutheran, 371.
COMPARATIVE TABLES, . ' . . .374
INDEX, ... . 391
INTRODUCTION BY THE EDITOR.
ON many accounts it is necessary that this work of Winer's
should not go before the English public without some
kind of formal Introduction. The grounds of that necessity
may be stated in very few words. Comparative dogmatics,
or symbolism, as a branch of historical theology, has not had
much attention paid to it by English theologians : a few re-
marks, therefore, on this subject will be expedient. Winer's
treatment of the Confessions is distinguished from that of
most other authors by being absolutely free from polemics ;
the statements of the standard being simply placed in juxta-
position, and without much,. if any, doctrinal decision of his
own : the reproduction of such a neutral exhibition of rival
beliefs will demand a certain amount of justification or apology.
Finally, the book was written by a German, and dated, as it
were, from an earlier period in the century ; whence it results
that certain Continental systems have a disproportionate place,
and certain other systems more familiar to us are either left
in obscurity or omitted altogether : it will therefore be neces-
sary at least to indicate how this obliquity may be corrected
by the student. Whilst disposing of these preliminaries,
opportunity will be afforded to point out the value of the
work and the importance of the kind of theological study of
which it is one of the best auxiliaries.
I. Symbolism, in the conventional theological meaning of
the word, embraces the science of the various Confessions into
xii INTRODUCTION.
which the Church has from the beginning condensed the sub-
stance of Christian doctrine. In its widest comprehension,
therefore, it includes every formula of faith from the Apostles'
Creed downwards ; and constructs what may be called a con-
fessional theology, based on the historical development of these
documents. In its more restricted application, it deals only
with the characteristic differences of these Confessions ; and,
inasmuch as the era of Confessions began, strictly speaking,
with the Eeformation, symbolism, or comparative symbolism,
resolves itself into an exhibition of the doctrinal points that
have divided, since the sixteenth century, the various com-
munities that bear the Christian name. In fact, at that time
the ancient oecumenical Creeds gave place to the modern
Confessions, as the universal badges or standards of professing
Christendom. Hence the present volume, like all others of
its kind, begins its statistical survey with the modern estate
of the Christian Church. It has little or nothing to do with
the ancient developments of truth and error, of which the
earlier symbols are the record. It virtually makes symbolism
a comparative view, not of the creeds, but of the confessions
of Christianity. Conventions rule the terminology of all the
sciences, the theological science included; and this term is
now fixed to signify the science of the modern differences of
Christian doctrine.
It ought to be remembered, however, by the student that
there is another and much older convention which vindicates
for three, and for three only, of the Confessions of Christian
faith, the name of symbols. The term carries us back to the
earliest ages of theological phraseology, when ecclesiastical
Greeks adopted the word from classical usage to signify
generally every outward sign or token of an inward mystery ?
and, more particularly, those compendiums of the faith which
were held as pledges of fidelity by the soldiers of Christ, and
signs or marks distinguishing the orthodox from all others.
The former use, that made the sacraments and other rites-
INTRODUCTION. Xlll
symbols, pointed to the Tessera or pledge divided as the
remembrancer of a covenant : so baptism was a symbol be-
tween God and man in the Christian covenant. The latter
use, that made the Confessions of Faith symbols, pointed
to the watchw'ord, or sign, by which the soldiers might
distinguish friends from enemies. The first of these symbols
was the Apostles' Creed, gradually compacted to its present
form, as note after note was added for the contradiction
of heresy. The second was the Nicene Creed, which, with
its subsequent appendages, established the divinity of the
second and the third persons in the Trinity. The third was
the Athanasian Creed, of later date and unknown origin, which
was accepted, however, by the entire Christian w^orld, as its
symbol of belief as touching the Trinity and the Person of
Christ in particular, and the cardinal truths of Christianity in
general.
These three oecumenical or universal Creeds occupy the
same place in the ancient and comparatively uncorrupt church
which the confessions occupy in the modern church as in the
process of reform from its corruptions. The long interval pro-
duced all the corruptions of Christian doctrine, but no creeds
or confessions to formulate and sustain them. In arming itself
against the perversions of the faith, the Reformation fell back
upon the ancient creeds in their integrity. For the most part,
those symbols were laid as the foundation of the new super-
structure, and were assumed into its formularies ; thus estab-
lishing at the very outset a broad basis of connection and
unity with the faith as delivered by the apostles to the
church, and by the learning, zeal, and fidelity of the church
expressed in these primitive standards. Apart from contro-
versy, and viewed only as an historical fact, this is of great
importance, and must always be remembered in the study of
Winer's impartial exhibition, which takes this fact indeed for
granted, but does not of necessity make it prominent. Its
bearing upon the fair estimate of the relative Confessions of
xiv INTRODUCTION.
Christendom is manifold. Some few aspects of it may bQ
stated here with advantage.
First, as it respects the Greek Church. This vast com-
munity, which, almost as literally now as at the beginning,
occupies the eastern portion of the old-world Christendom,
makes its boast that it is the Orthodox Church, never having
had any complicity with either heresy or schism. It knows
nothing of any doctrinal development in its faith since the
time when the three creeds were sent forth from its own
bosom to control the belief of the world. Whatever it holds
in common with Eomanism or Protestantism, it holds as the
heritage of the earliest ages. It disavows any ecumenical
council of Christendom, from the sixth downwards. It pro-
tests, not loudly indeed, but with a stern and most obdurate
tenacity, against the later additions that Rome has introduced ;
and does not side with Protestantism simply because it holds
Eomanism and Protestantism to be alike systems that are con-
tending on the basis of private judgment against the fixed
faith of the time and only Catholic Church. The addition of
Filioque, " proceeding from the Father and the Son" was an
offence against the one Christian creed that has never been
forgiven. In the high and serene theology of the Eastern
Church, most of the destructive doctrines of Romanism are
denounced with a vigour that Protestantism cannot surpass.
The supremacy of the Pope is a gigantic absurdity. Romanism
itself is the archetypal Protestantism; and has begotten the
sects of the Protestant world in its own image and likeness.
Hence the Oriental Church disdains to enter the arena of
controversy. It would not consent to have a table in the
comparative survey of the present volume. Indeed, it could
not have a place here were it not for the accident that a few
a very few Confessions have been sanctioned by isolated
synods, and have come to be regarded as authorized exponents
of Eastern doctrine.
The student must carry this suggestion with him in his
INTRODUCTION. XV
estimate of the relative place of the Greek Church among
these standards. It will help to clear his ideas on many
points. It will explain, for instance, the scanty place which
that old community for, with all its diversities, it is but one
holds in the volume. The Orientals decline the entire theory
of " development," and reject it with all its consequences.
It declares every theory new : its cry is " the old is better."
It holds that the whole faith, in its integrity, was once de-
livered to the saints ; and that the earliest creeds were simply
the scriptural doctrine set in a frame of new words only new
words according to the necessities of controversy. Its never-
failing watchword, which it has always had in readiness to
meet every advance and every protest from Western Christen-
dom, is that " the faith was given to the charge of Christian
love, and only by love can be defended." It regards the
Church from age to age as the living interpreter as well as
guardian of the mysteries of faith. It denies that the Church
has ever spoken in a collective and universal character, or with
an, oecumenical voice, since the earliest times. Hence it has
no confessions .with which to meet the counter-confessions of
modern times. Those which are collated in this volume, for
instance, bear the signature after all only of individual men,
" profitable for doctrine, reproof, correction, and instruction in
righteousness :" nothing more. This will explain, further, the
attitude of the East towards the Pontifical system : it is that
of the " Catholic, Orthodox Church," or rather " the Church,"
towards " Komanism," the mother of Protestantism and of error.
Eastern Christendom knows no date later than Pentecost : it
has a date for the beginning of the carnal and human system
of Koine ; and, a fortiori, for every system of Protestantism.
Its proud boast is that it has never changed ; that it is un-
changeable ; and that both Eomanism and Protestantism are
seas the waves of which are spent when they reach its territory,
and can never overflow its borders.
It is obvious that Koine stands in a different relation to
xvi INTRODUCTION.
these ancient oecumenical symbols, and to the general scope of
our modern tabulation of the standards. A few remarks,
purely historical and by no means controversial, may be useful
in reference to two points : first, as to the fact of the faithful
transmission of the ancient faith to modern times ; and,
secondly, as to the equally certain fact that modern Eomanism
is only one of the many parties in the general controversy of
Christendom. What is involved in these affirmations will
appear in the sequel.
The three ancient symbols were preserved faithfully during
the ages of corruption. Not one of their positive state-
ments was formally contradicted. However near the errors
of the middle ages might approach to some of their positions,
and affect them indirectly and by implication, the old com-
munities never formally violated the articles of their creeds.
These always occupied their central or fundamental place,
monuments of a purer age, and silent protests against in-
numerable heresies that were clustering around their state-
ments, though not actually contradicting them. One word
alone separated East and West in relation to those symbols.
But that one word does not separate between Eomanism and
Protestantism ; and it is with the Eoman doctrine that we have
now to do. Those ancient Confessions of Faith were common
property at the Eeformation, and have always continued to be
such. This is a fact of great significance, of much more signifi-
cance than is conceded to it by many superficial controver-
sialists. It is of great moment in relation to the continuity
of the kingdom of Christ upon earth: the heavenly treasure
of truth has existed always, though in earthen vessels ; or, to
make a large application of St. Paul's words, in vessels not of
" gold and of silver," but " of wood and of earth," and some of
them entirely to " dishonour." This is a plain historical fact.
It cannot be denied, either by the sceptical critic of Christianity
on the one hand, or by the severest Christian polemic on the
other. It explains the vigorous life of the older systems : a
INTRODUCTION. XV11
phenomenon not otherwise to be accounted for. But it is not
referred to now in anything like an apologetic interest. The
fact does not soften down or palliate the enormous differences
between the Eoman system and that modern theology which
is a return to the ancient. It does not suggest a basis of union:
the fabric and constitution of Papal doctrine renders that of all
impossible compromises the most impossible. The additions
to the simple faith ranging from the supreme doctrine of
mediation, through the whole economy of the work of Christ,
objective and subjective, down to the authority of the Church
and the last things, or at least the penultimate things, of
Eschatology can never be tolerated by the Protestant mind.
But still the fact remains ; and it suggests the abstract possi-
bility at least that interior fires, more searching even than
those of the Eeformation, may burn up the wood and the hay
and the stubble, leaving the pure and unadulterated gold of
truth. A merely historical consideration of the question can,
of course, go no further in this direction.
The other point in reference to the relation of Eome to the
subject of this Treatise is this, that, whatever may be said of
the Oriental community, Eoman Christendom has since the
Council of Trent descended to the arena of a common com-
petition, and its faith is to be numbered among the rival
confessions. This, of course, is flatly contradicted by those
whom it concerns. They acknowledge but one organized
Church, which has been the kingdom of Christ from the begin-
ning, and in the sixteenth century broke a long silence to con-
tradict heresy and declare its faith to the world. As to the
theory of the Church involved in this, nothing need now be
said. In controversy between Eome and the Eeform, that, of
course, would be the all-deciding question. But, apart from
controversy, the broad historical facts give their evidence; and,
in relation to our present work, they must be allowed their full
significance. Comparative dogmatics, or symbolism, must take
the standards of the Council of Trent, not as the doctrine of
b
INTRODUCTION.
the catholic and universal Church, but as the fixed expression
of the Eoman dogma, as distinguished from the Oriental and
from the formularies of the Protestant communions. Those
standards are framed in accordance with that idea. They keep
rival standards always in view : offensive or defensive, they
contend step by step for their theory and interpretation as
against others. The fathers of Trent were just like other
fathers ; their sessions were marked by just the same charac-
teristics which marked those from which proceeded the con-
fessions of the Lutherans and the Eeformed. It is an open
conflict There is not on the one hand a catholic, universal, and
divine Church, laying down its tranquil and everlasting doc-
trines ; and on the other a combination of heresies formulating
their deviations from ancient truth. While we hold fast this,
that the modern Eoman decrees and canons and catechisms
have only one column among many in the tabulation of rivalry,
we can also give them the benefit of the fact In theology,
historical theology, Eoman doctrine must be regarded as a
systematized confession of faith. This is not a question of
charity, or of toleration. The authorities quoted in the follow-
ing work, public and private, are documents put in the court
theological, to be examined and tested like all others. The
canons of the Council, setting aside their anathemas, are theo-
logical determinations which demand to be carefully weighed
on their merits ; and the apologies and defences of Bellarmine
and others, though admitted only on sufferance in such a court
as this, must be allowed the same fair hearing that is accorded
to Luther, Calvin, and Melanchthon. In short, and to sum up:
the original symbols are in this branch of historical theology
somewhat like standards of appeal ; and nothing is lost, but
everything is gained, by frankly admitting the elaborate system
of Eomanist dogmatics into the court, to give account of its
additions to the oscumenical creeds which all accept, the final
appeal being the Word of God.
As to the relations of the Protestant Confessions themselves
INTRODUCTION. '
to the original formulas of Christianity, the same principle of
historical justice demands that fair account should be taken of
the absolute fidelity of the bulk of Protestant Christendom to
the ancient faith, and of the difference which this establishes
among the several parties in this work placed on the same
level. The propriety of a juxtaposition so impartial will be
considered hereafter. Meanwhile, the fact of this distinction
ought to be made prominent.
The great bodies into which the fermenting elements of the
Reformation resolved themselves, were one in the maintenance
of the ancient creeds. Many differences separated the Evan-
gelical or Lutheran Churches from the Eeformed or Calvinistic;
and the Anglican Confession differed from both, by combining
the leading characteristics in its composite system of articles
and ritual. But all were as one in the acceptance of the
doctrinal formulas with which the early Church had been
content to declare its faith. Luther and Calvin widely se-
parated as to the sacraments and the doctrines of grace;
and their two theologies diverged widely as to many of the
subordinate questions affecting the Person of Christ, the nature
of the Atonement, and the means of grace. These differences
are reflected in the Anglican system, and have always been
evident enough in English divinity. Arminianism also, as a
subsequent development, brought into Eeformation theology
what it regarded as the doctrine of grace taught in the Scrip-
ture and in the Church before the days of Augustine ; and it
has, partly as a separate Eemonstrant community, but chiefly as
an element pervading some other systems, exerted a deep and
always increasing influence. But these great communities,
forming together the Protestant Christian world of the Eefor-
mation and post -Eeformation age, held firmly to the three
creeds, and to the fundamentals of the doctrine concerning
the person and mediation of Christ, the reality and perfection
of His atonement for human sin, the work of the Holy Spirit,
the constitution of the Christian Church, the office of the
XX INTRODUCTION.
ministry, and the means of grace, of which those creeds are
the foundation. All this is undeniable truth. It is not
denied by any reasonable theologian. It is once plainly
stated by Winer, and everywhere assumed. But it should be
constantly kept in mind by those who study his survey of the
innumerable variations of the Protestant Confessions.
Polemics apart, it must also be remembered in the estimate
formed of these bodies which, on the one hand, have introduced
opposing Confessions, or, on the other, have been content to
decline altogether the formation or avowal of any specific
creed. As it respects the former, the Socinians, who have
no inconsiderable place in these tables, avowedly introduced
a new formula, taught as new, and supported as such by a
copious literature of catechisms and apologies. Whatever they
might plead as to the teaching of Scripture, and the latent,
misunderstood faith of antiquity, and the deep-rooted corrup-
tions of the Trinitarian Christendom, they never pretended to
join in any ancient Confessions of Christian Faith. In a
symbolical and confessional point of view and that alone
is ours here they came into the court with a new testimony.
Their creed was written afresh. Doctrine after doctrine
Trinity, Person of Christ, Sin, Atonement, Grace, Piighteous-
ness, Sacraments was remodelled. Their Confessions and
Catechisms are admitted, simply because all communities pro-
fessedly Christian are admitted. They claim to be heard, and
they are heard. As it respects the latter, those who decline
altogether to come into this court, and deny its jurisdiction,
they also must take the consequences of their silence or con-
tempt. Their faith, however vague and unformulated, has a
substance, and cannot be hid ; its documents must be found
somewhere, whether authoritative or not The further question
must not be discussed, whether a Christian Church or a Christian
community ought to exist without its specific and definite
testimony to the Christian truth. All that need now be
asserted is, that so it was not from the beginning, and that
INTRODUCTION. Xxi
tlie representatives of comparative dogmatics, collating the for-
mularies of Christendom, have some show of reason in their
complaint of this deviation from the usage of Christendom as
a whole. There are indeed some chaotic comhinations of
Christian men from whose confessions it is a great comfort
to be relieved. No skill in the synoptist could locate or adjust
them. But there are some orthodox bodies, and many isolated
orthodox churches, the absence of whose standards is much to
be deplored.
The current of these remarks has been determined by the
relation of the ancient symbols to the present work. A few
additional observations must be made upon the nature of
the modern Confessions themselves; obviously only a few,
because Winer's work will here speak for itself. It gives
a clear, historical account of the standards, their origination,
their growth, their secret history, their literature, and, in fact,
all that pertains to them as a distinct theological literature.
This is done so completely as to render any addition super-
fluous, and so systematically as to make a closer analysis of
them impossible. But it may not be inexpedient to point out
some of the prominent notes that mark the distinction between
the modern Confessions and the ancient Creeds ; especially as
the tendency of the preceding observations has been to regard
them as co-ordinate and on the same footing as declarations of
Christian Faith.
The first and most obvious distinction is to be found in the
fact, that the early symbols were the personal profession of
faith, representing the characteristic of the man as he was a
Christian man. This was the case especially with the Apostles'
Creed, the parent and fountain of all innumerable subsequent
Confessions, unless, indeed, we carry their parentage higher
and up to the baptismal formula in St. Matthew. Be that
as it may, the earliest use of the earliest creed, in its simplest
form as the expansion of the baptismal formula, was the in-
dividual avowal of faith in the leading verities of Christian
X xii INTRODUCTION.
faith. As such it was expounded to the catechumen, and as
such it was engraven on the mind of the baptized child. As
time rolled on, article after article was added for the contra-
diction of heresy ; but its original use was not lost. It was
the genuine " milk " for the babes of the Church, which was
not withdrawn, even after the " strong meat " of the two later
creeds was prepared for a more adult Christendom. As a
personal confession it has never entirely lost its place, at least
in the West. The Nicene symbol may have superseded it in
the East ; but has been only combined with it throughout a
large portion of the West. A mass of superstitious legends has
been connected with its origin, especially by the Eomanists ;
and various opinions have been entertained as to its authority
and value ; but it cannot be denied that it lingers still among
the majority of modern Christian communities as an individual
testimony of Christian belief. The same may be said of its
ampler representative and successor : that also has been from
age to age in some of its forms, over the greater part of Chris-
tendom, both a private and public avowal of faith. In a much
more limited degree, the stern Athanasian has served the same
purpose : rightly or wrongly, a great multitude of Christian
people on the most solemn occasions use it as the formula of
their general belief. This does not hold good of any modern
Confessions. They represent the convictions, not of Christian
men as Christian men, but of Churches as Churches. What
the symbols were to the individual, the Confessions are to the
community. The former were binding on the members of the
Church, the latter only on its ministers as the expounders of
its doctrine. There is no modern formulary that has ever
been imposed upon the individual as necessary to his com-
munion with his brethren ; but there are few which have not
been more or less obligatory on those who have been entrusted
with ministerial functions and responsibilities.
The ancient symbols were, broadly speaking, notes of the
unity of the Church ; the modern Confessions are, broadly
INTRODUCTION. Xxiii
speaking again, notes of its necessary diversity. The question
need not be discussed, where the responsibility of Christian
differences lies. That must be referred to a higher tribunal.
Suffice that the internal unfaithfulness of the witnessing
Church has been the cause of them ; and that the great and
all-important separation on which modern Confessions mainly
rest, was an absolute necessity to the life and health of Chris-
tianity. As to the lesser divisions among the evangelical
communities themselves, all that need be said is, that they
have been overruled for good. It would be presumptuous to
add that they have been ordained of God ; or that, in the
Holy Ghost's catholic administration of the many Churches
by means of which His one Kingdom is maintained, these
divisions have been provided for and subordinated to His
purpose. But it is the very wisdom of charity to maintain
that they have never been disowned by Him. His spiritual
kingdom ruleth over all the several manifestations of its earthly
and transitory form. Unless this is believed, there can be no
satisfaction in the study of a book like that which now lies
before us. He who entertains the rigid conviction that the varia-
tions in evangelical Confessions are no other than the record
of heresies that never should have existed, or of differences
that are fatal to the unity of the Church, or of perversions of
the simplicity of the faith that obstruct its diffusion, is with-
out the first requisite for an intelligent study of symbolical
theology. He may enter thoroughly into comparative dog-
matics, as a controversialist ; but the true and profound secret
of historical theology is closed against him. Indeed, to such
a student the history of the Christian Church must be from
the beginning downwards a bewildering chaos. But, studying
on other and better principles, he will see that manifold corrup-
tions of doctrine have never suppressed the glorious unity or
the fundamental truth as it is in Jesus. He will see that the
general history of the three centuries past has been on the
whole a mighty vindication of original, catholic Christianity.
INTRODUCTION.
He will learn to be tolerant of the differences among the
evangelical Confessions ; recognising their essential oneness
amidst their accidental divergences, and deeply convinced, that
whatever clothing wrought by human hands may be thrown
around the Protestant doctrine, its " body is of Christ." Nor
will he value his own Confession less, or hold to it less
tenaciously, because he is constrained to admit, that com-
munities adopting other standards are carrying on the cause
of the universal kingdom in a different style, as it respects
subordinate matters, but with equal zeal, and an equal
blessing.
Another important difference is suggested by the fact, that
the ancient symbols were mainly designed to be incorporated
in the worship of the Church, while the modern Confessions
are exclusively theological documents, deposited in the ark of
every community as its standard of truth and protest against
error. The profession of Christian faith in the public congre-
gation, as part of the liturgical service of the worshipping
assembly, may be traced to times beyond which the memory
of the Church cannot go, and is continued to the present day
throughout a large portion of Christendom, both reformed and
unreformed. Indeed, there are very few Christian communi-
ties which do not, in some form or other, if not by creeds, yet
by hymns which embody their substance, lift up to the Supreme
their devout profession of faith. As to the ancient symbols,
it cannot be denied that this service was bound up with their
original design, and has been from the beginning their charac-
teristic function. The modem Church has not constructed its
formulas on the same principle ; no new creed has been con-
structed to supersede in public worship the old ones ; none
have been devised to accompany them. The formularies, articles,
and Confessions of the later evangelical communities are theo-
logical documents, belonging rather to the teaching than to the
worshipping service of the Church. They are not symbols of
belief, which give pledges to God of fidelity to His truth, so
INTRODUCTION. XXV
much as symbols that give pledges of fidelity to that truth in
the presence of the world. It is necessary to remember this
clear line of distinction. It explains the marked difference
in tone and phraseology between the older and the more
modern formularies. The former, as uttered to God, make
mention of His name and His truth only, keeping human
names and human errors out of view ; the latter, as uttered
to man, deal largely in the enumeration of heresies, and in
their elaborate confutation, and in their earnest rebuke and
rejection.
Lastly, it must not be omitted that the modern Confessions
stand in relation to the early Creeds as their necessary supple-
ments, filling up their deficiencies, and so rounding them into
the perfect fulness of Christian doctrine. It is not' meant
that this was their design ; only that this makes the difference
which the comparison suggests. Where the older documents
are scanty, the later are full ; and what the earlier omit, the
latter amply supply. Some such difference, indeed, may be
observed to exist between those original Creeds themselves :
the exterior relations of the Trinity are not hinted at in the
Apostles' ; they are sharply defined in the Nicene ; they
are exhibited with all the exquisite refinement possible
to human language in the Athanasian. But with the doc-
trines of the Trinity and the Person of Christ, or the In-
carnation, the process of expansion ends. The mediatorial
office and ministry of Christ, and the work of the Holy Spirit,
in the application of redemption to the individual, are scarcely
indicated in any of them. There lies their deep deficiency,
the effect of which on the history of theology and the Christian
Church can hardly be estimated. Now where the ancient
creeds are silent, the modern Confessions are most copious and
explicit. The nature, and penalty, and universality of sin, the
expiatory sacrifice of Christ, and all that its operation and its
defence demand, the righteousness of faith, with all its defi-
nitions and safeguards, the inspiration and authority of the
XXvi INTRODUCTION.
Holy Scriptures, the true characteristics and notes of the
Church, the relation of the sacraments to the means, are loci
communes of theology, which the ancient creeds touch lightly
where they touch them at all. It might seem as if the assaults
of heresy had never been directed against these vital doctrines
when they were constructed. A mere censorious criticism
would go further, and say that the " doctrine of the cross,"
and the connected truths with which man's acceptance and
final salvation are essentially bound up, are not made as pro-
minent as they should be. Upon these the modern Con-
fessions throw a flood of light. That is, they exhaustively
bring out the scriptural doctrine, and reproduce its harmonies :
under various aspects, indeed, according to their several
theories, but all uniting in certain most important elements,
and, by their differences on subordinate points, only furnishing
a more thorough view of the one subject. It may fairly be
said of the leading formularies of the Lutheran and Reformed
types of doctrine, which in some sort have regulated the
rest, that they none of them fail to instruct sinful men aright
in the nature of the common ground of hope, and in the
methods and conditions of the attainment of the common sal-
vation. Thus they collectively and individually may lay claim
to the earliest honour put upon the creeds : they are emphati-
cally each the Rule of Faith to its own communion ; always
understanding by that expression, a common directory of faith
and practice subordinate to the supreme standard of Holy
Scripture. This is true, notwithstanding that in many points
they offend all. By the very fact of their differences on many
comparatively subordinate topics, their imperfection and in-
completeness is proved. They cannot all be in all things
right. But they conspire to indicate the way in which the
perfect faith is to be sought ; and predict a time when they
will, if it seem good to the Holy Ghost, be merged in one
general Confession, as true to the Scriptures as the Scriptures
are to the truth of God.
INTRODUCTION. Xxvii
II. It was mentioned at the outset, and the reader will soon
discover for himself, that this work is simply an historical
exhibition of the differences of the Confessions, without any
infusion of the controversial element. It adheres stedfastly
to its one and ruling principle, that of letting the standards
speak for themselves. There is no polemic on the one hand,
no harmonizing irenicum on the other. This is a characteristic
of Winer's book, which makes it almost unique in this branch
of theological literature. But a glance at that literature will
better locate the work than any general description.
When the several Confessions of the Lutheran and Eeformed
Churches were produced, they speedily gave birth to a vigorous
series of works devoted to their explanation. First came the
polemical writers, of whom Chemnitz on the Lutheran and
Bellarmine on the Romanist side were the most eminent as
between Rome and the Reformation, while the contest between
the Lutheran and the Reformed themselves was conducted by
Hospinian in his Concordia discors, and Hutter in his Concordia
concors. After nearly a century had passed, the symbolical
books, as they had by this time been termed, required historical
introductions. This service was rendered by Carpzov, and
Walch, and Semler : the two latter especially have left little
to be desired as to the literature of the question. The com-
parative treatment of the Confessions was begun by Planck,
who, however, made Protestantism his starting point ; and in a
theological interest, as the titles of his works show, including
as they do, " the fundamental ideas, the specific differences and
the practical consequences." Then followed, in the early part
of the present century, Marheineke's work, which, though the
title hardly betrays it, is coloured by a Lutheran dogmatic
influence, and in a masterly manner exhibits the internal
development and harmony of each system apart. Winer then
followed, in 1824, with a comparative view of the several
doctrinal systems arranged in a tabular form, and supported
by copious quotations from the standards in the original This
XXviii INTRODUCTION.
work was a novelty in its strictly historical character. It was
the first and the last that appeared on this purely undogmatic
principle ; and as such it has held its ground, having appeared
in successive editions, the last of which, now translated, ap-
peared as lately as 18G6, substantially unchanged. After the
publication of Winer's treatise, the tide of symbolical literature
set in with great strength. Mohler, one of the ablest and
most conscientious of modern Eomanist divines, led the way
in his Symbolism, which brought all the doctrinal standards of
Protestantism to the bar of Roman Catholic orthodoxy. His
work is a subtle though clear apology for Tridentine doctrine ;
and is exceedingly valuable to the theologian, even in the
English translation of Robertson, as giving all that can be
said on that side of the question. What Bossuet attempts in
an oratorical and unsatisfactory, because unreal manner, in his
Variations of Protestantism, Mohler essays to establish in a
calm and scientific manner: the deviation of Protestantism
from the consensus of Catholic doctrine in regard to every
cardinal article of the Christian faith. His work was held in
unbounded esteem by his own community ; and it was highly
regarded even by his opponents. The challenge he threw down
was immediately taken up by some of the foremost divines of
the Evangelical Church ; and, indeed, by some who would
scarcely be acknowledged as evangelical The leader of the
Tubingen School, Baur, was the first who replied ; and the
final form of his answer, The Antithesis of Catholicism and
Protestantism, remains a very valuable work, as it were an
atonement for much that is destructive in his writings. Mar-
heineke, attacked in his own province, roused himself to expose
many of Mohler's fallacies. Nitzsch also, the most consistent
Protestant of all these advocates, came forward with an exhaus-
tive reply, which is full of symbolical learning, and exhibits a
fine appreciation of the points in which a profound study will
find elements of agreement where a superficial glance will find
only variance. Sack, Tafel, and others joined in the theolo-
INTEODUCTION. XXIX
gical tournament; it may, indeed, be said that each of the
systems of Continental Protestantism, from Luther to Sweden-
borg, which Mohler had attacked, furnished its own champion.
Since Holder's time a great variety of treatises have appeared,
most of which need no allusion here, as they are referred to in
the notes of the following work. Suffice that through the
whole range of them there is not found one which occupies
the position that Winer's took. Either they present the several
Confessions of each particular communion ; or they survey the
several standards from their own individual point of view, and
for controversial purposes; or, if they furnish a general sketch,
it is in their own words, and in the way of synopsis. Winer
still stands alone, in his three characteristics : first, that of
exhibiting all the standards of the Christian world (with the
exceptions hereafter to be mentioned) ; secondly, that of giving
the very words of the standards themselves in apt juxtaposi-
tion ; and, thirdly, that of abstinence from polemical disserta-
tion or harmonizing. It must be observed, however, that this
last observation holds good only of Winer's original. The
edition presented to the English reader was edited by Dr.
Preuss, a Protestant controversialist, who will be found to have
here and there added some incisive notes, retained in this
edition for the sake of completeness, and indeed for their own
value. Their value is not a whit lessened by the fact that
Dr. Preuss has yielded in America to influence that need not
be here further referred to, and become reconciled to Eome,
his former deadly enemy. It is only right to mention this.
For the rest, these notes are so few that they by no means
affect the purely historical and uncontroversial character of
Winer's work, as here given to the English reader.
But before another word is said on this subject, it must be
admitted that this is a great achievement. To set forth in
order, and with absolute impartiality, the endless variations
of Christian thought, through the entire process of the loci
communes of theology, in all their dogmatic comprehensive-
XXX INTRODUCTION.
ness and subtlety, is a task for which very few men could
be found competent. Many have taken it in hand ; but,
before proceeding far, have been overpowered by their honest
prepossessions, and surrendered themselves to the genius loci
of their own Confession. But Winer has held the scales with
an even and untremulous hand. He has done justice to every
side of every question: the copious extracts from the standards
are left to speak for themselves ; while innumerable points of
less importance, both in dogma and its history, are thrown into
the notes and observations. Now, there is no question here
as to the character of a theology that is capable of dealing
thus impartially with all sides. Opinions will differ widely
on this subject. Some would regard it as a brand upon the
theologian, that he should be capable of sustaining his neu-
trality equally and everywhere in the sacred domain of truth ;
others would count that his highest recommendation, and regard
him as the type of what all teachers of theology should be.
This question need not be touched here. Suffice, that a man
was found competent to the task, and who has accomplished
it in such a manner that his work might be taken as a text-
book in almost all the schools of modern theology. Sus-
picion might be aroused here and there; but no more than
suspicion.
This leads at once to the question of the practical benefit
of such an impartial survey. Assuming that the present work
is what it professes to be, a clear and undistorted reflection
of the forms into which the Christian formularies have been
shaped, to what use can the student apply it ? This ques-
tion is best answered by considering briefly the relation such
a comparative view bears to the several branches of theological
study.
To begin with the most important, there is a pure Biblical
theology which is the standard and test of every other ; that
is, the exhibition of truth as it is found in the Scriptures, in
its variety of definition and statement, in its gradual develop-
INTEODUCTION. XXxi
ment from dispensation to dispensation, in its different types
as presented by the several schools of inspired teachers, and
in its organic unity as the result of the superintending in-
spiration of the Divine Spirit. This must needs be the norm
and criterion of all that is called theology in the Christian
Church. That it is so, is the theory, it may boldly be said,
of every community under heaven known by the name of
Christ. What may seem to be exceptions are not really ex-
ceptions. The old and corrupt Churches, that live and move
and have their being in tradition, profess, these standards
being judges, the same allegiance to Scripture which the
purer Churches that protest against them profess. What in
act they may deny, in word they maintain. The Romanist
apology, for instance, for the existence of the Roman Catholic
system of church doctrine and discipline is, in the last resort,
an 'appeal to Scripture. It is true that there is an enormous
qualification of this fact. The Tridentine dogma of inspiration,
in other respects as true as that of the Protestants, is, as it were,
nullified by a series of figments : it extends that inspiration
to more than the Bible contains ; it tacitly transfers its virtue
to an " authentic " Vulgate ; and, above all, it establishes a
co-ordinate inspiration directing the ecclesiastical traditions
which interpret, by development or otherwise, the unwritten
Scripture handed down by the apostles, and the truths that
the Bible contains only in germ. This concurrent endowment
of the visible Church with inspiration, as having its organ and
living voice in the infallible Pontiff, is the fundamental error
that vitiates all. But there stands the original theory still.
Tradition and development, with their living interpreter, alike
are driven by an absolute necessity into the supreme court
for a last decision. In every controversy with Rome this is
a tacit, if not expressed, assumption of both parties : the one
cannot, the other dares not, deny that there is a law, and a
testimony concerning that law, surrounding and higher than
all the decisions of men. To that supreme court all evan-
INTRODUCTION.
gelical communities, without reserve, carry their appeal. Here,
again, the seeming exceptions are not real exceptions. Some
of them may betray mystical tendencies which would bring
the ' soul of men into more immediate relations with God,
and make the Church a recipient of revelation without tfo
Word. The Quakers, for instance, who hold a large place
in this volume, may seem to waver between two theories for
mysticism, like every other tendency, must have its theories
as to the supremacy of Scripture. One side may hold that
the internal light in every redeemed man is to be the test of
Scripture, another that Scripture is to be the test of the
internal light ; but both practically agree to solve these dif-
ficulties by a more or less consistent or inconsistent appeal
to the words of the written oracles. It is needless to dilate
further upon this fact. Its application to the theological
use of this comparative survey is obvious. Here we have
no Biblical theology ; that is entirely excluded. The table?
are constructed without any reference to Scripture ; the sayings
of God's "Word being, as it were, the only thing omitted. But
he who uses the volume must not fail to do for himself what
the book does not do. He has the sum of all the creeds before
him, his own included ; and must conscientiously examine all
in the light of the infallible Word. Doing this, he will un-
derstand better both the systems he has to study and the
standard to which they are all brought. There is no more
effectual method of studying the variations of rival systems
than that of hearing their pleas before this bar; and cer-
tainly, on the other hand, one of the best commentaries
upon the New Testament is to be found in the comparison
of the interpretations put upon it by the rival theologies. No
one who has studied the controversies concerning the Person of
Christ, or Justification by Faith, as registered in this volume,
will hesitate to acknowledge that they have shed a clear light
upon the terminology of the New Testament epistles. In fact,
however paradoxical the assertion may seem, it is one that all
INTRODUCTION. XXxiii
thorough students of these controversies will verify : that the
subtle discussions of the polemics on the one person and two
natures of the Redeemer, the bearings of active and passive
righteousness, the nature of imputation in all its aspects, shed
much more light upon the Scriptures to which they appeal
than they shed upon the subject they deal with. A yet
bolder word may be spoken. There are many topics in
Biblical theology which cannot be thoroughly understood but
by those who study them in the light of the polemics of the
sixteenth century. It would be an offence against the funda-
mental hermeneutical canon of the self-interpreting sufficiency
and perspicuity of Scripture to say generally that its interpre-
tation as Scripture is in any sense dependent on controversy.
But it may safely be affirmed, that few subordinate helps can
be mentioned which are more effectual than the careful com-
parison of the various constructions that have been put upon
the same words and sentences by the framers of the several
Confessions of Christendom. The Bible that settles all differ-
ences often has a reflex light thrown upon it by the differences
that it settles.
Again, the catholic exhibition of the Confessions of Christen-
dom, without polemics or harmony, is of great value in the
study of historical theology, or the development of Christian
doctrine. Perhaps it would be better to correct the usual
phrase, and say Christian dogma. The doctrine of Christi-
anity was not left for development; its development rail
through the ages of gradual revelation, but was ended with
the faith once for all delivered through the apostles to the
saints. As Moses began, so St. John ended, the slow process
by which the truth as it is in Jesus was unfolded to the
Church. Development in the history of theology, as such,
has been only the more and perfect definition and systematiza-
tion of the doctrines already given in their full sufficiency :
a development governed mainly by the operation of two laws.
On the one hand, the necessity of formal instruction in a
c
XXxiv INTRODUCTION.
Church which gradually pervaded all ranks of society, incor-
porated all grades of culture, and adapted itself to all ranges
of human civilisation, would lead to a scientific arrangement
of truth, and deduction of consequences from each truth in
particular, and application of the whole to the unvarying pro-
blems of human life. Hence a sure development of dogma,
throwing the Divine doctrine into moulds fashioned by men. On
the other hand, the necessity of encountering false doctrine and
condemning it, whether the errors of unbelief without or the
errors of heresy within, would lead to the same result The
history of the development of Christian theology in its Creeds
and Confessions, is mainly occupied with the decisions of con-
tested questions ; in fact, had there been no such contests, there
would have been but a scanty development of dogma. It is
needless to say that the student of theology must needs study
it historically ; unless he does so, his views will be narrow and
superficial This being assumed, he cannot do better than
make Winer's one of his text-books. Not by any means
the only one ; for its service in this department, though ex-
tremely important, is limited. For instance, it touches only
in an indirect manner the grand development of dogma which
formed its final expression in the three Creeds. It is true
that most of the early questions of contention were brought
again into the arena after the Eeformation, and have the
record of their settlement in the modern Confessions. But
that is not the case with all of them ; and our present volume,
a good adjunct of other books, will not supersede the elaborate
works that make the universal development of Christian doc-
trine their subject
Finally, it follows as matter of course, that this work is
a useful aid to the student of dogmatic theology as such ;
that is to say, of every minister of the gospel, whatever may
be the Confession to which he owes allegiance. Of course, it
is not here that he will learn his theology, or find the system
that represents his creed. The book is too general and
INTRODUCTION. XXXV
scanty for that. Sketches and outlines of theological doctrine
ought not to satisfy the teacher of divinity, whose business is
to make his own dogmatic system as familiar to his mind in
all its details as it is precious to his heart in its funda-
mental principles. But it is of inestimable service to mark
the doctrinal definitions of systems other than our own ; to
use them as interpreters, as correctives, and as supplements.
No sound theologian inherits a dogmatic system so complete
as to defy improvement in his own hands, and no theologian
is bound by any dictate of humility or modesty to abstain
from amending the best definitions of his predecessors and
masters. Let the student, even the young student, make the
experiment upon any doctrine : say the doctrine of the Eucha-
rist, which, beyond every doctrine, has taxed and exhausted
the energies of the confessional divines. Let him attempt
an analytical reconstruction of the dogma, noting some points
among the erroneous theories of Confessions other than his own
which are perhaps by his own too much neglected, and observing
refinements of phraseology to which his line of thought may not
have accustomed his mind, and especially paying attention to
aspects of the question which in the heat of controversy have
by his own confession had slight justice done them. The
result will be useful to him, while the process will have been
stimulating. In general, and to dismiss this subject, it may
be averred that he will have the best dogmatic system at his
command who, faithful to his particular Confession, has care-
fully collated every other with it.
The transition is easy to the polemical theology which has
occupied so large a space in theological literature during
the last three hundred years, indeed, more or less, from
the beginning. The impartial survey of the entire field of
results which this volume contains, is of essential service in
this branch of study : perhaps its service is more marked here
than anywhere else. Controversies there must be among the
churches visible on earth; in this sense also the estate of
XXXviii INTRODUCTION.
point, or mastered its exact terminology. The student who
would avoid this evil must not be content with current and
traditional notions of the dogmas of rival communities. He
must examine for himself, and make his own the ipsissima
verba of the canon, decree, article, or catechetical definition.
They are given fairly and fully in this volume; and the selec-
tion is not the less valuable because it is confined always to
the question in hand. The passages are in every case the
proof passages of the Creed or Confession ; and given in the
original, even to the retention of the modern Greek phraseology.
Moreover, as a handbook or guide in Christian Polemics proper,
Winer's book has the additional recommendation of including
excerpts from some of the leading controversialists all round,
from Bellarmine to Barclay. Fortified by this compendium of
fixed and sure authorities, the student may safely explore his
way. He will see what men have said and what they have
not said. He will see some errors to be worse than he has
been in the habit of thinking them to be; others will be
robbed of some of their conventional evil characteristics. He
will often perceive, what otherwise would not be perceived, the
reason why one opinion has been held as the necessary result
of another, and why a certain truth has been renounced because
a previous error had made it inconvenient. He will learn that
there is an analogy of untruth as well as of truth, an analogy
of infidelity as well as an analogy of faith. Above* all, he will
not fail, if working on sound principles, to see more and more
clearly the longer he studies, that the innumerable variety of
contradictory opinions only tends to bring out into more
luminous distinctness the glorious outline of the one system
of truth on which Christianity rests.
A word must be said, before passing, on the Comparative
Tables at the end of the volume. They deserve attention as
the product of no little thought and skill: in fact, no part
of the work made a heavier demand upon the ability of the
author, certainly no part has occasioned the editor more trouble
INTRODUCTION.
in the reproduction ; and, in this case, what required much
care in the preparation will require equal care in the use.
The student and by the student is meant especially the
young student, for whom this work is mainly designed will
do well to make himself master of the technical principle on
which the Table it is only one in reality is constructed ;
and reward his author by noting the tact with which a multi-
tude of harmonious and discordant elements are articulated
into one homogeneous structure. He should then, and will if
he is thoroughly in earnest, commit to memory the entire table,
first as a whole, and then in its divergent lines. If memory is
made only the minister of the judgment, he will have acquired
a good general view of the entire body of Christian theology
in its leading outlines, and have lodged safely in his mind a
sort of nucleus around which may crystallize a miscellaneous
mass of knowledge otherwise acquired.
But here lies a danger, to the consideration of which a
separate paragraph may be allotted, as it concerns not these
tables only, but the subject and treatment of this work gene-
rally. It would be a fatal mistake to think that an intimate
familiarity with tables like these makes a theologian. It is
the very principle and theory of the volume to preclude that
supposition. It gives only the materials, which the intelligent
reader must use according to his own discretion and the
exercise of f his own rightly directed and rightly guarded private
judgment. The present section of this Introduction has been
occupied with the fact that Winer gives only a comparative
view of the doctrinal systems as they are, and as they are
supported by authorized documents and standard expositors.
This law of the work must be again made prominent. The
function and glory of theology is, after all, not the know-
ledge of these confessional statements, but the fine perception
of their broader or more refined distinctions, and the thoughtful,
not to say philosophical, appreciation of the underlying spirit
of these distinctions, and the education of the theological eye
xl INTRODUCTION.
to perceive the process by which they shade into each other.
What kind of labour this involves, and how richly that labour
is rewarded,, this is not the place to say. But it is the place
to say that it is indispensable : unless the student will under-
take it, he must be content to remain a sciolist in a science
which, equally with all others, if not more than all others,
demands profoundness and exactitude. He will be " ever
learning, never coming to a knowledge of the truth," to quote
the apostle's words in a sense somewhat different from their
first intention. He will acquire, perhaps, a certain expertness
in words, but the things that are the soul of these words will
remain hidden from him. He will be in great danger of
sinking into the number, only too large, of conventional theo-
logians, confident enough until their neighbour comes and
searches them. He is exposed, moreover, to a worse peril
than even this : to the peril of joining the herd of those
babblers who in the present day seem to have made Christian
dogma, as they delight to call it, the arena or rather the victim
of their superficial exercitations, and use the scanty knowledge
which they have acquired in pastime to point their ridicule at
mysteries as far beyond their capacity as are the interior secrets
of the familiar sun. Unless that spirit, in all its forms and
manifestations and works, is as abhorrent to him as anything
that he can possibly abhor, he may call himself indeed a
theologian, but theology has no part in him.
Therefore the student should make these tables only the
basis of other tables of his own. In constructing them he is
not cramped as the printer has been cramped in the endeavour
to present them. He has an unlimited scope, and an un-
limited margin. Then he must go to work on certain prin-
ciples of his own. As to the more formal and mechanical
part of his work, he may fill in the vacant places of the table
of which more hereafter and give their location and general
character to some systems of faith that ought to be included :
this will enlarge his classification to some extent, though not
INTRODUCTION, t xli
so nmcli as might be expected. Then, as to what is rather
material than formal, he should give a separate table to each
of the loci of theology, from the Scriptures downwards : taking,
that is, the order of them as given in this volume, which is
not necessarily the best
Supposing him to begin with the sources or documents of
theology, he must dedicate to this subject a table in which the
relative place of every Confession is assigned, studying his
definitions well, and showing the influence of every divergency
upon the community that represents it, and upon the system
of doctrine held by that community. If he has a quick eye
and sure hand, this sketch will itself expand into a very com-
plete digest of Christian theology : for, which of the religious
communions does not bear in almost every article of its creed
the stamp and influence of its peculiar view of the inspiration
and authority of the Word of God ? It is patent enough that
this differentiates Eomish doctrine from every other. It is not
so patent that here lies a marked distinction between Rome
and the East, to the advantage of the latter ; and that the
difference between the Lutheran and the Reformed theologies
is not slightly affected by their relative view of the Word of
God; and that each of the subordinate systems shows to a
quick perception the effect of aberrations, sometimes almost
imperceptible, on this subject.
Having thus practised his hand, the student may easily and
surely go on. The doctrine of the Holy Trinity will be the
superscription of one of his most important tables : one of his
most important ; in some respects one of the easiest, but in
others one of the most difficult. Here he will have, though
it is a bold word to say, more unanimity than on any other
subject. But there are shades of difference between East and
West between Lutheran, Reformed, and Arminian which will
task his subtlety ; especially when he goes beyond his guide
in this volume, and traces the influence of the Subordination
and Arian theories on those Confessions which hold fast their
xlii INTRODUCTION.
integrity in general, but show the particular effect of theory
on their doctrine of mediation and atonement, and the Person
of Christ. Moreover, he must learn to trace the delicate
influence of Sabellianism on modern Confessions, venial in
some forms of mysticism, but fatal in the grotesque theology
of Swedenborg. And he will not have thoroughly accom-
plished this part of his task, unless he indicates, or tries to
indicate his very failure here will be profitable the effect
on modern theology of a careful distinction between the abso-
lute or immanent, and the relative or economical, Trinity.
But this will require that he should descend from the general
doctrine to the intricacies of the minor presentations of it, as
represented by the federal theology of a past age, which, how-
ever eternally true in some of its broad principles, has never
been formulated in any Confession. A more obvious effect of
the distinction may be traced in the variations of statement,
if not of doctrine, as to the final subjection of the Son, and
the nature of the kingdom that has " no end." And, lastly,
it may be observed to have its effect upon the entire system
of mediatorial worship, which in some Confessions is more
anxious to emphasize the coequal dignity and interchangeable
homage of the Three Persons, and in others lays great stress
on the unity of the object of worship through the mediation
of the Son, and under the influence of the Holy Spirit, while
a third ckss, in harmony with ancient catholic usage, thinks
to follow the Scripture precedent by uniting the two.
It may be said, generally, of most of the other great topics
made prominent in this work, that each might with advantage
be made the basis of a separate classification. Every system
and every Confession has its estimate, for instance, of Sin : it
would be more than a mere paradox to say that the dogma of
original sin stamps a character for good or evil upon every
type of Christian doctrine. The same may be said, with equal
but not with more propriety, of the redeeming work of Christ,
objective between heaven and earth, and subjective in the
INTKODUCTION. xliii
human soul. So also Righteousness or justification, the doctrine
that presides in the Mediatorial Court of Christ, brings into
its own court every individual standard of faith that has ever
been set up. In this case, however, the table must needs, be
a long and elaborate one. For, whatever may be the variety
of opinion entertained as to the propriety of Luther's articulus
stantis vcl cadentis ecchsice, none will deny that it is a topic
literally all-pervading in theology. Every exhibition of the
truth of the gospel must have its clear deliverance on this
subject. But those deliverances, however clear in the general,
are sufficiently vague and indeterminate when the interior dis-
tinctions of the communities are introduced. Imputation, faith,
works, faith and works, active and passive obedience imputed,
formal and efficient cause, condition and instrument, are terms
that have a volume of meaning linked with each, and all of
them in turn cry from their respective Confessions for adjust-
ment. The task of arranging them is one that it is far easier
to recommend than to accomplish. But even here nothing is
impossible to the energy that loves its work. The dogma of
the Church also presents a fine nucleus for classification : in
the nature of things the dogma, like that which it defines, is
catholic, and all the tribes of theology must flow into it. None
is exempt ; for, though there are some systems that glory in
their emancipation from the word and the very idea, with all
its appendages, and profess to wish that it were exterminated
from the theological vocabulary, it will be found on close
scrutiny, if indeed any scrutiny is needed, that the great reality
is their very life. No communities are more churchly than
those which think they have unchurched themselves : witness
the close, compact, and orderly Body that calls Christian
brethren " Friends."
There is one topic that may be singled out for special
remark. It is that of the Person of Christ : a dogma, or
doctrine, that does not generally stand at the head of a theo-
logical department. Winer makes it one of his loci, and gives
xliv INTRODUCTION.
it ample prominence ; but then he is careful to connect with
it the term " Divinity," as if the Person of Christ and His
Godhead were convertible terms. To do him justice, however,
the observations which he appends to the exhibition of the
authorities, shows that he included the true doctrine of Christ's
Person, as a subordinate branch of a subject over which it
should have presided as supreme. The Godhead of Christ is
a doctrine that belongs to the Trinity ; it belongs to His
Person only as pertaining to one of His two natures, which
in their indissoluble unity constitute His Person. In making
this doctrine the superscription of a distinct branch, the student
will have before him one of the finest subjects in theology. He
must not make haste ; but contemplate it long, reverently, and
loyally, before he begins. When he begins, he may take
Winer's comparative view to a certain extent ; but he will
soon have to desert his guide, or rather his guide will desert
him. He must go to the ancient symbols, and even higher
than that. They will show him what was the Catholic doc-
trine, as formulated by the first four Councils, against sundry
heresies that denied the verity of the human nature of Christ,
the absoluteness of His divine nature, the unity of His one
Person, and the distinction of His two natures. And, as his
table is not exactly a classification of heresies, but rather of
the doctrine of the Confessions on all sides, his task will be a
simple one down to the Eeformation. He will have to show
the unity of Christendom on this great subject, no solitary,
surviving symbol or Confession of Faith, bearing witness to any
doctrine on Christ's Person but one. He may tabulate if he
will, and as much as he pleases, the sporadic and speedily
obsolete opinions of men and of schools, from the Docetics
downwards ; but that is at his own discretion. After the Pie-
fonnatiou, the Socini and the Polonian Brethren will demand
to be heard. Their places must be found for them, and a place
also for their descendants, of every degree, who have greatly
varied their doctrine but never in the ascending scale, always
INTRODUCTION. xlv
rather in the line of a sure descent. So far, however, all has
been general, and comparatively easy. The plain answer to
the plain question, " What think ye of Christ ? whose son is
He ? " or that other, " Whom say ye that I am ? " is frankly
given by the several Confessions, and cannot easily be mis-
taken. But the subject does not end there. Now conies its
difficulties, which are, if such a term may be admitted, its
fascinations. They search into all the nooks and corners of
this confessional temple, and try sharply the spirits of theo-
logical science. It will be sufficient here to indicate in what
direction those crucial tests and minor amenities of the doctrine
lie : as these remarks are not intended to do the work, but to
indicate how it is to be done. And, first, it must be shown
what specific dogmas of the old communions have tended to
mar or obscure a doctrine otherwise correctly held. It is not
doing justice to the subject to say that Christendom was
united upon the confession of the Person of' Christ at the
time of the Reformation. Protestant theologians would demur
to this statement as such, and unqualified : Romanist delin-
quencies, running over so wide a range of vital topics, would
scarcely leave this, the most vital of all, untouched. It
will be necessary, then, to show how what may be called the
application of the doctrine has suffered in the hand of Greek
and Eomish theology : the latter especially, but noting the
difference in this respect between the two. What effect upon
the humanity of our Lord in His one Person has the dogma
of the Immaculate Conception of the Virgin, which makes
Him in His human nature no longer the solitary sinless
representative of mankind ? What influence is exerted upon
it by the dogma of the Mediatorship confined to the Man-
hood, always supposing that, in the indivisible as well as
undivided Person, there could be no merely human agent ?
What cross-lights, or rather shadows, are thrown upon it by
the dogma of Transubstantiation : not only as impairing its
dignity, but as seeming to transfer the office of the Holy
xM INTRODUCTION.
Spirit, the mediator between the Person of Christ and our
persons, to a Sacrament which gives the whole Christ to man,
directly, and in another form, and through a priestly mediator ?
These are questions to be profoundly studied, and their answer
will greatly enrich the tabular view.
But the doctrine carries its inquisition into the Protestant
as well as the Romanist standards, and becomes the watch-
word of some strange varieties of discussion. It will be
necessary to show how Lutheran theology stands in relation
to it. That relation is in some respects peculiar; unshared
by any other Confession in Christendom.- Consubstantiation,
however widely different from Transubstantiation in some
most fundamental respects, is akin in its influence upon the
doctrine of the Person in relation to the Holy Ghost. But
the specialty of this theory of the Eucharist is that it limits
the impartation of Christ in the Sacrament to His human
nature, or His glorified corporeity, which is communicated to
the recipient in and with and under the elements. This is, in
a certain sense, a division of the one Person of the Piedeemer.
But the doctrine is perhaps saved from such an imputation by
another kindred dogma, that of the communicatio idiomatv.m,
or the communication of" the properties of the Divine nature
to the human. Thus the manhood of the Saviour has all the
virtue of His divinity, and can be imparted from a thousand
altars. To show the bearing of this upon the Lutheran sacra-
mental theology, and indeed upon the entire economy of union
with Christ in its system, will be a necessary task, as well as
to indicate the marked difference between it and the Reformed
theology in general, with the mediation scheme of Calvin. The
doctrine must also be traced in another and widely different
range : that, namely, which opens to our view the theories
of our Lord's exinanition, or the measure and laws of His
humiliation in the assumption of human nature. Though the
questions arising out of this subject are not precisely confes-
sional questions, belonging rather to the minor controversies,
INTRODUCTION. xlvii
they are more and more active in their influence on Lutheran
theology, and must have a place in its department of the
tabular view. Nor must it be omitted that the doctrine of
Christ's Person is closely connected with the nature of that
obedience which He wrought out as one agent, not man only,
though representing man, not God only, though the manifesta-
tion of God, but the Incarnate Son, the unity of whose Person
raises Him absolutely above the law to which He voluntarily
submitted. But there lies the question in discussion; and
fairly to discuss it requires a careful study of the doctrine
now before us. In fact, it is scarcely possible to limit the
application of this subject. No topics in theology more aptly
represent the central truth. For, from the absolute and the
economical Trinity down to the judgment and the final con-
summation, the true idea of Christ's Person has in all things
the pie-eminence. The student who shall achieve well, or
fairly well, this individual table, will have learnt more by
the process than many a goodly volume on the divinity of
Christ could teach him.
Once more, the Holy Spirit, as the centre of a dogmatic
system, might advantageously command another line in such
tables as these. The place assigned to the Third Person in
the economical Trinity in the several Confessions, defines their
character with almost as much precision as that of Christ's
Person. Here would recur, of course, the question of the Filioque,
which divides East from West, and has already been viewed
under the doctrine of the immanent Trinity. But now it
would introduce the bearing of the double procession upon
the theology of redemption. For, if Father and Son are
names belonging to the God of the mediatorial economy, and
the Holy Ghost proceeds from both, then we gain an important
basis for a double doctrine of the Spirit's relation to the
Mediator. In the one He is sent from the Father through
the Son's intercession to discharge a distinct function, to be
the administrator of redemption generally, to fill up as it were
xlviii INTRODUCTION.
the measure of Christ's Work, and act upon earth in the place
of Him whom the heavens have received. In the other, He
is the Spirit proceeding from Christ Himself, whose presence
is the presence of our very Lord. " The Lord is that Spirit,"
whose indwelling fulfils all that the Scripture says in its
profoundest passages concerning the mystical union of Christ's
Person with believers. The former view, unqualified by the
latter, lays the foundation of a superstructure in which the
Saviour and the Holy Ghost are often too much separated :
the actual miraculous presence of Christ being the result of
a perpetual miracle, the continuation of His work in the
Church; and the office of the Comforter being limited to the
particular functions of enlightenment and sanctification. The
latter view allows of no Christ in the mediatorial economy
who is to be regarded as apart from the Spirit, who proceedeth
from the Son as well as from the Father, and is therefore
what the Lord has termed Him, His other Self within the
Christian Church. It is the union of these two counterpart
ideas that gives the perfect doctrine of the Holy Ghost as a
centre in theology. But the doctrine does not end there.
That is only its beginning. The Spirit's work in the world is
as -all-pervasive as that of the Son. Every theological system
has its distinct relation to it ; and no two assign precisely the
same function to Him whose ministration the gospel is. It
will be a difficult but valuable exercise to determine the
posture of all the Confessions to the Holy Ghost as in-
spirer and witness of the Scriptures, as bearing testimony to
believers and working within them. It is under this head
that some of the distinguishing characteristics both of Koman-
ism and of Arminianism would best be exhibited. In the
former system the Holy Ghost was in the original constitution
of man a kind of mediator before the Mediator: being the
bond of perfection in man's first estate, the superadded gift of
original righteousness, whose departure was the fatal fall, and
His restoration in baptism the free gift that restores mankind.
INTRODUCTION. xlix
Arminianism has no more imposing doctrine than that which
it teaches concerning the Spirit's universal influence as the
representative of Christ's redemption, pervading the outer
court with that preliminary grace which leads to the Holy
and the Holiest. These are but specimens, serving to show in
what way the Third Person might occupy a place as central
as Christ Himself in the exhibition of Christian doctrine.
Before leaving the topic, the observation may be allowed, in
the way of marginal note only, that there is no one subject
in Christian theology more neglected than this. Let our
imaginary student take care not to neglect it.
Yet one more subject shall detain us for a while. It is
at first sight somewhat remarkable that Winer has not in-
cluded Eschatology, or the Doctrines of the Last Things, in
his tabulation. But, when we consider attentively, we find
that the symbolical interest of these subjects is exhausted by
the section on the doctrine or sacrament of Penance. This is
one of many instances in which the place occupied by a
subject in the old Confessions is far from being the measure
of its absolute importance. The Comparative Tables now
recommended must have a department for the Last Things,
and give it plenty of space. Tor it is a vast as well as an
awful branch of theology, and, though scarcely mentioned at
any length in our volume, occupies in some form or other the
anxious thought of every Church in Christendom. In filling
up the table, our student will have to introduce a great number
of theories, more or less fanciful and speculative, which
glimmer in some of the Confessions, for instance, on the
subject of the Resurrection, and the circumstantials of the
consummation of all things. There is one branch the Inter-
mediate State in which the Eomanist and Greek, the Lutheran
and the Reformed, will all be found in their Confessions more
or less to differ. The differences are easily stated, but they
are enormous in their bearing upon theology. The Advent of
Christ is another subject which enters little into the Creeds
d
1 INTRODUCTION.
and Confessions, save in connection with the Judgment ; but
there is a world of unwritten Creeds on the subject of the
Millennium which must be epitomized, if justice is to be done
to the table. And finally the Judgment, with its eternal issues,
must enter. Here again it is remarkable that the Creeds and
Confessions of Christendom, whether ancient or modern, have
little to say, simply because they were generally constructed
more or less with reference to the suppression of error, and
there has been a most solemn unanimity among the Christian
communities on this subject from the beginning.
It will strike the reader's mind, and possibly take the
form of an objection, that this enlarged series of comparative
tables must needs involve a constant repetition of the leading
topics of theology. That, indeed, is the characteristic difference
between such a synoptical view as is here proposed and that
which is given in this volume. But the very repetition, that
might on a first glance seem wearisome or distracting, will on
deeper consideration approve itself to be a peculiar and great
advantage. It would be hard to exaggerate the importance
of that kind of theological study which makes every cardinal
topic in its turn a centre, and brings all other themes to revolve
around it. Thus, and thus only, we see the various bearings
and relations of every subject, and come to understand it
thoroughly. Indeed, it is not possible in any other way to do
justice to some of the leading doctrines. The Person of Christ
cannot be studied under the dogma of the Trinity, though it
must necessarily enter there so far as concerns the Divine
nature. On the other hand, the doctrine of the Trinity, both
as immanent and as economical, must recur under the dogma
of the Person of Christ, but in such a way as to avoid the
semblance of repetition. It is impossible to do justice to the
doctrine of the Holy Ghost as an isolated subject ; it must run
more or less through all theology. So is it with the Atone-
ment, which, however clear it may be made in itself, is made
much more clear when it returns in the doctrine of justifi-
INTRODUCTION. li
cation. In fact there is nothing that the student of a book
like this should have more diligently impressed upon his
mind, than the necessity of not studying the several sub-
jects of theological science in an isolated manner. This is
the manifest evil connected with most of the systems that
are commonly adopted. Topic after topic from Eevelation to
Judgment is introduced, discussed, and despatched, often with
a special care that it shall return no more. It was not after
this manner that the Christian Church was taught the rudi-
ments of its theology in the New Testament ; and on such a
principle the truth can never be adequately unfolded in the
scientific theology of the Christian Church. What is to be
desired and recommended as the perfection of divinity, is
that in which the freedom of Biblical theology is preserved
and harmonized with the results of systematizing art. The
bearings of every doctrine on every other doctrine should be
indicated at least : that being briefly and subordinately touched
upon under one head, which takes the leading place under
another. Now the same observation will apply to the task now
recommended. Our Table is not an exhibition of systematic
theology, but of the relation of every Creed to its leading
doctrines. But the result, if it is skilfully done, will be as
good as any system of theology. It remains only that the
student make the experiment : commencing on a small scale,
enlarging it as he goes on. Let him insert at first the judg-
ments of every Confession on the fundamental subjects, much
after the manner of Winer, but in his own words. If his
tables are in a worthy volume, well articulated, and with
ample room for fuller detail of minor differences, for dates and
names and all the other accessories of his subject, the accumu-
lation of a few years will be more valuable to him than any
book an his library.
III. Hitherto these introductory observations have gone on
the supposition that Winer's work is a calm, impartial, com-
lii INTRODUCTION.
prehensive, and universal view of the Confessions of Christen-
dom ; and that as such it may be made a text-book by the
theologian of every doctrinal type. It is time now to specify
certain necessary qualifications of this tribute : qualifications,
however, which point only to the kind of supplement which
his work requires for the English reader, and for the English
reader of the present day. This has no reference to the mere
literature of the question. The last German editor of the
work has supplied all that could be desired in this depart-
ment ; and the student who desires to possess the amplest
materials for the prosecution of his researches in Symbolical
Theology, will find the latest and best collections of the several
Creeds of the Churches indicated for his benefit. A judicious
selection of these would be a valuable addition to his library,
and give him a firm foundation on which to build. In fact, so
complete and well digested are these summaries and collec-
tions, that no man need quote at second hand the statements
of either the ancient or the modern Confessions of Christian
Faith ; and, as truth should reign in every department of
theology, so accuracy in literary quotation should be its
faithful minister. But neither truth in the thing expressed,
nor accuracy in the expression of it, can long be maintained
in this branch of study unless the habit is formed of examin-
ing, wherever that is possible, the original standards as they
speak for themselves.
Whatever supplement the work may require has reference
rather to its presentation for English readers. And this in two
directions. First, the Continental systems of theology are by
the necessity of the case looked at from a German point of
view, and, when the point of view is transferred to this side of
the Channel, though the geographical change is not great, the
theological parallax is considerable, bearing no precise propor-
tion to the distance in space. Secondly, to the English eye of
the present day there are many and most important varieties
of Confession which, whether formulated or not, ought to be
INTRODUCTION. lili
admitted into the survey, but have no place in Winer's tabu-
lation. It may be suggested that this was a fair reason for an
editorial reconstruction of the work itself; or for running dis-
sertations adapting the foreign element to the English standard
of comparison, and such insertions of our more modern repre-
sentatives of belief as would have made the book complete.
As to the first suggestion, he who would offer it has never
made the experiment of recasting the work of a great man, and
yet preserving its identity ; and he must have failed to notice
how miserably such processes have generally issued. There is
no extant illustration of its success ; at least of such complete
or even partial success as would encourage any sound-minded
editor to the attempt. As to the third suggestion, that of
adding the later Confessions, the question must first be
answered, Where are they to be found ? Most of our modern
communities have declined to formulate their peculiarities by
express articles, at any rate by any such precise form of sound
words as might be appealed to as declaring their common sen-
timent. It is far easier to understand the general type of
Congregationalist or Baptist or Methodist doctrine than to
quote the terms in which they have agreed to define it. So
also it is much easier to summarize in the mind than to exhibit
on paper the congeries of beliefs, positive and negative, that
make up the religion of Millenarians, Unitarians, Friends,
Swedenborgians, Irvingites, and others, too many to be enu-
merated. Some of these bodies fall back upon old standards,
such as the Thirty-nine Articles and the Westminster Confes-
sion. So far as that holds good, their case is met. The defi-
nitions of the Anglican Church have been given by Winer
himself, and he has done mpre than justice to the question ;
the testimonies of the Westminster Confession have been care-
fully given in this English edition, in justice to that very
large portion of the Christian world which owes it allegiance
more or less absolute. The third suggestion remains, the
running dissertations ; and that is provided for in what
liv INTRODUCTION.
remains of this Introduction, so far as such fleeting notices as
the following may deserve the name of dissertation.
First, as to the two great types of Protestant doctrine, the
Lutheran and the Reformed, it may not be a superfluous
task to make a few remarks that shall round them off to the
English student in their united and several significance. It
would be a work of supererogation to indicate their doctrinal
distinction, from Home on the one hand, and, on the other
hand, as sharply defined between themselves. That is done
effectually in the volume, and need not be twice done. But a
German author would take some things for granted which an
English reader would need to have explained to him.
These two systems of Christian doctrine in the German
theory rule the Protestant world. As such they are not
Lutheranism and Calvinism, but, dropping the names of men,
they are the Evangelical and the Reformed Confessions.
Lutheranism is the Evangelical Church : having adopted that
term for its theology, not as against its Swiss coadjutor in the
Reformation, but as against Rome, and as the symbol of its
protest for the pure gospel The Swiss or Calvinistic move-
ment, as nearly as possible simultaneous, produced the Reformed
Confession : having adopted that term Reformed for its theo-
logy, not as against its German coadjutor, of course, but still
as against Rome, and as the symbol of its protest against the
Papal Church. It would perhaps be hypercriticism to say that
the two terms obscurely indicate a certain difference between
the two systems, as the former was more concerned with
Christian doctrine, the latter more concerned with the Christian
State, while they in some sense alike contended for both.
There is a truth in this which might be pleaded for, were it
worth while. But let it pass : the distinction is one that has
not so much significance among us as it has in German theology,
but it is one that requires to be understood : we must be
familiar with many things in our neighbours' nomenclature
which we do not ourselves adopt. Returning to the starting-
INTEODUCTION. ly
point, the German survey of the Christian world makes the
Evangelical and Keformed types govern all Protestant theology.
To change the figure, the river that went out of the new Eden
to water the garden was parted and became two streams to
fertilize the entire theological earth. To drop figures alto-
gether, Lutheranism as a form of Christianity is held by the
German heart of Europe, by the Scandinavian nations, by part
of Britain and America, reckoning itself the standard and
director of an immense body of science theological that bears
not its name ; whilst the Eeformed form of Christianity is held
by Switzerland and France, its ancient seats, by the Nether-
lands, by much of Great Britain Scotland particularly, but
not exclusively, and by the greater part of North America.
Whatever Christian symbols bear not the signature of the
Augsburg Confession have that of the Helvetic ; in other words,
those have written broadly upon them the name of Luther,
these the name of Calvin. Hence the arrangement of the Con-
fessions in the present volume. The English Articles and the
Westminster Confession drop quietly into the ranks of the
Eeformed. Evangelical and Eeformed are the two central
superscriptions made one in the unity of Protestant doctrine.
To the left lie the corrupt Confessions of East and West ; and
to the right, in a confraternity forced upon them rather by
science than truth, the Arminian, Anabaptist, and Socinian
forms of faith. This style of German unification has not been
interfered with in our edition.
It has at the first glance some measure of justification in
the facts of the case, especially as regards the Eeformed type
of Confession. This has been stamped, with some modifications,
on a larger number of Christian formularies. The die was
new cut, and its edges keenly sharpened at the Synod of Dort;
it took a completer form and was engraved afresh in good
English letters in the Westminster Confession, and that Con-
fession is an elect symbol of Calvinistic Presbyterianism all
over the world, as well as of most congregational communities
Ivi INTRODUCTION.
in England and America. Moreover, the Anglican formularies
were constructed very much under the influence of the Augs-
burg and the Swiss Confessions: being in many respects a
composite of the two, deriving, when the articles, canons, and
rites of the English Church are viewed as a whole, a peculiar
and unshared character from the combination. He who reads
the doctrinal standards is constantly reminded of Calvin; he
who follows its liturgical service feels that he is much more
under the influence of a sacramental religion than Calvin ever
was. But, on the other hand, there is much to be set against
all this. It is not true that Luther and Calvin moulded the
Eeformation so absolutely. In our own land, Christian theo-
logy had been before their time undergoing its silent but sure
transformation. There lived brave men before Agamemnon :
there were true interpreters of God's Word in England and
Scotland who did more for subsequent Christian truth than any
of the Confessions of Germany and Switzerland. Moreover, the
doctrinal system of the English Churches varies in many
things from the Continental type ; and varies in a way which
absolutely proves it independent of both the forms of that
type. The dogma of Transubstantiation has never had a
formula that expresses it in the English language ; the
Anglican Real Presence is more nearly allied to Calvin's
doctrine, though essentially diverging from that. The theo-
logy of the Puritans, however much like that of Calvin, held
very different theories as to the relation of Christianity to the
State, and the authority of man in things divine. And, if we
come down to our own times, it cannot be said that the great
bulk of English theology is under the influence of either
Luther or Calvin. In all its branches it is independent of
Continental Confessions, however much in all its branches in-
debted to Continental learning and criticism.
Passing from that subject which, however, will presently
be resumed the internal relations of Lutheranism and the Re-
formed demand a moment's attention. A careful study of their
INTRODUCTION. Ivii
documents will show how widely they diverge on many funda-
mental points: so widely, that the experiment of their union in
Germany, now nearly half a century made, can never hope to
be a complete success. It may be wrong to say fundamental
points, for the two Confessions are perfectly at one as to the
deepest basis of human hope. But as to the universality of
the grace of the gospel, and the means of grace by which it is
applied, and the sacramental participation of Christ, they are
very widely separated. The absolute sovereignty of God
over man's will and destiny, declared in the doctrine of
Election, sways with a dread supremacy the Reformed Con-
fessions; the Lutheran allow free play for human responsibility
and a predestination based upon the foresight of faith and
obedience. In the Reformed Confessions the means of grace
are reduced finally to the Word of God ; in the Lutheran
they really become the sacraments alone: for, in the former, the
emphasis is laid upon the living word, which makes all other
means what they are; while, in the latter, grace is in its strict-
est meaning the justification, quickening, and sanctification of
the soul, which are imparted in the order of the gospel only
through the two sacraments. It is, however, in the nature of
eucharistical communion with Christ that the two Confessions
betray the widest difference. In the Reformed the Lord's
Supper is the sign and pledge of a union with Christ which is
produced independently by the Spirit through faith. In the
Lutheran, the glorified corporeity of Christ, His real body and
blood, are in verity and deed received by all who partake : to
their salvation by the worthy, to their condemnation by the
unworthy. It is only right to add on this subject, that, while
the Lutheran doctrine has remained almost unvaried from the
beginning taking its stand with desperate tenacity on the
words, This is my Body! the Reformed has known many
varieties of statement. Calvin, for instance, who denied the
ubiquity of the Saviour's body, and therefore rejected the idea
of its impartation in and under and with the elements to all
Iviii INTRODUCTION.
who received them, nevertheless held firmly that the very
body of Christ is the spiritual sustenance of the soul, which
ascends to touch it as it were in heaven hy faith. Zwingli
fixed his eye solely on the symbol and sign in the sacrament :
at least that is the prevalent tendency of his teaching, the
language of which varies considerably. The representatives of
the Eeformed Confessions in England have, as has been already
affirmed, maintained their independence. The Presbyterian
type of doctrine in the Westminster Confession gives much
prominence to the sealing efficacy of the Lord's Supper, as an
instrument that not only pledges but conveys over the
blessings of which it is the sign, the benefits, that is, of
the Christian covenant. From this the Congregationalist
standards recede, and go beyond Zwiugli in the opposite
direction. But we are trespassing into a region where our
volume itself is the best guide.
Before leaving these venerable Confessions, or rather
families of Confessions, a word may be said as to their
influence upon the theologies which they severally regulated.
At the outset they each gave birth to as noble a series of dog-
matic writers as Christian literature has ever known: as subtle
as the schoolmen, whose methods they inherited, but baptized
richly with the spirit of the new evangelical doctrine. The
enumeration of their names in both communions would
literally fill more than one of these pages : of divines, that is,
who wrote on Systematic Theology, whose works were not
practical or controversial treatises so much as bodies of
divinity, constructed on the most comprehensive system,
arranged with consummate analytical art, and still held in
repute as the standard of Orthodoxy. These are the treasures
of Lutheran and Eeformed Theology, bequeathed to it by the
first century after the Eeformation. But here we are en-
countered by the objection, that this immense phalanx of
divines failed to defend Germany and Switzerland and
Holland from the irruption of Eationalism, and Transcen-
INTRODUCTION. lix
dental Philosophy, and Confessional indifference and lawless-
ness. It is hard to meet that objection. The fact must be
left among those mysteries of Divine Providence which are
the common burden, and which happily we are not required to
solve. But we may demur to the inference drawn from the
fact in disparagement of these Confessions themselves, and of
Confessions generally. Granted that neither of the two
great Reformation Standards has preserved its community
from error that Germany and Holland, their headquarters in
the present day, have a large number of destructionist critics
in their midst that is no argument against the value of the
formularies against which these critics have revolted. The vital
essential truth that is common to them all has preserved them
to this day : the errors they contain for, being in some things
contradictory, errors they must hold, each or both may be to
a great extent chargeable with the recoil into Eationalism.
An intelligent, not to say charitable, estimate of the present
influence of the two great families of Confessions on Conti-
nental Theology will discover much to plead in their favour.
First, it cannot be denied that they have never failed from the
beginning to keep their place as the two centres of a Christian
literature generally sound. This holds good of both. A stream
of rich, fresh, edifying German theology may be traced flowing
steadily within its more or less definite banks from Melanch-
thon to the present day. A censorious observer may point to
periods when those banks were effaced, and the healthy and
impure waters flowed indistinguishably through one turbid
mass : the more catholic-minded observer will see it far other-
wise. The same may be said of the Eeformed Theology,
especially if its tributaries in Holland and England and
America are taken into account. Again, it is no slight
evidence of the inherent vigour of these Confessions that they
are rallying around them many of the ablest thinkers and
writers of the age. These are so earnest in their allegiance
that they are beginning to receive a common name from their
Ix INTRODUCTION*.
confessional ardour. Some of them are rigorous and almost
bigoted in their adherence to their respective formularies,
emulating the old dogmatic divines in the systematic presen-
tation of Lutheran and Reformed Theology, as reconstructed in
the presence of Rationalism and with a constant reference to
its attacks. Some of them base their labours on the theory
of a union of the Confessions. These Union theologians are
rapidly increasing. They labour, of course, under great dis-
advantages. It cannot be denied that the original framers of
the Confessions finished their work in such a manner that the
types can never coalesce, the two theologies can never run
into the same mould. This does not, however, preclude the
possibility that the resulting system may be one better on the
whole than any which either Confession could produce alone :
a question, however, which this is not the place to enter upon.
The union of the two Churches, begun at the Tercentenary of
the Reformation, and gradually spreading through Germany
down to the present time, is, after half a century, only an
experiment.
In our own day Protestant Europe is witnessing a new and
strange kind of controversy, waged furiously on the Continent,
but more or less involving Great Britain. There is, to use a
bold word, a contest between the modern Confessions and the
ancient symbols, or rather the one ancient symbol from which
the others sprang the Apostles' Creed. The German Protestant
Alliance for by such a term we must translate its paradoxical
name in the original is waging a steady and relentless war
against the Reformation symbols, and uses for convenience the
earliest Christian rule of faith as its standard and battery.
As the campaign goes on, and its tactics and evolutions become
more evident, it begins to appear that the old symbol has
been, after all, deceitfully used. The contest is really the old
one between a human and a divine Christianity under another
form. The question soon arose, What is the symbolum apos-
tolicum ? One by one it lost its articles, until it was disin-
INTRODUCTION. Ixi
tegrated into a meaningless symbol of an original legendary
faith. But the gradual accumulation of the articles of that
Creed was step by step a series of victories over the heresies
of early times ; and now it remains that, article by article, it
must be defended in these later ages. Lutheranism has to
fight resolutely now for the veriest foundation facts of the
Christian faith ; and it is no small evidence of the value of
its old Confessions that the ablest defenders of the early faith
are also the most strenuous adherents of their own modern
form of it.
But Protestant Christendom was not long divided between
the two Confessions in their integrity. Other systems of faith
have arisen, and exerted vast influence. A few words will be
necessary in explanation of the place assigned in this work to
Arminian doctrine, as the first and most important of these.
The idea suggested to the English mind by the term Armi-
nianism is not precisely the same as that which it suggests to
the German divine. To us it is simply the antithesis of Cal-
vinism, and stands rather for a tendency of thought than for a
definite Confession. To the German, and to the Continental
student of historical theology generally, it stands for a Dutch
religious community with a dogmatic standard and a developed
history not yet ended.
The Arminian or Eemonstrant divinity has always had a
sore ordeal to pass through. To the Lutherans it has been a
degenerate branch of the Eeformed, and to the Keformed an
unworthy offshoot which it would fain disavow. It is not
necessary here to trace its history, nor to characterize its
leading theologians, for both these have justice done them in
the volume. Suffice that the names of Arminius, Episcopius,
Curcellseus, Hugo Grotius, Limborch, Le Clerc, and Wetstein
are a septemvirate not easily to be paralleled. But the taint
of latitudinarianism is upon the later Eemonstrant theology,
to the susceptibilities at least of the more orthodox Lutherans
and Eeformed. It is almost universally thought that the
Ixii INTRODUCTION.
older quinquarticular Arminianism betrayed a tendency towards
laxity in doctrine almost as soon as the Remonstrant stage of
its history was entered upon. Episcopius had to defend his
party against the charge of Socinianism : an easier task than
to defend it against the imputation of carrying too far the
subordination in the Trinity. It has been an offence to
the Confessional divines that the Arminians have been lax
as it regards symbols. The Calvinistic controversialists, in
particular, have never forgiven them their consistently -held
dogma concerning the human will, and have freely given them
the name of semi-Pelagians. Thus, on all hands, the Arminian
theology has been, and still is, where it lingers in the Nether-
lands, condemned : where it escapes one enemy, it falls under
the censure of another. To the strict adherent of the symbols,
it is Eationalism ; to the hyper-orthodox, it is semi-Socinianism;
to the rest, it is semi-popish Pelagianism. All this is here
stated as matter of fact. It is a necessary explanation of the
circumstance that the Arminian and the Socinian standards
are in such suspicious juxtaposition. The student must
bear in mind that Winer only falls in with the conven-
tional manner of speaking and principle of classification. A
careful examination of the authorities cited will suffice to
exhibit the truth as it respects an important body of theolo-
gical teachers and ' doctrines which have exerted no slight
influence on the Christianity of the world.
But there is an Arminianism in this country which is a
very different matter, and must be regarded under other lights.
It is its peculiarity that it has one history on the Continent
and another in England or among the English-speaking races.
Whereas in most Continental reviews of historical theology
Arminianism is regarded as a suspicious transitional stage
between Orthodoxy and nationalism, and its evil communi-
cations with Socinianism are supposed to have corrupted its
good morals, in the English estimate Arminianism is mainly
regarded as the diffused corrective of Calvinism. It represents
INTRODUCTION. Ixiii
a doctrine of the Atonement, whether objective in the finished
work of Christ or subjective in the personal application of that
work, which opposes the doctrine held by the Calvinistic
Reformed communities everywhere. The satisfaction of Christ
is viewed rather as offered to the righteous Governor of the
universe, and counted by Him sufficient for the relief of
the world from the sentence of the law, than as a strict
equivalent for the guilt of the elect, and imputed to them as
such. And the application of Christ's merit is regarded as an
appropriation on the part of man through the Spirit's grace,
leaving it as the issue of his probation to hold it fast for ever
or lose it, rather than as the absolute and irreversible interest
in salvation secured by Christ for His own. This is English
Arminianism, as it reigns in a very large section of the
Anglican divinity, more ancient and more modern, and as it has
been accepted throughout the wide-spread Methodist denomina-
'tions. It may be said, indeed, that Arminianism in England
further represents a doctrine of the Trinity and the Person of
Christ which has its peculiarities. But an accurate theological
criticism will not allow this. The subordination in the interior
relations of the triune nature, which, as a subordination that does
not impair the essential equality and consubstantiality of the
Divine Persons, was taught by Pearson, for instance, the re-
presentative of a large body of divines, was not derived from
Arminianism. It descended to these writers from the earliest
theology of the Church, and is supported by them by Scripture
and the fathers. It is true that the doctrine luminously
reigns in the writings of the second generation of Dutch
Arminianism, but Anglican divinity was no borrower from the
Continent in this department. Nor was it, strictly speaking,
in the other ; that is, in the doctrines of Grace. Neither the
older divines of the English Church, nor the modern Method-
ists, thought themselves to have received what they taught on
these questions, either "from man or by man." But un-
doubtedly the reflex and indirect influence of the Synod of
Ixiv INTRODUCTION.
Dort was very great in this country. For a long time
Arminianism was a watchword as against Calvinism. This,
however, gradually ceased to be an acknowledged watchword ;
it was suppressed in the Methodist literature, and is not used
save by the Calvinistic opponents of the doctrines referred
to. For the rest, and to sum up these merely historical
remarks, it must be remembered by the English student
of this work, that while Arminians, or rather Eemonstrants,
have never ceased to be a corporate body in the Eeformed
Netherlands, Arminianism in England has never been more
than a tendency and an influence, a theory and norm of doc-
trine, and consequently without a Confession of its own.
Strictly speaking, Arminianism has not, either on the
Continent or in England, had a Confession. One of the
characteristic principles of the party was a comparative in-
difference to formal symbols and creeds. But this fact must
be rightly understood ; the Remonstrant divines were never lax
either in the systematization or the definition of their faith.
Their dogmatic writers were quite worthy to take rank with
their rivals in these respects, and that is no small praise.
Nothing can be more luminous than the exposition of doctrine
by Episcopius and Limborch. And it cannot be denied that
their entire theory of Christianity from end to end is articu-
lated, uniform and consistent ; it would not otherwise have
lodged so firmly in the Anglo-Saxon mind. But the leaders
of this movement were not ambitious to form a distinct
community ; they were content to protest against what they
thought exaggerations in the Confessions which they in the
main agreed with and adopted. Arminians they never called
themselves ; and their name Eemonstrants was derived from
their honourable but firm remonstrance presented to the States-
General of Holland in 1611. Arminius was originally a
disciple of Beza, and through him of Calvin. He never ceased
to respect the Eeformed Confessions; and never, any more
than his successors, set up a rival formulary. He was con-
INTRODUCTION. Ixv
tent, so far as concerned that, with establishing negations of
some of what he thought the too severe statements of the
doctrines of Grace. It must be added to this, that the com-
munity carried to an excess their estimate of the greater im-
portance of a sound life in comparison with a sound Creed ;
forgetting, in later times especially, that, if doctrine is accord-
ing to godliness, godliness is also according to doctrine. Hence,
on the whole, it may be said that the Eemonstrant community
abjured the thought of any such separation from the Eeformed
communion as would have been involved in the construction
of a distinct Creed.
On the other hand, there are certain Arminian documents
which have all the force and authority of a Confession. For
the character and history of these the reader is referred to
Winer. They have reference to the five points in particular
that defined the differences between the old and the new types
of doctrine. The other standards are appealed to as containing
the more general exposition of doctrine. And the whole may
be said to be the most remarkable instance Christianity
has known of an eclectic faith. This term is a branded one ;
and as such will be very welcome to those who are the over-
zealous enemies of Arminianism. But it is used here in an
historical and conventional sense of our own, to meet the facts
of the case. It absorbs the greater part of the doctrines of
the Lutheran and Eeformed standards, using honestly the
terms satisfaction, original sin, effectual grace, but throwing
over them the influence of a doctrine concerning the universal
effect of the redeeming work of Christ which gives each of
them a distinct and qualified character : to reconcile them with
vain reasoning, their enemies say ; to reconcile them with
Scripture and the facts of human consciousness, they say them-
selves. In this they are eclectic enough to borrow from later
Lutheranism, the early Greek Churches, and in some sense the
later doctrine of Eome. Semi-Pelagianism, both Eoman and
Greek, might seem to have lent them some of its few unex-
6
Ixvi INTRODUCTION.
ceptionable principles as to the freedom of the human will.
But they contracted no further debt to that system, as the
Eemonstrants have never denied that the first as well as all sub-
sequent movements of the soul towards God are of the operation
of the Holy Ghost. To go a step further back: there may
appear to be a strain of the Eomanist doctrine in the Arminian
view of the effects of the fall. But in the latter, the restora-
tion of the Spirit to man through Christ's mediation is made a
general gift to the race; in the former, the Sacrament of
Baptism removes every trace of original sin as such. This line
of observation might easily be pursued ; but enough has been
said for our merely historical object. Justice would not have
been done to the Arminian section of our comparative view
without so much: more would carry us beyond our present
design. Let it suffice, that the eclecticism of the Eemonstrant
divinity must indicate its character in the following work,
which will show that the importation of the older theology
into the new, for which it is responsible, will hardly justify
Mohler's patronizing terms concerning it, and still less the calm
verdict of Dr. Hodge, in an essay on the " History of Creeds " :
" The theology taught in all these Papal standards is Armin-
ianism."
From a German point of view the Anabaptists and Mennon-
ites are necessary factors in a comparison of the Confessions.
But to an English eye they seem like fossils even in a German
work, and in every sense are obsolete in a symbolical survey.
They pertain to one family, the badge of which was the
rejection of infant baptism, a badge less honourable in its
history on the Continent than in its history in England and
America. The Anabaptists proper belong rather to ecclesias-
tical than to dogmatic history. By their frightful excesses
they disturbed the progress of the Eeformation more than any
other among the elements of Luther's difficulty. Melanchthon
did them too much honour in his elaborate refutation of their
Montanistic and other extravagances. Their name, if not their
INTRODUCTION. Ixvii
memory, has perished: one of their principles, however, having
survived in a purer form. Towards the middle of the seven-
teenth century Menno Simonis formed a Baptist community
in Holland, which mingled with its own creed many of the
fanatical notions of the Anabaptists, and some of those which
Quakerism has made familiar to us, adding to the whole a
rite peculiar to itself, the feet- washing. They have since mul-
tiplied into smaller sects with which our subject is not con-
cerned. As to the original body, nothing need be added to
the information of our work, save that the limitation of the
Sacrament of Baptism to adult believers is the only point in
common between them and the Baptists known to ourselves.
Finally, on this branch of the subject, it must be remem-
bered that the elaborate Socinian Confessions and catechisms
which figure so largely in our volume are, strictly speaking,
as much extinct as those of the Anabaptists. This is a
plain fact, but it is one the significance of which is some-
times lost sight of. What the Socinian doctrine was, and
what its links were with the primitive heresies of the second
century lineal descent it had none, Winer's work will show.
What it does not indicate, the affinity with Arianism on the
one hand and the doctrine of Praxeas and the rest on the
other, must be gathered from the history of Christian doctrine.
What is here necessary is to indicate that our English
Socinianism, so called, is a very different thing from that
which figures in these columns. It is as far removed from
its prototype in Poland as the Baptist doctrine in England is
from its Anabaptist representative in the Eeformation age. But
in an opposite direction ; for, whereas among our Baptists the
stream has run clear of its defecations, Unitarianism in Eng-
land and America has thrown off much, if not all, of the
dogmatic precision and doctrinal consistency and supernatural
dignity of its Continental ancestry. The term supernatural
will point the way to what we mean. The old Socinianism
adopted Rationalist principles at the outset, rejected the
Ixviii INTRODUCTION.
traditional Christianity of past ages, and constructed its
theory of Christ's Person and work by the light of its own
rational interpretation of the Scriptures. But it held fast
the doctrine of the inspiration of Scripture, or of its quasi-
inspiration; though it had no inspiring Person, it had an
inspiring influence, to elevate the Bible above other literature.
It also perceived clearly the supernatural element that per-
vades the Bible, and its Christ therefore was not in the world
under the ordinary conditions of mankind. Hence the modern
historians of theology in Germany, generalizing after their
fashion, represent Socinianism as the beginning of Rationalism
with the supernatural added. The effect of this is apparent
in the Socinian formularies, especially as they refer to the
Person of Christ. Not divine, He is nevertheless preter-
naturally conceived and endowed ; He is capable of receiving
communications from God denied to all others, and of im-
parting those communications as no others could impart them ;
and the honour put upon Him is such as no mere mortal
could bear and live. At three points in the Saviour's
history, Socinianism set upon Him a remarkable seal of
dignity. In His birth, when God created Him not after the
manner of men; at His rapture into heaven, where, lifted
nearer to God than Paul was, He received such know-
ledge of divine things as neither man nor angels had ever
received; and at His ascension, when He was raised to a
supreme dignity over the universe. This strain of comment
might be pursued, but here also we must forbear from going
out of our prescribed sphere. Enough is said to indicate why
the Sociuian is placed among the Christians, and his Creed as
carefully examined and collated as any other. Now that old
Socinianism is extinct saving in annals, it marks a stage in
a great development no more. It did not rise high enough to
admit of recovery to the truth ; it did not sink low enough to
satisfy the proclivities of rationalistic error. Its Confessions re-
main simply to show that in that sifting age it had its probation.
INTRODUCTION. Ixix
The consideration of modern Unitarianism leads to the
second branch of this topic, and the last of our general obser-
vations : the supplement that the English reader must bring
to Winer's Collection of Creeds. It may be as well to say at
once that there are no Confessions which have to be added.
The old Confessions are still used, though with certain modi-
fications, by those communities which hang upon Creeds and
Articles. The majority, however, dispense with them, and
content themselves with a more or less defined tradition of
faith. In fact, the ancient symbols which at the Reformation
became Confessions, have in these last days become Platforms,
to use the American word, Standards, as the English call them.
A few general observations on these will close our preparatory
labours.
The modern Unitarians are not included in Winer's sym-
bolical survey. In fact they were not known to him. The
representatives in Germany of their type of doctrine were not
reckoned among Christian communities ; not indeed that they
existed in numbers too small to form congregations, they
formed many congregations that did not bear their name, or
betray outwardly their departure from the old faith, but the
far greater part of them were content with a practical indif-
ference and literary infidelity ; they were the Illuminati who
retired from the communion of the Church, and calmly sat
over against the cross, pondering and criticising. Among the
churches of Germany and Switzerland there have been many
ruled by Socinian opinions, but there have been none that
avowed any obligation to the Socini. They have reserved
their allegiance for a mightier potentate, the human reason.
In other words, they do not give themselves the name of any
man ; because no one man in any one age can represent the
flux of opinions that change with the progression of the race.
Nor do they set up any Confession of Faith ; and for the same
reason : the next generation ought not to be bound by the
opinions or prejudices of its predecessor. Nor do they con-
Ixx INTRODUCTION.
descend to adopt an appellation that might simply negative
some current opinion, such, for instance, as Unitarianism ;
for their opinions negative not one current opinion only, but
the entire code of Christian beliefs. On the Continent, Soci-
nianism is as extinct as it is with us ; but there it has not our
substitute. Unitarianism is an English and American system
of doctrine, comprising an infinite variety of opinions on all
religious subjects, which are kept in a sort of cohesion by the
central affirmation that Christ was and is only man. That is
their Creed, Confession, and Standard reduced to unity. If
that be maintained, every dogma of the old Creed may be
held, or renounced, or modified, according to the measure of the
illumination of every man or every church. Confessions, or
Articles of Faith, or terms of concord, are out of the question.
They are at once needless and impossible : needless, because the
simplicity of the one article needs no formula ; and impossible,
because there are and always have been among them as many
opinions as there are teachers, in regard to the variety of
topics that enter into the construction of a Confession of Faith.
When, therefore, in an adaptation of Winer to the English
point of view, we substitute Unitarianism for ancient Soci-
nianism, or rather make the former an appendage of the latter,
it must be with a considerable reservation. In fact, all that
is necessary is to insert among the observations the note, that
the modern representatives of Socinus have no Confession or
Standard from which an authoritative statement may be ex-
tracted on any one point in Christian theology. In leaving
the subject thus, we abstain from entering upon any historical
review of the variety of phases through which the Unita-
rian theory has passed in reaching its present stage of
creedless development That would be an interesting, how-
ever painful, task ; there is abundance of materials for it at
hand, but it does not belong to our province. A compara-
tive survey of the Confessions cannot include a community
whose Confession is limited to one negation, and beyond
INTRODUCTION. Ixxi
that has no standard of appeal and no force of general
obligation.
Before leaving the Unitarians, we may observe that there
seems to be a tendency among the writers of some communi-
ties to put such an interpretation upon the doctrine of the
Trinity as would issue in a dogma never yet found in any
Confession or heresy. Many a theologian in Germany, loyal
in general to the Augsburg Confession, nevertheless indulges
in speculations, and shapes them into definitions, which are
neither Trinitarian, nor Tritheistic, nor Arian, nor Sabellian,
but simply their own. The fashion set abroad has been copied
at home. How many writers are there owning a professed
allegiance to the Thirty-nine Articles, whose teaching on this
subject bears the same character ! Stripped of their refine-
ments, their definitions would be reduced to naked Unitarianism.
"Were such Trinitarians in profession, but Unitarians in heart,
to define honestly their Creed to themselves, they must needs
join this community. There are not wanting indications that
this method of refining upon the doctrine of the Trinity finds
favour in some other communities not so rigidly bound to
their articles as the Church of England. Of course, the Uni-
tarian Creed using that term in a conventional sense may
claim these teachers ; and, taking them into account, its influ-
ence may be said to be extending in England. Apart from
that, however, and viewed as a distinct type of Christian
belief, it holds but a slight and waning position in English
Christendom.
The doctrinal Confession of the Presbyterians and Congre-
gationalists of Great Britain and America may be said to be
shaped generally by the Westminster Confession, with its
accompanying Catechism. The history of this celebrated
formulary is given in our work : any one who desires to
enlarge its scanty notices has abundant materials for doing so.
Not excepting the Canons of Dort, no Confession so fully
expresses the doctrine of the Reformed branch of the Eefor-
Ixxii INTRODUCTION.
mation, and none has exerted so much influence in Christendom.
It is the common formulary of the Presbyterian Churches in
the old and new world. The Congregational Convention,
which met at the Savoy in 1658, declared their acceptance of
the doctrinal part of the Confession and Catechisms of the
Westminster Assembly ; and, in fact, formed their Savoy Con-
fession on its basis. For a long time the Assembly's Catechisms
were generally used by all these communities ; and to some
extent even now that is the case. They were adopted in
America by the Puritan founders of American Christendom.
Since the seventeenth century, platform after platform has
reconstructed or modified the original form to harmonize it
with American institutions, but the essential body of the
old Confession has remained intact. It remains to this
day the avowed or unavowed directory of the religious faith of
all who, throughout the English-speaking world, hold to the
traditions of Puritan theology. Broadly speaking, then, the
citations from the Westminster Confession in this volume may
be taken as representing the faith of Presbyterians and Con-
gregationalists, whether Independent or Baptist. This, however,
is speaking very broadly. Both the latter branches have again
and again published documents which have the character of
Confessions.
A large number of Baptist congregations adopted, in 16*77,
a modification of the Westminster Confession, which contains
the following articles :" Baptism is an ordinance of the New
Testament. . . . Those who do actually profess repentance
towards God, faith in and obedience to our Lord Jesus Christ-,
are the only proper objects of this ordinance. . . . Immersion,
or dipping of the body in water, is necessary to the due ad-
ministration of that ordinance. . . . All ignorant and ungodly
persons, as they are unfit to enjoy communion with Christ, so
are they unworthy of the Lord's table." An earlier Confession,
in 1646, dilates more fully upon one point: " The way and
manner of dispensing this ordinance is dipping or plunging the
INTRODUCTION. Ixxiii
body under water. It, being a sign, must answer the things
signified ; which is, that interest the saints have in the death,
burial, and resurrection of Christ ; and that, as certainly as
the body is buried under water, and risen again, so certainly
shall the bodies of the saints be raised by the power of Christ
in the day of the resurrection, to reign with Christ." In our
own day, the formulary from which this last extract is taken
has been republished with general acceptance. It may be said
that the Baptist Confession of Faith, though not binding as
such, and free in lesser details, is consistently and firmly held
as a general tradition in England. With its Westminster type
of the doctrines of Grace, its congregational principles of church
government, its own peculiar theory of one of the Sacraments,
and in some respects of both, it is a clear and definite system.
Placed, however, among the Confessions of Christendom, whether
of ancient or modern times, it is an isolated, exceptional, and
very fragmentary representation of Christian doctrine.
The modern Independents have found it necessary to add
some kind of standards to their original Confession, though in
the adoption of these standards they do not forget the idea
that lurks in their general designation. A few extracts from
a " Declaration of Faith, Church Order, and Discipline " will
explain very clearly their position. Among the preliminary
notes are these : " 1. It is not designed in the following
summary to do more than to state the leading doctrines of
faith and order maintained by Congregational Churches in
general. 4. It is not intended that the following statement
should be put forth with any authority, or as a standard to
which assent should be required. 5. Disallowing the utility
of creeds and articles of religion as a bond of union, and pro-
testing against subscription to any human formularies as a
term of communion, Congregationalists are yet willing to
declare, for general information, what is commonly believed
among them, reserving to every one the most perfect liberty
of conscience. 7. They wish it to be observed that, not with-
Ixxiv INTRODUCTION.
standing their jealousy of subscription to creeds and articles,
and their disapproval of the imposition of any human standard,
whether of faith or discipline, they are far more agreed in
their doctrines and practices than any Church which enjoins
subscription and enforces a human standard of orthodoxy ; and
they believe that there is no minister and no Church among
them that would deny the substance of any one of the follow-
ing doctrines of religion, though each might prefer to state his
sentiments in his own way." These assertions might seem
sufficient to vindicate the propriety of passing on, since a
place among the Confessions must needs be denied to those
who protest against symbols in every form. But a few more
extracts may be useful as showing where the Congregationalist?
would be found were they to accept a place : " 9. They
believe that, in the fulness of the time, the Son of God was
manifested in the flesh, being born of the Virgin Mary, but
conceived by the power of the Holy Spirit ; and that our Lord
Jesus Christ was both the Son of man and the Son of God,
partaking fully and truly of human nature, though without
sin; equal with the Father, and 'the express image of His
Person.' 14. They believe that all who will be saved were
the objects of God's eternal and electing love, and were given
by act of divine sovereignty to the Son of God ; which in no
way interferes with the system of means, nor with the ground
of human responsibility, being wholly unrevealed as to its
objects, and not a rule of human duty. 15. They believe in
the perpetual obligation of Baptism and the Lord's Supper:
the former to be administered to all converts to Christ and
their children, by the application of water to the subject ' in
the name of the Father, and of the Son, and of the Holy
Ghost ;' and the latter to be celebrated by Christian Churches
as a token of faith on the Saviour, and of brotherly love." If
carefully examined, these declarations will be found to allow a
wide latitude as to the Calvinistic peculiarities of the West-
minster Confession, as also upon the Sacraments, while strictly
INTEODUCTION. 1XXV
faithful, in articles not quoted, to the doctrines of the Trinity
and the Person of Christ, and the authority of the Scriptures.
As to the specific principles of the church government of the
Congregationalists, the following is the final statement :
" 7. The power of admission into any Christian Church, and
rejection from it, they believe to be vested in the Church
itself, and to be exercised only through the medium of its
own officers. 9. They believe that the power of a Christian
Church is purely spiritual, and should in no way be corrupted
by union with temporal or civil power. 12. They believe
that it is the duty of Christian Churches to hold communion
with each other . . . but that no Church, nor union of
Churches, has any right or power to interfere with the faith
or discipline of any other Church, further than to separate
from such as, in faith and practice, depart from the gospel
of Christ. 13. They believe that church officers, whether
bishops or deacons, should be chosen by the free voice of the
Church ; but that their dedication to the duties of their office
should take place with special prayer and by solemn designa-
tion, to which most of the Churches add the imposition of
hands by those already in office." If such clauses as these
are added to the several Reformed testimonies in Winer's list,
English Congregationalism, and American also, would be fairly
represented. But it is only historical justice to add that
Independent Churches claim their prerogative of independence.
Their trust-deeds may be orthodox' in most cases, and there
may reign throughout their denomination a noble tradition of
evangelical orthodoxy : but there is no universal safeguard by
the very terms of their Declaration. There is no Confession,
Standard, or Declaration that would in any sense represent the
teaching of many of its ministers, both in America and in
England. But we are interdicted from pursuing this topic
any further. Suffice that the Congregationalist Confession of
Faith is one that cannot be made a supplement to our volume,
inasmuch as it does not exist in any available form. The
Ixxvi INTRODUCTION.
doctrine of these Churches is represented, so far as it is repre-
sented, by the testimonies of the Westminster Confession.
Among the communities of English origin to which Winer
gives no place, must be reckoned those which fall under the
general denomination of Methodist. Methodism in its original
form, as it first assumed the character of a Society within the
Church of England, and afterwards by force of circumstances
took rank among the Connexional Churches of Presbyterian
Christendom, was not forgotten by Mohler, who has traced its
doctrinal characteristics with a fair degree of precision. But
it escaped the notice of Winer, partly because to his view it
was an adherent of the Thirty-nine Articles, so far as the
Christian Faith was concerned ; and partly because whatever
doctrinal peculiarities it held were never formulated in any
Confession. Hence a few general observations are necessary
to show the relation of the Methodist community to the general
question of the Symbols.
It may be said that English Methodism has no distinct
Articles of faith. At the same time it is undoubtedly true
that no community in Christendom is more effectually hedged
about by confessional obligations and restraints. Eeference
has been made to the distinction of Creeds, Confessions, and
Standards. Methodism combines the three in its doctrinal
constitution after a manner on the whole peculiar to itself.
Materially if not formally, virtually if not actually, implicitly if
not avowedly, its theology is bound by the ancient (Ecumenical
Creeds, by the Articles of the English Church, and by comprehen-
sive standards of its own the peculiarity of its maintenance of
these respectively having been determined by the specific cir-
cumstances of its origin and consolidation, circumstances into
which it is not our business here to enter. In common with
most Christian Churches it holds fast the Catholic Symbols :
the Apostolical and Nicene are extensively used in its Liturgy,
and the Athanasian, not so used, is accepted so far as concerns
its doctrinal type. The doctrine of the Articles of the Church
INTRODUCTION. Ixxvii
of England is the doctrine of Methodism. This assertion must
be, of course, taken broadly, as subject to many qualifications.
For instance : the Connexion has never avowed the Articles as
its Confession of Faith ; some of those Articles have no meaning
for it in its present constitution ; others of them are tolerated
in their vague and doubtful bearing rather than accepted as
definitions ; and, finally, many Methodists would prefer to dis-
own any relation to them of any kind. Still, the verdict of the his-
torical theologian, who takes a comprehensive view of the estate
of Christendom in regard to the history and development of
Christian truth, would locate the Methodist community under
the Thirty-nine Articles. He would draw his inference from
the posture towards them of the early founders of the system ;
and he would not fail to mark that the American branch of
the family, which has spread simultaneously with its European
branch, has retained the Articles of the English Church, with
some necessary modifications, as the basis of its Confession of
Faith. Setting aside the articles that have to do with discipline
rather than doctrine, the Methodists universally hold the re-
mainder as tenaciously as any of those who sign them, and
with as much consistency as the great mass of English divines
who have given them an Arminian interpretation. That is
to say, where they diverge in doctrine from the Westminster
Confession, Methodism holds to them ; while this Confession
rather expresses their views on Presbyterian Church govern-
ment. It may suffice to say generally on this subject, that so
far as concerns the present volume, every quotation from the
English Articles may stand, if justly interpreted, as a represen-
tative of the Methodist Confession. Finally, we have the
Methodist Standards, belonging to it as a society within
a church, which entirely regulate the faith of the com-
munity, but are binding only upon its ministers. Those
Standards are to be found in certain rather extensive theologi-
cal writings which have none of the features of a Confession
of Faith, and are never subscribed or accepted as such. More
Ixxviii INTRODUCTION.
particularly, they are some Sermons and Expository Notes of
John Wesley ; more generally, these and other writings, cate-
chisms, and early precedents of doctrinal definition ; taken as
a whole, they indicate a standard of experimental and practi-
cal theology to which the teaching and preaching of its mini-
sters are universally conformed. What that standard prescribes
in detail it would be impossible to define here. It is not our
task to furnish the supplement to our volume, but to point out
what it includes, and how it may be made. Suffice that the
Methodist doctrine is what is generally termed Anninian as it
regards the relation of the human race to redemption ; that it
lays great stress upon, the personal assurance which seals the
personal religion of the believer ; and that it includes a strong
testimony to the office of the Holy Spirit in the entire renewal
of the soul in holiness as one of the provisions of the covenant
of grace upon earth. It may be added, though only as an
historical fact, that a rigorous maintenance of this common
standard of evangelical doctrine has been attended by the pre-
servation of a remarkable unity of doctrine throughout this
large communion.
Omitting Swedenborgianism, a system not indigenous in
England, which we are not bound to regard as one of the
Confessions of Christendom, the " Catholic and Apostolic
Church" represents a certain aggregate of tendencies, doctrines,
and ritual that is in process of forming a confession, though it
has none as yet to furnish. This community sprang, in the
person of its founder, from what would be called, in the lan-
guage of historical theology, a modern Montanistic spirit. Its
tenets include the renewal of the apostolate, the restoration of
the miraculous signs of the early Church, and a consequent re-
construction of the estate of Christ's Body upon earth. Its
early doctrine as to the identity between the Lord's human
nature and that of man as fallen, has fallen into the category
of unformulated beliefs. Its importations from Catholic anti-
quity, as interpreted by Rome, are not clearly defined : for,
INTRODUCTION. Ixxix
though transubstantiation is denied, and the repetition on
human altars of the one oblation, what its sacramental doctrine
is can be determined by no adequate authority. Its high
millenarian theories are left in the same indefinite state.
And, as a whole, this modern phenomenon cannot as yet be
classed among the Confessions of Christendom. It is a com-
posite of all the Confessions, as its ritual is a composite of all
the Eites of Christendom. The reader who would add this
community to his supplement must take the pains to read
many a treatise, and to explore a very miscellaneous service-
book. He will find much to reward his curiosity as a student
of the developments of the Christian Church ; but he will
find it difficult to construct the appropriate confessional
column.
After all that has been said, there remains another supple-
mentary question which the student of Symbolism must add
in his own way. It does not refer to any particular class of
doctrinal judgment that might be added to the tabulation, nor
is it confined to English Christianity. It is more or less
common to all forms of the Christian religion, and includes
many very important elements of belief and teaching which
defy systematization, but nevertheless enter largely into many
systems and exert a mighty influence in the Church's develop-
ment. These tendencies represent the body of unformulated
opinions which belong to all Confessions : undertones of Chris-
tian doctrine which characterize men rather than communities,
and act upon them rather as modes of thinking than as defi-
nite beliefs. Tendencies to Millenarianism, which Judaizes
the second coming of Christ as St. Paul's enemies Judaized the
first coming; tendencies to a ritualistic Christianity which
would restore to it a symbolical character from which the New
Testament declares it free ; tendencies to modify the traditional
faith of Christendom as to the justice of God, the atonement
for human sin, and the everlasting issues of the judgment ;
tendencies generally to make the reason of man the standard
l.KXX INTRODUCTION.
instead of the Scripture : these, and many others which are
subordinate expressions of these, are obvious enough to the
intelligent survey of the Christian theologian. But, generally
speaking, they make no sign : they take no form, they construct
no creed, and they have only to be watched and guarded
against as passing phenomena. One tendency there is which
steadily aims to dissipate the Dogma of Christianity altogether,
and to set free the mind of man from any restraint whatever
upon its religious sentiments. Against this tendency, which
would issue, if unchecked but that is a thing impossible
in the subversion of the Christian Faith, the study of the pre-
sent work is one the most effectual safeguards.
CONFESSIONS OF CHRISTENDOM.
INTRODUCTION.
I.
ON THE DOCTRINE OF THE SEVERAL COMMUNIONS, AS
EXHIBITED IN THEIR STANDARDS.
1. [TiiE scientific exhibition of the doctrinal systems of the
several Christian communions has occupied the earnest atten-
tion of evangelical theologians from the times of the Reforma-
tion. As these theologians, however, mostly wrote under the
conviction that they had to maintain a pure confession of the
truth of God's word, their treatment of the opposite doctrine
naturally assumed the form of a warfare conducted in God's
name against error. From, this spirit sprang the Examen
Concilii Tridentini of Martin Chemnitz, itself not the least signi-
ficant production of the sixteenth century. The devastation
which Rationalism wrought in the Church set a limit to this
kind of work. What interest had the question concerning a
sinner's justification before God through the blood of Christ,
for men who believed neither in the divinity of the Son nor
in the existence of God the Father ? Planck, indeed, recalled
attention to the half-forgotten doctrinal antitheses, but only
as an historical writer ; and it was reserved for this last age
to summon back the science of Polemics, even to its very
name.
Among the older polemic works of our Chxirch may be mentioned,
as the most important :
Schliisselburg, Hcereticorum Cataloyus. Frankfurt, 1597-1599.
A
2 CONFESSIONS OF CHRISTENDOM.
Calovius, Synopsis Controversiarum. Wittemberg, 1653.
Fr. Bechmann, Theologia Polcmica. Jena, 1710.
Olearius, Synopsis Controversiarum Selectiorum. Leipzig, 1710. .
Schubert, Institutiones Theologies Polemicce. Jena, 1756.J
To which may be added the works of Planck, Abriss der dogmat.
Systeme; Marheinecke, Christ. Symbolik, and Institutiones Sym-
bolicce ; and the English Bishop Marsh.
[Of late years, the controversy with Rome has stimulated this
literature. In 1832 appeared Mohler's Symbolik, a book
from which we can learn neither the Evangelical nor the
Romish doctrine. The author created for himself a fantastic
system, and seeks to set forth its advantages in the most
favourable light. F. C. Baur answered him by the Gcgensatz
des Katholicismus und Protestantismus, Nitzsch by the Protestan-
tische Beantwortung der Symbolik Mohlcrs, and E. Sartorius by
the Soli Deo Gloria. After Mohler arose on the Romish side
Perrone, an Italian Jesuit, superior to his German predecessor
in keenness and in power of systematization : he wrote the
Prcelcctioncs Theologicoe, and, in its German form, Der Protes-
tantismus und die Glaubensregel. Hase replied in his Hand-
buch der protestantiscJien Polemik. Works of more general
interest are : Guerike, Allgemeine christl. Symbolik ; Kollner,
Symbolik ; Karsten, Populcere Symlolik ; and Graul, Die Uhter-
scheidungslehrenJ] .
2. It is obvious that Symbolical Theology must regard as
the exclusive source of its scientific material the written ex-
hibitions of doctrine which every ecclesiastical communion
has put forth as the authentic confession of its faith. It is
true that those individual divines who bear an orthodox
character in their own party, may be supposed to have this
advantage in their favour, that even their private writings
will be in conformity with their standards. But then this
report of orthodoxy, which proceeds not from the Church
itself, but from the theologians of a particular age, does not
exclude the possibility of deviations from the strict confession ;
and it is the object of Symbolic Theology to exhibit the dog-
matic convictions of any community down to the finer details.
Moreover, in the learned treatises of systematic divinity, there
INTRODUCTION. 3
Is always more or less concomitant of scientific apparatus;
and this makes it .difficult to distinguish between what is
symbolical and what is merely the deduction of the author, or
his particular manner of clothing the truth, that is, between
the confession of faith and dogmatic theology. Consequently,
it is equally safe and becoming to fall back upon the con-
fessions, and to make them the sole basis of Symbolics as a
science. Now every Christian communion has such confes-
sions, since each was once under the obligation of proclaiming
publicly its distinctive faith. These documents are some-
times in the form of specific articles of faith, sometimes in
the form of catechisms. 1 Generally, however, every commu-
nity has both kinds of authentic symbolic writings at once.
In this case the confessions have the precedence; yet the
catechisms must not be overlooked, since in them there often
reigns more perspicuity than in the confessions, which are
sometimes drawn up in ambiguous phraseology.
Against Symbolic Theology, as limiting itself to the authentic
symbolical documents, two objections may be urged. First,
it may be said that it presents, at least in regard to such
communities as have anything like a continuous growth of
doctrine, an obsolete system, in a certain sense long ago
petrified ; hence, indeed, Planck thought it needful to append
to his sketch a glance at the more recent dogmatic teachings
(of Rationalism). But since Symbolics must, in order not to
lose its independent character, proceed from the idea of what
has been ecclesiastically sanctioned, and since a symbolical
system must needs be valid as such until the Church itself
has remodelled, improved, or retracted it, that fixed standard
must always be kept in view. The exhibition of the devia-
tions in dogmatical teaching, even when they have become
predominant among the doctors of the community in question,
must be handed over to the history of Christian Doctrine. 2
1 The liturgical books of a Christian community have inferior value in
Symbolics, although they also are really public (indirect) confessions of doctrine.
They are seldom needed in this branch of theology.
2 It is well known that the Reformed theologians do not acknowledge to the
same extent as the Lutherans the obligatory character of their (in themselves
almost only provincial) symbols, and that in the lapse of time even catechetical
instruction has receded from its ancient symbolical rigour. But even in this
4 CONFESSIONS OF CHRISTENDOM.
The second objection has been urged against Symbolical
Theology mainly by Romish theologians. They maintain
that he who holds fast to the symbols exhibits only a school
theology, to which their Church attaches little value ; more-
over, that he deals only with the forms, which are only symbols
of higher religious ideas, and should serve only as involucra
to them. But inasmuch as the Church has never openly
declared that it was willing to let one part of its teaching fall
away as mere school theology, and be struck out of the series
of its articles of faith, and has never even distantly hinted
that its dogmatic sanctions were to be regarded as only the
symbols of a spiritual religion, the Protestant must, following
the older and orthodox dogmatic divines, who apprehended
them all literally, disapprove of every endeavour on the part
of Romish theologians to idealize the doctrines of their Church,
even as they resist the unregulated essays of Protestant
divines to adapt the symbolical standards to a new philosophy,
and exhibit them as the wisdom of reason. Symbolics must
needs go on in the historical way, avoiding all references to
more recent Romanist dogmatists, and all idealizing remon-
strances ; taking extracts from the Romish symbols with
the same literal fidelity as those of the Formula Concordice ;
convinced that the original framers of both gave a genuine
account of their belief, and did not aim to delude the world
by secret symbolism. And, in fact, the most recent Romish
symbolical divines and polemics have renounced those idealiz-
ing tactics.
3. Another question may arise, as to the compass of what
may be called Symbolics, and as to the principles which
should be laid down for this science and its internal organiza-
tion. Planck embraced only the three leading Christian Con-
fessions and the Socinians within the circle of his plan;
Marheinecke does not in his greater work go beyond this,
though in his Institutes he has devoted some attention to the
case Symbolics must go back to the confessions, since the Church, at the time
when they appeared, recognised the doctrinal system they contain as its own,
and never publicly sanctioned any transformation of it. The same holds good
of the Arminians, who are less favourable to all symbolical forms of doctrine.
INTRODUCTION. 5
Mennonites, the Moravians, and the Quakers. Now it can
scarcely be doubted that the doctrine of the Greek Orthodox
Church, 1 which contains much that deviates from the Eomish,
and is exhibited iii symbols expressed in clear though not
always scientifically rigorous terms, as much merits a specific
presentation as the Eeformed doctrine does by the side of the
Lutheran. The Arminians might perhaps urge a fainter plea
for such a distinction, since they sprang from the bosom of
the Eeformed Church, and agree with it still in all but a few
leading points, which are themselves not always of a dogmatic
character. Yet, inasmuch as the differences do involve lead-
ing points, and the community is externally a firmly conso-
lidated one, it is impossible to deny to the Arminian system
of doctrine a place in our Symbolics. The Quakers and the
Mennonites have little that is peculiar in the detail of doctrine ;
and where a precise definition of faith according to the funda-
mental ideas of theology is in question, they might be omitted,
because they do little more than repeat the words of Scripture,
and keep clear of the theology of the schools : therefore we do
not devote a special column to them in our tables, but refer to
them only in the explanatory notes.
All these various religious communities, however, may fitly
be ranked by Symbolical Theology under two heads, according
to their several principles. The one class acknowledge as the
source of Christian revelation the Holy Scriptures alone, limit-
ing the acting of direct inspiration to these, though distin-
guished among themselves by different explanations of that
inspiration. Here we have the principle of Protestantism.
The other class place by the side of Scripture, or above it, a
second source of knowledge, believing in a continuous inspi-
ration within the Christian Church. They either (1) assign
to the Church, led by the Spirit, the right of constructing
Christian saving truth out of a supposed oral tradition of the
apostles, which is Catholicism ; or (2) they assume an im-
mediate illumination of every individual through the Holy
Ghost, which is Quakerism. These two principles, for the
1 The schismatical sects of the'East cannot well be introduced into Compara-
tive Symbolics, inasmuch as their dogmatic testimony is not expressed in autho-
rized writings, or their present faith is only imperfectly known.
6 CONFESSIONS OF CHRISTENDOM.
designation of which the historically known names are not
definitive enough, are precise antitheses. [The Mennonites
are, as a rule, and not without reason, classed with the Pro-
testants. So are the Socinians, but only by abuse of terms.]
4. If we take a comparative view of the dogmatic deviations
of the individual communities, we find at once the following
results : First, the greatest number and the most important
revolve around three centres : the relation of human power to
the work of sanctification proposed to it ; the extent and the
influence of the merit of Christ ; the manner in which, and
the means by which, man appropriates the merit of Christ,
and attains to justification before God. All start from the uni-
versal principle of Christianity, that man is in a religious and
ethical point of view fallen from God, but that in Christ there
is a possibility of a return, and that he must accomplish
that return in the use of the means provided for him in the
economy of the Christian salvation. Secondly, those indivi-
dual deviations of the individual communions do indeed always
stand in evident and clear connection, and are formed into a
system ; but yet they do not flow from one material principle
(principium constitutivum) by an internal necessity, a fact
which gave the older polemical divines occasion to distinguish
between errores systematici and errores extra systematici. Ac-
cordingly we have thought fit here and there to make a differ-
ence between main dogmas and subordinate dogmas.
5. The business of the symbolical theologian, to extract
from the documentary Confessions of the various communities
their doctrinal systems, is not without difficulty. On the one
hand, these Confessions do not always embrace the entire
dogmatic beliefs of the Communion ; and, on the other, they
are not all drawn up with the precision which science loves
and demands. To illustrate both these points : 1. In the
Council of Trent, the dogmas of the Image of God, and of
Justification, and of Works of Supererogation, and of Indul-
gences, are only imperfectly exhibited. In the Eeformed Con-
fessions nothing is said about Infant Communion; in the
Lutheran, the intention of the priest at the administration of
INTRODUCTION. 7
tlie sacraments is not expressly contested. 2. As it respects
dogmatic precision, the Tridentine Council and the Lutheran
formularies (especially the Formula ConcordicB) are far above
the Eeformed Confessions, which (particularly in the Eucharist
doctrine) use many figurative expressions ; while they still more
surpass the Greek, which indeed sometimes contradict each
other. Symbolics, therefore, cannot accomplish its task by
drawing simply from the symbols, but must sometimes apply
critical combinations in order to arrive at a full and clear
understanding of the doctrine of any community. If a dogma
is merely indicated, our science does not err when it exhibits
it in that form which, when the Confession was drawn up, was
the current one. (For instance : the Eomish doctrine de merito
congrui et condiyni, that of Indulgences, and that of the effect
of the sacraments ex opere operato.)
If a doctrinal point has been entirely passed over, because
it was held unimportant or already sufficiently treated, or
because at the time when the Confession appeared it was not
contested, in that case the historically demonstrated doctrine
or observance of the Church must represent the symbol : for
instance, as to the communion of children in the Eeformed
Church. If a dogma is indistinctly expressed, the symbolist
must seek to define it, either by comparison with such dogmas
as are in close connection with the one in question, and must
be regarded as the grounds of it, or deductions from it ; or,
where such combination is impossible, he must faithfully pre-
serve the indistinct expressions of the symbol itself, and ad-
duce, apart from the doctrinal standard, explanations from the
writings of theologians counted orthodox by the community.
When, finally, a difference occurs between the several Con-
fessions of. one Communion, it is to be expressly stated if this
was founded in a gradual change in the doctrinal standard ; or
only indicated, if a merely wavering point
8 CONFESSIONS OF CHRISTENDOM.
II.
THE SYMBOLICAL DOCUMENTS ; OR, LITERARY ANALYSIS OF
THE PUBLIC CONFESSIONS AND STANDARDS OF THE
SEVERAL COMMUNIONS.
I. THE EOMISH CHURCH.
1. Primary Sources of the Roman Catiwlic Doctrine.
Canoncs et Dccreta Concilii Tridentini. The Canons and
Decrees of the Council of Trent, which was opened at Trent,
in the Tyrol, on the 13th Dec. 1545; removed, after eight
sessions, to Bologna on 28th April 1552 ; re-opened May 1551
in Trent, and closed there on 28th April 1552 ; once more
renewed on the 18th Jan. 1562 ; and finally closed, with the
twenty-fifth session, on the 3d and 4th Dec. 1563. 1 This
was reckoned, till lately, the eighteenth and last (Ecumenical
Council, acknowledged as such throughout the Roman Catholic
Church, and even in France, so far as dogma is concerned. Its
Decrees were, after Pope Pius iv. had confirmed them by a
Bull (Benedictus Deus], 26th Jan. 1564, published authorita-
tively through the press of Paulus Manutius at Eome in 1564. 2
Other editions followed in the same year at Koine, Venice,
Antwerp, Lyons, Cologne ; in 1580 an edition was sent out
at Lyons, with observations, and the Index libror. prohibit.
The most trustworthy, for correctness and completeness, of the
later editions are those of Gallemart, Chiflet, and Le Plat.
These Decrees have been translated into several living tongues :
1 The history of this Council, which of itself explains much in the Decrees,
must be sought in two older works, written in a very different spirit : 1. That
of Fra Paolo (Paul Sarpi), originally in Italian ; 2. That of Sforza Pallavicini,
also originally in Italian. A. Saliq wrote a complete history of the Council,
Halle 1741. Bungener's is less trustworthy. A general view is given by
Preuss, das Condi von Trident. (Berlin, 1862.) But he who would gain a
thoroughly complete insight into the history of the Council, must go to Le
Plat's collection of its Acts in Monumentorum ad hist. Cone. Trid. illustrandam
spectantium amplissima Cottectio (Lovanii, 1781). G. J. Planck's Anecdota ad
hist. Cone. Trid. (Gb'ttingen, 1791) may be added with advantage.
8 Certain errors that crept in (De Euchar. Sess. 13, where the words Spirilus
sancti were omitted after non absque peculiari ductu et gubernatione) were
cancelled in the octavo edition, Rome 1564.
INTRODUCTION. 9
see Walch, Bill. TJicol. i. 407. For the purpose of Symbolics
only Sess. 4-7, 13, 14, 21-25 are to be taken into account.
The Decreta, moreover, are distributed, where they are more
diffuse, into chapters, which must be carefully distinguished
from the appended Canones, that is, brief propositions, which
always end with ' anathema sit.'
2. Symbolical Writings of the Second Rank.
1. Professio Fidei Tridentince. After the Synod at Trent
had declared a confession of faith to be obligatory (Sess. 24,
reform, capp. 1-12 ; Sess. 25, reform, cap. 2), this was drawn
up at the command of Pope Pius iv., 1564, and established
as a formulary binding on all who assumed any spiritual office
or any academical function or dignity, in a Bull dated 13th
Nov. 1564. It is found in the Magn. Bullarium Rom. t. 11,
p. 127, under the title Forma professionis fidei catli., and has
been often reproduced in modern languages. This Formula
expresses itself on some points more precisely than the Triden-
tine Council
2. Catechismus Romanus. This Catechism was, after a
decree of the Council of Trent (Sess. 25, p. 627), drawn up
by Archbishop Leon Marino, Bishop Egid. Foscarari, and the
Portuguese Fr. Fureiro, under the supervision of three Cardi-
nals. It was fairly latinized by P. Manutius and some others ;
published, under the authority of Pius v., 1566, in Latin
and Italian by Manutius ; and approved by many Provincial
Synods, including even French. It was reproduced often in
Latin, with observations by Fabricius in 1602, and translated
into several modern languages. The older editions give the
text without break or division; in that of Cologne, 1572,
books and chapters appeared; and in that of Antwerp, 1574,
questions and answers. This Catechism is divided into four
parts : de Symbolo apostolico, de Sacramcntis, de Dccalogo, de
Oratione dominicd. The form of a catechetical book of in-
struction, adapted to the use of beginners, is not enough dis-
tinguished from that of a directory for ministerial catechization :
in fact, through the constant recurrence of exhortations to the
10 CONFESSIONS OF CHRISTENDOM.
pastors, it rather assumes the character of a pastoral guide.
Reference is made to the Council of Trent on many points ;
but the Catechism further developes many doctrines, and
touches some which had been passed over by the Tridentine
Fathers : e.g., on the Limbus patrum, and on the dignity of the
Pontiff. On the other hand, other ecclesiastical institutes are
omitted : e.g., Indulgences, the Rosary, etc. The estimation of
this Catechism was much lowered by the Jesuits at the end
of the sixteenth century, on occasion of the controversies about
the auxilia gratia and Predestination ; and the Roman Curia
did nothing to counteract this. Meanwhile, in Symbolics, the
Catechism is safe. For, since it coincides with the Decrees of
the Tridentine Council, and has been accepted by Popes and
Bishops, it cannot possibly contain any doctrine essentially
opposed to Catholicism: hence even Bossuet adduces it as one of
the witnesses of genuine Catholicism (Monit. in expos, doct. cath).
Other Catechisms have attained a high consideration in the
Romish Church, but no proper pontifical approbation. The most
celebrated among these are the two Catechisms of the Jesuit
P. Canisius : the Larger was published first in 1554, the
Smaller in 1559; and both have often appeared in modern
languages. As to other Romish Catechisms, see the works
of Walch, Steudlin, and Kocher.
[3. The Bullarium Eomanum. For we are not here dealing
with an imaginary Catholic Church, which believes nothing but
what has been taught by the Tridentine Synod : we deal with
a palpable Romish Church, the Church which regards the
Pontiff at Rome as its head ; with a Church which believes
and confesses the immaculate conception of the Virgin on no
other authority than that of a single Papal Bull. And has
the Bull Ineffdbilis any pre-eminence over the other Bulls in
the Romish Bullarium ? The chief editions are : Bullarium
magnum Eomanum, Romae 1739-1849, 32 torn, f oL ; Bul-
larium magnum Eomanum a Leone magno usque ad Benedictum
xiv., Luxemburg 1727-1753, 19 torn. foL, with three con-
tinuations.]
4. The Confutatio Aug. Confess. prepared by a college of
INTRODUCTION. 1 1
Bomish theologians, to whom the Emperor Charles v. gave
his confidence may be included here; for it undoubtedly
exhibits the then current faith of the Church, though wanting
* o o
in ecclesiastical authorization. (See below, iii 1.)
Two collective editions of the Symbolical sources of Eomanism have
lately been published : Libri Symbolici eccl. Romano-cathol., ed. cur.
J. T. L. Danz, Weimar 1835 ; Libri Symb. ecc. cathol. conjuncti atque
notis prolegomenis indie, instruct^ op. et stud. F. G. Streitwolf et
R. E. Klener, Gottingen, 1846. [Still more available is Denziger,
Enchiridion Symbolorum et deftnitionum quce de rebus fidei et morum
a conciliis oecumenicis et summis pontificibus emanarunt, Wirceburgi
1856-1865. It contains over 130 documents: among them the
Symbolum apostolicum in thirteen forms, the Symbolum Nic&num, the
Conslantinopolitanum, the Ephesium, the Epist. Flav. of Leo, the
Chalcedonense ; the Dogmatic Decrees of the so-called 5th, 6th, 7th,
and 8th General Councils ; some of the most important ordinances of
Popes Innocent in., Gregory ix., Clement v., and John xxii. ; the
most important decrees of the Councils of Constance and Florence ;
Bulls of Pius n. and Leo x. ; the Tridentine Decrees in full; the
Constitutions of Alexander vn., Innocent xi., Alexander vni.,
Innocent xn., Clement xr., Benedict xiv., Pius vi., Pius vir. and vni.,
Gregory xvi., and Pius ix.]
As witnesses of the Romish authoritative doctrine, may be cited
also :
1. The Liturgical Books, which have been sanctioned by the
Roman Curia, and have obtained in all countries and provinces
public ecclesiastical approval, especially the Missals. Among these
last, none is more celebrated and generally used than the Missale
Romanum, first printed under Sixtus IV. in 1475, and improved in
1570 under Pius v., in 1604 under Clement vni., and in 1634
under Urban vni. [The most recent change in it is due to Pius
ix., who removed the old liturgy of the Feast of the Conception of
the Virgin, and substituted a new one.]
2. The Confessions of Faith which were imposed upon those who
joined the Romish Church. Originally the Prof, fidei Trident, was
used for this purpose. There are, indeed, private writings of un-
known authors, and on the Roman side all dogmatic authority has
been denied them of late. But in a Church the doctrine of which is
fixed and unchangeable, the bishops must be supposed to know
what that doctrine is; and they must be assumed conscientiously to
deliver, when they speak in the name of the Church, only acknow-
ledged and accepted dogmatic statements. See, for many such con-
vert-professions, Wald, De hceresi abjuranda quid statuat ecclesia rom.
cathol., Regiom. 1821.
12 CONFESSIONS OF CHRISTENDOM.
The most important Roman Catholic apologies for their doctrine
are: Rob. Bellarmini (Jesuit and Cardinal, f 1621), Disputationes de
Controversiis christ. fidei adv. Intj. temp. Itcereticos. Of this work the
edition of Lyons, 1610, is used, which was the last aucta et recognita
by the author. Mart. Becani (Jesuit and Confessor of the Emperor
Ferdinand n., f 1624), Manuale controvers. hvj. temporis, Heidelberg
1759 [best edition, Cologne 1696]. F. Coster (Jesuit, f 1619 )
Enchiridion controvers. prcecip. nostri temporis de relig., Colon. 1585.
J. B. Bossuet (Bishop of Meaux, f 1704), Exposition de la doctrine de
leglise catholique sur les matieres de controverse: the edition here used
is that of Paris, 1761. Seb. a S. Christophoro, Theologia histor.
polem., Bamb. 1751. [Melchior Canus, De locis theologicis (Sala-
manca, 1563), departs from the Romish doctrine now accepted. On
the other hand, Bossuet, Costerus, and Becanus are far surpassed by
Perrone, Prcelectiones theologicce quas in collegia Romano societatis Jesu
habebat (best edition, Rome, 1840-1842, but often reprinted).] 1
II. THE GREEK CHURCH. 2
f
1. Confessions.
The Confession presented to the Sultan Mahmoud n., after
the fall of Constantinople, 1453 that of the Patriarch Gen-
nadius or Georg. Scholarius extends only over the common
Christian dogmas, and does not touch the points of difference
between the Greek and the Roman doctrine. It is printed in
Greek and Turkish, in M. Crusii Turcogrcccia (Basil. 1584),
and in Chytrai Orat. de ecd. gr. statu (Frcf. 1583). [Recently
Greek and Latin, in Kimmel, Libri symbolici ccdesice orientalis
(Jense 1843).]
The Calvinistic tendencies and efforts of Cyril Lucar gave
1 Eck's dry Loci Communes, to which Klee thinks every unprejudiced reader
must give the palm over Melanchthon's for learning, method, and dialectical
tact, I have not thought it necessary to quote. Klee's judgment must have
been written in the hope that no reader would compare the two books.
s Augusti, 2 Progrr. de nonnullis eccles. gr., quce nuper jactatce sunt, virtut.,
Bonn 1821, with reference to Stourdza, Considerations sur la doctrine et I'esprit
de I'tglise orthodoxe, Stutt. 1816. The system of Greek doctrine is fully exhibited
in Heineccius, Abbild. der alien und neuern gr. K. As to the too highly esti-
mated coincidence between the East and West, see Leo Allatius, De ecc. occ.
atq. orient, perp. consens., Coin 1648. The harmony of Greek and Lutheran
dogmas is seen in Kohl, Ecdesia gr. lutheranizans, Lubec. 1723.
INTRODUCTION. 1 3
occasion for a public Confession of the proper orthodox Greek
faith (a Confession fy e'8earo KOI Se^erai a7raa7r\<w<? Tracra,
17 avaroXi/crj eKK\r)(Tia, as the Synod of Jerusalem, 1672,
expressed it). This man, who became Patriarch first in
Alexandria and then in Constantinople, but in 1638 lost his
life by ecclesiastical visitation, acquired, through a residence in
Geneva, a strong preference for Calvinism, and drew up, in
conformity with the Eeformed doctrine, a confession of faith,
which was first published in Latin, 1629-1630, and then at
Geneva in Greek and Latin, 1633. In 1613, M. Caryo-
philus, Bishop of Iconium, published a reply. In 1638, a
Synod was held in Constantinople against Cyril Lucar, the
decrees of which were, together with the synodal document of
the Patriarch Parthenius, 1642 (Synod of Jassy), appended to
the edition of that Confession, Geneva 1645. It is found,
Greek and Latin, in Hottinger, Append, ad analect. hist, thcol. ;
Greek and French, in Aynion, Monumcns authentiques de la
religion des Grecs (La Haye, 1708); and Latin, in Corp. ct
Syntagma conf.fidei, 1654.
The genuine faith of the orthodox Greek Church was now
laid down in the 'Op#o8oo<? 6fjio\oyia TT)? KadoKiK^ KOI
aTToo-ToXt/d}? KK\T]ffia^ rrjs avaroXircfjs, drawn up by Petr.
Mogilas, Metropolitan of Kiew, primarily for the Eussian
Church. This was, in consequence of a conference between
Eussian and Constantinopolitan clergy, and after the revision
of Meletius Syrigus, accepted as an orthodox confession of
faith. It was issued in 1643 by the four Patriarchs, Par-
thenius of Constantinople, Joannicius of Alexandria, Macarius
of Antioch, and Parisius of Jerusalem, and others ; and it was
finally once more sanctioned by a Synod at Jerusalem, 1672.
It was originally printed only in the Eussian language ; the
first modern Greek edition appeared under the auspices of
Minsius, with a Latin translation and preface by the Jeru-
salem Patriarch Nectarius. This Confession divides into three
sections, which treat irepl TTiarrecos, Trepl e\7ri8o9, and irepl rfj?
et9 Oeov ical rov Tr\r)<riov ayairffr, and in the form of question
and answer. [Kimmel's work, already referred to, gives it in
Greek and Latin.]
At the Synod in Jerusalem, which was held under the
14 CONFESSIONS OF CHRISTENDOM.
Patriarch Dositheus, a combination was formed for a new
vindication of the orthodox faith (ao^rt? opOoSogia?) against
Calvinism. The decrees are found in Harduin, Ada Cone, xi.,
and embrace a Confession drawn up by Dositheus in eighteen
sections, which Harduin gives in Greek and Latin, but
Aymon in Greek and French. Its undeniable approximation
in many points to the Eoman doctrine has brought the Synod
under the suspicion of Latinizing, a suspicion which Tzschirner
has not succeeded in altogether removing (Schrockh, Kirchen-
gesch. n. d. Ref. ix. 9 1). 1
The following are private writings, but very useful :
1. The Confession (6/ioXoy/a rr t c dvaroX/x?;; ixxXjfffoc 7ijz za0oX/x5;;
xal affoffroX/xrjs In Icr/rc/i?;) of Metrophanes Critopulus, a Greek eccle-
siastic, born in Beraea, afterwards Patriarch in Alexandria, drawn
up in ancient Greek during a journey to Helmstadt in 1625. It
falls into twenty-three chapters. [Weissenborn has edited in his
Appendix librorum symbolicorum ecclesice orientalis, Jense 1850.] To
the same category belong, 2. The Ada et scripta iheol. Wirtemberg. et
patriarch. Const. D. Hieremice, qua utrique ab anno 1576 usque ad
1581 de August. Conf. inter se miserunt. They contain the Augsburg
Confession in Greek j then three documents of the Patriarch Jeremias,
wherein he criticises the doctrines of the Augsburg Confession, with
the answers of the Tubingen theologians ; and finally some letters of
the same Patriarch. 3. The Confession of the Moscow Metropolitan
Philarete (in Pinkerton's Russia).
2. Catechisms.
There are many of these, but not universally accepted.
The best known are Archbishop Plato's Orthodox Doctrine, or
Brief Summary of Christian Theology, drawn up primarily for
Prince Paul Petrowitzsch (1764 T). Plato leans, in the doctrine
of justification, and in many other dogmas, to a more decidedly
scriptural theory ; and many of the specific teachings of his
own Church he throws into the background. Peter the Great
1 The chief ground of suspicion was not its passing over the points of differ-
ence with the Romish Church, but the presentation of the dogmas themselves,
which, with their proofs, contain evident tendencies to Latinizing. I refer
only to the fact that the Apocrypha of the Old Testament are placed on a level
with the canonical books. In any case, the decrees of this Synod bear witness
to a further development and fuller definition of Greek orthodox dogmas.
INTRODUCTION. 15
also commanded a catechism to be drawn up for the Eussian
youth, which was translated into German.
[The Confessions of the Greek Church are collected in Libri Sym-
lolici eccl. orientalis, E. J. Kimmel, Jena? 1843 ; with Appendix by
Weissenborn, 1850.] The most complete dogmatic handbook is Th.
Procopowicz, Christ, orthod. theologies, Regiom. 1773-1775. See, for
others, AValch, Bibl. theol. ii. 570. To these may be added Hyac.
Karpinski, Compend. orthod. theolog. doct., L. 1786.
III. EVANGELICAL (LUTHERAN) CHURCH*
1. Confessions.
Confessio Augustana. The Confession of Augsburg on the
basis of the seventeen articles of Torgau, 1529, which seem
to have been indistinguishable from the articles settled in the
Convent of Schwabach, 1529 was composed by Melanchthon,
and, in the name of the evangelical states of Germany, pre-
sented in German and Latin to the Emperor Charles v. at the
Diet of Augsburg on 25th June 1530. It consists of twenty-
one articles, which discuss the principal doctrines of theology
with reference to Eoman Catholic doctrine, briefly but suc-
cinctly ; and seven more which treat of the dbusus mutatos?
The first authorized and original edition was printed in
1530 at Wittenberg by G. Ehaw. It has, however, ordinarily
a common title, including the Apologia, and at the end of the
book stands, Impressum per G. Ehaw, 1531. The text is on
the title-page announced as ' deudsch und latinisch ; ' but in
many copies only the Latin text appears. I edited an im-
pression of the latter at Erlangen, 1825 ; and Tittmann one of
both texts at Dresden, 1830. It is not to be disguised that
the extant copies of this primary edition do not agree in all
places; the difference is more marked in the German text
than in the Latin ; and the whole state of things justifies the
1 [See "Walch, Introductio in Libras eccleswe Lutherane symbolicos, Jena
1732.] Feuerlein, Biblioth. syirib. ev. Luth., Wiirn 1768. 4
2 Cf. Chytrams, Hist, der A. C., Kostock 1576 ; Salig, VoUstand. Hist, der
A. C., Halle 1730; Planck, Gesch. d. protest. Lehrbegr. iii. 1.
16 CONFESSIONS OF CHRISTENDOM.
supposition that single sheets and pages were corrected before
the issue of the copies, and that Melanchthon took occasion
to amend certain places. This original edition must of course
in Symbolics be regarded as the authentic one, since the
originals of the Confession as presented to the Emperor are
not to be recovered ; while the copies which are found in
the libraries and archives of the evangelical states, and have
partly been printed, do not agree among themselves and with
that editio princeps, and may really be copies of the first
sketch of the Confession which Melanchthon copiously re-
vised before it was delivered. It was not his text of 1530
that was received into the German Concordicnbuch, but that
of the copy preserved in the imperial archives at Mayence,
although it has been since proved that this copy was not taken
from the original Confession. On the other hand, the second
edition of the Latin Concordia of 1584 has the text of the
editio princeps. Among the editions edited by Melanchthon
himself, the Latin one of 1540 is named the Variata, because
the author made alterations in the tenth article concerning
the Supper.
A confutation of the Confession of Augsburg (Confutatio
Aug. Confess?) was drawn up in Latin by a commission of
Eoman Catholic divines (among whom were Eck and Faber),
and read aloud in German in the Diet, August 3, 1530. But
no copy was given to the Protestant Estates. It appeared
first in Latin in A. Fabricii Harmonia Conf. A., Colon. 1573.
The German text was first edited by C. G. Mliller, from the
Mayence archives (Lips. 1808), with a Latin text from a
manuscript. Pfaff, Weber, and Hase printed this Confutation
in their editions of the symbolical books. This document
was met, on the part of the Protestants, by the Apologia Con-
fessionis Augustance, which also was drawn up by Melanchthon.
The first sketch of it, written on the basis of what was re-
membered of the Confutation as publicly read, was delivered
to the Emperor on 22d September 1530, but given back by
him. Melanchthon then finished the Apology on the basis of
a written copy of the Confutation ; and it appeared in Latin
and German (this latter translated by J. Jonas), just as we
now have it, in connection with the Confession itself. The
INTRODUCTION. 17
octavo edition of 1531 contains a Latin text with variations,
which the learned have regarded as a counterpart of the
Confessio Variata, and termed Apologia, Variata. Melanchthon
follows in the Apology the order of the Confession, but some-
times groups several articles together when they deal with
one main topic ; and thus the opponents are refuted in sixteen
sections.
The Articles of Smalkald, Articuli Smalcaldici, were drawn
up in German by Luther, to be presented at the General Council
summoned by Paul in. in July 1536, and signed at Smal-
kald by an assembly of very many evangelical theologians
in February 1537. The first German edition appeared at
Wittenberg in 1538, revised in 1543 : the Latin, translated
by P. Generanus, was published in 1541 at the same place;
but it was a later translation that was received into the Latin
Concordienhich, that of K Selneccer (1579 and 1582). The
work consists of three parts : De summis articulis divinse
majestatis (4) ; De articulis qui officium et opus J. C. seu re-
demtionem nostram concernunt (4) ; Articuli de quibus agere
potuerimus cum doctis et prudentibus viris vel etiam inter nos
ipsos (1 5). To these articles there is appended now a treatise
of Melanchthon, De potestate et primatu Papse. It appeared at
first in Latin, without the author's name. Dietrich in 1541
published it in German with the name of Melanchthon. It
was taken into the Concordieribuch with the signatures of
many theologians. (Compare Bertram, Geschichte des symbol.
Anliangs der schmalk. A A. 1770.)
The Formula Concordice was based upon a formula of union
drawn up at Torgau in 1576. 1 It was composed in the
monastery of Bergen, near Magdeburg, in 1577, by six theo-
logians, Jac. Andrese, Mt. Chemnicius, Nic. Selneccer, Dav.
Chytreeus, And. Musculus, and Christ. Korner, and acquired
symbolical authority in Saxony, Weimar, Coburg, Wiirtem-
berg, Baden, Mecklenburg, Liibeck, Hamburg. On the other
hand, it was not accepted in Hesse, Anhalt, Pomerania, and
the free cities Frankfurt, Nuremberg, Magdeburg, Bremen,
Danzig. In the Palatinate and Brandenburg it was first
1 This formula was printed by Semler from a contemporary MS. under the
name of the Torgauisches Buck the Torgau Book. Halle, 1760.
B
18 CONFESSIONS OF CHRISTENDOM.
adopted, but afterwards rejected in consequence of a change of
confession. [Hutterus, Concordia concors. Francf. 1690; Chem-
nicii Examen cone. Trid. ed. E. Preuss, Berolini 1861.] The
language originally was German ; it was translated into Latin
by Luc. Osiander, and in this form was taken into the Latin
Liber Concordice. The editio princeps of the German Formula
is that of the German ConcordieribucJi, Dresd. 1580. The
whole falls into two parts, an epitome and a solida declaratio :
the former, the Epitome, treats more briefly, the latter more
fully, all contested dogmas. First the point of dispute is ex-
hibited, then the doctrine of the evangelical Church is laid
down (affirmatives), and finally the false positions of oppo-
nents are refuted by arguments (negativa).
2. Catechisms}
The Catechismus Major and Catechismiis Minor (Enchiri-
dion) were both issued by Luther, 1529; the larger first in
quarto, the smaller afterwards in octavo. Their matter is
distributed into five sections : Decalogue, Apostles' Creed, the
Lord's Prayer, Baptism, and the Eucharist. The larger Cate-
chism contained in the second edition of 1529 an instruction
and exhortation to confession (whether Luther's is doubtful).
The smaller was, in the oldest German edition, 1529 pro-
bably the second provided with forms of prayer, daily watch-
words, marriage and baptismal chapters, short instructions as
to the manner of confession, etc. These additions were taken
up into the first authentic edition of the German Concordien-
Twch. The section on confession appears in a Latin edition of
1532 to be enlarged into a catechization on confession, and
takes its place immediately after the chapter on baptism. A
special section on the power of the keys was not added by
Luther to either of the editions published by himself. But
as early as the third decennium of the sixteenth century this
is found in various editions of the smaller Catechism ; and
from 1531 it was made in Nuremberg matter of preaching.
Whence came this article, reproducing as it does Luther's
1 Cf. August! Verswh einer liistor.-krit. EinUitung in die beiden Hattptkate-
chismcn der ev. K., Elberfeld 1824.
INTRODUCTION. 1 9
ideas, and in part his words, can only be conjectured ; but, as
this subject has no symbolic importance, it does not lie within
our plan to investigate it further. The larger Catechism was
in 1529 put into Latin by Lonicer; this was revised by Sel-
neccer, and in this form entered the Concordienbuch. The
smaller Catechism appeared in Latin, 1529, at Wittenberg.
The translator is not known, though some think him- Justus
Jonas. (See Illgen, Memoria utriusgue catech. Ituth.,IAps. 1829.)
The collective symbolical documents of the Lutheran Church
were called the Concordienbuch (Concordia, Liber Concordice,
Book of Concord). It was issued in German at the command
of the Elector Augustus in Dresden 1580, and often after-
wards: the Latin was by N". Selneccer, Lips. 1580. The
most important Latin editions are those of Eechenberg, Leipz.
1678; Pfaff, Tub. 1730; Tittmann, Meissen 1827; Hase,
Leipz. 1827, Berlin 1857. The German Concordienbuch was
edited by S. J. Baumgarten, Halle 1747. [Eeineccius pub-
lished it in German and Latin at Leipsig 1708, Walch at
Jena in 1750, and Miiller at Stuttgart in I860. 1 ]
[The same doctrine as that contained in the Concordienbuch may
be found in sundry other corpora doctrince, of which the three most
important are: 1. The Corpus Doctrines Prutenicum, or Repetitio
Doctrines ecclesiastics, Konigsb. 1567 ; 2. The Corpus Doctrines Thu-
ringicum, or Corpus Doctrince Christiana;, Jena 1570 ; 3. The Corpus
Doctrines Julium, Heinrichstadt 1576.]
Among particular Provincial Confessions may be mentioned: 1.
The Confessio Ecclesiarum Saxonicarum, prepared for the Council of
Trent, under the direction of the Elector Maurice, by Melanchthon,
1551. From the original in the library of the Thomaskirche at
Leipzig. J. Quodvultdeus Burger edited this in 1722 ; it is found
also in Melanch. Opera, i. 121 ; in Chytrsei Hist, Conf. Aug. 2. The
Confessio Wirtembergica (Suevica) was drawn up with the same de-
sign by J. Brenz, at the request of Duke Christopher, and on 24th
Jan. 1552 given in to the Council of Trent. It treats in its thirty-
five articles of many points passed over or lightly indicated in the
1 Under the title Libri Ecclesice Dan. symbolici a book has appeared, containing
the three (Ecumenical Councils, the Conf. August., and Luther's Smaller Cate-
chism, edited by J. C. Lindberg. (The Confess. Ham., drawn up in forty-
three articles, 1530, and presented to King Frederic I., is to be regarded as
superseded by the A. C. It was published in Danish and Latin by "Woldiche,
Kopen. 1736.)
20 CONFESSIONS OF CHRISTENDOM.
other Confessions : e.g. the Sacrament of Confirmation, and Extreme
Unction, Fasting, Benedictions, the Authority of Councils. It was
published in German in 1552, as also in Latin. 3. The Confessio
Bohemica, or the confession of faith of the Lutherans and Moravian
Brethren in Bohemia, drawn up in 1575, and published at Amberg
in German, 1609. To be distinguished from this is the Conf. Bohe-
mica received into the second part of the Corpus et Syntagma, which
the Moravian Brethren alone presented to the Emperor Charles v.,
1535, and has often appeared in German. (See Walch, Bill. Theol.
i. 401, and Baumgarten, Erlceut. der symb. Schr. S. 247.) 1 4. The
Articles of Visitation, which were drawn up under the Saxon Admi-
nistrator Fr. William in 1592, in order to extirpate Crypto-Calvinism ;
even the Professors in Saxony having been bound by it. [Printed
first in 1593. They appear in the beginning of the older Saxon
editions of the Concordienbuch.'] Cf. Walch, Bibl. Theol. i. 398.
[The most important works of Lutheran theologians in defence
of their doctrine are: Martini Chemnicii Examen concilii Tridentini
(ed. pr. Frankf. 1566 ; last edited by E. Preuss, 1862, with a triple
Appendix and Indexes); the Loci Theologici of the same author,
Frankf. 1591 ; and Gerhard, Loci Theologici, Jena 1610 (by E. Preuss,
Berlin 1863). For the illustration of points only indicated in the
Symbolical Books, it is well to consult Hutter, Compendium locorum
theologicorum, Vitembergae 1610 (by Twesten, Berlin 1863). J
IV. THE KEFORMED CHUECIL
1. Confessions.
A collection of Reformed Confessions (with some Lutheran
included) appeared at Geneva under the title, Corpus et Syn-
tagma Confessionum fidei qua in diversis regnis et nationibus
ecclesiarum nomine fuerunt authentice editce (AureL Allobrog.
1612; second and enlarged edition, 1654). 2 The Confessio
Marchica was not included in the last edition. Before this
there had been issued a combination of symbolical dogmas
drawn from the Reformed Confessions, and the Confessions of
1 The little work which appeared under the title Confessio fidei Suecance in
cone. Upsal. 1593, contains only three (Ecumenical Symbols and the Aug.
Conf.
* The Latin Conf. of Cyril Lucar, and the Canons of Dort, are included in the
last edition. "We have printed the passages of the Eefoimed Symbols from
this edition.
INTRODUCTION.' 21
Augsburg, Wiirtemberg, and Bohemia, as Harmonia Confes-
sionum fidei orthodoxarum ct reform, eccles., in nineteen sec-
tions (Geneva, 15 8 1). 1 Eecently, however, the following
collections and translations of the Eeformed Symbols have
appeared : Corpus librorum symbol, qui in eccles. reform, autori-
tatem pull, dbtinuerunt, cura J. C. A. Augusti, Elberfeld 1827
(this contains also the Dort Canons, the Heidelberg and
Geneva Catechism, and the March. Confessions, but is uncriti-
cal, and in a high degree incorrect) ; Confessions de foi des
eglises reformats de, France, et de Sitisse, Montpellier 1826
(containing only the Conf. Gall, Helv. IL, and the Thirty-nine
Articles, of the English Church) ; Sammlung synib. Sucker dcr
Rcf. K., edited by Mess, Neuwied 1830 ; the Symbolical Books
translated from the Latin, Neustadt. [Collectio confessiomim
in ecclesiis reformatis publicatarum, ed. H. A. Niemeyer, lips.
1840, contains thirty-one Confessions on 1 5 pages. Finally :
Bockel, Bckcnntnissschriften der ev. rcf. K. t Leipzig 1847.]
The individual Confessions will now be arranged in periods:
a. Before Calvin, or apart from his influence.
The Confessio Tetrapolitana (also Argentinensis or Suevica),
the Confession of the four cities Strassburg, Constance, Mem-
mingen, and Landau, all disposed towards the Zwinglian
sacramental doctrine. It was drawn up by M. Bucer, and
presented in Latin and German to the Emperor Charles v. at
Augsburg, 1530. It appeared in print at Strassburg, both in
German and in Latin; and consists of twenty-three articles,
of which eighteen present a view of the Supper somewhat
deviating from that of the Augsburg Confession (cf. Planck,
Prof. Lelirb. iii. 1. 83). With the title Conf. Argentinensis it
appears in the Latin of the Corp. et Syntagma [and as Con-
fessio Tetrapolitana in Niemeyer] ; the Confutatio which the
Emperor procured in opposition to it was first printed in
MtiUer's edition of the Conf. A. C., Lips. 1808. See Werns-
dorf, Hist. Conf. Tetrap., Viteb. 1721; Pels, de Varid Conf.
Tdrap. fortund, Gbttingen 1755.
1 The editors of the two collections have suppressed their names. The Harm.
Conf. is thought to have been drawn up by Beza, and the Corp. and Syntagma
by Caspar and Aurentius.
22 CONFESSIONS OF CHRISTENDOM.
Ulr. Zwingli ad Carol. Imp.fidci ratio, 30th July 1530, has
remained a private document : it was presented to the Em-
peror at the Diet in Augsburg, and consisted of twelve articles.
Eck prepared in three days an answer to this. Zwingle's
Christiance fidei brevis et clara expositio was held by the Swiss
in higher estimation than the former Confession, but still with-
out symbolical authority : it was drawn up in eleven sections ;
from the original Latin it passed into the German of Leo Judae
1535, and is found in Zwingle's Opp. ii. 550. [The Latin is
in Niemeyer.]
The Confessio Basileensis (Miilhusana), 1534, the Confes-
sion of Basle, was published there under the title, Bekantnv.s
unsers heylig. christl. Glaubens, wie es die Kylch zu Basel haldt.
It is thought to have been drawn up by Oswald Myconius after
a project of QEcolampadius, and contains twelve articles.
Miihlhausen adopted this Confession, and it was printed there
in 1537. The Latin appears in the Corp. et Syntagma [and
both Latin and German in Niemeyer].
The Confessio Helvetica I., drawn up at Basel by appointed
theologians of the towns of Zurich, Bern, Basel, Schaffhausen,
St. Gallen, Miihlhausen, Biel, that is, by Bullinger, Myconius,
Grynseus, Leo Judae, and Grossmann, was accepted and signed by
those cantons and towns, and sent also to the Lutheran divines
assembled at Smalkald in 1537. It consists of twenty-seven
articles ; appeared first in Latin, and afterwards in a German
translation of Leo Judse, 1536, 1587. It is in the first part
of the Corp. et Syntagma [and in Niemeyer, Latin and German].
The WdhrJiaft Belcenntniss der Diencr dcr Kirche zu Ziirch,
was sie aus Gottes Wort mit dcr heil. christl. Kirche glaulen
und lehren, insonderlich von dem Naclitmald unsers Herrn, etc.,
contains the genuine Zwinglian doctrine of the Eucharist.
(3. After Calvin ; under his influence or supervision.
The Consensio mutua in re sacramentarid ministror. Tigur. et J.
Calvini, drawn up in 1549, and consisting of twenty-six articles,
was intended to effect a mediation between the Ziirich-Zwing-
lian and the Genevese-Calvinian doctrine of the Supper. It is
printed in Calvin's Opp. viii. 648, and in his Tractatus Thco-
logici (Gen. 1611), and separately in 1564 by Eobert Stephens.
INTRODUCTION. 23
There was another Consensus : DC ceternd Dei prcedestina-
tione, qua, in salutem olios ex hominibus elegit, olios suo eoritio
reliquit, item de providentid qua res humanas gubemat, consen-
sus pastomm Genemnsis ecclesice a J. Calvino expositus, Genev.
1552. According to Planck, Lehrbeg. vii. 805, whom Mar-
heinecke follows, this Consensus was accepted by Ziirichers,
1 5 44, and under the title Consensus Tigurinorum is found in
Calvini Opusc. p. 754. By this title only the seventh volume
of Calvin's works, which contains the Tract. Theolog., is known
to me, and I find there the Consensio mutua in re, sacramen-
tarid. That statement, therefore, might rest on an error.
Esscher also knew nothing of any Consensus de prcedestinatione
on the part of the Ziirichers.
The Confessio Gallicana was drawn up (by Calvin ?) in forty
articles, accepted by a Synod in Paris, 1559, in 1560 pre-
sented to Francis n. of France, and once more to King Charles
ix. in 1561. At a Synod in Eochelle, 1571, it was con-
firmed anew, and found approval and acceptance also beyond
France. In its Latin form (1566) it was printed in the Com-
ment, de, statu rel. et reipubl. in regno Gallice (1571), as also in
the Corp. et Syntagma; in its French form it was printed in
Beza's Histoire eccles. des eglises reform, au royaume de France,
ii. 173. An original of the French is in the State archives
of Geneva.
Separate from this, and by no means a translation of it, is
the Confession und Kurze BcJcanntnuss des Glaubens die reform.
Kirchen in Frankreich, Heidelb. 1566. It was intended to
be presented to Maximilian n., 1564, and the Estates of the
German Empire at the Diet in Frankfurt ; but the war pre-
vented the accomplishment of this purpose. It is specially
full on the doctrine of the Eucharist. The Latin (from the
French original) is in Calv. Opp. viii., and in the Tractatus
Theol. Omnes, p. 107.
The Articuli xxxix. Eccles. Anglicance the Thirty-nine
Articles of the Church of England on the basis of the forty
articles drawn up in Edward the Sixth's reign (by Cranmer
and Eidley, 1551), were fixed under Queen Elizabeth, 1562,
and formally accepted by the Episcopal Church at a Synod in
London. Comp. Burnet, On the Articles.
24 CONFESSIONS OF CHRISTENDOM.
The Scoticana Confessio fidci, in twenty-five articles, had for
its chief author John Knox. It tends in a marked manner
towards Calvin's doctrine, yet more in the sacramental dogma
than in that of predestination. In the Corp. et Syntagma [and
in Niemeyer also] the so-called negative Confession of 1581 is
included. 1
The Westminster Confession is perfectly distinct from the old
Scottish. It was drawn up by a convention of theologians,
under the authority of Parliament, termed the Westminster
Assembly, 1643-1648, and has in Scotland symbolical
authority.
The Confessio Hungarica or Czcngerina, drawn up by a
Synod of Hungarian Eeformers in 1557 or 1558, consists of
eleven articles. It is found in the Corp. et Syntagma, i. 148
[and in Memeyer, 539-550].
The Confessio Bclgica, in thirty-seven articles, was originally
a private document of Guido v. Bres, and printed in French,
1562. It presently appeared in Dutch, and attained during
the sixteenth century general acceptance on the part of the
Netherlands congregations, and the signatures even of many
princes. At the Synod of Dort it was, after a revision of the
text, publicly confirmed. 2 The most complete edition, with
polemical remarks, is that of Festus Homm, Leiden 1618.
It is found also in Corpus et Syntagma, in the Actis Synodi
Dordr., under the 1 46th session. Since the Dort Synod the text
has been firmly fixed. It was edited in Greek (by Eevius),
with Latin text, Leiden 1623, and Amsterdam 1638.
The Confessio Helvetica n. was drawn up by Bullinger, at
1 This was mainly directed against Roman Catholicism, and couched in the
most vehement terms, being in this respect very similar to the Smalkald Articles.
The decrees of the Council of Trent are termed erronea et sanguinolenta, and
rejected cum omnibus subscriptoribus et approbatoribus crudelia et sanguinei illius
fcederis conjurati cotitra del ecclesiam.
2 The judgment of the Remonstrants on this point, Apol. Confess. Hem.,
was very vigorous. They who attentively read it will find strong reason for
thinking that it was written by some individual hastily, without much judg-
ment, or the serious scrutiny of others, and therefore for doubting whether such
a document ought to be regarded as expressing the mind of a whole community.
Adr. Saravia says that it was first written by Guido von Bres, communicated to
a few here and there, and, without any very solemn examination or approbation
of any synod, gradually passed into use as a formula of the churches.
INTRODUCTION. 25
the request of Frederick in., Elector of the Palatinate, in
1564. It was issued in the Latin original, 1566, and in a
German translation by the author himself, having been often re-
printed, alone and in collections. It contains thirty chapters,
and was held in the very highest esteem among the Confes-
sions of the Eeformed Church, not only in Switzerland, but
in the Palatinate and in Scotland, as well as in the Polish,
Hungarian, and even the French, Eeformed Churches. A
French translation by Beza appeared at Geneva in 1566.
The Confessio fidei Friderici ill. Elector. Palat. was pub-
lished at the request of his successor, the Elector John
Casimir, 1577, and is found under the Latin title, Confessio
Palatini, in the Corpus et Syntagma. Other Palatinate Con-
fessions (of theologians) see in Walch, Biblioth. Theol. i. 421.
The Repetitio brevis, simplex et perspicua orthodoxce Confes-
sionis, guam amplectuntur ecclesice principatus AnJialt., Neap.
Casimir, 1581, was drawn up, according to the advertisement
of the publisher, in a theological assembly at Cassel in March
1859. It consists of eleven articles. The latest separate
edition is, Das Bekennt. der Anhalt landesk., or Repetitio Anhal-
tina, by Valentiner, Bernburg 1859.
The Confessio JSrandenburgica, drawn up under the direc-
tion of the Prince John Sigismund (mainly by Mt. Fiissel),
appeared in 1614 by the title, Des Iwchgeborn. Filrst. JoTi. Sig.
Bekdnndniss von jetzigen unter den Evangelischen scwebenden u.
in Streitgezogenen Punkten. It contains sixteen articles, and
must be distinguished from the Confession of the Eeformed
Churches in Germany, which the same Prince caused to be
published at Frankfurt-on-the-Oder in 1614, already printed,
it is thought, before the end of the sixteenth century in South
Germany. Combined with the Colloq. lips, of 1631, the Decla-
ratio Thorun. of 1645, it appeared with the title, The Three
Confessions. The three documents appear as an appendix
in Hering's Hist. Nachricht, Halle 1778. [Niemeyer has
the three.] The Declaration of Thorn is cited below as it is
printed in Hering.
The Decrees of the Synod of Dort during 154 sessions,
from 13th November 1618 to 9th May 1619 are printed
in Latin in the Acta Synodi national, in nomine J. C. autor.
26 CONFESSIONS OF CHRISTENDOM.
ordinum general, fcedcrat. Bdgii pror. Dordrccliti habitcc, 1620.
They were published also apart by the title, Judicium si/nodi
nation. Lord. 1619. The Calvinistic dogma of election is
laid down in all its strictness as the orthodox faith. The
Netherlands, most of the Swiss cantons, the Ehenish Pala-
tinate, the French churches, and the Puritans in England,
accepted these canons. The English Episcopal Church, how-
ever, in fact renounced them ; and the Brandenburg Church
took no part in the Synod.
The Formula Consensus ecclcs. Helveticarum reform, circa
doct. de gratia univ. et connexa aliaq. nonnulla capita was
drawn up, 1674, against the specific doctrine of Particularism
which appeared in the Eeformed Church, by J. H. Heidegger,
Professor in Zurich, and printed in German and Latin, Ziirich
1675. It consists of twenty-six articles, and was accepted
by Zurich, Berne, Basel, Schaffhausen, Glarus, Appenzell, S.
Gallen, Miihlhausen, Biel, Neufchatel ; later also by Geneva
and, with certain limitations, by Lausanne. But dissensions
were soon excited by it throughout the Swiss churches, as
the consequence of which, and about the beginning of the
eighteenth century, this Consensus gradually lost its symbo-
lical importance. Compare Hottinger, Succincta ac gcnuina
formulae consensus Hclv. historia; and Pfaff, Schediasma de
form, consens. Hclv., Tubing. 1723, where the Formula itself
is printed, which has also been often printed alone, and as
appendix to the Conf. Helv. IL
2. Catechisms*
The Heidelberg Catechism Catcchismus Heidelberg ensis s.
Palatinus was composed by Olevianus and Ursinus, at the
command of the Elector Frederick ill., in 1562, translated by
Lagus and Pithopceus into Latin, and then published both in
Latin and German (Christliche Underricht wie der in Kirchen
und Schulen der churf. Pfalz getrieben wirdt}, Heidelb. 1563.
The German text is reckoned the authentic one, and has often
been republished. It has been translated into many lan-
guages, even into Spanish, 1628, and in every kind of way
1 Cf. J. C. Koclier, Catech. Hist, der rcf. KircJie, Jen. 175G.
INTRODUCTION. 27
has been commented on. It consists of three main divisions :
1. The miserable estate of man ; 2. Redemption from that
state ; 3. Gratitude for that redemption. It is divided into
129 questions, distributed over 52 Sundays: of these ques-
tions, the 80th and the most celebrated was omitted in many
editions through unevangelical respect for man. The Synod
of Dort approved it, sess. 148. 1 See Von Alpen's Gesch. u.
liter, des Heid. Cat., Frankf. 1810; [Hasse, Nachrichten ueber
die Verf., die Entstch., u. Verbr. des Heid. Cat., Mors 1863.]
The Catechismus Ecclesice Genevensis, 1545, by Calvin; in
French earlier, 1541. (Calvin had in 1536 published a
book of instruction for youth in French, and 1538 in Latin.)
It contains four divisions (of Faith, Law of God, Prayer,
Sacraments), is distributed over fifty-five Sundays, and was
esteemed especially in France. It appeared in German,
Heidelberg 1563. The Latin text is in the Calv. Opp. viii.
The Catechismus Tigurinus was collected from the Cate-
chisms of Leo Judse (1554) and Bullinger (1559), and in
1609 brought to its present settled form. It consists of four
divisions and one hundred and ten questions, distributed over
forty-eight Sundays.
The Church Catechism, prepared under Edward vi., and first
printed in English and Latin 1553, was revised by Nowell,
1572, and accepted by the English Episcopal Church. It
falls into four sections. The Puritan Westminster Confession
has also a twofold Catechism appended to it. [See Appendix
collectionis Confessionum in ecclesiis reformatis puUicatarum,
ed. Niemeyer, Lipsiae 1840.]
The Catechesis Bdgica, connected with the Confessio Belgica,
is by many regarded as a specific Belgian Catechism. But it
is, as Kb'cher has shown, no other than the Heidelberg Cate-
chism. It was first translated into Dutch in 1568.
1 Declaratum fuit, consentientibus omnium tarn exterorum quam Belgic.
theologorum suffragiis, doctrinam in catechesi Palat. compreliensam verbo Dei
in omnibus esse ccnsentientem ncque ea quidquam contineri, quod ut minus
eidein consentaneum mutari aut corrigi debere videretur cet.
28 CONFESSIONS OF CHRISTENDOM.
THE AlJMINIANS. 1
1. Confessions.
Remonstrantia, libellus supplcx cxhibitus Hollandice et West-
frisice Ordinibus, 1610. They are five articles, in which the
Dutch advocates of universal redemption just briefly expressed
their faith. In the Scriptis advers. collation. Hag. they stand
at the head. They have also been often reprinted. Walch,
Edigion streitigk. ausser der Luther. K. iii. 540.
Confessio seu Declaratio sententice Pastomm, qui in ftzdcrato
Bclgio Remonstrantes vocantur, super prcecip. articulis rel. Christ,
Harderov. 1622 (Simon. Episcop. Opp. ii. 69). It consists
of twenty-six chapters, and its author was Simon Episcopius
(t 1643). The first edition is said to have appeared in Latin
and Dutch as early as 1621 (cf. Limborch, Vita Episcop.
279), the Dutch having preceded (Brandt, Hist, der Refor-
matie, iv. 648). Uytenbogard is, however, stated to be the
Dutch translator; consequently the Latin was the original
text. Against four professors in Leyden, Polyander, Eivetus,
Walceus, and Thysius, who had issued a Censura in confess.
Remonst., Episcopius wrote his Apologia pro confcssione seu dc-
claratione sententice, 1630. Many polemical treatises followed
on both sides, especially Sim. Episcopii Verus tlieologus remon-
strans (Opp. ii 508).
Scripta adversaria collationis Hagiensis habitce anno 1611
de Divind prcedestinatione et capitibus ei annexis, L. B. 1616.
The translation was by Bertius ; for these records of the Hague
Conference had been published before in Dutch. The most
important thing in them is the defence of the five articles.
Epistola ecclesiastarum, quos in Belgio Remonstrantes vacant, ad,
cxterarum cedes, reform, doctores ccet. qua sententiam suam de
prcedestinatione ccet. exponunt, L. B. 1617. This epistle, indi-
cating the opinions of the Remonstrants, was drawn up by
Barlaeus. Acta et Scripta synodalia Dordracena ministror. re-
monstrant., Herderwici 1620.
1 Cf. Franke, De Historla dogmalum Arminianorum, Xil. 1814.
INTRODUCTION. 29
2. Catechisms.
Ondenvysinge in de christ. Religie Instructions in the Chris-
tian Ecligion, given in question and answer, according to the
Confessions of the Remonstrant Reformed Christians, Eotterd.
1644. The author is supposed to have been Uytenbogard. A
shorter text-book is : Ondenvys in de christ. Rel., by Earth.
Prsevostius. This appeared, in a revised form, at Amsterdam
in 1733.
The most important dogmatic writings of the theologians of this
community are : Sim. Episcopii Institutt. theol. libb. 4 (this was only half
finished, including in Christology only the chapter on Redemption);
Steph. Curcellsei (f 1659) Institutio rel. Christ, libb. 7 (this also is
incomplete); Ph. a Limborch (f!712), Theologia Christiana, Amst.
1686, 1730; Adr. a Cattenburg, Spicilegium theol. christ. Phil, a
Limborch, Amst. 1726. Especially Jac. Arminii (f 1609) Opera
theol., L. B. 1609 (Frankf. 1635), contain dogmatic treatises on the
chief dogmas oa which the Arminian differs from the Calvinistic
faith.
V. BAPTISTS (ANABAPTISTS, MENNONITES).
1. The Older Anabaptists at the Time of the Reformation.
Their doctrinal positions are briefly, and of course with a
polemical bearing, exhibited by Melanchthon, Vorlegung etlichcr
unchr. Artik. welche die Wiedertdufer vorgcben, in Luther's Ger-
man works ; and in Menius, Dcr Wiedertdufer Lchre widerlcgt.
Compare Form. cone. p. 622.
2. Mennonites.
(Herm. Schyn, Hist. Christ, qui in Belgi fcederato Men-
nonitce appellantur, AmsteL 1723, and Hist. Menu, plenior
deductio, 1729. Hunzinger, Das rel. Kirch, u. Schulwesen der
M., Speier 1831.)
a. Confessions (Schyn, Plen. Deduct, c. iv.).
Their number is tolerably large, but they have not reached
any general importance ; and there are many differences among
30 CONFESSIONS OF CHRISTENDOM.
them, as this party have never been consistent in their doc-
trinal opinions.
Korte Belydenisse des Geloofs, or Prcecipuorum Christiana
fidei articulorum brevis Confessio, was prepared in 1580 by J.
Eis (Hans de Eis) and L. Gerardi. It was turned into Latin in
Schyn, Histor. Menn. It consists of forty articles, and exhibits
the common faith of the Waterlandian congregations : cf. Schyn,
PL Ded. 280. Besides this, Schyn gives prominence to five
Confessions, which the United Flemings, Frisians, and Germans
in 1665 issued : De algemeene Belydenissen der vereenighdc VI. ,
Vr.y en ffooghd. Doopgesinde Gemeynte. First, the articles of
faith which had been formulated on 1st May 1591 ; secondly,
the Bekdnntniss vom einigen Gott., etc., 1628, whose author
was Ontermann ; thirdly, the Chr. Geloofsbefyd. des Olyf-Tacx
(ramus olivce), 1629 ; fourthly, the Brevis Confessio of the
united Frisian and German Baptists, 1630 (drawn up, it is
said, by J. Centzen) ; and, fifthly, Voorstell. van de princ. artic.,
consisting of a Confession, in fifteen articles, drawn up by A.
Cornells. There was, sixthly, a Confession accepted at Leyden,
1664, by Flemish, Frisian, and German divines, which ap-
peared in the same year at Amsterdam ; seventhly, an evan-
gelical Confession of the Baptists as preached and taught at
Altona, by Eoose ; and, eighthly, Eis' Glaulenslehre der wahren
Mennoniten, which was drawn up in 1765, and in 1766 was
published in Dutch at Hoorn. It obtained in 1773 the
approval of many churches, and appeared with their sanction
expressed, Hamburg 1776.
As to some protocols, the result of religious conversations
and discussions between the Mennonites and the Eeformed
theologians, at Frankenthal in 1571, and Linden in 1578,
and Leuwarden in 1597, see Schyn, who gives extracts, and
Kocher, p. 461. A private document, but one very useful, is
the so-called Hornische BeTcenntniss, a Confession written at
Hoorn, 1618, in thirty-three articles, which Schyn, Plen. De-
duct. 295, ascribes to P. J. Twisk, a very prolific Mennonite
author, who died in 1636.
. Catechisms.
Kort Onderwys, or Instruction drawn up by the appoint-
INTRODUCTION". 3 1
ment of a Synod in Amsterdam, in 1697, by A. A. Dooregest,
P. Beets, and H. Schyn, and, when approved by the Synod,
printed at Amsterdam in 1697, and again in 1723. It con-
sists of twenty-eight chapters. H. Schyn arranged an extract:
see his Plen. Ded. 361. Other Mennonite Catechisms are
mentioned by Kocher, Bill, syrrib. i. 647 ; Walch, Bill. TJieol.
i. 547. Most complete is reckoned that of, P. Baudouin,
Haarlem, published in Dutch in that town, 1743. I have
never seen this. Hunzinger alludes to Chrisll. Gemuthsge-
sprdcli von clem gdstl. u. seligm. Glaule, 1783, in twenty-four
articles, and one hundred and forty-eight questions and answers,
with a smaller Catechism appended, as the most extensively
used handbook of Christian instruction.
3. TJie Baptists in England and America.
These are represented by two Confessions : the one, that of
the Particular Baptists, was drawn up in 1689, and consists
of thirty-two chapters ; the other, that of the General Baptists,
dates from the year 1691, and embraces twenty-seven chap-
ters. Other older Confessions of this community may be seen
in Crosby's History of the English Baptists, Lond. 1738.
VI. THE SociNiANS. 1
1. Confessions.
Confcssio fid. Christ, edita nomine ecclesiarum guce in Polor.id
unum Deum ct Filium ejus unigenitum J. C. et Sp. S. corde sando
profitcntur per divince veritatis confessionem, 1642. This Soci-
nian Confession was composed by J. Schlichting in the form
1 Cf., for the Socinian literature generally, C. Sand, BibUoth. Antlirln., Frey-
stadb (Amst.) 1684. Bock, Historia Antitrin. maxime Socianianismi et Sod-
nianorum, Eegiom. 1714-1784. As to the substance and matter of it, Flatt's
Beilrarje zur christ. Dogma, Tub. 1792 ; Bengel, in Siiskind's Mag. fur Dogma;
Kaiser, Pr. de Elhice eccl. Socin. syml). ad symbol proteslant. elhicen com-
parata, Erlangen 1836. [O. Fock, Der Socinianismus nach seiner stellung in
der GesammiwicMung des chrisll. Gentes, nach s. hist. Vf.rla.vf u. nach s. Lehr-
begrif daraestellt, Kiel 1847.]
32 CONFESSIONS OF CHRISTENDOM.
of an exposition of the Apostles' Creed, with plentiful scrip-
tural demonstrations. It appeared in French, 1646, and in
Polish the same year. The latter translation was, under the
direction of the Diet, burnt by the common executioner. An
enlarged and improved edition of the Latin appeared in 1651,
and a defence of it against N. Cichovius in 1652, both from
the same Schlichting. Besides these there is a French trans-
lation of 1642, a Dutch of 1652, and a German of 1653 by
J. Felbinger. In this Confession the deviations of the Soci-
nians from the universal Christian faith are exhibited with far
less completeness and decisiveness than in the Catechism pre-
sently to be named. The Confession of the Prussian Socinians,
which they presented in 1666 to their sovereign, is only an
extract from the former. See Bock, Historia Socinianismi
Prussici (Regiom. 1754).
'
2. Catechisms.
(Catechesis et Confessio fidei coetus per Polon. congregati in
nomine Domini J. C. Domini nostri crucifixi et resuscitati,
Cracov. 1574. The author of this Catechism was G. Scho-
niann, Socinian preacher in Cracow, f 1591. The answers
are usually given in scriptural language.)
Fausti Socini (|1604) Christiana rel. brevissima Institutio
per interrogationes et responsiones, quam catecliismum vulgo vacant,
Eacov. 1618. This is Bibl.fratrum Polonorum, i. 651, a frag-
ment which includes only the doctrines concerning God and
Christ.
The Smaller Catechism, for the discipline of children in
divine service, written in Polish and German, Rakau 1605,
was also published in Latin with the title, Brevis Institutio
rclig. Christiancc, 1629.
The latter Socinian Catechism, constructed by V. Schmalz,
a Socinian preacher who died in 1622, and Hieron. Moscoro-
vius, a Polish nobleman who died in 1625, on the basis of
the Fragment of Faustus Socinus, appeared first in Polish at
Rakau in 1605. In German it was issued in 1608, with a
dedication to the University of Wittenberg. In Latin it was
edited by Moscorovius, but with some alterations, under the
INTRODUCTION. 3 3
title, Catechesis ecclesiarum, quce in regno Polon. et magno ducatu
Lithuania et aliis ad istud regnum pertinentibus provinciis adfir-
mant, neminem alium prceter patrem Domini nostri J. C. esse
ilium unum Deum Israelis, hominem autem ilium, Jesum Naza-
renum, qui ex mrginz natus est, nee alium prceter aut ante
ipsum, Dei filium unigenitum et agnoscunt et confitentur, Racov.
1609. ("Catechetical Instruction of those Churches in the
kingdom of Poland and the grand duchy of Lithuania, and
other provinces pertaining to that kingdom, which acknow-
ledge and confess that no other besides the Father of our Lord
Jesus Christ is the one God of Israel, and that He, the man
Jesus Christ, who was born of the Virgin, nor any other
besides or before Him, is the only-begotten Son of God.")
Moscorovius dedicated the edition to James I., King of Great
Britain, in a special address ; but, by the decree of the Par-
liament, it was publicly burnt in. 1614 (or 1653). An im-
pression, with copious refutation, was published by G. L. Oeder
at Frankfort and Leipzig in 1739. A new German edition
was issued at Eakau, 1612; and a new Latin and enlarged
one, with remarks of M. Euar, a zealous Socinian (f 1 6 5 7), and
Jonas Schlichting (f 1661), Irenop. 1659 or 1665. The last
known edition, with annotations of many hands, was published
at Stauropoli, 1684. A German translation appeared in 1666,
written by Knoll, who indulged in many alterations of which
the Socinians highly disapproved. This Catechism is in ten
sections, and the sections are partially subdivided into chap-
ters. Oeder was the first to number the questions.
The following are the most important dogmatic writings of the
theologians of the Socinian school : Fausti Socini De Auctoritate
Scriptures sacrce libellus; Lectiones sacrcs (imperfect); Prcelectiones theoL;
De statu primi hominis ante lapsum Disp. ; De Justificatione ; De J.
Ch. servatore Disp. ; De baptismo aquce Disp. ; De ccend Domini tract,
brevis, all which, with many others, are collected together in the
Bibliotheca fratrum Polonorum, quos Unitarios vacant' (Irenop. 1656, 6
vols. fol.), 1 and 2 vol. J. Vblkel, preacher in Smigla (f 1618), De verd
relig. libb. quinque, Racov. 1630 (edited by Crell, Amst. 1640). This
edition was publicly burnt in Amsterdam, 1642. A Dutch translation
appeared in 1649. The Latin is incorporated in Maresii Hydra
Socinianismi expugnata, Groen. 1 65 1-1663. It is a comprehensive and
systematically arranged handbook of instruction in Socinian dogmatics,
C
34: CONFESSIONS OF CHRISTENDOM.
and highly prized by the Socinians themselves. J. Crell, pastor and
professor in Rakau, who died in 1633, De uno Deopatre, libb. 2, Racov.
1631 ; contained, at least so far as concerns God and His attributes,
in the Biblioth. frat. Polon. vi. His exegetical writings are printed
in the third, fourth, and fifth volumes of the Bill. f. Polon. Ch.
Ostorodt, Socinian preacher at Buskow, near Danzig, who died in
1611, Unterrichtung von der wichtigsten Hauptpunlden der Chr. Reli-
gion. The full title is, ' Instruction in the leading Doctrines of the
Christian Religion, containing nearly the entire Confession of the
Churches in the kingdom of Poland, etc., Avhich, because they confess
that only the Father of our Lord Jesus Christ is the only God, etc.,
are contemptuously branded as Arians (!) and Ebionites,' Rakau
1604. It is in forty-two chapters, and almost verbally taken from
the writings of Socinus. Val. Smalz, pastor in Rakau, who died
1624, Wahrhaft. Erklarung, or True Explanation out of Scripture
concerning the Deity of the Lord Jesus, Rakau 1598. In a Latin
form, De divinitate J. C. 1608. J. Ludw. Wolzogen (Lord of Taren-
felt, who died in 1658), Erkldr. der beiden unterscheidl. Meinungen
von der Natur und dem Wesen des einen allerhochsten Gottes, 1646.
And. Wissowatius von Szumski (f 1678), Religio naturalis sen de
rationis judicio in controversies etiam theologicis ac relig. adhibendo,
1685. Joach. Stegmann the elder, a Unitarian preacher at Clausen-
burg in Siebenbiirgen, who died in 1632, Dejudice et normd Controv.
fidei, libb. ll,Eleutherop. 1644; andPro&. dereinfdlt. Warming fur der
neu Photinian. oder Arian. Lehr von J. JBotsacco, Rakau 1638. Sam.
Crell (| 1747), Cogitationes nova de primo et secundo Adamo, sen de
ratione salutis per ilium amissce, per liunc recuperate?, Amsterd. 1700.
The Summa univ. theol. christ. secund. Unitarios (Clausenb. 1787)
contains the doctrinal scheme of the Siebenbiirg Unitarians, which
in some not unimportant points deviates from the older Socinianism.
See J. G. Rosenmiiller, in Staiidlin u. Tzschirner, Archiv. fur Kirchen-
gesch. i. 1. 83. The author is generally reputed to have been G.
Markos, but this is far from certain. (A short sketch of the doctrine
of the English Unitarians, by an anonymous hand, appears in the
Theol. Nachr. 1822, L 20.)
VII THE QUAKERS.
Catechism and Confession.
The Catechism, and Confession of Faith of which Robert
Barclay was the author, appeared originally in English : it
was translated into Dutch in 1674, into German in 1679.
INTRODUCTION. 3 5
It appeared also in Latin tinder the title : Catcchismus et
fidei confessio approbate*, et confirmata communi consensu ct con-
silio patriarcharum, prophetarum et apostolorum, Christo ipso
inter eos prcesidente et prosequente, cet., BoterocJ. 1676. The
answers in the Catechism, and the entire Confession, consist
of sentences of Scripture. Another Catechism for Children
appeared in London, by G-. F. (Fox), 1660.
An Apology for the True Christian Divinity, being an
Explanation and Vindication of the Principles and Doctrines
of the People called Quakers ; written in Latin and English by
Eobert Barclay, and since translated into High Dutch, Low
Dutch, French, and Spanish; Baskerville, Birmingham 1765.
The doctrinal scheme is reduced to fifteen theses, which
Barclay had in 1675 laid down, and here defends at large.
J. W. Baier published certain anti- Quaker dissertations,
which were collected under the title, Synopsis et examen theol.
enthusiast. (Jena, 1701) ; .and these were replied to by G-.
Keith, in a defence of Barclay's Apology, Arnica responsio ad
Baieri dissertationes, Amst. 1683, which specially seeks to
justify the principle of the Quaker faith, the doctrine of the
lumen internum, or Inner Light.
(Clarkson's Portraiture of Quakerism, as taken from a view
of the moral, educational, and religious principles, etc., London
1806.)
THE SOURCE OF CHRISTIAN KNOWLEDGE, AND
FOUNDATION OF CHRISTIAN DOCTRINE.
I. FIEST POINT OF DIVEEGENCE.
ALL communities of Christendom, with the exception of the
Socinians, agree that the divine revelation of truth is contained
simply and purely in the Holy Scriptures. But they differ
from each other in this : the Protestant Confessions alone regard
the written volume of revelation as complete in itself ; while all
others either (1) place in juxtaposition with Scripture certain
co-ordinate sources of Christian knowledge and instruction,
the Greeks a so-called tradition, and the Eomanists tradition
and its living teaching authority, that is, the Pope, or, (2) hold-
ing the proper source of the knowledge of divine things to be a
direct illumination of every individual by the Holy Ghost,
subordinate the Scripture to this personal enlightenment, as
merely its testimony (or regula secundaria) and witness.
These are represented by the Quakers.
[The Socinians arbitrarily cut off the half of God's word,
that is, the Old Testament, and correct the New
Testament also after their own manner.]
SYMBOLICAL TESTIMONIES.
I. GREEK.
Conf. ortJiod. p. 18 : $avepov TTW? ra apdpa rr)$ 7ri<rre&)<?
%pvcri, TO fcvpo? /cat Tr\v So/a/tiaataz>, pepo? diro rrjv aryiav
87
38 CONFESSIONS OF CHRISTENDOM.
v, /ie/305 OTTO rrjv KK\r)<7iaaTiKr)v TrapdSo&iv. . . . "Hyovv
Bvo XoytW elvat, TO, Soy/xara. "A\\a (Soypara) irapaSiBei, TJ
ypa<f>ij, ra OTrota Tre/Dte^oimu et9 ra 6eo\oytKa J3tj3\ia TJ}?
dyias 7pa<?}<>' /cat a\Xa elvai Boypara TrapaSeSo/Aera e/c o-ro-
/LWITO? aTTO TOU? aTTOCTToXou?, real rovra epfirfvevdrjcrav airo ra?
/cai TOU? aytou? Trarepa?" /cat et9 T<Z Syo roina fj '
Metroph. Critop. Co/if. c. 7, p. 82 : Aiaipelrat, TO
ei9 T TO ypajrrov /cat aypatyov. /cat aypatfrov fj.ev elev av
al KK\r]a-iaa~nKa,l TrapaSoo-et?. P. 85 : Oetopovvrai Se at Trapa-
7re/3i Te Ta? Te\eTa9 TWI/ ayia>i' fjbvcrrijpicav /cat Trept aXXa
pijcrifia /cat T^V KK\rj(riav KOff/jiovvra, cet. (P. 123,
the most important traditions of the Church are enumerated,
as the veneration of saints and relics, the forty days' fast, the
institution of monachism, prayers for the dead, etc.) Comp.
Theodos. Zygomalas, in Crusii Turcogrcec. p. 97, and Plato's
Katcch. S. 112, 115, 135 f.
IL KOMAN CATHOLIC.
Cone. Trid. sess. 4, Deer, de canonic, scripturis : Synodus
. . . hoc sibi perpetuo ante oculos proponens, ut sublatis erro-
ribus puritas ipsa evangelii in ecclesia conservetur, . . . per-
spiciensque hanc veritatem et disciplinam contineri in libris
scriptis et sine scripto traditionibus, quae ex ipsius Christi ore
ab apostolis acceptse, aut ab ipsis apostolis, Spiritu sancto dic-
tante, quasi per manus traditae, ad nos usque pervenerunt :
orthodoxorum patrum exempla secuta, omnes libros tarn V.
quam N. T., cum utriusque unus deus sit auctor, nee non tra-
ditiones ipsas, turn ad fidem tuna ad mores pertinentes, tanquam
vel ore tenus a Christo, vel a Spiritu sancto dictatas et continua
successione in ecclesia catholica conservatas, pari pietatis effectu
ac revereuti^ suscipit et veneratur. ... Si quis autem . . .
traditiones praedictas sciens et prudens contemserit, anathema
sit. Omnes itaque intelligant, quo ordine et via ipsa synodus
post iactum fidei confessionis fundamentum sit progressura et
quibus potissimum testimonies ac praesidiis in confirmandis
dogmatibus et instaurandis in ecclesia moribus sit usura.
Cat. Eom. prsef. 12 : Omnis doctrinse ratio, quae fidelibus
THE SOURCE OF CHRISTIAN KNOWLEDGE. 39
tradenda sit, verbo del continetur, quod in scripturam tradi-
tionesque distributum est. The Cat. Eom. contains no more
on this subject.
For appeals to apostolical tradition concerning individual
dogmas, and religious ceremonials connected with them, see e.g.
Trid. sess. 14, Extreme Unction, cap. 1 ; sess. 22, cap. 4 and
9 ; Cat. Eom. i. 6. 3, ii. 7, 29.
[The Council of Trent begins to indicate a third source of
knowledge by the side of Scripture and tradition, when it says,
in the introduction to the decrees of the fifth session : S. S.
Tridentina synodus sacrarum scripturarum et sanctorum patrum
ac probatissimorum conciliorum testimonia et ipsius ecclesice
judicium et consensum secuta haec de ipso peccato original!
statuft fatetur et declarat. Le Plat, Canones 24. But that
this judgment of the Church is no other than the judgment
of the Pope, is shown by the Bull Ineffabilis of 8th December
1854. For, after Gregory xv. had declared that Eternal
Wisdom had not yet revealed to their Church the inmost secret
of the mystery of the immaculate conception of Mary, and
that therefore he could not define it (Wadding, Legatio, Lovaniae
1624, S. 452), Pius ix., on December 8, 1854, declared that
the doctrine of the Immaculate Conception was revealed of God,
and therefore to be firmly and stedfastly believed, esse a Deo
revelatam atqiie idcirco db omnibus fidelibus firmiter constanterque
credendam. And in Lect. vi. of the Officium of 25th September
1863, the Pope commands as follows : Deiparse virginis in sua
conceptione victoriam Pius nonus pontifex maximus totius
ecclesise votis annuens statuit supremo suo atque infallibili
oraculo solemniter proclamare. Accordingly there must be,
for all who are subject to the Eoman bishop, three sources of
knowledge, Holy Scripture, Tradition, and the Pope.]
For the elucidation of what in the symbol is merely hinted,
we extract a few passages from Bellarmine and others : 1
1 Comp. Cani Loc. Theol. iii. ; Becani Manuale Controv. i. 2 ; Bossii
Inslitt. Theol. i. 66 ; B. Galura, Diss. de Tradit., alterd revel, fonte, Friburg
1790 ; Klee, Tcath. Dog. i. 232 ; Schlier, Die gottl. Trad. n. Gesch. u. Idee,
in Pletz, Tli. Zeitsch. 1833, iii. On the Protestant side, Chemnicius, Exam.
i. loc. 2 ; Weinmann, Darst. u. Kritik der Streltf. iib. die Tradition, Hildburgh
1825.
40 CONFESSIONS OF CHRISTENDOM.
Bellarmini De Verbo Dei, iv. 3 : Nos asserimus, in scripturis
non contineri expresse totam doctrinam necessarian! sive de
fide sive de moribus, et proinde prseter verbum Dei scriptum
requiri etiam verbum Dei non scriptum, ie. divinas et apos-
tolicas traditiones.
iv. 2 : Vocatur doctrina non scripta non ea, quae nusquam
scripta est, sed quae non est scripta a primo auctore. E. c.
parvulos baptizandos vocatur traditio apostolica non scripta,
quia non invenitur hoc scriptum in ullo apostolico libro, tam-
etsi scriptum est in libris fere omnium veterum patrum. . . .
Est partitio traditionum in traditiones divinas, apostolicas,
ecclesiasticas. Divinae dicuntur, quae accepts sunt ab ipso
Christo apostolos docente, et nusquam in divinis literis inve-
niuntur. . . . Apostolicas traditiones proprie dicuntur illaa, quae
ab apostolis institute sunt, non tamen sine assistentia Spiritus
sancti et nihilominus non exstant in eorum epistolis. . . . Eccle-
siasticae traditiones proprie dicuntur consuetudines quaedam
antiquae vel a praelatis vel a populis inchoatae, quae paulatim
tacito consensu populorum vim legis obtinuerunt. Et quidem
traditiones divinae eandem vim habent, quam divina praecepta
sive divina doctrina scripta in Evangeliis. Et similiter apos-
tolicae traditiones non scriptae eandem vim habent, quam apos-
tolicas traditiones scriptaa. . . . Ecclesiasticae autem traditiones
eandem vim habent, quam decreta et constitutiones ecclesitB
scriptae.
[On the third source of knowledge, co-ordinate with Scrip-
ture and tradition, compare the fourth commission of the seven
Consultores of Pius ix. : Caterini, Audisio, Perrone, Passaglia,
Schrader, Spada, and Trullet, for the year 1853 : " It is not
necessary, in order to establish tradition, that we produce an
uninterrupted series of testimonies of the Fathers, a series
which should go up to the apostles, in order to come down to
ourselves. It must be confessed that Catholic tradition is
proved, when we can establish the general consent of the Church
at any particular epoch, or produce a certain number of testi-
monies that presuppose it." Malou, L'immaculee conception de
la 6. -y. M. consideree comme dogme de foi, Bruxelles 1857. And
Malou himself in this work, which was undertaken in the
cause of the episcopate assembled in Borne, dedicated to Pius
THE SOURCE OF CHRISTIAN KNOWLEDGE. 41
IX., says : " The promises of infallibility which our Lord Jesus
Christ made to His Church are of such a kind, that neither the
body of the pastors in proposing a doctrine of faith, nor the
faithful in adhering to it, can be deceived. It is impossible
that the entire body of the Church should adopt and believe a
doctrine contrary to divine revelation. From the moment that
the pastors and the flock profess with unanimous accord a doc-
trine dogmatic in its nature, or are certain that this doctrine is
true, and that it has been revealed, from that time it bears
the seal by which the Divine Master has willed that His teach-
ing should be recognised. ... If this accord should appear
only in our days, it is no less decisive than it would have been
in the era of the martyrs, because it has the same guarantee
as it would have had at that epoch. The Catholic Ghurch enjoys
to-day the same authority and the same divine assistance as in
the days of the apostles ; it therefore possesses the same infalli-
bility" The infallible organ of this infallible Church is, how-
ever, the Pope. So the Eomish synod of 1854; so Pope
Pius ix. Syllabus errorum d. d. 8th December 1864, No.
xxiii.]
III. PBOTESTANT.
The older Lutheran symbols reject, it is true, the humanas
traditions, valid in the Eoman Catholic Church (Confess. Aug.
pp. 13, 28 seq. ; Apol. p. 205 seq. ; Art. Smal. p. 337) ; they
do not, however, mean thereby the apostolical doctrinal tradition
generally, as a source of Christian truth and knowledge, but
those meritorious works of justification which obscured the
doctrine of (justifying) faith (trad, ad placandum Deum, ad
promerendam gratiam et satisfaciendum pro peccatis, Conf.
Aug. p. 28 ; Apol. 15 1). 1 Compare, however, Aug. Conf. prsefat.
1 Since these symbols understand by traditiones observances and usages, and
of that kind much was retained from the old Church, they might rightly
maintain (Aug. Conf. p. 31) : servantur apud nos plerteque traditiones, quae
conducunt ad hoc, ut res ordine geratur in ccclesia, ut ordo lectionum in missa
et praecipuse feriae. Apol. pp. 209, 212. But every notion of meritoriousness
was to be excluded from them. Calvin also, in conformity with the position
polemics then assumed, contended against these traditions primarily (traditiones
humanas) : v. Instit. iv. 10.
42 CONFESSIONS OF CHRISTENDOM.
p. 6 : offerimus . . . nostram confessionem, ejusmodi dociri-
nam ex S. S. et puro verbo Dei hactenus illi (concionatores)
. . . tractaverint. It is the Form. Cone. p. 5*70, which first
speaks out more definitely : Credimus . . . unicam regulam
et normam, secundum quam omnia dogmata omnesque doctores
aestimari-et judicari oporteat, nullam omnino aliam esse, quam
prophetica et apostolica scripta cum V. turn N. T. . . . Reliqua
vero sive patrum sive neotericorum scripta, quocunque veniant
nomine, sacris literis nequaquam sunt aequiparanda. [Cf. Sol.
Dec. p. 6 3 2. In explanation, L. Hutter, Comp. loc. Th. No. 1 seq. :
Scriptura sacra est verbum Dei, impulsu Spiritus s. a prophetis
et apostolis literarum monumentis consignaturn, de essentia et
voluntate Dei nos instruens. Est (autem) plena ct sufficicns
quoad informationem turn Jidei turn morum.']
Conf. Helv. ii. 1 : In Scriptura sancta habet universalis Ch.
ecclesia plenissime exposita, quaecunque pertinent cum ad sal-
vificam fidem turn ad vitam deo placentem recte informandam.
. . . Sentimus ergo ex hisce scripturis petendam esse veram
sapientiam et pietatem, ecclesiarum quoque reformationeni et
gubernationem, omniumque ofnciorum pietatis institutionem,
probationem denique dogmatuni reprobationemque aut erromm
confutationem omnium, sed admonitiones omnes. Cap. 2 :
Non alium sustinemus in causa fidei judicem, quam ipsum
deum per script, s. pronunciantem, quid verurn sit, q"uid falsum,
quid sequendum sit quidve fugienduni. . . . Eepudiamus tradi-
tiones humanas, quae tametsi insigniantur speciosis titulis, quasi
divinse apostolicaeque sint, viva voce apostolorum et ceu per
manus viroram apostolicorum, succedentibus episcopis ecclesiae
traditae, compositae tamen cum scripturis ab his discrepant, dis-
crepantiaque ilia sua ostendunt, se minime esse apostolicas.
Sicut enim apostoli inter se diversa non docuerunt, ita et apos-
tolici non contraria apostolis ediderunt. Quin imo impium
esset asseverare, apostolos viva voce contraria scriptis suis tra-
didisse.
Conf. Gall. art. 5 : Quum hsec (s. s.) sit omnis veritatis
summa, complectens quidquid ad cultum dei et salutem nos-
tram requiritur, neque hominibus neque ipsis etiam angelis fas
esse dicimus, quidquam ei verbo adjicere vel detrahere vel
quidquam prorsus in eo immutare.
THE SOUKCE OF CHRISTIAN KNOWLEDGE. 43
Conf. Belg. 7 : Oedimus sacram scripturam del voluntatem
perfects complecti, et quodcunque ab hominibus, ut salutem
consequantur, credi necesse est, in ilia sufficienter edoceri.
Nam quum illic omnis divini cultus ratio, quern deus a nobis
exigit, fusissime descripta sit, nulli hominum ... fas est,
aliter docere. . . . Quum enim vetitum sit, ne quis dei verbo
quidquam addat aut detrahat, satis eo ipso demonstratur,
doctrinam illius perfectissimam omnibusque modis consum-
matam esse. Sed nee cum divinis iisdem seripturis ulla ho-
minum, quantavis sanctitate prseditorum scripta, neque ulla
consuetude cum divina veritate (veritas enim rebus omnibus
antecellit), neque multitude, neque antiquitas, neque temporum
personarumque successio, neque concilia, decreta aut statuta
comparari possunt.
Thirty-nine Articles. Art. vi. : Holy Scripture containeth
all things necessary to salvation ; so that whatsoever is not read
therein, nor may be proved thereby, is not to be required of
any man that it should be believed as an article of the Faith, or
to be thought requisite or necessary to salvation. Comp. Art.
xix. and xxi. : Wherefore things ordained by them as necessary .
to salvation have neither strength nor authority, unless it may
be declared that they are taken out of Holy Scripture.
Confess. Scot. 18 : Doctrina, quse ab ecclesiis nostris docetur,
verbo dei scripto continetur, videl. in libris V. et N. T. cano-
nicis, in quibus omnia credenda ad hominum salutem suffi-
cienter expressa affirmamus. 1 9 : Sicut confitemur scripturas
dei sufficienter instruere et hominem dei perfectum reddere,
ita ejus'auctoritatem a deo esse . . . affirmamus. Asserimus
itaque, quod qui dicunt scripturas non aliam habere auctorita-
tem sed earn, quam ab ecclesia accipit, sunt in deum blasphemi
cet. Compare the Negative, p. 159.
[West. Conf. ch. i. sec. 6 : The whole counsel of God, con-
cerning all things necessary for His own glory, man's salvation,
faith, and life, is either expressly set down in Scripture, or by
good and necessary consequence may be deduced from Scrip-
ture ; unto which nothing at any time is to be added, whether
by hew revelations of the Spirit or traditions of men. Never-
theless we acknowledge the inward illumination of the Spirit
of God to be necessary for the saving understanding of such
44 CONFESSIONS OF CHRISTENDOM.
things as are revealed in the word ; and that there are some
circumstances concerning the worship of God, and government
of the Church, common to human actions and societies, which
are to be ordered by the light of nature and Christian prudence,
according to the general rules of the word, which are always
to be observed.
Declar. Thorun. p. 47 : Nullum hodie verbum del exstat
aut certo ostendi potest de dogmatibus fidei aut pmeceptis vitre
ad Salutem necessariis, quod non sit scriptum aut in scripturis
fundatum, sed sola" traditione non scripta ecclesise commissum.
Conf. Remonstr. i. 13 : Libris sacris perfecte continetur plena
et plus quam sufficiens revelatio omnium fidei mysteriorum
inprimis eorum, quae universis et singulis hominibus simpli-
citer ad asternam salutem consequendam scitu, creditu, speratu,
factu necessaria sunt.
Ib. i. 1 sqq. : Quia solis libris sacris divina auctoritas corn-
petit, necessarium etiam est, ut ad eos solos tanquam ad Lydios
lapides controversiae et lites omnes ad religionem pertinentes
exigantur et ex iis solis disceptentur ; . . . dirimi enim eas
jure judicial! aut potestativo per judicem aliquem visibilem ac
ordinarie loquentem in ecclesia deum minime voluisse cen-
sendum est, cum normam tantum dirigentem sive directive
duntaxat, non etiam coactive judicantem nobis in verbo suo
relinquere voluerit, judicem vero infallibilem semper in ecclesia
loquentem esse debere nusquam significaverit. Ib. i. 1 :
Etsi vero primitiva ecclesia certissime rescire potuit et indubie
etiam rescivit, libros istos ab apost. scriptos esse vel saltern
approbates nobisque istius rei scientiam quasi per manus tra-
didit, non tamen idcirco sacri hi libri a nobis pro veris ac
divinis habentur, quod eos veros esse sive divinos continere
sensus ecclesia prim, judicio suo irrefragabili censuerit cet.
Observations.
It is easily inferred that the Protestant symbols did not so much
reject apostolical tradition in itself (in the ideal sense), as rather those
traditions which by the Romanists were counted apostolical, but could
not be reconciled with Scripture, or sustain by demonstration their
apostolical origin (Chemnitz, Exam. i. 2). The utterances of the
Councils and of the Fathers have obviously, on these principles, no
co-ordinate consideration, nor, as against Scripture, decisive authority ;
THE SOURCE OF CHRISTIAN KNOWLEDGE. 45
but, found true in accordance with Scripture, they are venerable tes-
timonies of the Christian truth never altogether extinguished in the
Church. Art. Sm. 308 ; Form. Cone. 570 ; Conf. Helv. i. 3, ii. 2 ;
Gall. 5 ; Scot. 20 ; Belg. 7 ; Conf. Remonst. i. 12, 18. The same may
be said of the three (Ecumenical Creeds, by adopting which the Pro-
testant Church gave documentary evidence of its union in sentiment
with the ancient Church. Form. Cone. 571. Comp. Helv. ii. 17 ;
Conf. Gall. 5 ; Eng. Artt. 8 ; Belg. 9 ; Bohem. 2 ; March. 2 ; Dec.
Thorun. p. 45. Comp. also Chemnitz, Examen 1, Prcef. 10 ; Calvin,
Institt. iv. 9. 1.
It needs only to be lightly indicated, that the construction or
adoption of the symbolical books furnishes no analogy with Roman
Catholic tradition. Comp. Form. Cone. p. 572. Among the Re-
formed Confessions, that of Basel thus concludes : Finally, we would
submit this our Confession to the judgment of the divine written
Scriptures ; . . . and we in this and all will be thankfully obedient
to the direction of God and His holy word. Similarly, Conf. Helv. ii.,
and Conf. Scot., at the end of the preface. However, in the Conclusio
of the Canons of Dort, and in the Form. Cons. Helv. 26, the symbols
are named in conjunction with the Scripture. In the latter passage
the term Libri SyntboUti is used of the public confessions.
IV. SOCINIAN.
The Socinians regard the New Testament books as the only
source of the knowledge of the Christian Church, so far as this
is doctrine, that is, a new divine legislation. They attach to
the Old Testament, which is supposed to have been rendered
obsolete by the New, only an historical, and not a dogmatic
value.
Cat. Eac. p. 1 (final Eevision) : Unde discere possumus
religionem christ. ? Ex sacris literis prsesertim N. T. Ex-
stant igitur alise sacrse literae prseter literas N. T. ? Exstant,
nempe scripta V. T. Ib. p. 6 : Quoe (religionis Christiana?
veritas) cum iis (scriptis Novi Testamenti) tantum, nee ullis
aliis libris comprehensa sit, apparet, iis libris necessario prop-
terea habendam esse fidem.
Socin. de auctorit. S. S. cap. 1, p. 271 b : Considerandum
est, si recipiatur Novum Testamentum, non posse ad ipsam
religionis summam quidquam fere momenti habere quam-
cumque Veteris Testamenti depravationem, cum nihil non levis
momenti potuerit esse in Vetere Testamento, quod Novo non
46 CONFESSIONS OF CHRISTENDOM.
contineatur, nee quidquam illius recipiendum sit, quod non
conveniat cum iis, quae in hoc sunt scripta. Adeo ut utilis
quidem plures ob causas sit lectio Veteris Testamenti iis, qui
Novum recipiunt, id est hominibus christianse religionis, sed
non tamen necessaria.
Cat. Sac. qu. 31 : (Scripta divinarum literarum) prorsus
sufficientia sunt ad earn rem (ut in rebus ad salutem neces-
sariis iis soils acquiescendum sit) : eo quod fides in Jesum
Christum et obedientia mandatorum ejus sit in iis scriptis N".
Foederis sufficientissime tradita et explicata, quam ex del pro-
missione vita seterna consequitur.
Ib. qu. 33 : (De traditionibus rom. eccles. sentiendum est)
eas non solum sine causa" et just& necessitate confictas et in-
ventas esse, verum etiam summo cum discrimine fidei chris-
tianse.
The Protestant symbols designate the Old and New Testa-
ments in common, and without distinction, as Scriptura sacra.
Comp. Conf. Helv. ii. 1 ; Conf. Gall. 3 ; Thirty-nine Artt. vi ;
Conf. Belg. 4. How far the Old Testament still retains its
authority as Law, see below, under XIIL
V. QUAKER.
Barclay, Apol. Prop, il : Seeing no man knoweth the Father
but the Son, and he to whom the Son revealeth Him ; and
seeing the revelation of the Son is in and by the Spirit ;
therefore the testimony of the Spirit is that alone by which
the true knowledge of God hath been, is, and can be only
revealed. ... By the revelation of the same Spirit He hath
manifested Himself all along unto the sons of men, both
patriarchs, prophets, and apostles : which revelations of God
by the Spirit, whether by outward voices and appearances,
dreams, or inward objective manifestations in the heart, were
of old the formal object of their faith, and remain yet so to be.
Moreover, these divine inward revelations, which we make
absolutely necessary for the building up of true faith, neither
do, nor can ever, contradict the outward testimony of the Scrip-
tures, or right and sound reason ; yet from hence it will not
follow that these divine revelations are to be subjected to- the
THE SOUKCE OF CIIIIISTIAN KNOWLEDGE. 47
test either of the outward testimony of the Scriptures or of
the natural reason of man, as to a more noble or certain rule
and touchstone : for this divine revelation and inward illumi-
nation is that which is evident and clear of itself, forcing, by
its own evidence and clearness, the well-disposed understanding
to assent irresistibly the same thereunto, even as the common
principles of natural truths do move and incline the mind to
a natural assent : as, that the whole is greater than its part ;
that two contradictories can neither be both true nor both
false. . . . Comment, on Prop. ii. 1 5 : He, then, that acknow-
ledges himself ignorant, and a stranger to the inward inbeing
of the Spirit of Christ in his heart, doth thereby acknowledge
himself to be yet in the carnal mind, which is enmity to God,
whatever he may otherwise know or believe of Christ, or how-
ever much skilled or acquainted with the letter of the. Holy
Scripture ; not yet to be, notwithstanding all that, attained to
the least degree of a Christian ; yea, not once to have embraced
the Christian religion. For take but away the Spirit, and
Christianity remains no more Christianity than the dead car-
case of a man, when the soul and spirit is departed, remains a
man, which the living can no more abide, but do bury out of
the sight, as a noisome and useless thing, however acceptable
it hath been when actuated and moved by the soul. 15 :
Yet those that have their spiritual senses, and can savour the
things of the Spirit, as it were in primd instantid, i.e. at the
first blush, can discern them without, or before they apply
them either to Scripture or reason. But to make an end, I
shall add one argument to prove that this inward, immediate
objective revelation, winch we have pleaded for all along, is
the only sure, certain, and unmoveable foundation of all Chris-
tian faith ; which argument, when well considered, I hope will
have weight with all sorts of Christians ; and it is this : That
which all professors of Christianity, of what kind soever, are
forced ultimately to recur unto, when pressed to the last, that
for and because of which all other foundations are recom-
mended, and accounted worthy to be believed, and without
which they are granted to be of no weight at all, must needs
be the only most true, certain, and unmoveable foundation oi
all Christian faith. S 11 : But there are some that will con-
48 CONFESSIONS OF CHRISTENDOM.
fess that the Spirit doth now lead and influence the saints, but
that He doth it only subjectively, or in a blind manner, by
enlightening their understandings to understand and believe
the truth delivered in the Scriptures, but not at all by pre-
senting those truths to the mind by way of object ; and this
they call medium incognitum asscntiendi, as that of whose
working a man is not sensible. This opinion, though some-
what more tolerable than the former, is nevertheless not alto-
gether according to truth, neither doth it reach the fulness of
it. Because there be many truths which, as they are appli-
cable to particulars and individuals, and most needful to be
known by them, are in nowise to be found in the Scripture,
as in the following proposition shall be shown. Besides, the
arguments already adduced do prove that the Spirit doth not
only subjectively help us to discern truths elsewhere delivered,
but also objectively present those truths to our minds. For
that which teacheth me all things, and is given me for that
end, without doubt presents those things to my mind which
it teacheth me. It is not said, It shall teach you to understand
those things that are written ; but, It shall teach you all things.
Again, that which brings all things to my remembrance, must
needs present them by way of object ; else it were improper
to say it brought them to my remembrance, but only that it
helpeth to remember the objects brought from elsewhere.
Prop. iii. : From these revelations of the Spirit of God to
the saints have proceeded the Scriptures of truth, which, be-
cause they are only a declaration of the fountain, and not the
fountain itself, therefore they are not to be esteemed the prin-
cipal ground of all truth and knowledge, nor yet the adequate
primary rule of faith and manners ; yet, because they give a
true and faithful testimony of the first foundation, they are
and may be esteemed a secondary rule, subordinate to the
Spirit, from which they have all their excellency and cer-
tainty. For as by the inward testimony of the Spirit we do
alone truly know Ihem, so they testify that the Spirit is that
guide by which the saints are led into all truth ; therefore,
according to the Scriptures, the Spirit is the first and principal
leader. . . . Commentary on Prop. iii. 2 : Though, then, we do
acknowledge the Scriptures to be very heavenly and divine
THE SOURCE OF CHRISTIAN KNOWLEDGE. 49
writings, the use of them to be very comfortable and necessary
to the Church of Christ, and that we also admire and give
praise to the Lord for His wonderful providence in preserving
these writings so pure and uncorrupted as we have them,
through so long a night of apostasy, to be a testimony of His
truth against the wickedness and abominations even of those
whom He made instruments in preserving them, so that they
have kept them to be a witness against themselves ; yet we
may not call them the principal fountain of all truth and
knowledge, nor yet the first adequate rule of faith and manners :
because the principal fountain of truth must be the truth itself,
that is, that whose certainty and authority depends not upon
another. . . . That which is given to Christians for a rule and
guide must needs be so full, that it may clearly and distinctly
guide and order them in all things and occurrences that may
fall out. But in that there are numberless things, with regard
to their circumstances, which particular Christians may be con-
cerned in, for which there can be no particular rule had in the
Scriptures, therefore the Scriptures cannot be a rule to them.
S 6 : Moreover, because they are commonly acknowledged
by all to have been written by the dictates of the Holy Spirit,
and that the errors which may be supposed by the injuries of
times to have slipt in, are not such but that there is a sufficient
clear testimony left to all the essentials of the Christian faith,
we do look upon them as the only fit outward judge of con-
troversies among Christians, and that whatsoever doctrine is
contrary unto their testimony may therefore justly be rejected
as false ; and for our parts, we are very willing that all our
doctrines and practices be tried by them.
II. SECOND POINT OF DIVEEGENCE.
[The decision as to the true meaning and interpretation of
Holy Scripture rests, according to the Eoman Catholic doctrine,
with the Church, that is, in the last appeal, with the Pope.
Every one must submit to it, or rather to him. The Council
of Trent limited this absolute right of determination by a
D
50 CONFESSIONS OF CHRISTENDOM.
clause which referred to the clear and consentient voice of
the Fathers ; but in later times this limitation has been
allowed by the Papal Church to drop out. Protestants, on the
other hand, maintain that the true meaning of Holy Writ, so
far as its contents are the sum of what constitutes the faith
necessary for salvation, may be plainly extracted from Holy
Writ itself. The Quakers separate the Holy Spirit from the
written word, and teach that the internal light suffices for the
understanding of the nature and of the will of God. The
question as to the interpretation of the written word is for
them a very subordinate one. They deal with it, however,
thus : He whom the Holy Spirit has previously inwardly en-
lightened, will also understand and be able to expound the
Bible.]
SYMBOLICAL TESTIMONIES.
I. EOMAN.
Cone. Trid. sess. 4, Deer, de edit, et usu S. S. : Ad coercenda
petulantia ingenia decernit (synodus), ut nemo suae prudentise
innixus, in rebus fidei et morum ad sedifi cationem doctrinoa
christianae pertinentium, sacram scripturam ad suos sensus con-
torquens contra eum sensum, quern tenuit et tenet sancta mater
ecclesia, cujus est judicare de vero sensu et interpretation scrip-
turarum sanctarum, aut etiam contra unanimem consensum
patrum ipsam scripturam sacrain interpretari audeat, etiamsi
hujusmodi interpretations nullo unquam tempore in lucem
edendae forent. Qui contravenerint, per ordinaries declarentur
et pcenis a jure statutis puniantur.
[The Pope has recently explained Holy Scripture in a man-
ner contra unanimem consensum patrum ; for in his Bull
Ineffdbilis he has, contrary to that consensus, interpreted many
passages (Gen. iii. 15, Jer. i. 28, Luke i. 42, etc.) of the Im-
maculate Conception. And nevertheless he condemns in his
Bull, delivered from the chair, every one who shall think in
his heart otherwise than the Pope thinks.]
(Bellarmini de verbo dei, iii 3 : Convenit inter nos et adver-
saries, scripturas intelligi debere eo spiritu, quo factse sunt i. e.
spir. sancto. . . . Tota igitur qusestio in eo posita est, ubi sit
THE SOURCE OF CHRISTIAN KNOWLEDGE. 51
iste spiritus. Nos enim existimamus, hunc spiritum, etsi
multis privatis hominibus ssepe conceditur, tamen certo inve-
niri in ecclesia" i. e. in concilio episcoporum confirmato a summo
ecclesiae totius pastore sive in summo pastore cum concilio ali-
orum pastorum. II. cap. 9 : Non ignorabat deus multas in
ecclesia exorituras disputationes circa fidem, debuit igitur judi-
cem aliquem ecclesiae providere. At iste judex non potest esse
scriptura, neque spiritus revelans privatus, neque princeps secu-
laris, igitur princeps ecclesiasticus vel solus vel certe cum con-
silio et consensu coepiscoporum. Ac primum non esse judicem
scripturam, planum est, quia varies sensus recipit nee potest
ipsa dicere, quis sit verus. Prseterea in omni republ. bene
instituta et ordinata lex et judex distinctse res sunt. Lex
enim docet quid agendum, et judex legem interpretatur et
secundum earn homines dirigit. Denique de scripturse inter-
pretatione qusestio est, non autem se ipsa interpretari potest.
Ib. cap. 1 : Verbum ecclesise i. e. concilii vel pontincis docentis
ex cathedra^ non est verbum hominis i. e. verbum errori ob-
noxium, sed aliquo modo verbum dei i. e. prolatum assistente
et gubernante Sp. sancto. Cf. Cani Loci, lib. iv. ; Becani ma-
nuale, i. 5 ; Klee, Tcatlwl. Dogmat. i. 243 ff.)
II. GREEK.
The Conf. orthod. plainly lays down the position, that the
Church alone has the power to expound Scripture ; for what
occurs on p. 140, 97 KK\Tja-ia e^a rrjv ej-ovcrlav rovryv, ware
. . . SoKiftdfy) rd<s <ypa<f>d<;, must be understood of human
writings. To the oecumenical synods, which were no other
than the Church itself deciding on this authoritative dogma,
this confession expressly ascribes a judicial power in regard to
the orthodox faith. Other Confessions laid down the prin-
ciple, that none must deviate from the traditional interpreta-
tions of the holy Fathers which have been approved by the
synods (Jerem. in actis Wirtemb. p. 260). Moreover, that
principle follows from the dogma as to the inspiration of
the Church, which the Greeks 'hold in common with the Jlo-
manists. Cf. Conf. orthod. p. 152. The Confession of Dosi-
theus speaks on this subject plainly.
52 CONFESSIONS OF CHRISTENDOM.
Conf. orihod. p. 1 7 : IIpeTrei va Kparfj Sia fiefBaiov Kal d
<fcifto\ov 6 6p66Soos xpiariavos, TTW? 6'Xa ra apOpa rr}<;
rrjs Kado\ucrjs KOI opdoSo^ov eKK\rj<ria<; elvat TrapaSeo'ofi.eva drro
rov Kvptov rjfi-wv 'Irja-ovv Xpivrov . . . KOL al oiKovftevixal avvo-
Soi ra ep/jLrjvevova'av Kal ra eSoKifjuurav KOI va mcrreur) ei? avrd.
P. 18 : $avepov TTW? ra apOpa r^9 Triarew 1 ; e%ov<Tt TO
KO\ rrjv SoKi/juicriav . . . fiepo<; airo rr)v IKK\. 7rapd8o(Tiv,
CLTTO rrjv 8iSacTKd\iav rwv evvoSwv teal rwv dyiwv rrarepwv.
P. 1 9 : Kal rovra (the dogmas of apostolical tradition)
i>v0r)<rav d-rro ra? ery^oSou? Kal rovs dyiovs rrarepas.
Metroph. Critopul. Conf. c. 7, p. 84 : 77 dyia ypacj)ij
revdrj rfj KK\t]cria VTTO 6eov, a>? SOKCCV rrjv KK\r)criav
Kal oBrjybv elvai TT)? Beorrvevcrrov ypatpfjs . . . oSrjyov, on
ravrrjv ij/tia? o&rpyei, ra dcra(f)rj SoKovvra cracfrrjvl^ova-a Kal
ra KKa\v/Apeva rrdvv op^oSofw? Kal 6ea-
Jerem. in act. Wirtcnib. p. 142 : Ov% -fj^lv e^ecrt, ry
KaraOappovaiv e^rjyijcrei, rt rwv 77)? Oeorrvevarov e ypa(}>rj<; p
crvvievai, Kal Karavoelv r) Siepfj-rjveveiv el ftr) Kara rwv rcapa rwv
dyiwv (TvvoBcav ev dyia) Trvevftart, Trpo? rov evGfftr) O-KOTTOV BOKL-
Id. p. 260 : Aio Kal avdis d^Lovfj,v VJJLO,^, ovrw voelv ra
pijra 60? ol oiKOVfjievLKol Si$dcrKa\oi, rrjs eKK.\T]O'ia^ e^rjy^a-avro,
wv ra? e^7?7cret5 atre oiKovfj.eviKal % avvoSot Kal al \oi7ral
roiTLKai eKeKVpaxrav. '/2? yap rrpoeiiro^ev, ov %prj
opia al(i)via a edevro ol Trarepes, I'va firj rov opov ev d
prjQevra rfjs r' rrapaftaivovres, TO!? eKiriftiois vrroxeicrwiieda.
Cf. pp. 114, 116, 139, 250, and in Crusii Turco-Grcccia,
p. 440.
Dosithei Conf. c. 2 : Uia-revofiev rrjv Oeiav ypatyrjv etvat 6eo-
Kal Sia rovro ravrp aSiao-ra/cTW? ma-reveiv o^e/Xo-
OVK aXX&>9 pevroi aXX' fj o><; r) Ka0o\. KK\r)<ri'a ravrrjv
Kal TrapeSwKev. . . . rrjv rfjs Ka6o\. KK\rjcria<; /j,ap-
rvpiav ov% rjrrov TT}<? fjv Kefcrrjrat, rj 6eia ypa<f>rj, elvat, ma-revo-
fiev evos yap Kal rov avrov dyiov rrvfvfjiaros 0^x09 d/ji<f)orepa)v
SrjfjLiovpyov, 1<rov e<7Tt rrdvrw<s VTTO rrj? ypatyrjs Kal vrro rr}<?
KaOo\. eKK\rj(r. SiSda-KeaBai. . . . rrjv Kado\. eKK\rj<r. ct>9 Xa-
\ovcrav K rov rrvev/Aaros rov 6eov dBvvarov rrdvrrj dfjiaprfja-ai,
f) oX&>9 uTrarrjcrat Kal dTrarrjBfjvai. Cf. C. 12.
THE SOURCE OF CHRISTIAN KNOWLEDGE. 53
III. PROTESTANT.
The Lutheran symbols, as a whole, do not speak expressly
on interpretation of Scripture independent/ of ecclesiastical
authority. But their meaning is plain from their fundamental
principles, as to the nullity of all tradition, and of any infalli-
bility in the visible Church ; as also from the fact that the
Eeformation sprang from that very freedom, and that the sym-
bolical books argue exegetically against the Eoman Catholic
Church. Only the Conf. Wirt. p. 130, expressly rejects the
jus interpretandce s. scripturce in potestate summorum pontificum
situm. The Lutheran theologians, following the symbols, lay
down, like the Eeformed, this antithesis to the Catholic posi-
tion : S. S. est sui ipsius legitimus interpres (comp. under Helv.
Conf. i.), and avow the perspicuitas S. S., which makes an
exegetic-dogmatic tribunal superfluous.
Conf. Helv. i. art. 2 : Scripturae sacrse interpretatio ex ipsii
sola petenda est, ut ipsa interpres sit sui, caritatis fideique
regula moderante.
Conf. Helv. ii. c. 2 : Scripturas sanctas dixit apost. Petrus
(2 Pet. i. 20) non esse interpretations privatse. Proinde non
probamus interpretationes quaslibet : unde nee pro vera aut
genuina scripturarum interpretatione agnoscimus eum, quern
vocant sensum Eonianae ecclesise, quern scilicet simpliciter
Eomanee ecclesise defensores omnibus obtrudere contendunt
recipiendum. Sed ill am duntaxat scripturarum interpretationem
pro orthodoxa et genuine agnoscimus, quae ex ipsis est petita
scripturis (ex ingenio utique ejus linguse, in qua sunt scriptae,
secundum circumstantias, item expenses et pro ratione locorum
vel similium vel' dissimilium, plurium quoque et clariorum,
expositse), cum regula fidei et caritatis congruit et ad gloriam
dei hominumque salutem eximie facit.
Conf. Scot. 18 : Scripturae sacrae interpretationem neque ad
privatam aliquam aut publicam personam pertinere confitemur,
neque ad ecclesiam aliquam, . . . sed jus et auctoritas haec est
solius spiritus dei, per quern sacra? scripture literis sunt man-
datoe. Cum ergo contingit, quod contravertitur pro recto sensu
alicujus loci vel sententise scripturae, . . . non tarn videndum
nobis est, quid homines ante nos vel dixerint vel fecerint, quam
54 CONFESSIONS OF CHRISTENDOM.
quid Spiritus sanctus uniformiter in corpore sacrse scripture
dicat. ... Si itaque interpretatio, determinatio vel sententia
cujusvis doctoris ecclesiae vel concilii expresso dei verbo in
quovis alio scriptures loco repugnet, certum est, illam interpre-
tationem non esse mentem et sensum sancti Spiritus. Nullum
enim interpretationem admittere audemus, quae alicui prin-
cipali articulo fidei aut alicui piano textui scripturae aut cari-
tatis regulae repugnat.
Conf. Eemonslr. i 14 : Librorum sacrorum, licet alicubi prse-
sertim indoctis et minus exercitatis satis obscuri sint, tanta est
claritas ac perspicuitas in sensibus inprimis ad aeternam salu-
tem intellectu necessariis, ut omnes lectores non docti tantum
sed et idiotae, quantum satis est, mentem eorum assequi pos-
sint ; modo praejudicio, vana confidentia aliisque pravis affecti-
bus sese occaecari non sinant, etc.
[Baier, Compendium theologies positives, ed. E. Preuss, Bero-
lini 1864, viiL S. 95, 96 : Inter affectiones Scripturae locum
habet perspicuitas, seu quod ea quae creditu et factu homini ad
salutem tendenti sunt necessaria, verbis et phrasibus ita claris
et usu loquendi reoeptis in Scriptura proponuntur, ut quilibet
homo, linguae gnarus et vel mediocri judicio pollens, verbisque
attendens, verum verborum sensum, quoad ea, quae sibi sunt
scitu necessaria, assequi, et capita ipsa doctrinae simplici men-
tis apprehensione amplecti possit : prout ad assensum fidei
verbo apprehenso et rebus significatis praebendum intellectus
hominis per scripturam ipsam ej usque lumen supernaturale seu
virtutem divinam illi conjunctam perducitur. The analogy
of faith was regarded by the older theologians as the guiding
principle of exposition (Apol. A. C. 290 ; Luther's Werkc,
Walch, iii. 2042). They never, indeed, denied that false in-
terpretations of Scripture might be found, and have been found,
by the side of the true and only right one. But the notion
was to them unknown, that every passage may be expounded
in three-and-twenty various ways, and that it was the business
of every man to select from this fortuitous mass his own
opinion.] Cf. Twesten, Vorlesung, i 450.
THE SOUKCE OF CHRISTIAN KNOWLEDGE. 55
IV. SOCINIAN.
Cat. racov. p. 1 5 (qu. 3 6) : Etsi difficultates qusedam in S. S.
occurrunt, tamen multa alia turn ea, quee sunt ad salutem
necessaria ita perspicue aliis in locis S. S. sunt tradita, ut ab
unoquoque maxime vero pietatis ac veritatis studioso et divi-
nam opem implorante possint intelligi (qu. 37). Qu& ratione
id demonstrabis ? Primum, cum deus eo fine atque consilio
S. Scripturam hominibus tradi voluerit, ut ex ea voluntatem
ipsius cognoscerent, incredibile prorsus est, ejusmodi scripta
tradi voluisse, e quibus voluntas ipsius perfici et cognosci ab
omnibus non posset. Deinde, quod in ipsis religionis chr.
principiis apostoli epistolas suas, in quibus prsecipua religionis
chr. mysteria continentur, ad homines simplices scripserint.
In qu. 39 it is then shown whence have sprung the many
dissidia in eruendo scripturce sensu ; and among other reasons
this is assigned, that men do not as much as they ought, and
with as much desire, seek the divine help of the Holy Spirit,
promised by God to those who daily and nightly invoke Him.
Comp. also Socinus, Opp. i. 344 ; Ostorodt, Unterricht. S. 2,
426 ; and the references in Bengel, xv. 115.
V. QUAKER.
Barclay, Apol. x. 19 : For all that which man, by his own
industry, learning, and knowledge in the languages, can inter-
pret of the Scriptures, "or find out, is nothing without the
Spirit ; we cannot be certain, but may still miss of the sense
of it : whereas a poor man, that knoweth not a letter, when
he heareth the Scriptures read, by the same Spirit he can say,
This is true; and by the same Spirit he can understand, open,
and interpret it, if need be. ... iii. 4 : And therefore He
[Christ] gave them His Spirit as their principal guide, which
neither moths nor time can wear out, nor transcribers nor
translators corrupt ; while none are so young, none so illite-
rate, none in so remote a place, but that they may come to be
reached and rightly informed by it. Through and by the clear-
ness which that Spirit gives us, it is that we are only best rid
of those difficulties that occur to us concerning the Scriptures.
56 CONFESSIONS OF CHRISTENDOM.
General EemarTcs.
According to the early theologians, the Church uttered her infallible
declarations through the collective episcopate, legitimately assembled in
one oecumenical council (ecclesia reprcesentans). Bellarmin. Eccl. Mil.
c. xiv., says : Our opinion is that the Church cannot possibly err,
neither in things absolutely necessary, nor in others which she pro-
poses to our faith and duty, whether they are expressly declared in
Scripture or not ; and when we say that the Church cannot err, we
understand that as well of the whole body of the faithful as of the
whole body of the episcopate. But the latter are, as we say, the
ecclesia reprcesentiva. Cf. Cani Loci, 5; Mb'hler, Symbolik, 37 ; Klee,
kath. Dogm. i. 246. According to Bellarmine, Cone. i. 4, an recu-
menical council is that " cui interesse possunt et debent episcopi totius
orbis, nisi legitime impediantur, et cui nemo recte preesidet, nisi
Summus pontifex aut alius ejus nomine." l In such a council the
bishops decide as judges (judices), for they alone have ordinarily the
jus suffragii ; while others are in the council only ex privilegio et con-
suetudinp, or as learned co-assessors giving their aid. Bellarmine, I.e.
i. 15. [Of late the Roman Catholic Church has receded from these
principles of Bellarmine. Comp. the Encyclical of 8th December
1864, Atque silentio prceterire non possiimus.] Compare with this the
fundamental principles of the Greek Church, Con/, orthod. pp. 18,
122, 153; Dosithei Conf. c. xii.; Jerem. in Act. Wirt. p. 139; Plato,
Catech. S. 118. The orthodox Greek Church reckons such ecumeni-
cal councils seven: the Council of Nicaea, 325 ; Constantinople, 381 ;
Ephesus, 431 ; Chalcedon, 451 ; Constantinople, 553, and again 680
(Trullanum) ; Nicaea again, 787. The Roman Catholic, on the other
hand, acknowledges eighteen general synods accepted by Popes,
among which that of Trent was [till lately] the last ; Bellarm. Condi.
i. 5. About some of these, however, the Romanists themselves are
not agreed. The Protestant Church has given no symbolical decision
as to the number of the oecumenical councils ; but comp. Decl. Thor.
p. 45, and Baumgarten, Polem. iii. 395. The idea of universal synods,
in which an utterance is made by good and learned men from Holy
Scripture on points of difference that may have arisen as to faith and
truth, is one that is not alien to the Protestant Church : it is well
known that the Evangelicals long and earnestly appealed to a free
universal council (Aug. Conf. p. 7; Artt. Sm. p. 300). The symbols
which touch upon this point distinguish, however, between the ideal
1 See, however, for the relation, contested even among the Eomanists, be-
tween the Pope and the (Ecumenical Council, Marheinecke, Katholicismus, ii. 206.
"Walter, Kirchenrecht, S. 306 ; Klee, kath. Dogm. i. 248, have recently ascribed
to the Pope as Primus the convoking, the precedence, and the approval of the
decrees of the council.
THE SOURCE OF CHRISTIAN KNOWLEDGE. 57
and the reality (Conf.Wirt. p. 134; Thirty -nine Artt. xxi. ; Conf. Scot.
xx. ; Calvin, Institt. iv. 9. 13 ; Conf. Eemonst. 25), and reject every
authority co-ordinate with that of Holy Scripture. It is certain that
in practice the idea has never been carried out, and that it could not
be carried out without many inconveniences.
III. DIVERGENCES OF LESS IMPOET IN EELATION
TO SCEIPTUEE.
1. If the Holy Scripture, and especially the New Testa-
ment, be a written revelation, it follows that all which it
contains as dogma, interpreted by a correct exposition, is an
element of the Christian revelation. Eeason, therefore, has
no prerogative of distinguishing in the material which, as
constituting the Bible, lies before it ; of so dividing, namely,
that what reason could not of itself discover, would therefore
not be part of the Christian dogma. And in this matter all
the Christian symbols agree ; the Socinians forming, in the
estimate of many, the one exception (Baumgarten, Polemik, iii.
196; Mosheim, Institt. Just. ccc. 820; Schrockh, KG. n. d. E. v.
560). But that even they do not in thesi make reason the
absolute judge in matters of the Christian faith, is evident
from the distinction they draw between those mysteries in
revelation which are against and those which are above
reason. It also follows from their ancient view of the
inability of the reason to discern God and His will. 1 They
admit only a negative right in reason to test a revelation pre-
sented as divine, and teach that nothing in Christendom or
Christian truth may contradict reason. In exegetical practice,
however, they apply this fundamental principle to all passages
of Scripture which contain the supra-rational, or the so-called
1 Socinus, Opp. ii. 454. Man himself, of himself, cannot know either himself,
or God or His will : it is necessary, on the other hand, that God should reveal
these things to him by some reason. Ostorodt, Unterr. S. 10. That man knows
anything of God or divinity is not from nature, nor from observation of the
creation, but from the tradition of what God has from the beginning revealed to
man. But those have not heard this voice who have entertained an indifferent
thought about any divinity at all. Cf. especially Socinus, Prcelect. Theol. cap.
2. How the Socinians have fallen away from this higher view, see in Zerrenner.
58 CONFESSIONS OF CHRISTENDOM.
mysteries of the symbolical Christian faith. For, according to
their notions, mysteries of faith, once revealed, must be com-
prehensible by reason ; * and thus, in fact, the Socinian exegesis
of Scripture is governed by reason, and is constantly subject
to violent distortions in interpretation. 2 Compare, generally,
J. J. C. Zerrenner, Neuer Versuch, Jena 1820.
2. The precise relation of the Latin version known as the Vul-
gate to the original, as established -by the Tridentine Synod, has
been matter of controversy. The words of the decree (sess. iv.
deer, de edit, et usu S. S.) run thus : Synodus, considerans non
parum utilitatis accedere posse ecclesiae dei, si ex omnibus
latinis editionibus, quse circumferuntur, sacrorum librorum,
qusenam pro authentic^, habenda sit, innotescat, statuit et de-
clarat, ut haec ipsa vetus et vulgata editio, quse longo tot ssecu-
lorum usu in ipsa ecclesia probata est, in publicis lectionibus,
disputationibus,praedicationibus et expositionibus pro authentica
habeatur et ut nemo earn rejicere quovis praetextu audeat vel
praesumat. At the first glance, it might appear as if the
Council would merely say that, if a Latin version was to be
used (as in the divine service), the Vulgate alone among all
those extant was to be regarded as having sanction for the
Church : at least in these words no definite antithesis is
established between it and the original There is, however,
undoubtedly in the permission to use the Latin translation in
all theological controversies (disputationibus), a certain under-
valuation of the original text which was not to be expected
from the representatives of the Church. And, in fact, the
transactions of the Council which preceded the decrees show
that the Tridentine Fathers aimed to establish the authenticity
of the Vulgate, the original being left in the background, in
order to obtain an advantage in disputes with the Protestants,
who appealed always to that original ; or, as it follows in
the immediate sequel of the decree, to restrain petulantia in-
genia, and to obviate such interpretations of Scripture as de-
1 Schlichting, Dlss. de Trinitate, p. 70 : Mysteria divina, divine mysteries,
are so called, not because as revealed they transcend our intelligence and appre-
hension, but because they cannot be known otherwise than by revelation.
* Cf. e.g. Cat. Eac. qu. 89, 97, 111, 392. As to Socinus' exegetical maxims
in reference to many biblical sentences, see De Chnsto servatore, iii. 7. Cf.
Bengel in Siiskind'a Mag. xv. 132.
THE SOUECE OF CHRISTIAN KNOWLEDGE. 59
%
parted from the mind of the Church. 1 Finally, many even of
the most orthodox Eomish theologians have so understood the
decree as to make the Vulgate dogmatically as trustworthy as
the original ; and even the Church (in general councils 2 ) might
establish its decisions by appeal to the Vulgate. 3 Recently it
has been attempted to explain away every allusion in the
decree to the original ; or, since the plain words of it cannot
be forced, to interpret the whole as a merely provisional dis-
ciplinary enactment for a good purpose. 4 An antithesis of the
Tridentine sanction of the Vulgate is found in the Declar.
Thorun. ii. 1. 4.
3. On the reading of Scripture by the laity the Eoman
symbols have nothing definitive. The Popes, however, have
repeatedly interdicted it, especially Innocent in. (Concil. Tolos.
1229), and Clement xi. in the Bull Unigenitus (1713). Pius
VII. disapproved of the use of Bible translations which had not
the sanction of the Eoman chair ; and the Index lib. prohil.
1 [Jud. le Plat, Monumentorum ad liisloriam condlil Tridentini, Lovanii 1783.]
Cf. Schrockh, KG. iv. 132 ; Marheinecke, System der Kalliol. i. 231.
2 The decree does not mention the acts of councils in which the Church herself
sits in judgment. But Bellarmine, de verbo del, ii. 10, says with great simplicity:
In the general councils of the Church there are but few, sometimes no, men
skilled in Hehrew ; it would be a bad thing for the Church if on grave questions
she could not confide in the Latin version, etc. ; and from what Canus says, ii.
15, de linguarum hebr. et grcecce utilitate, it may be gathered how orthodox
Catholic theologians regard the use of the original as compared with that of the
Vulgate.
3 According to this, the Vulgate was on a level of itself with the original, and
only in and by the use made of it had the pre-eminence. The decree is not that
the truths of faith may be more surely known from the Vulgate than from the
original (the Church never asserted that), but that they may be known with
equal assurance, and.therefore that the Church adhered to the Vulgate because
it was in more general use and better understood. Accordingly the old Pro-
testant polemics addressed themselves to the task of showing that the Vulgate,
as compared with the original, was corrupt. Chemnitz, Exam. 1, i. 7, 13 ;
Sixt. Amama, Censura Vulgates et a Tridentlnis canonizalw (!) versionis Pentat.,
Franeq. 1628. See also the same author's Antibarbarus Bibl., Amst. 1628, in
answer to which Bellarmine, de verbo dei, ii. 12, sought to make out that the
Vulgate is free from errors. Still more successfully the old polemics pointed to
the discrepancy between the Clement, and Sixtine authentic editions. Cf. James,
JBettum papale, London 1600.
4 Cf. L. van Ess. Pragm. doctor, cath. Trid. circa Vulgatam decreti sensum
nee non licitum textus origin, usum testantium historia, Sulzbach 1816 ; Herber,
de Vers. Lat. Vulg. ex cone. Trid. decreto authentic^, Vratis. 1815.
60 CONFESSIONS OF CHRISTENDOM.
which Pius iv. issued makes the reading of (Catholic) transla-
tions of Scripture dependent on the permission of the pastors and
heads of monasteries. However, there have never been want-
ing prelates and theologians of the Eomish Church who have
desired to make the reading of the Bible as common as pos-
sible, proceeding from the principle, Lectio S. S. cst pro omnibus.
But in consequence of the other principle predominant in
that Church, of the essential obscurity of Scripture, it is per-
fectly consistent that but little stress is laid upon the indivi-
dual and private reading of the Bible on the part of the laity,
and that the common people are referred mainly to the oral
instruction of the clergy : Bellarmine, de vcrbo dei, ii. 15.
The Greek Church never made Scripture accessible to the
laity. In their divine service it is still read in a language
not understood by the people, and translations have till lately
not been widely diffused. The Synod of Jerusalem, in 1672,
was made to utter a condemnation of the reading of Scripture
by the laity: Harduin, Condi, xi. 255. Even the Quakers
attach little importance to the private reading of the Bible,
since the people are always dependent upon the correctness of
the translation, which they themselves are not able to decide
upon : see Barclay, Prop. iii. The learned themselves derive,
according to them, no real advantage from reading the word of
God, if they are destitute of the true internal light. If the
Protestant Church is zealous in putting the Scriptures into
the hands of the laity, it is under the full conviction that the
proper clearness of the original is unimpaired in those passages
which make up the constituent elements of necessary faith.
4. The Eoman Catholics reckon as part of Holy Scripture,
besides the canonical books, the so-called Apocrypha (that is,
Tobit, Judith, Ecclesiasticus, Wisdom of Solomon, 1 and 2
Maccabees, Baruch, parts of Esther, the Hymn of the Three,
Susannah, Bel and the Dragon), and ascribe to them divine
authority, appointing portions of them to be read at certain
festivals; cf. Cone. Trid. sess. iv. dec. 1. It is true that
many Eomish theologians make an historical distinction be-
tween the canonical and apocryphal books, terming the former
proto-canonical, and the latter deutero-canonical (see Jahn,
Einleitung, i. 140). But the Church takes no notice of any
THE SOURCE OF CHRISTIAN KNOWLEDGE. 61
such distinction, which indeed is of itself without any signi-
ficance for dogmatics. How it came to pass that the Triden-
tine Synod denied the distinction already existing in the
Jewish Church between the canonical and the apocryphal
books, is matter of fruitless conjecture. It was the long
prevalent custom in the Latin Church to use the canonical
books and the non-canonical promiscuously ; and there was a
desire (not without the influence of doctrinal bias) to be
faithful to the old habit. In the Lutheran symbols there is
found no decided negative, though they do in fact declare
the canonical books alone to be dogmatically binding : Bret-
schneider, Dogmatik, cap. 1 ; Gonf. Gall. iii. 4 ; Conf. Belg. 6 :
libri apocryphi, quos quidem ecclesia legere et ex iis docu-
menta de rebus cum libris canonicis consentientibus desumere
potest : at nequaquam ea ipsorum vis et auctoritas est, ut ex
ullo testimonio ipsorum aliquod dogma . . . certo constitui
possit. Dec. Thorun. p. 46, Conf. Remon. i. 6, and the Conf.
Gall., the English Article vi., the Conf. Remonst. i. 3, give ex-
press lists of the canonical books of the Old Testament. The
Socinians also (Ostorodt, Untcrr.}, and the Mennonites (Eis,
Conf. c. 29), agree in this with the Protestant Churches.
Barclay mentions the exclusion of the Apocrypha from the
collection of the divinely-inspired books, but only in passing,
and as an historical fact.
Metrophanes Critop. Conf. c. 7, attests, for the Greek
Church, that it assigned no canonical authority to the Old
Testament Apocrypha. " As to the other books, which some
would combine together with the Holy Scriptures, such as
Tobit and the like, we do not hold that they are to be rejected,
for they hold much that is moral and worthy of all praise.
But as canonical and authentic they were not formerly re-
ceived by the Church of Christ. . . . Wherefore we do not seek
to establish our dogmas by them, but from the three-and-
thirty canonical and authentic books, which we call the in-
spired and holy Scripture." On the other hand, the Apocrypha
are placed in co-ordination with the canonical books by the
Synod at Jerusalem, 1672, [at least according to] Harduin,
Condi, xi. 258.
5. As to the inspiration of Holy Writ, the Racovian Cate-
62 CONFESSIONS OF CHRISTENDOM.
chism does not speak expressly ; it aims merely to demonstrate
the certitudo S. S. Socinus, however, not only admits that
the apostles, in the announcement of doctrines necessary to
salvation, enjoyed a special guidance of the Divine Spirit 1
(which therefore would not fail them in writing), but says of
them that they wrote certain things " vel ab ipso div. spiritu
impulsi eoque dictante vel spiritu sancto pleni ; " and even in
the Eacovian Catechism there occur traces here and there of
a faith in inspiration. See Zerrenner, Newer Versuch, etc., S.
132-198. In the Conf. Bemonst. i. 3, the authors of the
canonical books are said to be spiritu dei sancto afflati, instructi
et dvrecti. In the Form. Cons. Helv. ii. 1, moreover, we have
an assertion of the inspired character of the Hebrew vowels.
1 Socini Opp. i. 3746 : Apostolos in iis, quse ad seternam salutem omnino
pertinent, errare non potuisse et ratio manifesto et Christi apertissima verba
atque promissa plane demonstrant.
It
THE TEINITY.
ALL Christian communities agree that God is in His nature
one ; but the great majority acknowledge, according to the
definitions of the ancient Church, in this one divine essence
three persons or hypostases, inseparably united, co-equal in
eternity and perfection. They separate to some extent from the
Arminians, who, because the Son is generated, and the Spirit
proceeds eternally from the Father, teach a subordination among
the three Persons ; and they differ wholly from the anti-Trinita-
rians or Socinians, who, denying the Trinity in the divine essence,
hold the supreme and only God, who is one in essence, to be
one in person also, and regard Christ as only a man exalted to
divine majesty (a God who became such in time : Osterodt,
S. 65), and that which the Scripture calls the Holy Ghost as
merely the power of God efficient in the sanctification of men.
In the symbols of the Quakers, the doctrine of the Trinity is
not exhibited as such ; nor are the biblical passages which
touch on the Trinity in the divine essence ever collected.
All is reduced to the one declaration in Proposition ii. of
Barclay : No man knoweth the Father but the Son, and he
to whom the Son revealeth Him ; the revelation of the Son is
in and by the Spirit.
SYMBOLICAL TESTIMONIES.
I EOMISH AND PKOTESTANT.
As the declarations of the Eoman Catholic and Protestant
symbols alike and almost literally coincide with, or as com-
64 CONFESSIONS OF CHRISTENDOM.
ments arise out of, the statements of the ancient O3cumenical
symbols, which symbols themselves, moreover, have been ac-
cepted generally by the Protestants, it is unnecessary to set
those statements in order here. Comp. however, Gennadius, Conf.
art. 3 ; Mctrop. Critop. 1 ; Conf. orth. i. qu. 8-10 ; Aug. Conf.
1 ; Appl. p. 50 ; Artt. Sm. p. 303 ; Conf. Helv. ii. cap. 3 ; Conf.
Gall. art. 6 ; Eng. Artt. 1-3 ; Conf. Bdg. art. 8. As to the
Mennonites, comp. Eis, Conf. artt 2 and 3.
IT. SOCINIAX.
1. The Trinity generally.
Cat. Eac. p. 31 : Qui fit, ut Christian! non solum patrem,
verum etiam filium et spiritum sanctum personas esse in una
deitate vulgo statuant ? Graviter in eo errant, argumenta
ejus rei afferentes e scripturis male intellectis.
2. Deity of Christ.
Ib. p. 32 : Vox dcus duobus potissimum modis in scripturis
usurpatur : prior est, cum designat ilium, qui in coelis et in
terra omnibus ita dominatur et prseest, ut neminem superiorem
agnoscat . . . atque in hac significatione scriptura unum esse
deum asserit. Posterior modus est, cum eum denotat, qui
potestateni aliquam sublimem ab uno illo deo habet aut deitatis
unius illius dei aliquS, ratione particeps est. Etenim in scrip-
turis propterea deus ille unus deus deorum vocatur. Psalm. L 1.
Et hac quidem posteriore ratione filius dei vocatur deus in
quibusdam scripturse locis.
Ib. p. 48 : An praeter humanam Ch. naturam s. substantiam
non agnoscis etiam in eo divinam ? Siquidem hoc loco naturae
divinae nomine ipsam dei essentiam intelligimus, non agnos-
cimus hoc sensu divinam in Ch. naturam, cum id non solum
ration! sacra verum etiam divinis literis repugnet.
Ib. p. 58 : Si Chr. ex essentia patris genitus fuisset, aut
partem essentise sumsisset aut totam. Essentias partem sumere
non potuit eo quod sit impartibilis essentia divina, neque
totam, nam hac ratione pater desiisset esse pater . . . adde
quod cum ess. div. sit una numero ac proinde incommunicabilis,
fieri istud nullo pacto potuit (after the latest revision).
THE TRINITY. 65
Ib. p. 47 : Non solum est Ch. filius del unigenitus . . . sed
etiam propter divin. turn potentiam ac virtutem turn ancfcori-
tatem ac potestatem, quae in eo adhuc mortal! eluxit, jam turn
dens fuit, multo magis nunc, postquam omnem in coelo et in
terra potestatem accepit et omnia deo solo excepto ejus pedibus
sunt subjecta (wanting in first edition).
II}. p. 50: Quidqnid divinnm Chr. habet, scriptura eum
patris dono habere aperte docet.
Jo. p. 164: Primp praecepto Jes. addidit id, quod ipsum
Jesum pro eo, qui in nos potestatem habeat divinam istoque
sensu pro deo agnoscere . . . ac divinum ei honorem exhibere
tenemur.
Ib. qu. 237: (Honor divinns Christo debitus consistit) in
eo, quod, quemadmodum adoratione divina eum prosequi
tenemur, ita in omnibus necessitatibus nostris ejus opem im-
plorare possumus. Adoramus vero eum propter ipsius sub-
limem et divinam ejus potestatem.
Ib. qu. 245 : (Is honor et cultus Christo tribuitur, ut inter
Christum et deum discrimen) permagnum sit. Nam adoramus
et colimns deum tanquam causam primam salutis nostrse,
Christum tanquam secundam : aut, ut cum Paulo (1 Cor. viii.
6) loquamur, deum tanquam eum ex quo omnia, Christum nt
eum per quern omnia.
Thus the Socinian doctrine as to the deity of Christ is in
its connection this : The man Jesus, who, born as the Son of
God, accomplished the purposes of God on earth for the salva-
tion of men, was by God exalted in the ascension to almighty
dominion over His Church (the people of God), and therefore
over the whole world. Consequently He was exalted to a
participation in the divine glory, and in this state Christ may
receive, as God, adoration or worship. Christ is not naturd
Deus ; did not from eternity pre-exist with God ; never be-
came participant ipsius essentice divings (which is absolutely
indivisible and incommunicable) ; and all the divine that He
possesses He received as the gift of God. (A contention
arose between Socinus and others, especially the Siebenburg
Unitarians, as to the divine honour to be paid to Christ. On
this, consult the tractates of Socinus in the Bibl. Frat. Polon.
ii 709 sqq. The Summa theol. Unit, agrees generally with the
E
66 CONFESSIONS OF CHRISTENDOM.
views of Socinus. But on what ground does Hase assert,
K. G. S. 593, that the English Unitarians have renounced the
worship of Christ ?)
3. Divine Personality of the Holy Ghost.
Cat. Eacov. qu. 80 : Sp. s. nusquam in s. s. vocatur expresse
deus. Quia vero quibusdam locis ea attribuit ipsi scriptura,
quae dei sunt, non eo facit ac si ipse vel deus sit vel persona
divinitatis.
IT), qn. 371 : Sp. s. non esse in deitate personam, hinc
dicere potes, primum, quod ea, quse Spiritui s. in scripturis
attribuuntur, nulla prorsus ratione personse conveniant, ut sunt :
quod detur, quod ex eo detur idque aut secundum mensuram
aut absque omni mensur&, quod effundatur ipse et ex ipso
effundatur et quod eo potentur homines, quod augeatur, in
duplo detur, in partes distribuatur, tollatur ipse et ex ipso
tollatur, quod interdum sit, interdum non sit, denique quod
exstinguatur, et similia in scripturis exstant (Act. v. 32, cet.).
Deinde idem ex eo patet, quod non sit extra deum natura, sed
in ipso deo. . . . Quoniam vero Sp. s. in deo est, nee tamen in
Spiritu s. reciproce dici potest esse deum, hinc apparet, Sp. s.
non esse personam.
F. Soc. breviss. inst. p. 652 b : Quid de Spiritu sancto dicis ?
Nempe ilium non esse personam aliquam a deo, cujus est
spiritus, distinctam, sed tantummodo (ut nomen ipsum spiritus,
quod flatum et afflationem, ut sic loquar, significat, docere
potest) ipsius dei vim et efficaciam quandam, i e. earn, quse
secum sanctitatem aliquam afferat cet. 1
III. ARMENIAN.
The Conf. Remonst. c. 3 says nothing of a subordination ,
expresses itself on this subject with very great prudence ; and
expressly ascribes to the Holy Spirit also a communicatio
deitatis db cetemo.
Episcopius, Inst. Theol. iv. 2. 32, p. 333 : Sed addo, certum
esse ex scripturis, personis his tribus divmitatem divinasque
1 Cf. Soc. Bibl. Fr. Pol. ii. 455 ; Tr. de Deo, Christo et Sp. ; Ostorodt,
Untenicht, c. iv. 6 ; Crell, de uno Deo patre.
THE TRINITY. 67
pevfectiones tribui non collateraliter aut co-ordinate, sed sub-
ordinate, ita ut pater solus naturam istam divinam et perfec-
tiones istas divinas a se habeat sive a nullo alio, filius auteni
et Spiritus sanctus a patre : ac proinde pater divinitatis omnis,
quae in filio et Spiritu sancto est, fons ac principium sit. . . .
Dignius autem est, esse a nullo, quam esse ab alio, et generare,
quam generari, spirare quam spirari cet.
Limborch, Theol. Christ, ii. 17, sec. 25 : Colligimus, essen-
tiam divinam et filio et Spiritui sancto esse communem. Sed
et non minus constat, inter tres hasce personas subordinationem
esse quandam, quatenus pater naturam divinam a se habet,
filius et Spiritus sanctus a patre, qui proinde divinitatis in
filio et Spiritu sancto fons est et principium. Communis
christianorum consensus ordinis ratione prserogativani hanc
agnoscit, patri semper tribuens primum locum, secundum filio,
tertium Spiritui sancto. Sed est et qusedam supereminentia
patris respectu filii, et patris ac filii respectu Spiritus sancti,
ratione dignitatis ac potestatis. Dignius siquidem est gene-
rare quam generari, spirare quam spirari cet.
DIFFERENCES OF LESS MOMENT.
The Greek Church teaches, following John xv. 26, that the
Holy Ghost proceeds only from the Father. But the Eoman
Catholic and Protestant Churches, including the Mennonites
and Arminians, teach, with the Nicene and Athanasian sym-
bols, in harmony with the orthodox view of the essential rela-
tion of the Father and the Son in the holy Trinity, that He
proceeds from the Father and the Son together. See Cat. Eom.
i. 9. 6 (cf. Klee, Dogm. ii. 182); Form. Cone. p. 781; Conf.
Hdv. ii 3 ; Conf. Gall. art. 6 ; Eng. Artt. ii ; Conf. Belg. art.
xi. ; Conf. Eem. iii. 2 ; Eis, Conf. Menn. art. 3. The passage
in the Greek formulary is as follows : Si8aoveet [eV/cX^crta] TraJ?
TO Trvevpa TO ayiov eKTropeverat, eic povov rov Trarpos, co? ^77777?
KOI a/o^? TT)? 0eoV7T09. More explicit statements are found
in Metrop. Critop. c. i. 11 ; Jerem. in Actis Wirt. pp. 57, 200.
Cf. Zernicav. Tract, de Process. Sp. s. a solo patre, Eegiom. 1774 ;
Th. Procopowitz, de Process. Sp., Goth. 1772.
III.
CULTUS OF THE VIRGIN; INVOCATION OF SAINTS;
VENERATION OF PICTURES AND RELICS.
POINT OF DIVERGENCE.
ALL Christian Churches agree that to God alone belongs
adoration. But the Papists and Greeks connect with this an
invocation and reverence of angels and saints that is, of the
dead who for their sanctity have already attained to their
felicity in God l as intercessors with God ; and they believe
that even the pictures and the relics of these saints should
be reverenced. The more this part of the Roman dogmatics
has been contested, 2 the more necessary does it become to let
the symbols themselves speak which declare the Church's
doctrine ; so that we may separate what is merely the super-
stition of the crowd from the dogma which the Church itself
holds and decrees.
1 Bellarmini de JBeatitud. sanct. cap. 1 : The spirits of pious men, who are
released from the body and need no purgation, but are already admitted to the
fruition of blessedness which consists in the clear vision of God. The Tridentine
expression says the same thing : una cum Christo regnantes.
2 The Romanists are themselves partly responsible for this : for, to intercedere
precibus is added by the canon missce and Bellarmin (i. 17) the word mentis,
which, however easily explicable on the principles of the Romish doctrine, must
needs suggest to Protestants the idea that independent merits are meant which
are co-ordinate with the merits of Christ. See Apol. Aug. Conf. p. 227 ;
Chemnitz, Exam. Cone. Trid. iii. 4. 2. The remarks of Bellarmine, de Imay*
Sanct. ii. 21, are very objectionable to the Protestant mind.
68
CULTUS OF THE VIRGIN, ETC. 69
I. INVOCATION OF SAINTS.
SYMBOLICAL TESTIMONIES.
I. KOMAN.
Cone. Trid. sess. 25, Deer. d. invocat. sanctor: (Doceant
episcopi), sanctos una cum Christo regnantes orationes suas
pro hominibus deo offerre (cf. Trid. sess. 22, cap. 3), bonum
atque utile esse, suppliciter eos invocare et ob beneficia impe-
tranda a deo per filium ejus Jesum Christum, qui solus noster
redemtor et salvator est, ad eorum orationes, opem, auxiliumque
confugere ; illos vero, qui negant, sanctos aeterna felicitate in
ccelo fruentes invocandos esse, aut qui asserunt, vel illos pro
hominibus non orare, vel eorum, ut pro nobis etiam singulis
orent, invocationem esse idololatriam, vel pugnare cum verbo
dei adversarique honori unius mediatoris dei et hominum Jesti
Christi, vel stultum esse, in coelo regnantibus voce vel mente
supplicare, impie sentire.
Cat Rom. iii. 2.10: Invocandi sunt (angeli), quod et per-
petuo deum intuentur et patrocinium salutis nostrse sibi delatum
libentissime suscipiunt. Exstant divinse scripturse testimonia
hujus invocationis.
Ib. iv. 5. 8 : Jure ecclesia gratiarum actioni preces etiam et
implorationem sanctissimse dei matris adjunxit ; qua pie atque
suppliciter ad earn confugeremus, ut nobis peccatoribus sua"
intercessione conciliaret deum, bonaque turn ad hanc turn ad
seternam vitam necessaria impetraret. Ergo nos . . . assidue
misericordise matrem ac fidelis populi advocatam invocare de-
bemus, ut oret pro nobis peccatoribus, ab eaque hac prece opem
et auxilium implorare, cujus et preestantissima merita apud
deum esse et summam voluntatem juvandi humanum genus,
nemo nisi impie et nefarie dubitare potest.
Tb. iii. 2. 8 : Docendum est, venerationem et invocationem
sanctorum angelorum ac beatarum animarum, quse crelesti
gloria perfruuntur, . . . huic legi (de uno deo colendo) non
repugnare. Quis enim adeo deniens est, qui edicente rege, ne
se pro rege quisquam gerat aut regio cultu atque honore affici
patiatur, continuo putet nolle regem, suis ut magistratibus
70 CONFESSIONS OF CHRISTENDOM.
honos deferatur ? Etsi enim angelos christiani adorare dicnntur
exemplo sanctorum veteris testament!, non earn tamen illis
venerationem adhibent, quam deo tribuunt. Quodsi legimus
interdum angelos recusasse, ne se homines venerarentur, eo
fecisse intelligendum est, quod sibi eum honorem haberi nole-
bant, qui soli deo deberetur.
Cf. Conf. A. C. p. 89 seq. ; Eck, Loci, cap. 14 ; Bellarm. de
Ecc. triumph, lib. i. ; Becan. Man. controv. i 7 ; Bossuet, Ex.
Doct. Cath. c. 4 ; Sailer, Ecc. Cath. de cult. sand.
[Pius IX., in his Encyclical of 2d February 1849 : Optime
enim nostis, venerabiles fratres, omnem fiducice nostrce rationcm
in sanctissima virgine esse collocatam; quandoquidem Deus totius
boni plenitudinem posuit in Maria, ut proinde, si quid spei
in nobis est, si quid gratise, si quid salutis, ab ea noverimus
redundare, quia sic est voluntas ejus, qui totum nos habere
voluit per Mariam.]
II. GREEK.
Conf. orthod. p. 7 7 : "E^owi %pe'o9 oXot ol opdoSogoi, va rr/z/
(Mapiav) So^d^ovffi TrpeTrov/jLeva /col va rrjv ev\a{3ovvrai, <b<;
fjL-rjTepa rov fcvplov fjn&v 'Irjaov Xpiarov ff fuiXkov elTretv, to?
deOTOKOV.
H). p. 317: 'ETruca\ovfjie0a rrjv fieaireiav T&V ayiwv TT/OO?
rov Beov, &ia va Trapa/caXoucrt 8t' r^fia^' /cal iiriKd\o\)^Qa avrovs,
o-fti a>5 6eov<; rivas, aXV &><? <f)i\ov$ avrov' rov OTTOLOV SOV\VOV<TI,
xal rov OTTolov Soj~o\oyov<ri teal \arpevova~i,' KOI %peiaofi0a
rr)v fiorfdeidv rov?, o^t a>? av vd /MI? ef3or)0ova-av eiceivoi diro rrjv
eSiKrjV TOU? Svvapiv fia Start fyjrovffiv t9 ^/xa? rrjv ")(dpiv rov
6eov /Lie rat9 TrpecvSewus rou9.
Ib. p. 3 2 1 : 'Aicofju, TOUS dyy&ow eVt/caXoy/Ae^a va ftemfnvovfft
fie rat? Trpoaracriais roy? irrrep TUJLWV rcpos rov Beov Siarl etcelvot,
7rpo(T<f>epov<nv et? rrjv rov 0eov fJLya\ei6ri)ra ra? Trpocreu^a? /cat
\er)[j,o(rvva<; KO\ rrdvra ra Ka\a epya rwv dvOpuyjrwv ol Se
cvyioi fj^ra Odvarov elvai w<nrp a-yyeXot, /cat rjfnropovcn rare va
rat? ^peuit9 /^a9, Ka va
KOI va (j.ea'ireuova'iv inrep TJIMWV. airo TO OTTOLOV
favepov, 7r<u9 i7/tet9 Bev evavriov/jieda 19 rrjv evro\r)v rov deov,
/ie TO va 7rapaica\ovfiev rov<; dylov? ol orroloi cvyiot a>9
CULTUS OF THE VIRGIN, ETC. 71
BovXoi irapecrrwres et9 rrjv rov deov aeya'hoTrpeTreiav, fteo-irevovo-i
oy povov d\tj0ivbv deov ad\io-ra ay Kara-
rrjv fjieo-iretav rwv dylwv irapo^vvofiev ra aeyio-ra
rrjv Oeiav fjieyaXeiortjra^ Sev rifjiwvres TOU9 etXt/cpty9 &ov\ev-
<ravra<; avry.
Metroph. Critop. Conf. cap. 17, p. 132: Ael /cal rots
dyioi? rpoTrov rivd etvai r^9 TWV iroppo) yv(aaQ)<;. . . . "Eanv
ovi> avrois rpo7ro9 ovd' iGToplat, our' 7Ti(7ToXat, aXA,' r) airoK.a-
Xin|ri? TOU Travaylov 7rz/eu/iaT09 TOW . . . Trdwra etSoTO9 teal
TOVTWV ocra /SouXeTat T0t9 TTLO-TOL^ TWV Sov\wv a7roaXu7TTOVT09,
tcaKelvovs et9 evTev^iv vjrep TWV Seoftevcov fyeipovros, KOL Ta9
TotauTfl9 evTev^eis Kal a7ro8e^o/iei>ou at T\r)povvros. Tovro
ovv elSovaa rj rov Xpiarov e/c/cX^cr/a /cat TraXat TOUTOU9 (a<yiov<>)
e7reaXetTo /cat /w,e%pt crrj^epov TOVTO Troiet. OvSev erepov irapa
TOVTCOV alrovcra, r) TO TTpecr/Sevetv rov irdvra Swdftevov Oeov inrep
, 7roXXai9 Q\tyeai /cat dvcu//.aXiat9 TOJ) /Stbu Trept/cu/cXou/iewaz/
tV vrro^jiovriv iv Tat9 OXfyeai Bu> o OiKripjJiwv 0eos teal
aTTo rovrwv d7ra\\a<yr)v ev ra^ei. Ov jap \eyo/jiev 7rpo9
d<yio)v, ayie GUHTOV, 77 \vrpcoaai, rj Trpovoov fiot dyadd,
r] rt roiovrov, ov8a/j,a)<>. (ravra <yap fj,dva> ra> Oe> Svvara, /cal
ovftevl aXXw.) dXXa Xeyof^ev ayie O. A. rrpicrfteve inrep
"Eri ov \eyofj,ev rovs dyiovs p&rbra/? et9 yap ecrri f^eairri
fcal dvOpa>ira>v, dvOpwjros 'Irjo-ovs Xpicrrbs, 09 [iovo<$
Svvarai ra>re irarpl Kal rjfuv pecnreveiv. P. 133: Ov
rolvvv TOU9 77877 /j,eraardvra<; dyiovs /caXoO/xez/, dXXa T
/cat //ceTa9 TT/jo? Toy 0ebv virep rj^wv dSeX^wv etcelvcov ovrow.
Ol 7rpecr/3evoyT69 ou T0t9 auTot9 pr^ao-iv ol<$ Kal o vto9 fJieo-irevtov
dXX' aXXot9 TroXu Sia(pepovo~t, T0t5 e/cetVou, /cat
rrjv avrtov 7rpo9 Toy #eoz> raTreivorijra Kal Bov\eiav
eu<paivov<riv. Cf. Dosithei Confess, c. 8.
/fo'a 1 . p. 135: 97 Ka6o\tKrj e/c/cXTycr/a 7rX7)y TOV Trp
rbv Oebv virep qfioiiv Kal irdvra rdvayKata rjfuv 'Trap'
alreiv, ovBevbs aXXou SetTat irapd rov rwv dyiwv, ovSe Trap
T^9 dytas OeoroKOV rjv 0)9 /j,ev irdvrwv rwv dyicov
Kal 7roXX&> TrXet'oya exelvav rrapprjaiav 7T/309 Toy vlbv
Trpwrrjv T<yy aXXcoy eTriKaXovpeda et9 7rpea-/3etay, 019 Se TT} eavrfjs
Bvvdaei /^Sey SwafjLewrjv Troirjaai, 7T\r)V rov 7rpeo-/3eveiv^ /cat
i7/Ltet9 ou8eyo9 aXXou irapa ravrr)S SeopeQa 7T\r)V rov
Kal iKereveiv rbv avrfj<i vlbv Kal debv vrrep r)fj.a>v.
72 CONFESSIONS OF CHRISTENDOM.
However, the character of /xecrmu is assigned to the saints,
Ada Wirt. p. 128. Plato, in his Catech. S. 15 9, warns against
the abuse of the veneration offered to saints.
Observations.
The foregoing testimonies establish the following propositions:
1. The Roman and Greek Churches make a clear distinction between
the worship of God (and Christ) and that of the saints. God is
prayed to as the independent Author and Giver of all good ; the
saints are invoked as the mediators of the divine benevolences, that
is, by means of their prayer, addressed to God in the name of
Christ: 1 cf. the passage cited above, Cat. Rom. iv. 6. 3. The merit
of Christ is declared not to be hereby invaded, 2 inasmuch as the
impartation of benefits is not connected with any specific merit of
the saints, which before and independently of Christ availed with
God, but merely with their intercession, which itself is based on
Christ's merit, and is offered in His name. It is not, indeed, of much
moment here that the word invocare is used, and not adorare ; for in
the Romish ecclesiastical language the adorare is, like preces, just as
seldom used as concerning God : cf. Cat. Rom. Hi. 2. 4, Sancti viri
. . . reges adorabant; and Bellarm. de Ecc. triumph, ii. 21. 2. The
Tridentine Council commands the invocatio sanctorum, not as a reli-
gious duty, but as good and wholesome. The Protestant, however,
cannot anywhere find the biblical ground of such invocatio ; and,
when any intercession with God is in question, will be content with
that of Christ, lamenting meanwhile that the Roman Catholic
Church, or the Roman Catholic clergy, have not more earnestly
sought to obviate the easily possible and actual superstition and abuse
of this doctrine.
The canonized saints receive from the Romish Church public vene-
ration : festivals are held in their honour, masses are read, churches
are built. The non-canonized it is permitted only in secret to
honour : cf. Bellarm. I.e. cap. 10. Canonization is, according to
Bellarmine, cap. 7, " nothing more than the public testimony of the
Church concerning the true sanctity and glory of any man now
dead ; at the same time it is the judgment and opinion by which are
decreed the honours due to those who reign in blessedness with God,
which are generally held to be seven." The right of canonization
the Pope alone now holds. As to this canonization in the Eastern
Church, see Heineccius, iii. S. 50.
1 The distinction is well known between XT/>/ and JawX$/a. Eck. Loc. c. 14 :
licet sancti non sint adorandi latria, quia soli deo debetur, tamen venerandi sunt
dulia. Cf. Bellarmin. I.e. cap. 12.
1 According to Mohler, the invocation of saints is itself an honour to Christ
CULTUS OF THE VIRGIN, ETC. 73
III. PROTESTANT (INCLUDING ARMINIAN AND SOCINIAN). '
C. A. art. 21 : De cultu sanctorum decent, quod memoria
sanctorum proponi potest, ut imitemur fidem eorum et bona
opera juxta vocationem. Sed scriptura non docet invocare
sanctos, seu petere auxilium a sanctis, quia unum Christum
nobis proponit mediatorem, propitiatorium, pontificem et inter-
cessorem. Hie invocandus est et promisit se exauditurum
esse preces nostras, et hunc cultum maxime probat.
Apol. C. A. -p. 223 : Confessio nostra probat honores sanc-
torum. . . . Prseterea et hoc largimur, quod angeli orent pro
nobis. Exstat enim testimonium Zacharite (i 12), ubi ange-
lus orat : Domine exercituum, usque quo tu non miserebaris
Jerusalem cet. De sanctis etsi concedimus, quod sicut vivi
orant pro ecclesia universa in genere, ita in ccelis orent pro
ecclesia in genere, tametsi testimonium nullum de mortuis
orantibus exstat in scripturis, praeter illud somnium sumtum
ex libro Machabeorum posteriore. Porro ut maxime pro ecclesia
orent sancti, tamen non sequitur, quod sint invocandi. Quan-
quam confessio nostra hoc tantum affirmat, quod scriptura non
doceat sanctorum invocationem, seu petere a sanctis auxilium.
Cuni autem neque praeceptum, neque promissio, neque exem-
plum ex scripturis de invocandis sanctis afferri possit, sequitur,
conscientiam nihil posse certi de ilia invocatione habere. Cf.
Conf. Wirtemberg, p. 122 sq. ; and Conf. Bohem. art. 17.
A. Sm. p. 3 1 : Invocatio sanctorum est etiam pars abusuum
et errorum antichristi, pugnans cum primo principali articulo
et delens agnitionem Christi. Non etiam est mandata, nee
consilio, nee exemplo, nee testimonio scripturae nititur. Omnia
in Christo melius et certius nobis sunt proposita, ut non egea-
mus invocatione sanctorum, etiamsi res pretiosa esset, cum
tamen sit res maxime perniciosa.
Cat. Racov. p. 173 : An quisquam prseter Chr. colendus sit,
doce. Nullo prorsus modo. Nee enim ullum exstat divinum
testimonium, ex quo cuiquam . . . hunc honorem a deo datum
esse appareat. Quod vero hodie in rom. ecclesia virgini Marias
et sanctis defertur, id totum in ipsorum opinione fundatum
est. Cf. Ostorodt, Unterriclit. c. 42, S. 424.
Conf. Helv. ii. cap. 5 : Divos nee contemnimus, nee vulga-
74 CONFESSIONS OF CHRISTENDOM.
riter de eis sentinms. Agnoscimus enim eos esse viva Christ!
membra, amicos dei, qui carnem et mundum gloriose vicerunt.
Diligimus ergo illos ut fratres, et honoramus etiam, non tamen
cultu aliquo, sed honorabili de eis existimatione, denique laudi-
bus justis. Imitamur item eos. Nam imitatores fidei virtutum-
que ipsorum, consortes item seternse salutis esse, illis seternum
apud deum cohabitare, et cum eis in Christo exsultare desideriis
votisque ardentissimis exoptamus. . . . Honorandi ergo sunt
propter imitationem, non adorandi propter religionem cet.
Conf. Gall. art. 24 : (Credimus) quidquid homines de mor-
tuorum sanctorum intercessione comment! sunt, nihil aliud
esse, quam fraudem et fallacias satanae.
Conf. Belg. art. 26 : Hie mediator, quern pater inter se et
nos constituit, su& majestate haudquaquam nos terrere debet,
ut ad alium, arbitrio nostro queerendum, ideo impellat. Nemo
enim neque in coslo, neque in terra inter creaturas est, qui nos
impensius amet, quam Christus. . . . Sola igitur diffidentia
morem hunc induxit, ut sanctos ignominia honoris loco affi-
ciant, dum id agunt, quod illi nunquam fecerunt, nee sibi
defend postularunt, sed constanter et pro officio suo rejecerunt,
sicut ex scriptis eorum patet. Neque hie nostra indignitas
praetexenda est. . . . Sciebat enim probe deus, cum hunc nobis
daret, peceatores nos esse.
Against the cultus of Mary is specially decisive Dedar.
Thorun. ii. 2, 3.
Conf. Remonstr. xvi. 3 : Prater hunc unicum mediatorem
(Christum) alios ullos vel angelos vel homines sive vivos sive
mortuos religiose colere i e. plus quam civiliter adorare vel
invocare, tanquam scilicet patronos et advocates nostros ap.
deum, aut templa, altaria, festa iis consecrare . . . prorsus
illicitum deoque ingratum esse statuimus. . . . Memoriam
tamen (sanctorum) sancte colendam et virtutes cum praeconio
digne celebrandas et ad imitationem . . . proponendas esse
jure censemus. (Cf. limborch, Theol. christ. v. 19 ; Sim.
Episcop. disput. 15, in a. Opp. ii. ii. 207 sqq.)
CULTUS OF THE VIRGIN, ETC. 75
II. VENERATION OF PICTURES AND RELICS.
SYMBOLICAL TESTIMONIES.
I. ROMAN.
Cone. Trid. sess. 25, Deer, de invoc. sanctor. : (Doceant
episcopi) sanctorum quoque martyrom et aliorum cum Christo
viventium sancta corpora, quse viva membra fuerunt Christi
et templum Spiritus sancti, ab ipso ad seternam vitam susci-
tanda et glorificanda, a fidelibus veneranda esse, per quse multa
beneficia a deo hominibus prsestantur ; ita ut affirmantes, sanc-
torum reliquiis venerationem atque honorem non deberi vel
eas aliaque sacra monumenta a fidelibus inutiliter honorari
atque eorum opus impetrandae causa sanctorum memorias
frustra frequentari, omnino damnandos esse, prout jam pridem
eos damnavit et mine etiam damnat ecclesia. Imagines porro
Christi, deiparse virginis et aliorum sanctorum in templis prse-
sertim habendas et retinendas eisque debitum honorem et
venerationem impertiendam, non quod credatur inesse aliqua
in iis divinitas vel virtus, propter quam sint colendse, vel quod
ab eis sit aliquid petendum, vel quod fiducia in irnaginibus sit
figenda, veluti olim fiebat a gentibus, quse in idolis spem suam
collocabant : sed quoniam honos, qui eis exhibetur, refertur ad
prototypa, quse illse reprsesentant : ita ut per imagines, quas
osculamur et coram quibus caput aperimus et procumbimus,
Christum adoremus et sanctos, quorum illae similitudinem
gerunt, veneremur. Id quod conciliorum, praesertim vero
secundse Nicaenae synodi decretis contra imaginum oppugna-
tores est sancitum.
Cat. Rom. iii. 2. 23 : Cum Christus ejusque sanctissima et
purissima mater ceterique omnes sancti humana prsediti natura 4
humanam speciem gesserint, eorum imagines pingi atque hono-
rari non modo interdictum non fuit, sed etiam sanctum, et
grati animi certissimum argumentum semper habitum est.
24 : Non solum in ecclesi& imagines habere et illis honorem
et cultum adhibere ostendet parochus, cum honos, qui illis
exhibetur, referatur ad prototypa, verum etiam maximo fidelium
bono factum declarabit cet.
76 CONFESSIONS OF CHRISTENDOM.
II. iii. 2. 8 : Docendum est (venerationem sanctorum angel-
orum ac beatarum animarum, quae coelesti gloria perfruuntur)
aut etiam corporiun ipsorum sanctorumque cinerum cultum,
quem semper cath. ecclesia adhibuit, huic legi (de colendo uno
deo) non repugnare. ... ill 2. 1 5 : Cui fidem non faciant et
honoris, qui sanctis debetur, et patrocinii, quod nostri causa
suscipiunt, mirabiles effectse res ad eorum sepulcra, et oculis
et manibus membrisque omnibus captis in pristinum statum
restitutis, mortuis ad vitam revocatis, ex corporibus hominum
ejectis dsemoniis ? . . . Quid plura ? si vestes, sudaria, si umbra
sanctorum, priusquam e vita migrarent, depulit morbos viresque
restituit, quis tandem negare audeat, deum per sacros cineres,
ossa ceterasque sanctorum reliquias eadem mirabiliter effi-
cere ?
Cf. Eck, loci, c. 1 5 ; Bossuet, expos, c. 5 ; Bellarmin. dc eccles.
triumph, lib. ii. ; Klee, Dogmat. iii. 407 ff.
II. GREEK.
Conf. ortJiod. p. 328 : 'JET/iefc orav
Ta? 7rpo(TKVvovfjiv, Sev 7rpoo-Kvvovfj.ev ra ^putfiara rj TO. % v\a' pa
TOW dyiovs e/ee/ot>9, rwv oirolwv elvai, al et/coz/e?, So%d%o(j,ev fie
Trpo<TKvvT]<nv SouXet'a?, /SaXX&Ji/ra? pe TOV vow /aa? rrjv Ifcetvcav
irapovaiav et9 ra 6/i/iarta /ta?.
MetropJi. Critopul. Conf. p. 125 : Tat9 ar/tais elKoa-i Kal
Ti/j,r)V TTJV irpoarjKOVffav d7reveifj,ev, ov \aTpevriKrjv rj Sov\i/cr]v,
airaye' avrai <yap 6ea> JJLOVW irpocrrjKova'LV a\Xa a%eTiKT]V Kal
<f>i\iKijv dva<f>epov<ra p,iv roi Kal Tavryv eirl ra eKeivcav rrpo)-
rorvTra" w? <f)r)<riv 6 ev 07/045 Bacr/Xeto? o ^709. 'H rifj.7)
7^9 et/coi/09 e?rt TO TrpWTorvjrov SiaySaa/et.
Ibid. p. 128 : TTJV avrrjv Sia Ti/Arjv aTrovefjLet 77 KK\i)o-ia Kal
T0t9 071019 \effydvots, et [AOVOV a^TjOrj Kal avodevra ett], TroXXat
yap Travovpytat, Kal Ka7rij\iai eTrevoijdrjo'av irepl ravra. a>9 a~vfM-
(Satveiv rov avrov ayiov, ov ra \etyava ovofid^ovcri, rpiKe<^a\ov
Kal rrpaKe<pa\ov elvai, roffavro^eipd re Kal TOrauT07roSa.
'TroX.Xa^oO yap SeiKvvovcri ra avra fj,e\rj rov avrov dylov. oirep
<t>9 droTrov Kal KaTrrjXevriKov 7; ev/cXr/o-ia /itcret Kal dirorpe-
irerai.
Cf. Synod. Hierosol. in Harduin, Condi. XL p. 257 sqq. ;
CULTUS OF THE VIRGIN, ETC. 77
Jerem. in Act. Wirtenib. p. 369; Plato, Catech. S. 164 f.;
Heinecc. Ablild. ii. 82 ff.
Observations.
In respect to the pictures of the saints, the Eastern Church differs
from the Western in this, that it tolerates no sculptured or hewn
images, only painted ones. Metroph. Critop. cap. xv. p. 125 : rourwy
\_ruv ftyiuv] tixova; fj lxxX>]ff/a Jro.s ou yXu-rraj ovde Xa^eyrdj a>.Xa
III. PROTESTANT.
ApoL C. A. p. 229 : Ab invocatione (sanctorum) ad ima-
gines ventum est, hse quoque colebantur et putabatur eis
inesse qusedam vis, sicut magi vim inesse fingunt imaginibus
signorum ccelestium certo tempore sculptis. . . .
Art. Sm. p. 310 : Reliquiae sanctorum refertte multis men-
daciis, ineptiis et fatuitatibus. Canum et equorum ossa ibi
ssepe reperta sunt. Et licet aliquid forte laudandum fuisset,
tamen propter imposturas istas, quse diabolo risum excitarunt,
jam dudum damnari debuissent, cum prsesertim careant verbo
dei et non necessarian et inutiles sint. Estque hoc omnium
teterrimum, quod . . . loco cultus dei et boni operis, sicut
missam reliquias venerati sunt.
Conf. Helv. ii. cap. 4 : Quando beati spiritus ac divi coelites,
dum hie viverent, omnem cultum sui averterunt et statuas
oppugnarunt, cui verisimile videatur divis ccelitibus et angelis
suas placere imagines, ad quas genua flectunt homines, dete-
gunt capita, aliisque prosequuntur honoribus ?
Ibid. c. 5 : Multo minus credimus reliquias divorum ador-
andas esse aut colendas. Veteres isti sancti satis honorasse
videbantur mortuos suos, si honeste mandassent terrae reHquias,
postquam astra petiisset spiritus: ac omnium nobilissimas
reliquias majorum sestimabant esse virtutes, doctrinam et
fidem, quas ut commendabant cum laude mortuorum, ita eas
exprimere annitebantur, dum vivebant in terris.
Cf. against veneration of pictures generally, Cat. JRac. qu.
252; and against the Romish cultus of pictures and relics,
Curcellaai Institt. vii. 9. 14.
IV.
ORIGINAL STATE OF MAN: THE IMAGE OF GOD.
POINT OF PIVEEGENCE.
IT is admitted on all sides that primitive mankind, or the first
pair, before the Fall and in a state of innocence, were both in
body and soul more perfect than all men have been since the
Fall. 1 Only in the definition of the compass of this primitive
perfection, and its relation to human nature, the Christian stan-
dards differ; although these differences are rather indicated than
expanded in the symbols. Some attribute to the original man
only unimpaired faculties of knowledge and will, sinlessness but
not virtue, as also freedom from bodily death. Among these are
Socinians and Arminians. Others ascribe to him an habitual
wisdom and holiness, with immortality of the body : these are
the Eomanists, Greeks, and Protestants. The latter section
are divided : the Protestants regard these advantages as natural
and increated in man ; the Eomanists regard them divine
gifts of grace, which were superadded to the natural en-
dowments of men, reason and free-will. The Socinians once
more unite with the Arminians in regarding immunity from
bodily death as something imputed by God to our first parents
as their destiny, consequently not as resulting from the nature
of man.
1 The Protoplasts had, that is, those qualities, not for themselves alone, but
as heads and representatives of the race ; consequently that they might trans-
mit them by generation to all men, which would indeed have been the case if the
Fall had not intervened. Comp. among others, the Conf. Gall. 10.
78
ORIGINAL STATE OF MAN. 79
SYMBOLICAL TESTIMONIES.
I. BOMAN.
Cone. Trid. sess. 5 : Si quis non confitetur, primum
hominem . . . sanctitatem et justitiam, in qua constitutus
fuerat, 1 amisisse incurrisseque . . . mortem, quam antea illi
comminatus fuerat deus, . . . anath. sit.
Cat. Rom. i. 2. 19 : Postremo deus ex limo terrae hominem
sic corpore effectum et constitutum effinxit, ut non quidem
naturae ipsius vi, sed divino beneficio immortalis esset et impas-
sibilis. Quod autem ad animan pertinet, eum ad imaginem
et similitudinem suam formavit liberumque ei arbitrium tri-
buit, omnes pneterea motus animi atque appetitiones ita in eo
temperavit, ut rationis imperio nunquam non parerent. Turn
originalis justitise admirabile donum addidit, ac deinde caeteris
animantibus praeesse voluit.
(Bellarmini Gratia primi horn. 2 : Integritas ilia, cum qua
primus homo conditus fuit et sine qua post ejus lapsum
homines omnes nascuntur, non fuit naturalis ejus conditio, sed
supernaturalis evectio. 11. 5 : Sciendum est primo, hominem
naturaliter constare ex carne et spiritu, et ideo partirn cum
bestiis partim cum angelis communicare naturam ; et quidem
ratione carnis et communionis cum bestiis habere propensionem
quandam ad bonum corporale et sensibile, in quod fertur per
sensum et appetitum ; ratione spiritus et communionis cum
angelis habere propensionem ad bonum spirituale et intelli-
gibile, in quod fertur per intelligentiam et voluntatem. Ex
his autem diversis vel contrariis propensionibus existere in
uno eodemque homine pugnam quandam, et ex ea pugna
ingentem bene agendi difncultatem, dum una propensio alteram
impedit. Sciendum secundo, divinam providentiam initio
creationis, ut remedium adhiberet huic morbo seu languori
naturae humanae, qui ex conditione materiae oriebatur, addidisse
1 As to the choice of this word, see Nitzsch in the Stud. 1834, S. 31. Even
rigorous theologians of the Eoman Church say positively : Primes homines
creates esse cum or in justitia orig. (Bellarmini Grot. horn, primi, c. 5). The
distinguishing point lies rather in the supernaturale ; for, as Bellarmine says,
" gratiam gratum facientem (justit. orig.) in creatione accepit homo."
80 CONFESSIONS OF CHRISTENDOM.
homini domim quoddam insigne, justitiam videlicet originalem,
qua veluti aureo quodam frseno pars inferior parti superiori et
pars superior deo facile subjecta contineretur ; sic autem sub-
jectam fuisse carnem spiritui, ut non posset ipso invito moveri,
neque ei rebellis fieri, nisi ipse fieret rebellis deo, in potestate
tamen spiritus fuisse, rebellem deo fieri, et non fieri. Nos
existimamus, rectitudinem illam etiam partis inferioris fuisse
donum supernaturale, et quidem per se, non per accidens, ita
ut neque ex nature principiis fluxerit, neque potuerit fluere.
Et quia donum illud supernaturale erat, ut statim probaturi
sumus, eo remoto, natura humana sibi relicta pugnam illam
experiri ccepit partis inferioris cum superiore, quse naturalis
futura erat, id est ex conditione materise secutura, nisi deus
justitiae donum homini addidisset.)
Cf. Mbhler, Symbol. 1, and Neue Untcrsuch. S. 60 ff. ;
Klee, kathol. Dogmat. ii. 318
II. GREEK.
Conf. orthod. p. 50 : 'H KaTaaTacns Tr)<; dtcatcia<; KOI ddwo-
eivai 17 djvoia Kal rj airetpuz, TOV KO.KOV, rfyovv orav Bev
ify) ovre eSoKifiatre ica66\ov TO KCLKOV, rj Bid TTJV rj\tKiav rov
T} Si aXXat? airiais. Kal Kara rovrov TOV rpcnrov rfrov et? rbv
TI adcooTT)? Kal f) atca/cia, irplv afjMprrj, Kara Tracrav
/cat SiKaioa-vvrjv e^vrov, Toaov O.TTO TO ftepo*; T?}?
oaov Kal OLTTO TO /te/ao? T^9 ^eX^o-ew?, et? rrjv Bidvoiav
TrepiK\eirai TraVa eVio-T^'/i?;' ical ei? TT)I/ Oe\i)<riv xaaa
^/wycTTOT?;? Kal /ca\oavvr). Aun\ yvwpi&vras 6 'ABajj, TOV
6ebv Ka\d)Tara (icaff ocrov et? TOV Kaipbv eKetvov TOV TJTOV <rvy-
KexapyfAevov, Kal KCL& o&ov eTrpeTre) /te TOVTO OTroy eyvatpi^e
TOV OeoVj eyvtopi&v oXa TO, TrpdyjuiTa /U.CT' Keivov. . . . P. 5 1 :
He/31 Be T7/9 ^e\7;o-eo)9, avTij TrdvroTe vTroTaa-a-ero 19 TOV \6yov.
Ka\a xal TrdvTOTe va TJTOV eXevdepa, Kal TJTOV e^ovcia et9 Toy
avdptOTTOV va apApTr) f) vd fj.rjv d/jUtpTrj.
Metroph. Critop. indicates a distinction between natural and
supernatural elements in the first man. Conf. c. 3, p. 51 :
The Protoplasts, having lost all their divine and spiritual gifts,
remained devoid of these, only the natural light being left.
Cf. cap. 8, p. 88, and Dositheus, c. 14.
ORIGINAL STATE OF MAN. 8 1
III. LUTHERAN.
Apol. C. A. p. 53 sq. : Justitia originalis habitura erat non
solum sequale temperamentum qualitatum corporis, sed etiam
haec dona, notitiam dei certiorem, timorem dei, fiduciam dei,
aut certe rectitudinem et vim ista efficiendi. 1 Idque testatur
scriptura, cum inquit, hominem ad imaginem et similitudinem
dei conditum esse (Gen. i. 27). Quod quid est aliud, nisi in
homine hanc sapientiam et justitiam effigiatam esse, quse deum
apprehenderet et in qua reluceret deus, hoc est, homini dona
esse data notitiam dei, timorem dei, fiduciam erga deum et
similia ? (Cf. p. 52 : Propriis viribus posse diligeredeum super
omnia, facere praecepta dei, quid aliud est quam habere justitiam
originis ?)
(Conf. Sax. ii. p. 53, more precise as to the inborn character :
Justitia originalis non tantum fuit acceptatio generis hum.
coram deo, sed etiam in ipsa natura hominum lux in mente,
quia firmiter assentiri verbo dei poterat, et conversio voluntatis
ad deum et obedientia cordis congruens cum judicio legis dei,
quae menti insita erat.)
F. C. p. 640: (Peccatum orig.) est privatio concreatae in
paradise justitiae originalis s. imaginis dei, ad quam homo initio
in veritate, sanctitate atque Justitia creatus fuerat.
IV. BEFORMED.
Conf. Helv. ii. 8 : Fuit homo ab initio a deo conditus ad
imaginem dei, in Justitia et sanctitate veritatis, bonus et rectus.
Sed instinctu serpentis et sua culpa a bonitate et rectitudine de-
ficiens, peccato, morti variisque calamitatibus factus est obnoxius.
Conf. Belg. art. 14 : Credimus, deum ex terrse pulvere
hominem creasse et ad suam imaginem et similitudinem fecisse
atque efformasse, bonum nempe, justum et sanctum, qui suo
sese arbitrio ad divinam voluntatem per omnia componere posset.
1 That Melanchthon meant, not a mere capacity or ability, but a power which
confers that to which it is directed, an active habitus, is clear from his definitions
elsewhere. The bias of the first man to goodness, well-pleasing to God, was so
strong and decisive, that he in fact did only what was good. Cf. Apol. p. 51.
This was the perfection of human nature, as it proceeded from the hands of the
Creator : lutzsch in Stud. 1834, 37. On rectitudo, see Nitzsch, id.
F
82 CONFESSIONS OF CHRISTENDOM.
Conf. Scot. art. 2 : Confitemur, deum creasse hominem, vide-
licet . . . Adamum, in imaginem et similitudinem suam, cui
eapientiam, dominium, justitiam, libemm arbitrium et claram
sui ipsius notitiam dedit, adeo ut in tota hominis natur& nulla
potuerit notari imperfectio.
Canon. Dordrac. iii. 1 : Homo ab initio ad imaginem dei
conditus vera et salutari sui creatoris et rerum spiritualium
notitia in mente, et justitisl in voluntate et corde, puritate in
omnibus affectibus, exornatus adeoque totus sanctus fuit.
Cf. Cat. Heidelb. 6 ; Form. Cons. Helv. 7. {West. Conf. ch.
iv. sect. 2.]
V. MENNONITES.
The Mennonites also, at least in the Conf. which is now to
be quoted, appear to distinguish between natural and non-
natural endowments in the first man, terming the latter imago
Dei. The Conf. of Ris does not go beyond general expressions.
Conf. Fris. et Germ. : Hominem fecit deus, quern prorsus
condecoravit sapientia", ingenio et intellectu super creaturas
omnes eumque dominum omnium illarum constituit et pras-
terea seoundum imaginem suam divinam in justiti& et
sanctimoniEt verei ad immortalitatem creatum in paradiso
posuit cet.
Observations.
1. The distinction between the natural and the supernatural in the
original man is not expressed with as much clearness by the symbols
as it is by the theologians, especially Bellannine, in the passages
quoted. The Cat. Horn., however, leaves not much difficulty about
the question. On the other hand, the Protestant symbols do not
expressly declare that the justitia originalis was an integral and neces-
sary element of man's primitive nature itself. Luther is very clear, on
Gen. iii., that righteousness was not a certain gift which came from
without, separate from the nature of man, but was natural, so that it
was the nature of Adam to love God. Cf. Melanc. Loc. i. 85. Thus
we are to interpret the concreata of Form. Cone. p. 640 ; and in the
clause p. 645 : originale peccatum, quod in hominis naturd et essentid
habitat. Now, as the peccatum originis, total corruption, came into
the place of the original righteousness (see below, v.) ; since, once
more, the liberum arbitrium in spiritual things is denied to fallen human
nature, that is, the right direction of the natural will, it follows that
OEIGINAL STATE OF MAN. 83
the justitia originalis must be thought of as natural to man. Immor-
tality, a posse non mori, the Protestant symbols do not reckon an
element in the image of God ; but this follows per consequent from
what had been said about the punishment of Adam (Conf. Aug. 2 ;
Conf. Helv. ii. 2 ; and Conf. Belg. 14), and that cequale temperamentum
qualitatis corporis could hardly have any other result than immunity
from physical death (Baier, Theol. Pos. p. 258).
VI. AKMINTAN.
Conf. Eemonstr. v. 5 :. (Primos homines) intellectu etiam puro
animoque recto et libera" voluntate aliisque affectibus integris
ornavit deus, quin et necessaria" in isto statu sapientia", integri-
tate gratiaque varia" sufficienter instruxit, non solum ut glorioso
in caeteras creaturas imperio ac dominio recte uti scirent, sed
ut dei etiam . . . erga se voluntatem imprimis recte intelli-
gerent suamque propriam voluntatem deo . . . ultro subji-
cerent cet.
Apol. Conf. Bern. p. 60 b: Qualemcunque justitiam ori-
ginalem Adamo et Evae attribueris . . . earn volentibus ac
lubentibus Eemonstrantibus Adamo et Evse attribueris, duin-
modo justitiam orig. ejusmodi qualitatem aut formam esse
non dicas, qua positS, impossibile fuerit peccare Adamum et
qua non posita' impossibile fuerit Adamum non peccare. P.
42 a : Falsum est, corpus Adami immortale h.e. incorrupti-
bile fuisse ; corpus omne animale . . . corruptibile esse, ratio
recta docet.
Lirnborch, Theol. christ. ii. 24. 5 : Justitiam originalem
solent collocare in mentis lumine ac rectitudine, in voluntatis
sanctitate et justitia', in sensuum et affectuum harmoni^ atque
ad bonum promptitudine. Sane homines primos in primsevo suo
statu longe perfections fuisse conditionis, quam nos, cum in
lucem edimur, evidentissimum est. Non enim mens ipsorum
f uit tabulae instar rasse, omnique cognitione destitutae, sed ipsi
scientiS, actuali fuere prasditi et necessariS, sapientia" in statu t
illo a deo instructi ; aderat et capacitas ad scientiam ulteriorem
acquirendum per ratiocinationem, experientiam et revelationem.
Non tamen erant omniscii, aderat et ignorantia quorundam,
nesciebant se nudos esse, vel potius, nuditatem esse indecoram ;
ignorasse videntur, serpentem animal esse mutum, alias frau-
84 CONFESSIONS OF CHRISTENDOM.
dem metuissent, aliaque similia. Quin et tanta non erat
sapientia, quin in errorem seduci possent, quod in Eva patuit.
Voluntas eorum non fuit neutra, in bonum ac malum aeque
indifferens, sed antequam ei lex a deo posita erat, rectitudinern
habuit naturalem, ut inordinate nee concupisceret nee posset.
Ubi enim lex non est, ibi liberrimus voluntatis usus absque
culpa. ii 24. 10 : Primum hominem, nisi peccasset, non
fuisse moriturum, dubitandum non est, mors enim poena peccati
fuit. Inde vero non recte hominis immortalitas infertur. . . .
Attamen mortalitatem istam, nisi homo peccasset, in perpetuum
a moriendi actu immunem conservasset deus.
VII. SOCINIAN.
Cat. Eacov. p. 1 8 : Ab initio homo mortalis creatus fuit i. e.
talis, qui non solum natural sua mori potuerit sed etiam, si
naturae suae relinqueretur, non potuerit non mori, licet divino
beneficio semper in vita conservari posset. Cf. Socin. Prcelect. c.
1, with the Eesponsio ad defens ; F. Puccii in Opp. ii. 272 sqq.
Socin. Prcelect. c. 3 : Si justitiae originalis nomine earn con-
ditionem intelligunt, ut non posset (primus homo) peccare, earn
certe non habuit Adamus, cum eum peccasse constet. Neque
enim peccasset, nisi prius peccare potuisset. . . . Concludamus
igitur, Adamum etiam antequam mandatum illud dei trans-
grederetur, revera justum non fuisse, cum nee impeccabilis esset
nee ullam peccandi occasionem habuisset ; vel certe justum
eum fuisse amrmari non posse, cum nullo modo constet, eum
ulla ratione a peccato abstinuisse. Sed sunt, qui dicant, ori-
ginalem primi horn, justitiam in eo fuisse, quod rationem ap-
petitui ac gensibus dominantem haberet eosque regentem, nee
ullum inter ipsam et illos dissidium esset. Verum nulla ratione
adducti hoc dicunt, cum potius ex eo, quod Adam deliquit, ap-
pareat appetitum ac sensus rationi dominatos fuisse nee bene
inter hanc et illos antea convenisse.
Cat. Racov. q. 22 (final Eevis.) : Certum est, primum
hominem ita a deo condition fuisse, ut libero arbitrio praeditus
esset, nee vero ulla causa subest, cur deus post ejus lapsum
ilium eo privarit, ac neque sequitas ac justitia seu rectitude
dei pennittit, ut hominem recta agendi voluntate ac facultate
ORIGINAL STATE OF MAN. 85
privet, prtesertim cum post illud tempus nihilominus ut recta
velit atque agat, ab eo sub comxninatione pcense exigat ; nee
etiam inter pcenas, quibus Adse peccatum punivit deus, ejus-
modi pcensB mentio exstat.
VIII. QUAKER.
The Quakers do not commit themselves to a definition of
justitia originalis. Barclay, Apol. prop. ii. 4 : Not to dive into
the many curious notions which many have concerning the
condition of Adam before the Fall, all agree in this, that
thereby he came to a very great loss, not only in the things
which relate to the outward man, but in regard to that true
fellowship and communion he had with God. We shall not
attempt to fill up the blank in the doctrine of the Quakers by
inferences drawn from their teaching as to the state of man
after the Fall.
Observations.
2. The original perfections of the first man are classed together in
the Protestant symbols as the Imago Dei: Apol. C. A. p. 54 ; Conf.
Helv. xi. c. 8 ; Gall 9 ; Belg. 14 ; Scot. 2 ; Canon Dordr. iii. 1.
The Cat. Rom. refers this expression only to the freedom of the will. 1
The Arrninians (Conf. Rem. v. 4 ; Apol. 60 ; Curcellsei Instit. iii. 8)
and the Socinians (Cat. Racov. qu. 42, F. Socin. passim) apply it
(following Gen. i. 26, Ps. viii. 7) to the dominion over the creatures.
The Mennonites seem to include in it the holiness imparted to man,
and his destination to immortal life (Schyn, Plen. Ded. p. 89). With the
Greeks this expression has never gained any symbolical significance ;
it does not occur in the Conf. orthod. Metroph. Critop. gives a very
strange explanation of the image of God ; and in a form of prayer
(Goar, Eucholog. p. 684) that image is, it would seem, referred to the
external beauty of the body. The patriarch Jeremias, however
(Act. Wirt. 366), distinguishes between s/xuv and opoiuffis Qtov] he
regards the former as something belonging to man naturally, the
latter as the result of his moral endeavours. On the contrary, the
Conf. orthod. declares that man in his state of innocence was Spotc;
TMC, ayysXo/s, like the angels (p. 52). As an idea disputed in theology,
the image of God is treated by Karpinski, Comp. theol. p. 59 seq.
1 The distinction between the Imago Dei and the similitudo cum Deo may be
passed over, having no relation to Symbolism.
V.
EESULTS OF THE FALL : PEESENT
STATE OF MAN.
I FIKST POINT OF DIVEKGENCE.
IT is agreed upon by all, that in the sin of Adam (Gen. iii. ;
cf. Horn. v. 1 2 seq.), gui non sibi tantum, sed et nobis nocuit,
who hurt not himself only, but also us, the ultimate reason is
to be found why all men naturally descended from him, (since
the Fall) are born without those prerogatives and advantages
which the first human pair had before the Fall. But in the
definition of the manner how, and of the degree in which, the
sin of Adam wrought ruinously upon all men, the communions
of Christendom differ. For the Eoman and Greek Churches,
in harmony with the positions laid down by them on the pre-
ceding subject (iv.), regard as the true and proper result of the
first sin, as the divine punishment of Adam's transgression,
only the loss of those gifts of the divine favour in the pos-
session of which the first man stood, that is to say, of original
holiness and immortality : both Churches, however, connecting
strictly with this a certain enfeebling of the natural powers
for good in consequence of this loss. 1 Protestants, on the
other hand, deem that with the loss of justitia originalis there
entered an entire depravation of human nature in spiritual
1 The theologians call this vulnera naturae, which must be regarded as the
results, not the constituents, of the original sin : Bellarm. Amiss. Graf. v. 4.
6. 9. He also says (Grat. prim. horn. c. 2) : homo nunc nascitur pronus ad
malum, infinnus, ignorans. But that this weakness does not belong to the
corruptio naturae, Bellarmine expressly declares, De grat. prim. horn. c. 5.
86
RESULTS OF THE FALL. 87
respects, so that the natural man is turned away from God,
and inclined only to evil (prava concupiscentia) ; and this they
regard as the immediate and proper consequence of the sin of
Adam. Man after the Fall has, according to the Eoman
Catholic doctrine, the very same nature, that is, as to all its
faculties, which Adam had, but now without those dona super-
naturalia ; he has the pura naturalia, yet as to their strength
greatly weakened. According to the Protestant standards, the
nature of man is deprived of essential and increated advan-
tages and powers : therefore robbed of its integrity. 1 The Soci-
nians reckon as the consequence of Adam's sin, as resting upon
all men, only the resulting necessity of dying ; although they
do not deny that, as the effect of the entrance of sin through
that first sin into mankind, a moral weakness has by degrees
entered, with which every one is now born. The Quakers speak
more decisively of a semen peccati, which has penetrated from
Adam to mankind : the capacity for the divine grace, for the
internal light, being however left to man. But withal, the
Quakers do not carry back their doctrine to the original per-
fections of the first man.
SYMBOLICAL TESTIMONIES.
I. EOMAN.
The Eoman Catholic doctrine is not expanded either in the
Cone. Trid. or in the Cat. Rom. : the latter appeals simply to
the former (i. 3. 2). But from the definition of the original
state of man (see the previous article), compared with the
decrees concerning sin, what we have said above follows of
itself. Bellarmine with great precision states the doctrine
(De Grot. iv. 15, vi. 10).
Concil. Trid. sess. v. 1 : Si quis non confitetur, primum
hominem Adam, cum mandatum dei in paradiso fuisset trans-
1 To the Romanists original sin is something negative ; to the Protestants
inherited sin is something positive (Mbhler). When Melanchthon accepts the
Komish definition of inherited sin as carentia justitice originalis (inesse debilce),
Apol. p. 53 (cf. Sax. Conf. p. 53), he does so under the supposition of the Pro-
testant idea of justitia origlnalis being essentially concreata (naturalis).
88 CONFESSIONS OF CHRISTENDOM.
gressus, statim sanctitatem et justitiam . . . amisisse incur-
risseque per offensam praevaricationis hujusmodi iram et
indignationem del atque ideo mortem . . . totumq. Adam per
illam praevaricationis offensam secundum corpus et animam in
detenus commutatum fuisse, anath. sit. 2 : Si quis Adae prae-
varicationem sibi soli et non ejus propagini asserit nocuisse et
acceptam a deo sanctitatem et justitiam, quam perdidit, sibi
soli et non nobis etiam eum perdidisse, aut inquinatum ilium
per inobedientiae peccatum mortem et posnas corporis tantum
in omne genus hum. transfudisse, non autem et peccatum, quod
mors est animae, anath. sit.
/&. sess. 6, cap. 1 : Declarat synodus oportere, ut unus-
quisque agnoscat et fateatur, quod cum omnes homines in prae-
varicatione Adae innocentiam perdidissent, facti immundi . . .
usque adeo send erant peccati, . . . tametsi in eis liberum
arbitrium minime exstinctum esset, viribus licet attenuatum et
inclinatum. Can. 5 : Si quis liberum hominis arbitrium post
Adae peccatum amissum et exstinctum esse dixerit cet. ana-
thema sit.
(Bellarmin. Amiss, grot. iii. 1 : Pcena, quae proprie primo
peccato quasi e regione respondet, jactura fuit originalis jus-
titias et supernaturalium donorum, quibus deus naturam nos-
tram instruxerat De gratia primi horn. 1 : Decent, per Adae
peccatum totum hominem vere deteriorem esse factum et tamen
nee liberum arbitrium neque alia naturalia dona, sed solum
supernaturalia perdidisse. Hid. c. 5 : Quare non magis differt
status hominis post lapsum Adas a statu ejusdem in puris
naturalibus, quam differat spoliatus a nudo, neque deterior est
humana natura (si culpam originalem detrahas), neque magis
ignorantia et infirmitate laborat, quam esset et laboraret in
puris naturalibus condita. Proinde corruptio naturae non ex
alicujus doni carentia, neque ex alicujus malae qualitatis accessu,
sed ex sola doni supernaturalis ob Adae peccatum amissione
profluxit.)
Cat. Rom. iii 10. 6 : Kecta quidem concupiscendi vis deo
auctore a natura nobis insita est, sed primorum parentum nos-
trorum peccato factum est, ut ilia naturae fines transsiliens
usque adeo depravata sit, ut ad ea concupiscenda saepe exci-
tetur, quae spiritui ac rationi repugnant.
EESULTS OF THE FALL. 89
(Bellarmini Amiss, grat. v. 5 : Non est qusestio inter nos
et adversaries, sitne humana natura graviter depravata per Adse
peccatum. Id enim libentur fatemur. Neque etiam qusestio
est, an hsec depravatio aliquo modo ad peccatum originate per-
tineat, ita ut materiale ejus peccati dici possit. Id enim S.
Thomas concedit cet. Sed tota controversia est, utrum cor-
ruptio naturse ac prsesertim concupiscentia per se et ex natural
SU&, qualis invenitur etiam in baptizatis et justificatis, sit
proprie peccatum originale. Id catholici negant cet.)
II. GREEK.
Conf. ortli. p. 52 : '/2? av eo-(j)a\e fie rrjv irapdftaviv, Trapev-
6vs et? TOV 't$iov TOTTOV TOV TrapaSeiaov, Trepvavras rrjv Kard-
trraa'LV T?}? dfiapTias eytvrjKe OVIJTOS. Kal Tore irapevdv^ e^acre
Tr)V Te\i6rr)ra TOV \6yov KOI TT}? ^i/cocretu?* fcal rj deXrjais
K\t,ve Trepio~o~OTepov et? TO KOKOV, "irapa et? TO icdkov KOI OUTW?
7} /caTac7Ta<7i9 TT}? a^cooT^TO? KOI aicaic'ias, eaTcovTas Kal va,
OKip,dari TO Kdfcav, aXXafey et? KaTacrTa<riv aftapTias. P. 58 :
'O ^070?, OTav 6 av0pa>TTO<; TJTOV et? TTJV KaTaaTaatv T}? aOwo-
TT}TO<j, r)<yovv irpiv dfJ,dpTrj, r}TOV dBid<j)0opo<; et? Trjv TeXetoT^Ta
TOV, /cat Sia Tr]V apapTiav e^ddpr}' fta rj ^eX^at?, /caXa Kal va
jj,6ii>ev a/SXa/S?;, et? TO va eiriOvpa TO KO\OV -rj TO KaKov, e<ywev
fju o\ov TOVTO et? /caTTOtou?, "TrXeov einppe.7rrj^ Kal K\ivet TT/ao? TO
ov Kal et? aXXov? TT^O? TO /caXoi/. P. 59 : Aefyvei, o a
(Basilius), TTW? Ka\a Kal f) avOpwTrivrj
fie TO irpoTraTOpiKov dfidpTfjfia, p 6\ov TOVTO Kal Tw
TOV irapovTa Katpbv et? Trjv irpoaipeo-iv TOV
<TTKTai, TO va elvat AcaXo? Kal TCKVOV 0eov, ^ /ca/co? Kal uio?
ta/3oXov. Comp., on the freedom of the will in the natural man,
Jerem. in Art. Wirtemb. p. 367 ; Metroph. Critop. Conf. c. 4,
p. 66 ; Dosithei Confess, cc. iii. and xiv.
III. LUTHERAN.
C. A. p. 9 : Docent, quod post lapsum Adse omnes homines,
secundum naturam propagati, nascantur cum peccato h. e.
sine metu dei, sine fiducia erga deum et cum concupiscentia.
Apol. A. C. p. 51 : Hie locus testatur, nos non solum
90 CONFESSIONS OF CHRISTENDOM.
actus, sed potentiam sen dona efficiendi, timorem et fiduciain
erga deum, adimere propagatis secundum carnalem naturam.
Dicimus enim, ita natos habere concupiscentiam nee posse
efficere verum timorem et fiduciam erga deum.
I~b. p. 53 : . . . Voluimus significare, quod peccatum ori-
ginis hos quoque morbos contineat, ignorationem del, contem-
tum del, vacare metu del et fiducia erga deum, non posse
diligere deum. Haec sunt praecipua vitia naturae humanae,
pugnantia proprie cum prima tabula decalogt
H). p. 55: Nos recte expressimus utrumque in descriptione
peccati originalis, videlicet defectus illos, non posse deo
credere, non posse deum timere ac diligere, item habere con-
cupiscentiam, quae carnalia quserit contra verbum dei, hoc est,
quaerit non solum voluptates corporis, sed etiam sapientiam
et justitiam carnalem, et confidit his bonis contemnens deum.
Art. Sm. p. 317: Peccatum haereditarium tarn profunda et
tetra est corruptio naturae, ut nullius hominis ratione intelligi
possit, sed ex scriptures patefactione agnoscenda et credenda
sit.
F. C. p. 573: Credimus, quod sit aliquod discrimen inter
ipsam hominis naturam, non tantum quemadmodum initio a
deo purus et sanctus et absque peccato homo conditus est,
verum etiam qualem jam post lapsum naturam illam habemus.
Tb. p. 574: Credimus, peccatum originis non esse levem,
sed tarn profundam humanae naturae corruptionem, quae nihil
sanum, nihil incorruptum in corpore et anima hominis, atque
adeo in interioribus et exterioribus viribus ejus, reliquit. . . .
Tb. p. 640 : (Credimus est), quod sit per omnia totalis
carentia, defectus seu privatio concreatae in paradise justitiaj
originalis seu imaginis dei, ad quam homo initio in veritate,
sanctitate atque justitia creatus fuerat, et quod simul etiam sit
impotentia et inaptitude, aSuvapia et stupiditas, qua" homo ad
omnia divina seu spiritualia sit prorsus ineptus. Praeterea,
quod peccatum originale in humana natura non tantummodo
sit ejusmodi totalis carentia seu defectus omnium bonorum in
rebus spiritualibus ad deum pertinentibus, sed quod sit etiam
loco imaginis dei amissae in homine intima, pessima, profun-
dissima, (instar cujusdam abyssi) inscrutabilis et ineffabilis
corruptio totius naturae et omnium virium, imprimis vero
RESULTS OF THE FALL. 91
superiorum et principalium animse facultatum, in mente, in-
tellectu, corde et voluntate. Itaque jam post lapsum homo
haereditario a parentibus accipit congenitam pravam vim, in-
ternam immunditiem cordis, pravas concupiscentias et pravas
inclinationes : ita, ut omnes natura" talia corda, tales sensus et
cogitationes ab Adamo haereditaria" et naturali propagatione
consequamur, quae secundum summas suas vires et juxta
lumen rationis naturaliter e diametro cum deo et summis
ipsius mandatis pugnent atque inimiciti^ sint adversus deum,
praesertim quantum ad res divinas et spirituales attinet. In
aliis enim externis et hujus mundi rebus, quae rationi sub-
jectae sunt, relictum est homini adhuc aliquid intellectus,
virium et facultatum: etsi hae etiam miserae reliquiae valde
sunt debiles : et quidem haec ipsa quantulacunque per morbum
ilium haereditarium veneno infecta sunt atque contaminata, ut
coram deo nullius momenti sint.
Against Macius, who maintained that inherited sin, as a
totalis corruptio naturce humance, is and exists in the very sub-
stance of man himself, the Formula Gone, thus protests : Etsi
peccatum originale totam hominis naturam, ut spirituale
quoddam venenum et horribilis lepra (quemadmodum D.
Lutherus loquitur) infecit et corrupit, ita quidem, ut jam in
nostra natural corrupta" ad oculum non monstrari possint dis-
tincte Haec duo, ipsa natura sola et originale peccatum solum :
tamen non unum et idem est corrupta natura seu substantia
corrupti hominis, corpus et anima, aut homo ipse a deo creatus
in quo originale peccatum habitat, (cujus ratione natura, sub-
stantia, totus denique homo corruptus est) et ipsum originale
peccatum, quod in hominis natura aut essentia" habitat eamque
corrumpit; quemadmodum etiam in lepra corporali ipsum
corpus leprosum et lepra ipsa in corpore non sunt unum et
idem, si proprie et distincte ea .de re disserere velimus. Dis-
crimen igitur retinendum est inter naturam nostram, qualis a
deo creata est hodieque conservatur, in qua" peccatum originale
habitat, et inter ipsum peccatum originis, quod in natura
habitat. Haec enim duo secundum sacraa scripturae regulam
distincte considerari, doceri et credi debent et possunt
92 CONFESSIONS OF CHRISTENDOM.
IV. REFORMED.
Conf, Basil. 2 : Through Adam's fall the entire human race
is corrupted and subject to condemnation; our nature has
been weakened, and affected with such a bias to sin that,
unless the Spirit of God restores it, man of himself can do
nothing good.
Conf. Helv. ii. cap. 8 : Qualis (homo, Adam) factus est a
lapsu, tales sunt omnes, qui ex ipso prognati sunt, peccato
inquam, morti variisque obnoxii calamitatibus. Peccatum
autem intelligimus esse nativam illam hominis corruptionem
ex primis illis nostris parentibus in nos omnes derivatam vel
propagatam, qua concupiscentiis pravis immersi et a bono
aversi, ad omne vero malum propensi, pleni omni nequitia,
diffidentia, contemtu et odio dei, nihil boni ex nobis ipsis
facere, imo ne cogitare quidem possumus.
/&. cap. 9 : Considerandum est, qualis fuerit homo post
lapsum. Non sublatus est quidem homini intellectus, non
erepta ei voluntas, et prorsus in lapidem vel truncum est
commutatus. Ceterum ilia ita sunt immutata et imminuta in
homine, ut non possint amplius quod potuerunt ante lapsum.
Intellectus eniin obscuratus est, voluntas vero ex libera facta
est voluntas serva. Nam servit peccato, non nolens sed
volens. Etenim voluntas, non noluntas dicitur. Ergo quoad
malum sive peccatum homo non coactus vel a deo vel a
diabolo, sed sua sponte malum facit et hac parte liberrimi
est arbitrii. . . . Quantum vero ad bonum et ad virtutes,
intellectus hominis non recte judicat de divinis ex semet
ipso.
Confess. Gall. art. 9 : Credimus, hominem . . . su& ipsius culpa
excidisse a gratia", quam acceperat ac proinde seipsum a deo
omnis justitiae et bonatum omnium fonte abalienasse, adeo ut
ipsius natura sit prorsus corrupta et spiritus excoecatus ac
corde depravatus, omnem illam integritatem sine ulla prorsus
exceptione amiserit. Etsi enim nonnullam habet boni et mali
discretionem, affirmamus tamen, quid quid habet lucis, mox.
fieri tenebras, cum de quasrendo deo agitur, adeo ut sua intel-
ligentia et ratione nullo modo possit ad eum accedere. Item,
quamvis voluntate sit prceditus, qua ad hoc vel illud movetur,
RESULTS OF THE FALL. 93
tamen, cum ea sit penitus sub peccato captiva, nullam prorsus
habet ad bonum appetendum libertatem, nisi quam ex gratia
et dei dono acceperit.
Thirty-nine Articles, art. 9 : Original sin standeth not in the
following of Adam (as the Pelagians do vainly talk), but it is the
fault or corruption of the nature of every man that naturally
is engendered of the offspring of Adam, whereby man is very
far gone from original righteousness ab originali justitid
quam longissime distet and is of his own nature inclined to
evil, so that the flesh lusteth always contrary to the Spirit,
and therefore, in every person born into the world, it de-
serveth God's wrath and damnation; and this infection of
nature doth remain, yea, in them that are regenerated, whereby
the lust of the flesh, called in Greek ^povij^a crap/co?, which
some do expound the wisdom, some sensuality, some the
affection, some the desire of the flesh, is not subject to the
law of God ; and though there is no condemnation for them
that believe and are baptized, yet the apostle doth confess
that concupiscence and lust hath of itself the nature of
sin.
Conf. Scot. 3 : (Adami) transgressione, quse vulgo dicitur
originale peccatum, prorsus deformata est ilia dei in homine
imago ipseque et ejus posteri natur^ facti sunt inimici dei,
mancipia satanse et servi peccati, adeo ut mors aeterna
habuerit et habitura sit potentiam et dominium in omnes
etc.
[ Westm. Conf. vi. 23: By this sin they fell from their
original righteousness and communion with God, and so be-
came dead in sin, and wholly defiled in all the faculties and
parts of soul and body. They being the root of all mankind,
the guilt of this sin was imputed, and the same death in sin
and corrupted nature conveyed to all their posterity, descend-
ing from them by ordinary generation. From this original
corruption, whereby we are utterly indisposed, disabled, and
made opposite to all good, and wholly inclined to all evil, do
proceed all actual transgressions.]
Conf. Belg. art. 15 : (Peccatum originis) est totius naturae
corruptio et vitium hsereditarium, quo et ipsi infantes in matris
suae utero polluti sunt, quodque veluti radix omne peccatorum
94 CONFESSIONS OF CHRISTENDOM.
genus in homine producit ideoque ita foedum et exsecrabile est
coram deo, ut ad generis hum. condemnationem sufficiat.
Canon. Dordr. cap. iii. art. 1 : Libera sua voluntate a deo
desciscens (homo) eximiis istis donis (justitiae cet.) se ipsum
orbavit, atque e contrario eorum loco coecitatem, horribiles
tenebras, vanitatem ac perversitatem judicii in mente, mali-
tiam, rebellionem ac duritiem in voluntate et corde, impurita-
tem denique in omnibus affectibus contraxit.
Cateck. Heidelb. 7 : Through the fall and disobedience of
our first parents . . . our nature has been so poisoned that
we are all conceived and born in sin. 8 : Are we then so
corrupted that we are altogether unable for anything good
and inclined only to evil? Yes, unless we are regenerate
through God's Spirit
V. ARMENIAN.
Conf. Bern, vii 3 sq. : Per transgressionem factus est homo
(Adam) ex vi comminationis divinse reus aeternae mortis ac
multiplicis miseries, exutus est primaeva ilia felicitate, quam in
creatione acceperat cet. Quia vero Ad. stirps ac radix erat
totius generis humani, ideo non se ipsum tantum sed omnes
etiam posteros suos, qui quasi in lumbis ipsius conclusi erant
et ex ipso per naturalem generationem prodituri, eidem morti
ac miseria3 involvit et una secum implicuit, adeo ut omnes
horn, sine ullo discrimine, excepto solo J. Ch., per hoc uni-
cum Ad. peccatum privati sint primaeval ilia felicitate et des-
tituti vera justitia" ad aet. salutem consequendam necessaria,
adeoque morti illi et multiplici miseries etiam nunc obnoxii
nascantur.
limborch, Theol. Christ, iii 3. 4: Fatemur, etiam infantes
nasci minus puros, quam Adamus fuit creatus, et cum quadam
propensione ad peccandum : illam autem habent non tarn ab
Adamo, quam a proximis parentibus, cum, si ab Adamo esset,
in omnibus hominibus debeat esse sequalis. Jam autem ad-
modum est inaequalis, et ordinarie inclinant liberi in peccata
parentum.
Id. v. 15. 15 : Hand illubentes fatemur, nos temperamento
minus puro nasci ac proinde inclinationem nostram in res
EESULTS OF THE FALL. 95
earni gratas esse vehementiorem, quam in priniis nostris
parentibus fuit, unde fit, ut facilius incitemur ad motus in-
ordinatos. Quoniam enim nascimur ex parentibus peccato
assuetis atque ista" assuetudine ratione temperament! non
parum immutatis, fieri non potest, quin et temperamentum
minus purum in nos propagent. Atqui ilia physica est im-
puritas, non moralis, et tantum abest ut sit vere ac proprie
dictum peccatum, ut motus primi inde orti materia sint vir-
tutis exercendae. Thus is vindicated for man the natural
ability to know God by the light of nature. Vid. limb. Theol.
Ch. iii. 4. 2, iv. 11. 7.
VI. SOCINIAN.
Cat. Racov. p. 21 : Homo morti est obnoxius, quod primus
homo apertum dei mandatum, cui adjuncta fuit mortis com-
minatio, transgressus fuit. Unde porro factum est, ut univer-
sam suam posteritatem secum in eadem mortis jura traxerit,
accedente tamen cujusvis in adultioribus proprio delicto, cujus
deinde vis per apertam dei legem, quam homines transgressi
fuerant, aucta est. Cf. F. Socin. Opp. i. p. 122 b.
II. p. 294: Peccatum originis quid sit, nondum inter auc-
tores ipsos convenit. Hoc certum est, per Ad. lapsum haud-
quaquam hominis naturani ita vitiatam esse, ut in iis, quse
deus ab ipso idque sub pcense comminatione aut prsemii pol-
licitatione requirat, obediendi vel non obediendi deo libertate
et arbitrio privatus sit. . . . Et lapsus Adse, cum unus actus
fuerit, vim earn, quae depravare ipsam naturam Adami, multo
minus vero posterorum ipsius posset, habere non potuit. Non
negamus tamen, assiduitate peccandi naturam hominum labe
quadam et ad peccandum nimia proclivitate infectam esse.
Sed earn vel peccatum per se esse vel talem esse negamus, ut
homo vim sibi facere non possit, divino spir. hausto, et hac-
tenus deo obedire quatenus id ab ipso pro sua" sumrna bonitate
et aequitate exigit. Cf. Socin. prcekct. c. iv. p. 541 ; c. 5,
de libero arbitrio.
F. Socini de Christo servat. iv. 6 : Falluntur egregie, qui
peccatum originis imputatione aliquS, pro eS, parte, quse ad
reatum spectat, contineri autumant, cum omnis reatus ex sola
96 CONFESSIONS OF CHRISTENDOM.
generis propagatione fluat. Gravius autem multo labuntur,
qui pro ea parte, quse ad corruptionem pertinet, ex pcena
ipsius delicti Adami illud fluxisse affirmant. Qua enim vel
auctoritate vel ratione unquam, non dicam probabunt, sed
leviter alicui persuadebunt, Adamum ut sui delicti poenam
mentis ac voluntatis corruptionem incurrisse, quse deinde in
nobis propagatione ingenita fuerit? Imo quid absurdius et
deo indignius excogitari potuit, quam Adamo ejusmodi pcenam
ob delictum inflictam fuisse, propter quam a peccando in
futurum abstinere non posset ? . . . Corruptio nostra et ad
peccandum proclivitas non ex uno illo delicto in nos propagata
est, sed continuatis actibus habitus modo hujus modo illius
vitii est- comparatus, quo naturam nostram corrumpente ea
corruptio deinde per generis propagationem in nos est derivata.
Neque vero si Ad. non deliquisset, propterea vel nos a peccatis
immunes fuissemus vel in hanc naturae corruptionem incurrere
non potuissemus, dummodo ut ille habuit, sic nos quoque
voluntatem ad malum liberam habuissemus.
VII. QUAKEE.
Barclay, Apol. Prop. iv. 5 : That Adam is a public person
is not denied, and that through him there is a seed of sin
propagated to all men, which in its own nature is sinful, and
inclines men to iniquity ; yet it will not follow from thence
that infants, who join not with this seed, are guilty. As for
these words in the Romans, the reason of the guilt there
alleged is, For that all have sinned. Now no man is said to
sin unless he actually sin in his own person; for the Greek
words efi at may very well relate to Bavdrw, which is the
nearest antecedent, so that they hold forth how that Adam,
by his sin, gave an entrance to sin in the world ; and, so death
entered by sin. That we confess, then, that a seed of sin
semen peccati is transmitted to all men from Adam, although
imputed to none, until by sinning they actually join with it,
in which seed he gave occasion to all to sin ; and it is the
origin of all evil actions and thoughts in men's hearts, e<' $,
to wit, 6avdra>, as it is in Eom. v., i.e. in which death all have
sinned. For this seed of sin is frequently called death in the
RESULTS OF THE FALL. 97
Scripture, and the lody of death, seeing, indeed, it is a death
to the life of righteousness and holiness ; therefore its seed
and its product is called the old man, the old Adam, in which
all sin is, for which we use this name to express this sin, and
not that of original sin, of which phrase the Scripture makes no
mention, and under which invented and unscriptural barbarism
this notion of imputed sin to infants took place among Chris-
tians. Prop. v. 17: Human nature, which, though of itself
wholly corrupted and defiled, and prone to evil, yet is capable
to be wrought upon by the grace of God ; even as iron, though
an hard and cold metal of itself, may be warmed and softened
by the heat of the fire, and wax melted by the sun.
VIII. MENNONITES.
According to the Mennonites, Adam and his descendants
lost through the first sin the divine image, holiness, and im-
mortality. Schyn, Plen. deduct, p. 240 : An evil concupiscence
is inherited by all ; but with this there is a permanent
facultas occurrens et adeo oblatum bonum audiendi, admit-
tendi aut rejiciendi the faculty of hearing, and receiving or
rejecting good (Pas, Conf. art. 5).
Observations.
1. How it was possible to Adam to transgress the divine com-
mandment, the symbols nowhere attempt to investigate. They allude
to seduction through the serpent, and teach that Adam fell sud culpd
(Conf. Helv. p. 54 ; Helv. ii. 8 ; Gall. 9 ; Belg. 14 ; Syn. Dord. iii. 1),
or through abuse of his freedom (Conf . Sax. p. 54; Helv. ii. 9). As to
the relation of this sin to the sanctitas concreata, or increated holiness,
the Protestant symbols maintain silence. So also they say nothing
as to the relation which God may be supposed to bear to this sin,
save that the Form. Cons. Helv. 4 speaks of a permittere lapsum, while
the other symbols are content to specify that God was not the causa
and auctor malt (A. C. p. 15 ; F. C. 799 ; Dec. Thor. ii. 3. 1). But
the Arminian Conf. Rem. is more full on this subject.
2. As original sin is propagated by natural generation (A. C. p. 9 ;
F. C. 644 ; Eng. Art. ix. ; Conf. Belg. 15), it follows that Christ, as
conceived supernaturally in the womb of the Virgin, was free from
original sin (Cat. maj. 495 ; F. C. 574, 648 ; Eng. Art, xv. ; Conf.
Bel(j. 18 ; Dec. Thor. 23). Withal, the Virgin herself in the Pro-
G
98 CONFESSIONS OF CHRISTENDOM.
testant symbols is not excepted from the general law of the race in
relation to original sin (Dec. Thor.).
3. [The Roman Catholic Church, on the other hand, teaches that
the Virgin Mary was protected from original sin at the first moment
of her being conceived, by a special privilege. Pius ix. in his Bull
Ineffabilis (Dec. 8, 1854) : Declaramus, pronuntiamus et definimus,
doctrinam, quae tenet, beatissimam virginem Mariam in primo instanti
suse conceptionis fuisse singulari omnipotentis Dei gratia et privilegio,
intuitu meritorum Christi Jesu salvatoris humani generis, ab omni
originalis culpae labe prseservatam immunem, esse a Deo revelatam,
atque idcirco ab omnibus fidelibus firmiter constanterque credendam.
Quapropter si qui secus ac a nobis definitum est, quod Deus avertat,
praesumpserint corde sentire, ii noverint ac porro sciant, se proprio
judicio condemnatos, naufragium circa fidem passes esse, et ab unitate
ecclesiae defecisse. This Bull is printed fully in Chemnicii Exam.
Cone. Trid. (ed. Preuss), Berlin 1862. Its explanation, however, is
to be sought in the Constit. Sollicitudo of Pope Alexander VH., to
which it expressly refers ; and this is found in the same edition of
Chemnitz. The originator of this new Romish doctrine was Duns
Scotus; its promoters have been the University of Paris and the
Franciscans. The salient points in its development have been the
Council of Basle, and the Popes Sixtus iv., Alexander vn., and
Clement xi. The history of the dogma has been given in a work on
the subject by Preuss, Berlin 1865.]
IL SECOND POINT OF DIVEKGENCE.
All the communities which assume a conniption of man-
kind as it now is, inherited or transmitted from Adam, with
the solitary exception of the Quakers, regard that corruption
under the aspect of sin properly so called, or of an inherited
condemnation, on account of which men are regarded as sin-
ners in the sight of God. The Eoman Catholic standards, in
harmony with their views of the evil resulting from the Fall,
make original sin consist only in the habitualis aversio a dco
resulting from the carentia, just. orig. ; while they regard the
prava concupiscentia, being something belonging to man's
nature itself, that is, the vulnera or wound of that nature,
not as sin properly so called. The Protestants, on the
other hand, call original sin the total depravation of human
RESULTS OF THE FALL. 99
nature (in spiritual things) ; consequently they regard it as
the prava concupiscentia itself, and before it issues in actual
sin. The Quakers would have the universal depravation of
the natural man, the wicked semen in him, to be called sin
only when it is developed into actual sin. Similarly the
Mennonites. The Socinians and later Arminians reject the
idea of original condemnation altogether, and regard even the
death which has been transmitted from Adam to all his
posterity as not being, touching the latter, the punishment of
sin, but as something brought upon man by generation, and
consequently natural evil alone. The inborn tendency to sin
they cannot, according to their views of the Tall, reckon as
something inherited from Adam.
Since the Eomanists deem the concupiscentia carnis, concu-
piscence, not to be an evil quality introduced into human
nature, but something natural 1 springing from the sense-element
in man, or his sensuousness, they therefore cannot regard this
as having in it anything imputable, and consequently do not
hold it to be sin properly so called: the mere pronitas ad
malum is not sin of itself (Bellarmine, Amiss. Grat. v. 7). It
is sin only metonymically, inasmuch as actual sin springs out
of this concupiscence (Confut. A. C. 2) ; not so much peccatum
as materiale peccati? The reatus, or guilt, of original sin extends
therefore only to the carentia justitice originalis, which is an
habitual departure from God. As to the mdnera natures,
which are not the very original sin itself, see Bellarmine,
Amiss. Ch^at. v. 4.
1 That is to say, if we suppose the supernatural gift of original righteousness
withdrawn from man, the contest between the flesh and the spirit would arise
naturally of itself (Mbhler). The lusts of the flesh, if they overpower the spirit,
engender sin ; but they are not of themselves, and as such, sin (Baur, Gegensatz,
S. 33). Thus is explained the origination of actual sin in human nature, without
the necessity of assuming any evil quality or bias additionally infused into that
nature. Hence Bellarmine, De gratid prim. horn. c. 5 : non deterior est
humana natura, si culpam naturalem detrahat, nequemagis ignorantia et infirmi-
tate laborat, quarn essel et Idboraret in puris naturalibus condita.
2 Duns Scotus says : Peccatum originale formaliter est carentia justitia orig.
debitse, concupiscentia est materiale peccati originalis, quia per privationem
justitise originalis ipsa non positive, sed per privationem fit prona ad concupis-
cendum delectabilis.
100 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL TESTIMONIES.
I. SOCINIAN.
Cat. Roc. qu. 423 : Peccatum originis nullum prorsus est.
Nee enim e scripturS, id peccatum originis doceri potest, et
lapsus Adas cum unus actus fuerit, vim earn, quse depravare
ipsam naturam Adami, multo minus vero posterorum ejus
posset, habere non potuit. Ipsi vero id (depravationem
naturae) in pcenam irrogatum fuisse, nee scriptura docet, uti
superius exposuimus, et deum ilium, qui aequitatis fons est,
incredibile prorsus est id facere voluisse.
F. Socin. Prcelectt. c. 4 : Concludimus ... ex peccato illo
primi parentis nullam labem aut pravitatem universe generi
hum. necessario ingenitam esse, nee aliud malum ex primo illo
delicto ad posteros omnes necessario manasse, quam moriencli
omnimodam necessitatem, non quidem ex ipsius delicti vi, sed
quia, cum jam homo natura mortalis esset, ob delictum illud
suse naturali mortalitati a deo relictus est. . . . Quare, qui ex
ipso nascuntur, eadem conditione nasci omnes oportet.
Only in one passage (dc CJiristo Servo, iv. 6) does Socinus
call the necessity of dying a reatus delictorum nostrorum. But
this does not indicate that the sin of Adam had been actually
imputed to his descendants ; for this would be in direct oppo-
sition to the whole Socinian system. Bcatus signifies to him
only damnum, noxa, malum ex alterius culpd proficisccns.
II. ARMINIAN.
Apol. Conf. Eemonstr. p. 84 b : Peccatum originate nee
habent (Remonstrantes) pro peccato proprie dicto, quod pos-
teros Adami odio dei dignos faciat, nee pro malo, quod per
modum proprie dictse pcense ab Adamo in posteros dimanet,
sed pro malo, infirmitate, vitio aut quocunque tandem alio
nomine vocetur, quod ab Adamo justitia" originali private in
posteros ejus propagatur : unde fit, ut posteri omnes Adami
eadem justitia destituti, prorsus inepti et inidonei sint ad vitam
seternam consequendum, aut in gratiam cum deo redeant, nisi
deus nova gratia sua eos prseveniat, et vires novas iis restituat
ac sufficiat, quibus ad earn possint pervenire. Atque hoc sig-
RESULTS OF THE FALL. 101
nificatum a deo credunt ejectione Adami ex paradise, typo caeli,
et obsidione vise, qua ad ilium patebat aditus : Hrec enim cala-
mitas non tantum evenit Adamo, sed posteris omnibus Adami
fuit cum eo communis. Peccatum autem originis non esse
malum culpae proprie dictse, quod vocant, ratio manifesta arguit :
malum culpse non est, quia nasci plane involuntarium est, ergo
et nasci cum hac aut ilia labe, infirmitate, vitio vel malo. Si
malum culpse non est, nee potest esse malum pcense, quia culpa
et poena sunt relata. Culpa autem in posteris Adami alia esse
non poterat, quam hsec ; alia enim prior concipi non potest, quia
alioquin non esset culpa seu peccatum originis. Multo minus
itaque fieri potest, ut sit culpa siinul et pcena. Prseterquam
enim quod nihil indignius deo tribui possit, quam quod pecca-
torum peccato, quo de novo reus sit pcense, puniat ; adeo
diversa sunt culpa et pcena, ut prorsus sint incompatibilia.
Pcena enim est actus dei et actus justitise ; culpa actus homi-
nis et aBiKta. Pcena est involuntaria : culpa, nisi sit voluntaria,
culpa esse non potest. Et cum deus puniendo hominern in
ordinem cogere intendat, ista punitione novain inordinationem
voluntati hominis injiceret, et sua punitione sibi ipsi novae
poense occasionem daret, atque ita rationem justitise et ordinem
omnem pcense turbaret in infinitum usque. Malum itaque
cum sit, necesse est, ut sit illud malum, quod Eemonstrantes
statuunt.
Limborch, Theol. christ. iii. 4. 4 : Nullam scriptura in in-
fantibus corruptionem esse docet, quse vere ac proprie sit pec-
catum. 4. 5 : Absurdum est statuere, deum homines punivisse
corruptione tali, quse vere ac proprie dictum est peccatum, et
ex qua omnia actualia peccata tanquam ex fonte necessario
scaturiunt, et deinde propter illam corruptionem homines denuo
punire pcena inferni. 4. 6 : Concipi non potest, quomodo
peccatum hoc propagetur. Non enim inhseret animse, quse
immediate, etiam juxta communem horum doctomm opinio-
nem, a deo creatur, ac proinde, si peccato esset infecta, pecca-
tum illud a deo esset. 4. 7 : Nullum peccatum pcena dignum
est involuntarium, quia nihil magis debet esse voluntarium,
quam quod hominein pcenae et quidem gravissimse, seternse
nempe et summorum cruciatuum, reum facit. Atqui corruptio
originaria est involuntaria.
102 CONFESSIONS OF CHRISTENDOM.
Ib. iii. 4. 1 : Inclinatio ilia (ad peccandum) proprie dictum
peccatum non est aut peccati habitus ab Adamo in ipsos pro-
pagatus, sed naturalis tantum inclinatio habendi id, quod carni
gratum est, quae proprie oritur a temperamento corporis, quod
a proximis parentibus propagari scimus. Pro diversa enim
temperamenti ratione animus hominis diversimode a variis
objectis afficitur, quodque uni gratum alteri ingratum est ;
inde diversae adeo in hominibus cupiditates, dum unusquisque
appetit, quod pro temperamenti sui ratione ipsi gratum est, ac
aversatur ingratum. Quia vero carni nostrae grata plerumque
voluntati divinae adversantur, quoniam. deus in hisce abnegan-
dis promtam auimi nostri obedientiam explorare vult, inde est,
quod ilia inclinatio in objecta carni nostrse grata sit etiam
inclinatio in peccatum (cf. iii. 3. 4). iii. 4. 24 : Ad ejusmodi
generis mala, quae neutra sunt, corruptio ilia, quaecunque nobis
a natura inest, referri debet ; nempe non est peccatum neque
poena, nostri respectu : est tamen malum aliquod naturale,
quod ex occasione pcenae Adamo inflictse ad nos promanavit,
seu carentia boni cujusdam, quo alias gavisi fuissemus, quoniam
Adamus bonum, quo ipse propter peccatum spoliatus est, ad
nos propagare non potuit.
Ib. iii 3. 19 : Dicimus, deum innoxios posteros non punire
ob peccatum Adami; poena enim delictum non excedit, sed
malis hujus vitae ac tandem morti subjicere, quia ex Adamo
peccatore geniti sunt, non ut in ipsis Adami peccatum puniat
cet. iii 3. 1 : Mors non habet rationem pcenae proprie dictae
in posteris, fieri enim nequit, ut insontes propter alterius pec-
catum puniantur, sed est naturalis tantum moriendi necessitas
ab Adamo mortis pcena punito in ipsos derivata.
III. ROMAN.
Whether the relation of man, naturally engendered of the
offspring of Adam, to God is that of a sinner, cannot be
determined with any certainty from the Cat. Eom. i. 3. 2 :
peccatum, et peccati po2nam in uno Adamo non constitisse, sed
ex eo tanquam ex semine et caussa ad omnem posteritatem
jure permanasse. For peccatum here may be the sin which
springs from the inborn concupiscence. So also Cone. Trid.
RESULTS OF THE FALL. 103
sess. v. 2 is ambiguous. But a proper inherited sin (or moral
condemnation in the sight of God) is enforced on us by No. 3
of that session : hoc Adse peccatum, quod origine unum est et
propagatione, non imitatione transfusum, omnibus inest uni-
cuique proprium (cf. Trid. sess. vi. 3). The declaration that
even the children of Christians, before they themselves can sin,
originalis peccati nihil non traxisse ex Adam, and therefore
need an expiatio through baptism, confirms the same argument.
So also No. 5, where we read of a reatus ex Adami semine.
Bellarmine, Amiss, gr. iv. 2 : " We confess that in man, born
of seed propagated from Adam, there is reatus qiiidam, a cer-
tain guilt and spot, which makes the man himself truly and
properly a sinner, and marks him for eternal banishment from
God." Cf. v. 1 7 : " Original sin is not less properly and truly
sin than personal."
But what is it that in the natural man has the character of
(inherited) sin ? The symbols give this no direct answer. The
Eomish theology, however, has always explained the carentia
justitise originalis inesse debitae as being original sin, although
with a variety of denning clauses ; or, as Bellarmine expresses
it, the habitualis aversio et obliquitas voluntatis, quae et macula
men tern deo invisam reddens appellari potest. Cf. De Amiss.
gr. v. 19 : " Therefore the privation of the gift of original
righteousness is called original sin, so far as this is connected
with habitual aversion from God." Klee, Dogm. ii. 346. On
this point some extended extracts from Bellarmine may be
given :
Bellarmini Amiss, grat. v. 1 V : Sciendum est, peccati nomen
bifariam accipi solere. Uno modo pro transgressione prsecepti,
alio modo pro eo, quod remanet in animS, peccatoris post ac-
tionem illam transgressionis praecepti. . . . Quod autem post
actionem peccati aliquid maneat, quod sit et dicatur proprie
peccatum, ex eo potest intelligi, quod, qui peccatum commise-
runt, dicuntur ab omnibus post actionem peccati proprie et
formaliter peccatores ; item dicuntur esse in peccato, habere
peccatum, mundati a peccato cet. . . . Quamvis autem id, quod
remanet post actionem, sit aliquo modo effectus ejusdem ac-
tionis, tamen est etiam aliquo modo idem cum ipsa actione, et
ideo non per figuram metonymies, sed proprie dicitur peccatum ;
104 CONFESSIONS OF CHRISTENDOM.
et duplex ilia significatio peccati non est significatio duarum
rerum sive duorum peccatorum, sed unius et ejusdem alio atque
alio modo se habentis. . . . Peccati perversio sive obliquitas,
ut est in motu, dicitur peccatum in priore significatione, ut
autem permanet in anima peccantis, die. peccatum in signifi-
catione posteriore. Nam sicut, qui a sole avertitur, manet
aversus in tenebris, donee ad solem iterum revertatur, et qui
ab aliquo recedit, manet in ea distantia, donee iterum accedat :
sic etiam qui per peccatum a deo avertitur et recedit, non
solum dum peccat, sed etiam postquam peccavit, manet a deo
aversus et longe dissitus, donee per pcenitentiam convertatur
et revertatur ad deum. Itaque peccatum in priore significa-
tione unum est duntaxat omnium hominum, sed in Adamo
actuale et personale, in nobis originale dicitur. Solus enim
ipse actuali voluntate illud commisit : nobis vero communi-
catur per generationem eo modo, quo commumcari potest id
quod transiit, nimirum per imputationeni. Omnibus enim
imputatur, qui ex Adamo nascuntur, quoniam omnes in lumbis
Adami existentes in eo et per euni peccavimus, cum ipse
peccavit.
IV. GREEK.
The Greek symbols only assert firmly the reality of original
sin, without more distinctly indicating wherein that sin con-
sists. Conf. ortlwd. p. 53 : Ka#o>? oXot ot avdpanroi rjaav ei?
TTJV KardcTrcunv TIJS a#6>OT77TO? et? rov 'ABdp, reVota? Xeyy?}? real
a<fi ov <r<f>a\ev, oXot ecr<f>a\av et? avrov nai ep.eivav et?
Karda-racriv T}? a/wtprta?' Sta TOVTO o%i fiovov et? rrjv
Tiav vTTOKeivrai, fia /cat et? TIJV rij^wpiav Sia rrjv a/jiapTiav.
From the Greeks' doctrine (see below) on the extinction of
original sin by baptism, it may be seen that they cannot have
held evil concupiscence as the properly sinful thing in the
natural man.
V. LUTHERAN.
C. A. p. 10 : Decent, quod hie morbus seu vitium originis
vere sit peccatum, damnans et afferens nunc quoque seternam
RESULTS OF THE FALL. 105
mortem his, qui noil renascuntur per baptisnmm et Spiritum
sanctum.
A. Sm. p. 315 : Per Adami inobedientiam omnes homines
facti sunt peccatores, morti et diabolo obnoxii.
F. C. p. 639: (Lutherus significavit) etiamsi homo prorsus
nihil mali cogitaret, loqueretur aut ageret, tamen nihilominus
hominis naturam et personam esse peccatricem, h. e. peccato
originali prorsus et totaliter . . . coram deo infectam, venenatam.
. . . Et propter hanc corruptionem atque primorum nostrorum
parentum lapsum natura aut persona hominis lege dei accusa-
tur et condemnatur cet. Ibid, quod hoc hsereditarium malum
sit culpa seu reatus, quo fit, ut omnes propter inobedientiam
Adae et Hevse in odio apud deum et natura filii irse simus. Of.
p. 642.
Apol. A. C. p. 57: Disputant (adversarii), concupiscentiam
poenam esse, non peccatum, Lutherus defendit peccatum esse.
Supra dictum est (p. 54), Augustinum definire peccatum ori-
ginis, quod sit concupiscentia. Expostulent cum Augustino,
si quid habet incommodi haec sententia. Preeterea Paulus ait
(Eom. vii. 7) : concupiscentiam nesciebam esse peccatum, nisi
lex diceret : Non concupisces. Item (Eom. vii. 2 3) : Video
aliam legem in membris meis repugnantem legi mentis meae et
captivantem me legi peccati, quae est in membris meis. Hsec
testimonia nulla cavillatione everti possunt. Clare enim ap-
pellant concupiscentiam peccatum cet.
F. C. p. 575: Eejicimus et damnamus dogma illud, quo
asseritur, concupiscentias pravas non esse peccatum sed con-
creatas naturae conditiones et proprietates quasdam essentiales.
VI. REFORMED.
Conf. Gall. art. 11 : Credimus hoc vitium (originis, as de-
fined in Art. ix.) esse vere peccatum, quod omnes et singulos
homines, ne parvulis quidem exceptis adhuc in utero matrum
delitescentibus, seternae mortis reos coram deo peragat.
Conf. Belg. art. 15 : Est peccatum originis . . . vitium
haereditarium, quo et ipsi infantes in matris suae utero polluti
sunt . . . estque ita foedum et exsecrabile coram deo, ut ad
generis humani condemnationem sufficiat.
106 CONFESSIONS OF CHRISTENDOM.
Declar. Thonin. ii. 3. 7 : . . . pravitatis reliquiae (in renatis)
videl. pravse incliuationes et motus concupiscentiae, quae proinde
vere et proprie peccatum dicitur, non tantum, quatenus est
pcena et causa peccati, sed etiam quatenus ipsa cum legi dei
turn spiritui gratias repugnat
Thirty-nine Articles, art. ix. ut supra.
Calvin, Institt. christ. i. 1. 8 : Haec duo distincte observanda :
nempe, quod sic omnibus naturae nostrae partibus vitiati per-
versique, jam ob talem duntaxat corruptionem damnati merito
convictique coram deo tenemur, cui nihil est acceptum nisi
justitia, innocentia. Neque ista est alieni delicti obligatio;
quod enim dicitur, nos per Adami peccatum obnoxios esse
factos dei judicio, non ita est accipiendum, ac si insontes ipsi
et immerentes culpam delicti ejus sustineremus, sed quia per
ejus transgressionem maledictione induti sumus omnes, dicitur
ille nos obstrinxisse. Ab illo tamen non sola in nos poana
grassata est, sed instillata ab ipso lues in nobis residet, cui
jure pcena debetur. Quare Augustinus, utcunque alienum
peccatum saepe vocet (quo clarius ostendat propagine in nos
derivari), simul tamen et proprium unicuique asserit. Et
apostolus ipse disertissime testatur, ideo mortem in omnes
pervagatam, quod omnes peccarint, Le. involuti sint original!
peccato et ejus maculis inquinatL Atque ideo infantes quo-
que ipsi, dum suam secum damnationem a matris utero
afferunt, non alieno, sed suo ipsorum vitio sunt obstricti.
Nam tametsi suae iniquitatis fructus nondum protulerint,
habent tamen in se inclusum semen: ideo non odiosa et
abominabilis deo esse non potest.
Observations.
If original sin is supposed to be only a defect, or an evil that
has come upon mankind, the inheriting of such an evil is sufficiently
explained by pointing to the fact that Adam was the original pro-
genitor of the race. But if an original guilt is imported into the
doctrine, a guilt that, since the transgression of Adam, has clung to
all human individuals, there arises a more important question, that
is, how far anything inherited may involve guilt. The Komish
symbols say nothing on this subject ; but the theologians (including
in the notion of sin the free consent of the individual ; cf. Bellarm.
De amiss, gr. i. 1) adopt the idea of an imputation, the foundation
RESULTS OF THE FALL. 107
of which is laid by the derivation of all from Adam. Bellarm.
Amiss. Gr. v. 1 7 ; Mbhler, Symb. 5 (cf. Conf. orihod. 53). This thought
is not absent from the Protestant symbols, at least they do not ex-
clude an imputatio peccati Adamitici (Apol. p. 51 ; F. C. 642), though
rejecting this as the sole foundation for original sin. The Form. Cone.
says : Propter nostram corruptionem et primorum parentum lapsum
natura aut persona hominis lege dei accusatur et condemnatur. And
again : Haereditarium malum est culpa seu reatus, quo fit, tit omnes
propter inobedientiam Adae et Hevae in odio apud deum et natura
filii irae simus, though this latter propter may be viewed as an imme-
diate cause. But this view is found in the private writings of
Luther and Melancthon. An imputation is plainly taught by the
Form. Com. Helv. 10 : Censemus, peccatum Adami omnibus ejus
posteris judicio dei arcano et justo imputari. . . . Duplici nomine post
peccatum homo natura indeque ab ortu suo, antequam ilium actuale
peccatum in se admittat, iraa et maledictioni divinae obnoxius est,
primum quidem ob -7ra,pdxru/j,a et inobedientiam, quam in Adami
lumbis commisit, deinde ob consequentem in ipso conceptu haeredi-
tariam corruptionem insitam cet. In this passage, it is at the same
time indicated that by the in quo peccarunt the theory of imputation
receives its welcome support. But, in fact, the Reformers did not
reduce the original guilt of the natural man to mere imputation :
they saw in the inborn corruption itself something offensive to the
all-holy God, and therefore condemnable in His sight ; whence it ap-
pears that they held a definition of sin which does not necessarily
require the free consent of the individual (cf. Apol. A. C. 581 ;
Parei Corp. Doct. Chr. 38, 41) as lying at the foundation of their
doctrine. See Melanc. Loci, i. 86 ; Calvin, Inslitt. ii. 1. 8. And
this explains the propter alienam culpam of Apol. 51; cf. Heidegger,
Corp. x. 48. The Socinians must naturally, as denying all original
sin, reject the imputation of Adam's transgression. Cf. on Rom.
v. 12: Socin. Prcelect. c. 4; De Chr. Serv. iv. 6; Cat. Rac. qu.
426.
ARMINIAN SYMBOLS.
Apol. Conf. Hem. p. 84 a : Fatentur Eem. 3 peccatum Adami a
deo imputation dici posse posteris ejus, quatenus deus posteros
Ad. eidem malo, cui Adamus per peccatum obnoxium se red-
didit, obnoxios nasci voluit, sive quatenus deus malum, quod
in poenam Adamo inflictum fuerat, in posteros ejus dimanare
et transire permisit. At nihil cogit eos dicere, peccatum Ad.
posteris ejus sic fuisse a deo imputatum, quasi deus posteros
108 CONFESSIONS OF CHRISTENDOM.
Ad. revera censuisset ejusdem cum Adamo peccati et culpce,
quam Ad. commiserat, reos. . . .
Limborch, Tlieol. christ. iiL 3. 8 : Quod itaque imputatio-
nem peccati Adami attinet, qua statuitur, deum primum
Adami et Evas peccatum omnibus ipsorum posteris ita im-
putasse, ut omnium peccatum sit omnesque in Adaino pecca-
verint et propterea mortis ac condemnations seternae rei facti
sint, earn impugnamus.
Original Sin and Baptism.
Original sin, as defined by the Protestants, is not effaced by bap-
tism ; the imputation of it is removed. Its total abolition must, as
it has seized human nature in its inmost recesses, be awaited in the
resurrection alone. The Romish Church, on the other hand, hold
original sin to be removed by baptism, which restores the righteous-
ness acceptable to God ; for the prava concupiscentia, which remains
even in the baptized as the fames peccati, or fuel of sin, is not in
itself of the nature of sin.
I. BOMAK.
Concil. Trid. sess. v. 5 : Si quis per J. Ch. gratiam, quae in
bapt. confertur, reatum originalis peccati remitti negat, aut
etiam asserit non tolli totum id, quod veram et propriam
peccati rationem habet, sed illud dicit tantum radi aut non
imputari, anathema sit, in renatis enim nihil odit deus cet.
Manere autem in baptizatis concupiscentiam vel fomitem,
sancta syn. fatetur et sentit, quse cum ad agonem relicta sit,
nocere non consentientibus, sed utiliter per Ch. gratiam repug-
nantibus non valet. Hanc concupiscentiam, quam aliquando
Apost. peccatum appellat, sancta syn. declarat, ecclesiam cath.
nunquam intellexisse peccatum appellari, quod vere et proprie
in renatis peccatum sit, sed quia ex peccato est et ad pecca-
tum inclinat.
Cf. Bellarmini Amiss, grat. v. 5. 7.
II. GREEK.
Confess. ortJiod. p. 282 : To irpo-TraropiKov ap-uprrj^ia fie
ovSefj,iav fterdvoiav elvai Svvarov va e^a\ei<p0^, povov /xe TT)J/
RESULTS OF THE FALL. 109
yapiv rov deov a^avi^erat, &ta rrjs eV aapxl oltcovofJLia<; rov Kvp.
I. X. real TT}? K^yffeco<i rov rifiiov at/iaro? avrov, KOL rovro
<yiverai pe ro /jiva'rijpiov 'rov ay. /3a7rTiV/LtaT09. Cf. p. 157.
III. PKOTESTANT.
Apol. A. C. p. 56 : Semper ita scripsit (Luth.), quod bap-
tismus tollat reatum peccati orig., tametsi materiale, ut isti
vocant, peccati maneat, videL concupiscentia. Cf. p. 57.
F. C. p. 575 : Affirmamus, quod hanc naturae corruptionem
ab ipsa natura nemo nisi solus deus separare queat, id quod
per mortem in beata ilia resurrectione plene fiet. Ibi enim
ipsa natura nostra absque peccato orig. et ab eodem omnino
separata et remota resurget et seternS, felicitate fruetur.
Conf. Gall. art. 11 : Affirmamus, hoc vitium (orig.) etiam
post bapt. esse vere peccatum, quod ad culpam attinet, quani-
vis qui filii dei sunt, minime idcirco condemnentur, quoniam
videl. deus illud ipsis non imputat.
Conf. Belg. art. 1 5 : Nee per bapt. (peccatum orig.) penitus
exstinguitur aut radicitus evellitur, . . . quamvis dei filiis in
condemnationem id non imputetur, verum gratiS, et miseri-
cordia ejus condonetur.
Thirty-nine Artt. art. ix. : And this infection of nature doth
remain, yea in them that are regenerated ; whereby the lust of
the flesh is not subject to the law of God. And though there
is no condemnation for them that believe and are baptized, yet
the apostle doth confess that concupiscence and lust hath of
itself the nature of sin.
Cf. Dec. Thorun. ii. 3. 7.
IV. AEMINIAN.
The Arminians do not discern sin in the inclinatio ad pec-
candum ; not only so, they also deny that this inclination
remains necessarily in the regenerate all through life, or that
there must of necessity be in consequence a conflict between
the flesh and the spirit: vid. Apol. Conf. Bern. p. 128 ; Lim-
borch, Thcol. christ. v. 12. 2 seqq.
110 CONFESSIONS OF CHRISTENDOM.
V. QUAKER AND MENNONITE.
Barclay, Apol. Prop. iv. : This evil and corrupt seed is not
imputed to infants, until they actually join with it. ...
Those who are under a physical impossibility of either hearing,
knowing, or understanding any law, where the impossibility
is not brought upon them by any act of their own, but is
according to the very order of nature appointed by God, to
such there is no law. Moreover, the Quakers reject the ex-
pression original sin as unbiblical.
His, Confess, art. 4 : Primus homo in peccata lapsus . . .
et a deo per consolatoria promissa iterum erectus et ad vitam
aet. admissus est simul cum omnibus illis, qui lapsi erant,
eousque ut nemo posterorum ipsius respectu hujus restitutionis
aut peccati aut culpce reus nascatur.
Schyn, Plen. deduct, p. 229: Quoted from the Franken-
thal Protocol: fatetur, omne id, quod in peccato Adami ad
let. condemnationem facit, in Christo ademtum esse, quare
infantes quoad reatum set. damnationis per Christi obedientiam
absolvantur, et absolute negat, peccatum originale in infantib.
esse ad mortem set. vel ipsos adhuc esse filios irse natura*
reosque set. mortis. (Condemnation rests upon man only
through the peccata actualia which spring from the con-
cupiscentia carnis.)
III. THIED POINT OF DIVERGENCE.
Man, being born with moral inability, does also, during his
life which lies under the imputation of sin, go on increasing
the evil of his nature by actual transgression. No man doeth
what is well-pleasing to God, so that he may be justified before
God. In this all communions agree, and therefore hold in
common that the divine help of grace through Christ is
indispensable. But the Eomanists, Greeks, Socinians, and
Arminians believe that not everything the natural man does
is simply sin in the sight of God ; while the Lutherans and
Calvinists teach that nothing but sin can proceed from the
EESULTS OF THE FALL. Ill
total corruption of the natural man in spiritual things, and
that the natural man has free-will only in rebus civilibus. [The
Form. Cone. (p. 675), however, makes the express reservation
that this holds good only of the unbaptized, not of baptized
Christians.]
I. KOMAN, GKEEK, ETC.
Cone. Trid. sess. 6, can. 7 : Si quis dixerit, opera omnia,
quse ante justificationem fiunt, quacunque ratione facta sint,
vere esse peccata vel odium dei mereri, aut, quanto vehemen-
tius quis nititur se disponere gratiam, tanto eum gravius pec-
care, anath. sit.
Cf. Mohler, Symbol. 7 ; espec. Bellarmini De gratia, lib. 5.
Dosithei Confess, c. 1 4 : OTI Svvarat 6 avOpwiros <pvcrei epyd-
t,eadai. TO dyaQbv vTraivtrTerai, fjuev KOL o tcvpios, \eywv /cat, rov<j
eOvucovs dyairav roO? dyairuvras avTou?, 8i8d<r/ceTai Se KOI
viro TOV Hav\ov (Eom. ii. 14), e &v fyavepov /cal rovro, OTI
Srj\aSrj dfivvarou, on o 'jroirjcrei o av0pa>7ro$ dyaObv d/J,aprlav
elvcu' TO <yap Kdkov dSvvarov KCLKQV elvai <yivo/jievov pivTOi (frvcrei,
teal ^TV^KOV, ov%l Se /cat TrvevpariKov Troielv rbv perep-
v, oil (rvfi/3d\\Tai Trpo? trtonjpiav avrXw? avev 7r/<7Te&)5
F. Socin. Opp. ii. p. 463 b: Quilibet homo, ubi ad earn
setatem pervenerit, ut rationis usum habeat, si nulla mala
institutione aut usu corruptus fuerit, posset si plane id vellet,
nullum ex iis peccatis committere, quse cum ipsa" ratione pug-
nant, eique per se omnino adversantur ; sed ut ea peccata vitare
possit,quse ipsi rationi per se non omnino adversantur,necesse est
prseterea, ut sibi persuadeat ac speret, si ilia vitaverit, se ingens
aliquod inde bonum consecuturum. Propterea deus prseceptis
suis, quae per Chr. dedit, . . . addidit vitae aeternae promissum cet.
Limborch, Theol, christ. iv. 11. 11: Quodsi quidem gratia
communi (d. i. ea, quam deus per opera creationis ac providentise
omnibus hominibus communicat) recte utantur et pro virium
sibi per illam concessarum modulo honestati naturali operam
dent, illos etiam pro ratione status, in quo degunt, deo gratos
esse credimus neque a salute prorsus exclusos, saltern igni
infernali non acljudicandos.
112 CONFESSIONS OF CHRISTENDOM.
II. LUTHERAN.
A. C. p. 15 : Humana voluntas habet aliquam libertatem
ad efficiendam civilem justitiam et deligendas res ration! sub-
jectas. Sed non habet vim sine Spiritu sancto efficiendte
justitiae dei seu justitiae spiritualis, quia animalis homo non
percipit ea, quae sunt Spiritus dei (1 Cor. ii. 14) ; sed haec fit
in cordibus, cum per verbum Spiritus sanctus concipitur. Haec
totidem verbis dicit Augustinus lib. 3. Hypognosticon : esse
fatemur liberum arbitrium omnibus hominibus, habens quidem
judicium rationis, non per quod sit idoneum in iis, quae ad
deum pertinent, sine deo aut inchoare aut certe peragere : sed
tantum in operibus vitae praesentis tam bonis, quam etiam
malis. Bonis dico, quae de bono naturae oriuntur, i. e. velle
laborare in agro, velle manducare et bibere, velle habere
amicum, velle habere indumenta, velle fabricare domum,
uxorem velle ducere, pecora nutrire, artem discere diversarum
rerum bonarum, vel quicquid bonum ad prsesentem pertinet
vitam. Quae omnia non sine divino gubernaculo subsistunt,
imo ex ipso et per ipsum sunt et esse coeperunt. Malis vero
dico, ut est velle idolum colere, velle homicidium cet.
F. C. p. 640 : Post lapsum homo haereditario a parenti-
bus accipit congenitam pravam vim, internam immunditiem
cordis, pravas concupiscentias et pravas inclinationes, ita ut
omnes natura talia corda, tales senstis et cogitationes ab Adamo
haereditaria et naturali propagatione consequamur, qua? se-
cundum summas suas vires et juxta lumen rationis naturaliter
e diametro cum deo et summis ipsius mandatis pugnent, atque
inimicitia sint adversus deum, praesertim quantum ad res
divinas et spirituales attinet. In aliis enim externis et hujus
mundi rebus, quae rationi subjectae sunt, relictum est homini
adhuc aliquid intellectus, virium et facilitation.
Ib. p. 657 : Etsi humana ratio seu naturalis intellectus
hominis obscuram aliquam notitise illius scintillulam reliquam
liabet, quod sit deus, et particulam aliquam legis tenet : tamen
adeo ignorans, cceca et perversa est ratio ilia ut etiamsi in-
geniosissimi et doctissimi homines in hoc mundo evangelion de
filio dei et promissiones divinas de aeterna salute legant vel
audiant, tamen ea propriis viribus percipere, intelligere, credere
RESULTS OF THE FALL. 113
et vera esse statuere nequeant. Quin potius, quanto diligentius
in ea re elaborant, ut spirituales res istas suse rationis acumine
indagent et comprehendant, tanto minus intelligunt et credunt,
et ea omnia pro stultitia et meris migis et fabulis liabent,
priusquam a Spiritu sancto illuminentur et doceantur.
II. p. 661: Sacrse literae hominis non renati cor duro
lapidi, qui ad tactum non cedat, sed resistat, idem rudi trunco,
interdum etiam feree indomitae comparant, non quod homo post
lapsum non amplius sit rationalis creatura, aut quod absque
auditu et meditatione verbi divini ad deum convertatur, aut
quod in rebus externis et civilibus nihil boni aut mali intelli-
gere possit, aut libere aliquid agere vel omittere queat.
Apol. A. C. p. 64: Quanquam justitise rationis lubentur tribui-
mus suas laudes, nullum enim majus bonum liabet hsec natura
corrupta . . . tamen non debet cum contumelia Christi laudari
Falsum est et contumeliosum in Chr., quod non peccent homines
facientes prsecepta dei sine gratia". P. 218 : Illud falsum est, non
peccare hominem, qui facit opera prseceptorum extra gratiam.
F. C. p. 7 : Etsi opera ilia, quoe ad conservandam externam
disciplinam faciunt (qualia etiam ab infidelibus fiunt . . .)
suam coram mundo dignitatem et laudem habent et temporali-
bus quibusdam prsemiis in hoc mundo a deo ornantur, attamen,
cum non ex vera fide proficiscantur, revera coram deo sunt
peccata, h. e. peccatis contaminata et a deo pro peccatis et
immunditia reputantur propter naturae hum. corruptionem et
quia persona cum deo non est reconciliata. Cf. p. 667.
[Form. Gone. p. 675 : Quapropter ingens discrimen est inter
homines baptizatos et non baptizatos. Cum enim juxta Pauli
doctrinam omnes qui baptizati sunt, Christum induerint, et
revera sint renati : habent illi jam liberatum arbitrium, hoc
est, rursus liberati sunt, ut Christus testatur. Unde etiam non
modo verbum Dei audiunt, verum etiam, licet non sine multa
infirmitate, eidem assentiri illudque fide amplecti possunt.
It is under this aspect that we must view all that the Con-
fessions, especially the F. C., say of the " unregenerate."]
III. EEFORMED.
Conf. Heh. ii. 9 : Nullum est ad bonum homini arbitrium
H
114 CONFESSIONS OF CHRISTENDOM.
liberum nondum renato, vires nullae ad perficiendum bonum.
Terrenarum rerum intelligentia in lapso homine non est nulla.
Eeliquit enim deus ex misericordia ingenium, multum tamen
distans ab eo, quod inerat ante lapsum. Nemo negat, in
externis et regenitos et non regenitos habere liberum arbitrium ;
habet enim homo hanc constitutionem cum animantibus aliis
communem, ut alia velit, alia nolit. Ita loqui potest aut
tacere, domo egredi vel domi manere cet.
Conf. Gall. 9 : Etsi enim nonnullam habet boni et mali dis-
cretionem, affirmamus tamen, quidquid habet lucis, mox fieri
tenebras, quum de quserendo deo agitur, adeo ut sua intelli-
gentia" et ratione nullo modo possit ad eum accedere ; item,
quamvis voluntate sit praeditus, qua ad hoc vel illud movetur,
tamen quum ea sit penitus sub peccato captiva, nullam prorsus
habet ad bonum appetendum libertatem, nisi quam ex gratia
et dei dono acceperit.
Tliirty-nine Artt. art. xiii. : Works done before the grace of
Christ and the inspiration of His Spirit are not pleasant to
God ; forasmuch as they spring not of faith in Jesus Christ,
neither do they make men meet to receive grace ; yea, rather,
for that they are not done as God hath commanded and willed
them to be done, we doubt not but that they have the nature
of sin.
Canon. Dordrac. iii. 4. : Eesiduum quidem est post lapsum
in homine lumen aliquod naturae, cujus beneficio ille notitias
quasdam de deo, de rebus naturalibus, de discrimine honestorum
et turpium retinet et aliquod virtutis ac disciplinae externte
studium ostendit Sed tanturn abest, ut hoc naturae lumine
ad salutarem dei cognitionem pervenire et ad eum se convertere
possit, ut ne quidem eo in naturalibus ac civilibus recte utatur,
quin imo qualecunque id demum sit, id totum variis modis
contaminet atque in injustitia detineat. Quod dum facit, coram
deo inexcusabilis redditur.
Dedar. Thorun. ii. 3. 6.
IV. QUAKER.
Barclay, Apol. Prop. v. : For we affirm that, as all men par-
take of the fruit of Adam's fall, in that, by reason of that evil
RESULTS OF THE FALL. 115
seed which through him is communicated unto them, they
are prone and inclined only to evil, though thousands of
thousands be ignorant of Adam's fall, neither ever knew of the
eating of the forbidden fruit. . . . This light, seed, etc., ap-
pears to be no power or natural faculty of man's mind. This
light and seed of God in man he cannot move and stir up
when he pleaseth.
As to the works of the natural man, and their value, see
Prop. vii. 1 ; and as to the religious and moral powers of
the natural man, see Prop. v. vi. : This most certain doctrine
being then received, that there is an evangelical and saving
light and grace in all, the universality of the love and mercy
of God towards mankind, both on the death of His beloved
Son, the Lord Jesus Christ, and in the manifestation of the
light in the heart, is established and confirmed against all the
objections of such as deny it. ... By whose inward and secret
touches they feel themselves turned from the evil to the good,
and learn to do to others as they would be done by, in which
Christ Himself affirms all to be included.
VI
PERSON OF CHRIST, AND HIS DIVINITY.
DIVERGENCE.
To save mankind from ruin, and to bring men back to Him-
self, God sent forth His Son. It is agreed on all sides that
Christ is true man ; but, at the same time, in some sense God.
The Socinians maintain that Christ, by His nature man, became
only in time partaker of divine power and glory, and therefore
is not essentially equal with God. The other Christian com-
munions, however, ascribe to Christ eternal Deity, and there-
fore perfect equality of nature with God the Father. These
speak of an incarnation of the Son of God ; the former of an
exaltation of the man Jesus, conceived of the Holy Ghost, and
consequently begotten as the Son of God, to divine majesty.
The latter acknowledge in Christ two distinct but internally
united natures ; but the former only one nature, and that the
human.
THE SOCINIAN SYMBOLS.
THE HUMAN NATURE OF CHRIST.
Catech. Racov. p. 45 : Quaenam ea sunt, qua? ad Christi
personam referuntur ? Id solum, quod natura sit homo verus,
olim quidem, cum in terris viveret, mortalis, nunc vero im-
mortalis. P. 46 : (Final Revision) Jesus nullo pacto est
purus -et vulgaris homo. Quia licet natura sit homo, nihilo-
minus tamen simul est unigenitus dei films idque etiam a primo
ortu. Etenim conceptus e Spiritus s. et e virgine, sine ullo
116
PERSON OF CHRIST, AND HIS DIVINITY. 117
viri congressu natus, nullum alium patrem hactenus praeter
deum habuit.
F. Socin. Breviss. List. p. 654 a: De Christ! essentia ita statuo,
ilium esse hominem in virginis utero et sic sine viri ope divini
spiritus vi conceptum ac formatum indeque genitum, primum
quidem patibilem et mortalem, donee scilicet inunus sibi a deo
demandatum in terris obivit, deinde vero, postquam in coeluni
ascendit, impatibilem et immortalem factum.
Ostorodt, Unterr. c. 6, p. 48 : We therefore hold that the
essence or the nature of the Son of God is no other than man's,
essence : He was true man, and we know no other nature in
Him. But we acknowledge this also, that He had a beginning
different from that of other men ; that is, that He received
His origin and existence not from a man, but from God Him-
self ; since the Virgin Mary conceived Him of the Holy Ghost,
that is, by the power of God, for which reason He was to be
called the Son of God. He is therefore God's Son, yea, His
only-begotten Son, from the beginning of His existence. God
never had another son like Him, who by His own power alone
was conceived in His mother's womb and born : yea, he was
the natural Son of God for the same reason, since he was not
adopted, and had never been the son of another before, but
always and only and from the beginning the Son of God.
On the Deity of Christ, see the Socinian propositions above-
(No. ii.) ; and, against the incarnation, comp. Cat. Racov. qu.
144-156.
Since the Socinians deny the eternal Godhead of the Ee-
deemer, they cannot admit that He had naturally the knowledge
of the counsels of God for human salvation. Hence they assume-
that Christ was caught up into heaven before His appearance in
His mission ; and that thus He received immediately from God
the doctrines of the new economy which He was to unfold to
the world.
Cat. Rac. p. 146 : Qua ratione ipse Jesus ad ipsius divinae
voluntatis notitiam pervenit ? E& ratione, quod in crelum
ascenderit ibique patrem suum et earn, quam nobis annuncia-
vit, vitam et beatitatem viderit, et ea omnia, quas docere debe-
ret, ab eodem patre audierit : a quo deinde e coelo in terrain
demissus, Spir. s. immens& copia perfusus fuit, cujus afflatu
118 CONFESSIONS OF CHRISTENDOM.
cuncta, quae a patre didicit, prolocutus est. (John iii. 13, vi 46,
viii. 26, cet.)
Observations.
It is not necessary to adduce testimonies from the several symbols
of the communions on a subject which is perfectly clear. Romanists,
Greeks, and Protestants agree in accepting on this matter the Three
Creeds. Cf. Cat. Rom. i. 3, viii. 4, 5 ; Gen. Conf. 23 ; Conf. orth.
66 ; Metr. Critop. c. 1 ; Conf. Helv. ii. 11 ; Gall. 14 ; Thirty-nine Artt.
ii. ; Belg. 19 ; Conf. Aug. p. 10 ; Apol p. 50 ; A. Sm. p. 303 ; Cat.
maj. 493 ; F. C. art. viii. ; Conf. Bern. viii. 3 ; Ris, Conf. 8.
THE RELATION OF THE TWO NATURES.
A subordinate controversy has been raised as to the mutual
relation of the two natures in Christ. It had its origin in the
sacramental contention between Luther and Zwingli. Luther
and the Lutheran Church affirmed that the communio natu-
rarum in the unio personalis, which is matter of Christian faith
involves a real mutual communicatio idiomatum, or interchange
of properties, so that the divine nature imparts to the human
its attributes, that is, omnipotence, omnipresence, and omni-
science : whence, of course, it follows that the body of Christ
may be everywhere present in the Eucharist. 1 But Zwingli,
and with him the Eeformed Church, maintained that such a
real communication was a thing impossible, and therefore denied
it : the scriptural phrases on which the doctrine is supposed to
depend he treated as merely figures of speech. The Roman
Catholic Church, as such, took no part in the controversy : only
a few of her polemical divines have expressly declared against
the communicatio idiomatum. Bellarm. de Christo, iii. 1 seq. ;
Becan. Man. Cont. ii 1 ; Klee, Kaih. Dog. i. 435.
I. LUTHERAN.
F. C. p. 767 : Postquam Ch. non communi ratione, ut alius
1 The main points in this controversy revolve around the first of the three
kinds of communicatio laid down by theologians, the genus majestatlcum (cf.
Conf. Helv. ii. 11). How far the other two were affected, see Schubert, Theol.
Pol. iii. 157.
PERSON OF CHRIST, AND HIS DIVINITY 119
quispiam sanctus in ccelos ascendit, sed, ut apostojas (Eph. iv.
1 0) testatur, super omnes ccelos ascendit, et revera omnia implet
et ubique non tantum ut deus, verum etiam ut homo, praesens
dominatur et regnat a mari ad mare, et usque ad tenninos
terrse, quemadmodum olim prophetae de ipso sunt vaticinati, et
apostoli (Mrc. xvi. 20) testantur, quod Christus ipsis ubique
co-operatus sit, et sermonem ipsorum sequentibus signis confir-
maverit. Hsec autem non terreno modo, sed, ut D. Lutherus
loqui solet, pro modo et ratione dexterae dei facta sunt, quae
non est certus aliquis et circumscriptus in ccelo locus (ut
Sacramentarii sine testimonio sacrae scriptures fingunt), sed
nihil aliud est, nisi omnipotens dei virtus, quse ccelum et ter-
ram implet, in cujus possessionem Christus, juxta humanitatem
suam, sine confusione tamen et exaequatione naturarum, et in
essentia", et in essentialibus proprietatibus, realiter seu revera
.venit. Ex hac communicata sibi divina virtute homo Christus,
juxta verba Testamenti sui, corpore et sanguine suo in sacra
ccena", ad quam nos verbo suo ablegat, prsesens esse potest et
revera est.
Il>. p. 768 : Ex hoc fundamento, cujus jam facta est mentio,
et quod unio personalis docet, quomodo videlicet divina et hu-
mana natura in persona Christi sint unitae, ut non modo nomina
communia, sed realiter etiam et re ipsa inter se, sine omni
confusione et exsequatione essentiarum, communicent, proma-
nat etiam doctrina ilia de communicatione idiomatum duarum
in Christo naturarum.
II. p. 773 : Quantum ad divinam in Christo naturam atti-
net, cum in ipso nulla sit transmutatio, divinae Christi naturae
per incarnationem nihil (quoad essentiam et proprietates ejus)
vel accessit vel decessit, et per earn in se vel per se neque
diminuta neque aucta est. . . . Quod ad humanam naturam in
persona Christi attinet, non defuerunt quidam, qui contenderent,
earn in personal! etiam cum divinitate unione nihil amplius
habere, quam duntaxat suas naturales essentiales proprietates,
quarum ratione fratribus suis per ornnia similis est. Unde
affirmarunt, humanae in Christo naturae nihil eorurn tribui vel
debere vel posse, quod sit supra vel contra naturales ipsius
proprietates, etiamsi scripturae testimonia humanae Christi na-
turae talia tribuant. Hanc vero ipsorum opinionem falsam esse,
120 CONFESSIONS OF CHRISTENDOM.
verbo del adeo perspicue demonstrari potest, ut etiam ipsorum
consortes eum ipsum errorem reprehendere et rejicere tandeni
coeperint. Sacras enim literae et orthodox! patres scriptune
verbis edocti preeclare testantur, quod humana natura in Christo
earn ob causam et inde adeo, quod cum divina natura perso-
naliter unita est, (deposito servili statu et humiliations, jam
glorificata et ad dexteram majestatis et virtutis divinse exaltata)
prseter et supra naturales, essentiales atque in ipsa permanentes
humanas proprietates, etiam singulares, excellentissimas, maxi-
mas, supernaturales, impervestigabiles, ineffabiles atque creles-
tes prserogativas majestatis, glorias, virtutis ac potentiae super
omne, quod nominatur, non solum in hoc seculo, sed etiam in
futuro, acceperit, ut ita humana in Christo natura (suo modo et
ratione) in exsequendo officio Christi simul adhibeatur, co-ope-
retur et suam efficaciam, id est virtutem et operationem habeat,
non tantum ex suis naturalibus proprietatibus aut secundum
essentiales proprietates aut quousque earum virtus et efficacia
progreditur, sed praecipue secundum majestatem, gloriam, vir-
tutem atque potentiam, quam per unionem hypostaticam, glori-
ficationem et exaltationem accepit.
Ib. p. 778 : His vocabulis (realis communicatio, realiter
communicari) nunquam ullam physicam communicationem vel
essentialem trausfusionem (qua naturae in suis essentiis aut
essentialibus proprietatibus confunderentur) docere voluimns,
ut quidam vocabula et phrases illas astute et malitiose falsa
interpretatione, contra conscientiam suam, pervertere non dubi-
tarunt, tantum ut piam doctrinam suspicionibus iniquissimis
gravarent : sed vocabula et phrases illas verbali communication!
opposuimus, cum quidam fingerent, communicationem idioma-
tum nihil aliud, nisi phrasin et modum quendam loquendi, hoc
est mera tantum verba, nomina et titulos inanes esse ; et hanc
verbalem communicationem adeo urserunt, ut de nulla alift
communicatione audire quidquam vellent. Quapropter ad recte
declarandam majestatem Christi vocabula (de reali communi-
catione) usurpavimus, ut significaremus, communicationem
illam vere et reipsS, (sine onmi tamen naturarum et proprie-
tatum essentialium confusione) factam esse.
Ib. 779 : Quare testimonia ilia sacrae scripturse, quse de eft
majestate loquuntur, ad quam humana in Christo natura exaltata
PEESON OF CHRIST, AND HIS DIVINITY. 121
est, non in earn sententiam accipimus, quod divina ilia ma-
jestas (quae divinae naturae filii dei propria est) in persona
filii hominis tantum secundum divinam naturam Christo sit
adscribenda aut quod majestas ilia tantum ea ratione sit in
humana" Christi natura nudum tantum titulum et nomen
solum divinae illius majestatis, per phrasin et modum lo-
quendi, revera autem nullam prorsus cum ea communicationem
liabeat
Ib. p. 780 : Credimus, docemus et confitemur, non fieri
talem majestatis dei et omnium proprietatum ejus effusionein
in humanam naturam Christi, qua divinae naturae aliquid dece-
dat, aut ut de suo alii ita largiatur aliquid, quod hac ratione
sibi ipsa non in se retineat aut quod humana natura in sub-
stantia atque essentia sua parem majestatem acceperit, quae a
natura et essentia divinae naturae sit separata et divisa, quasi
cum vinum, aqua aut oleum de uno vase in aliud transfunditur.
Neque enim vel humana in Christo natura vel ulla alia creatura
in coelo aut in terra eo modo omnipotentiae divinae capax est,
ut per se omnipotens essentia et natura fiat aut omnipotentes
proprietates in se et per se habeat. Hac enim ratione humana
natura in Christo abnegaretur et in divinitatem prorsus trans-
mutaretur.
II. EEFORMED.
Wahr. Bek. der Diencr dcr Kirclie, zu Zurch. 1545 : The true
human body of Christ has not been, since the ascension, with
His rational human soul deified, that is, changed into God, but
has only been glorified. By that glorification, however, the
nature of the human body has not been abolished ; its in-
firmities have been removed, and that body has been made
glorious, illustrious, and immortal. Since the ascension Christ
has been no longer corporeally upon earth ; for, according to
the attributes of His real human body, He can be only in one
place, and not everywhere present.
Conf. Helv. ii. 1 1 : Non docemus, veritatem corporis Christi
a clarificatione desiisse aut deificatam adeoque sic deificatarn
esse, ut suas proprietates, quoad corpus et animam, deposuerit
ac prorsus in naturam divinam abierit unaque duntaxat sub-
stantia esse cceperit.
122 CONFESSIONS OF CHRISTENDOM.
Conf. Gall. 15 : Credimus, in unll eademque persona, qute
est Jesus Christus, vere et inseparabiliter duas illas naturas
sic esse conjunctas, ut etiam sint unitae, manente tamen una-
quaque illarum naturarum in sua distincta proprietate, ita ut,
quemadmodum in ista conjunctione, divina verbi natura pro-
prietates suas retinens mansit increata, infinita. et omnia re-
plens, sic etiam natura humana manserit mansuraque sit in
aeternum finita, suam illam naturalem formam, dimensionem
atque adeo proprietatem habens, cui nimirum veritatem hu-
manae naturae non ademerit resurrectio et glorificatio sive
assumtio ad dexteram patris.
Conf. Angl. p. 89 sq. ... (Credimus) quamvis majestas et
divinitas Christi ubique diffusa sit, tamen corpus ejus . . .
in uno loco esse oportere : Christum corpori suo majestatem
dedisse, naturam tamen corporis non ademisse : neque ita asse-
rendum esse Christum deum, ut etim negemus esse hominem.
Conf. Belg. art. 19 : Sed duae naturae in unam personam
unitae, quarum utraque proprietates suas distinctas retineat,
adeo ut sicut natura divina semper increata permansit absque
initio dierum et vitae fine, ccelum et terrain implens, sic humana
natura proprietates suas non amiserit, sed creatura remanserit,
initium dierum et naturam finitam habens, omniaque ilia, quae
vero corpori conveniunt, retinens. Et quamvis eidem naturae
immortalitatem resurrectione sua dederit, nihilominus veritatem
ejus non commutavit, si quidem . . . resurrectio nostra etiarn
a veritate ejus corporis dependet.
The Admonitio de lib. Concordice, which was issued, 1581,
from Neustadt, states the point of controversy thus : Naturis sin-
gulis in persona Ch. realiter communicari proprietates essentiales
alterius naturae, negamus et pernegamus cum scriptural et uni-
versal orthodoxa ecclesia. Personae autem Ch. utriusque naturae
nomina, proprietates et operationes omnes communicari realis-
sime, cum iisdem asserimus . . . contra nostros adversarios, qui
aliqua deo humana et homini aliqua divina tribuentes confun-
dunt naturas, et aliqua adimentes personam Ch. dissolvunt.
Etenim personae, quia realiter utramque naturam in sua sub-
stantia complectitur, realiter et verissime competit, quidquid
sive utriusque sive alterutrius est naturae, propter naturarum
unionem. At naturae imi nequaquam est commune, quod alte-
PERSON OF CHRIST, AND HIS DIVINITY. 123
rius est proprium propter naturarum essentiale et seternum
discrimen. Hoc est illud, quod dicitur . . . permutari prsedi-
cata s. attributa Ch. de subjectis concretis tantum, non autem
de abstractis. . . . Non est igitur qusestio, an deo, sed an
deitati realiter humana competant, neque an homini, sed an
humanitati realiter divina competant. Illud enim confitemur,
hoc negamus.
Conf. Brand. 4 : They confess that they, in the article of
the Person of Christ, heartily believe that in Christ there are
two inseparable natures, the divine and the human, so person-
ally united and conjoined, that they cannot be and never will
be separated. Each nature we hold to retain its natural pro-
perties even after this personal union, while at the same time
there is a true communion and fellowship. We believe that
Christ is with us, and abides with us to the end of the world,
according to His infinite nature, that is, according to His
divine majesty, but not according to that nature in which He
ascended to heaven, and in which He will come again from
heaven, which cannot, even in its highest glory, be everywhere
present without the abolition of its own attributes. "We
believe also that the Lord Christ has been in His assumed
humanity enriched and crowned with high and supernatural
gifts, as in Ps. viii. ; yet that the human nature has not been
transformed into deity, nor made like unto God, which is
the Eutychian error.
(Zwinglii Exegesis eucharistice negotii (Opp. iii. p. 525) :
Est aAXotWt?, quantum hue attinet, desultus vel transitus ille
aut si mavis permutatio, qua de altera in Chr. natura loquentes
alterius vocibus utimur. Ut cum Ch. ait : caro mea vere est
cibus, caro proprie est humanse in illo naturae, attamen per
commutationem h. 1. pro divina ponitur natura. Qua ratione
enim filius dei est, e& ratione est animae cibus. . . . Eursus
cum perhibet filium familias a colonis trucidandum, cum filius
familias divinitatis ejus nomen sit, pro humana tamen natura
accipit, secundum enim istam mori potuit, secundum divinam
minime. Cum, inquam, de alter& natura praedicatur, quoad
alteriiis, id tandem est allceosis aut idiomatum communicatio
aut commutatio.)
Cf. Conf. Czengcr. art. 8; Colloq. Lips. p. 33; Conf.
124 CONFESSIONS OF CHRISTENDOM.
Anhalt. art. 8 ; and the appended Ass. CatJi. de mysterio
incarnationis cet. ; also Calvin, Tnstitut. iv. 1 7. 3 ; Heideg-
ger, Corp. theol. xvii. 46 sqq. ; Wyttenbach, Theol. dogrn. ii
p. 708 sqq.
[The passages by which the fathers of the Lutheran Church
thought themselves bound to defend and teach the real im-
partation of the properties of the divine nature to the
human in the personal union, are especially Col. ii. 9, John
VL 53 seq., John v. 27, Matt, xxviii 18, PhiL ii. 9, 10,
John i. 14.]
III. QUAKER.
With respect to the Somatic or corporeity in Christ, there
are two singular opinions of the Quakers and the Anabaptist
Mennonites which must be adduced. The former ascribe
to Christ a double body; that is, besides the earthly and
visible body with which He was clothed in the womb of
the Virgin, He had a heavenly and spiritual body, by
means of which He has from the beginning communicated
Himself to men, and effects continuously the union of the
enlightened with God. The Anabaptists and older Men-
nonites did not regard the human body of Christ as having
been begotten in the womb of the Virgin, but as created
by the Holy Ghost, thus removing every possibility of original
sin in Christ.
Barclay, Apol. Prop. xiii. 2 : The body, then, of Christ which
believers partake of is spiritual, and not carnal ; and His
blood which they drink of is pure and heavenly, and not
human or elementary. . .. If it be asked, "What that body,
what that flesh and blood is ? I answer, It is that heavenly
seed, that divine, spiritual, celestial substance, that spiritual
body of Christ, whereby and through which He communicatetli
life to men, and salvation to as many as believe in Him and
receive Him, and whereby also man comes to have fellowship
and communion with God. This is proved' from the sixth
chapter of John, from ver. 32 to the end, where Christ speaks
more at large of this matter than in any other place. . '. .
From this large description of the origin, nature, and effects of
PERSON OF CHRIST, AND HIS DIVINITY. 125
this body, flesh and blood of Christ, it is apparent that it is
spiritual, and to be understood of a spiritual body or temple
of Jesus Christ, which was born of the Virgin Mary, and in
which He walked, lived, and suffered in the laud of Judaea,
because it is said that it came down from heaven, yea, that it
is He that came down from heaven. Now all Christians at
present generally acknowledge that the outward body of Christ
came not down from heaven ; neither was it that part of
Christ which came down from heaven ; and, to put the matter
out of doubt, when the carnal Jews would have been so
understanding it, He tells them plainly, ver. 6 3, It is the spirit
that quickeneth, the flesh profiteth nothing. ... So, then, as
there was the outward visible body and temple of Jesus Christ,
which took its origin from the Virgin Mary, there is also the
spiritual body of Christ, by and through which He that was the
Word in the beginning luith God, and was and is God, did reveal
Himself to the sons of men in all ages, and whereby men in all
ages come to be made partakers of eternal life, and to have
communion and fellowship with God and Christ. Now, as the
outward body and temple was called Christ, so was also His
spiritual body no less properly, and that long before that out-
ward body was in being. Hence the apostle saith, 1 Cor. x.
3, 4, that the fathers did eat the same spiritual meat, and did
all drink the same spiritual drink : for they drank of that
spiritual rock that followed them, and that rock was Christ.
This cannot be understood otherwise than of the spiritual body
of Christ ; which spiritual body of Christ, though it was the
saving food of the righteous both before the law and under
the law, yet under the law it was veiled and shadowed, and
covered under divers types, ceremonies, and observations ; yea,
and not only so, but it was veiled and hid in some respect
under the outward temple and body of Christ, or during the
continuance of it ; so that the Jews could not understand
Christ's preaching about it while on earth.
IV. ANABAPTIST.
For the Anabaptist dogma above referred to (to which the
Conf. Bdg. art. 18 refers), see F. C. p. 828. Merino Sim. had
126 CONFESSIONS OF CHRISTENDOM.
adopted it ; it was accepted in the Emden Colloquium, and
in the Hoorns. Conff. But the other Mennonite Confessions
contain nothing on the subject; and a Synod at Strasburg,
1555, decreed: Christum suam carnem et sanguinem a Maria"
accepisse. Cf. Pr. Mennon. de origine hum. Ch. not. vera
sententia, Jena 1753.
VII.
REDEMPTION: THE MERITS OF CHRIST.
*
FIKST POINT OF DIVEKGENCE.
ALL Christians are agreed that Christ is the supreme Bene-
factor of the world in a religious point of view, and that we
all, in particular, owe to Him the possibility of return to
God, and of obtaining the forgiveness of sins, with that eternal
life which is dependent on forgiveness. But difference arises
as to the medium through which Christ effected the reconcilia-
tion between men and God. The greater number of Christian
communities acknowledge this medium to be the substitu-
tionary death of Christ, the passion and cross, and regard the
reconciliation as a divine act of grace, based immediately upon
this meritorious act of Christ. The Socinians deny altogether
the procurement of forgiveness through the death of Christ,
rejecting the satisfaction of the Eedeemer. They hold the
death of Christ to have been merely the powerful seal and
confirmation, as of the doctrine of Jesus, so also of the forgiv-
ing grace of God, and at the same time as a mighty incite-
ment to departure from sin. 1 Christ, on their principles, only
mediately redeemed from sin ; His merit consisted mainly in
His perfect and efficient announcement of the will and the
promises of God. Thus He showed mankind the infallible
way of blessedness; and every man who chooses this way,
that is, fulfils the commandments of Christ, attains through
Him to salvation.
1 In the Cat. Rac. the death of Christ is significantly included in the munus
prophelicum, the prophetic office.
127
128 CONFESSIONS OF CHRISTENDOM.
While, therefore, among all other Christian confessions, the
death of Christ is the centre or consummation of all that
Christ accomplished and provided for man, the Socinians re-
pute that death only as a co-operant element in the merito-
rious service of Christ. The former hold that the resurrection
was the seal and consummation of the death of Christ as an
expiatory death ; but the Socinians regard the death of Jesus
mainly as the basis of His resurrection, because without the
death there could have been no rising again, without the
rising again there could have been no confirmation of the hope
of eternal life, and no elevation of Christ to that place of
heavenly dignity where He could act efficiently for the salva-
tion of His people. The former Christian communions main-
tain that the doctrine, and also the example of Christ, were
only part of His work, standing in the closest and most neces-
sary connection with His atoning death ; but the Socinians
unite the two in one, and make this the essential matter in
Christ's work, His death being subordinate and ministrant to
it. Christianity is to them, in fact, essentially a revelation
of the divine will, and Christ a new and more perfect divine
lawgiver. 1
SYMBOLICAL TESTIMONIES. ,
I. EOMISH.
Cone. Trid. sess. vi. cap. 7 : Christus, qui, cum essemus
inimici, propter nimiam caritatem, qua dilexit nos, nobis sua
sanctissima passione ligno crucis justificationem meruit et pro
nobis deo patri satisfecit. Cf. sess. v. 3.
Cat. Rom. i. 5. 11: Hoc in passione et morte filius dei
spectavit, ut omnium tetatum peccata redimeret ac deleret et
pro eis patri abunde cumulateque satisfaceret. ii. 5. 63:
Prima satisfactio et prsestantissima ilia est, qua pro scelerum
1 Hence the definition of the Christian religion in Socinus : Religio Christiana
est doctrina ccelestis docens veram viam perveniendi ad vitam ajternam. Hsec
autem via nihil est aliud quam obedire Deo juxta ea/juae ille nobis prsecepit per
Dom. nostr. J. C. A celestial doctrine, that is, teaching the way of life, which
way is obedience to the commandments given through Christ.
REDEMPTION: THE MERITS OF CHRIST. 129
nostrorum ratione, etiamsi deus summo jure nobiscum velit
agere, quidquid a nobis debeatur, cumulate persolutum est : hsec
vero ejusmodi esse dicitur, quse nobis deum propitiuin et placa-
tum reddidit, eamque uni Christo acceptam ferimus, qui in cruce
pretio pro peccatis nostris soluto plenissime deo satisfecit.
II. GREEK.
Conf. orthod. p. 85 sq. : 'O Odvaros TOV XpiaTov, va r\Tov
fie Bta^>opci)Tpov TpoTrov, irapa OTTOV rjrov TWV a\\wv o\wv
avdp(t)7ra>v, Sia rat? a0op//,ai? Tourat?' rrpwTov &i,a TO (3dpo<$ rcov
, Sevrepov Start et9 rbv aravpov airdvw eTr\rjpov
' eavrbv TrpocreveyKas TOJ 6eu> Kal vrarpl et9 a7ro\v-
rpcoaiv TOV yevovs T&V dv6po!)7ra>v. '/cet a/co/u et9 TOV aTavpov
eTeXeicave TTJV fjiecriTelav dvd^eaov Oeov Kal dvQpwTTwv. (Col.
i. 20, ii. 14.)
Cf. Plato, Catech. S. 95 f.
III. PROTESTANT.
C. A. p. 10 : (Decent, quod films dei sit) vere passus, cru-
cifixus, mortuus et sepultus, ut reconciliaret nobis patrem et
hostia esset non tantum pro culpa" originis, sed etiam pro
omnibus actualibus hominum peccatis. Hid. art. 4 : Peccata
remitti propter Christum, qui sua morte pro nostris peccatis
satisfecit.
Apol. A. C. p. 93 : Christus, quia sine peccato subiit
poenam peccati et victima pro nobis factus est, sustulit illud
jus legis, ne accuset, ne damnet hoc, qui credunt in ipsum,
quia ipse est propitiatio pro eis, propter quam nunc justi re-
putantnr.
Catech. maj. p. 495 : Dominus ad haec passus, mortuus et
sepultus, ut pro me satisfaceret meamque culpam, quse mihi
luenda fuerat, persolveret, non auro neque argento, sed proprio
et pretioso suo sanguine.
Conf. Helv. ii. cap. 15 : Christus peccata mundi in se re-
cepit et sustulit divinseque justitise satisfecit. Deus ergo
propter solum Christum passum et resuscitatum propitius est
peccatis nostris nee ilia nobis imputat.
I
130 CONFESSIONS OF CHRISTENDOM.
Conf. Gall art. 1 7 : Credimus, eo iinico sacrificio, quod J.
C. in cruce obtulit, nos esse deo reconciliatos. . . . Testamur,
Christum esse integram et perfectam nostram ablutionem, in
cujus morte plenam satisfactionem nanciscimur cet.
Conf. Bdg. art. 21 : Credimus, J. C. summum ilium sacer-
dotem esse, . . . qui se nostro nomine coram patre stitit ad
iram ipsius plena satisfactione SU& placandum, offerens se
ipsum in ligno crucis pretiosumque sanguinem suum ad pur-
gationem peccatorum nostrorum effundens. Cat. Heidelb.
3740 ; Calvin, Instit. ii. 14. 5 ; comp. Conf. Remonstr. viiL
7,9.
West. Conf. ch. viii. sec. 5 : The Lord Jesus, by His perfect
obedience and sacrifice of Himself, which He through the
Eternal Spirit once offered up unto God, hath fully satisfied
the justice of His Father, and purchased not only reconcilia-
tion, but an everlasting inheritance in the kingdom of heaven,
for all those whom the Father hath given unto Him. Sec. 6 :
Although the work of redemption was not actually wrought
by Christ till after His incarnation, yet the virtue, efficacy,
and benefits thereof were communicated unto the elect in all
ages successively from the beginning of the world, in and by
those promises, types, and sacrifices wherein He was revealed
and signified to be the Seed of the woman which should bruise
the serpent's head, and the Lamb slain from the beginning of
the world, being yesterday and to-day the same, and for ever.
The Sinlessness and Obedience of Christ.
The life of Jesus, as preceding His death, is introduced by the
older Protestant symbols, only so far as it involves the perfect sin-
lessness of Christ: Apol. p. 93; Eng. Artt. 15; Conf. Gall. 14. The
perfect goodness of Christ fitted Him, as man, to be the effectual
atonement for all, since for Himself He had not to suffer death.
The sinless obedience was the necessary antecedent of the atonement.
On the other hand, the Form. Cone, describes the sinless life of
Jesus, referred to the divine law, as the perfect fulfilment of that law
by Christ in the stead of men; consequently as itself an act of
satisfaction the oledientia activa. On the Reformed side this is given
in the form of a hint, Helv. ii. 11, Cat. Heid. 36 ; and as an express
and plain affinnatioa. in Form. Cons. Helv. c. xv. (against Piscator).
REDEMPTION: THE MERITS OF CHRIST. 131
SYMBOLS.
F. C. p. 684: Justitia ilia, quse coram deo fidei aut cre-
dentibus ex merS, gratia imputatur, est obedientia, passio et
resurrectio Ch., quibus ille legi nostr& caus& satisfecit et pec-
cata nostra expiavit. Cum enim Ch. non tantmn homo,
verum deus et homo sit, in una person^ indivisa, tam non
fuit legi subjectus, quam non fuit passioni et morti (ratione
suse personse) obnoxius, quia dominus legis fuit. Earn ob
causam ipsius obedientia non ea tantum, qu& patri paruit in
tota sua passione et morte, verum etiam, qu& nostra causa
sponte sese legi subjecit eamque obedientia ilia su& implevit,
nobis ad justitiam imputatur, ita ut deus propter totam obedi-
entiam, quam Christus agendo et patiendo in vit& et morte su&
nostra causa patri suo ccelesti prsestitit, peccata nobis remittat,
pro bonis et justis nos reputet et salute seternEl donet. . .
P. 697 : Fides nostra respicit in personam Christi, quatenus
ilia pro nobis legi sese subjecit, peccata nostra pertulit et cum
ad patrem suum iret, solidam, absolutam et perfectissimam
obedientiam jam inde a nativitate sua sanctissima usque ad
mortem patri suo ccelesti pro nobis miserrimis peccatoribus
prsestitit.
Form. Consens. Helv. c. 15: Ita Chr. vice electorum obe-
dientia mortis suse deo patri satisfecit, ut in censum tamen
vicarise justitise et obedientise illius universa ejus, quam per
totius vitas suse curriculum legi . . . sive agendo sive patieudo
prsestitit, obedientia vocari debeat. Rotundo asserit ore
spiritus dei, Christum sanctissima vita legi et justitise div.
pro nobis satisfecisse et pretium illud, quo emti sumus deo,
non in passionibus duntaxat sed tota ejus vita legi conformata
collocat. . . .16. Haec cum ita se omnino habeant, haud sane
probare possumus oppositam doctrinam illorum, qui . . . jus-
titiam Ch. activam et passivam ita partiuntur, ut asserant,
activam eum sibi pro sua vindicare, passivam vero demum
electis donare et imputare. (Cf. Wyttenbach, TheoL dogm. ii.
p. 789 sqq.)
Against the obedientia activa Christi protested Soc. Prcelect.
c. 18; Limborch, Th. ch. iii 21; and many Eomanists.
Barclay, Apol. vii. 8, mentions, in passing, the complete obedi-
132 CONFESSIONS OF CHRISTENDOM.
ence of Christ as, together with His passion and death, be-
longing to the atonement. Episcopius abolishes the obed. act.
satisfactoria, by asserting that Christ must needs fulfil the
divine law for Himsel
I. PKOTESTANT.
The older symbols did not touch the question whether
Christ was Mediator in one or in both natures ; but the con-
troversy between Osiander and Stancarus gave occasion for
the decision of the Lutheran Church in the F. C. art. 3, in
harmony with the oecumenical doctrine of the inseparable
union of the two natures in Christ.
Form. Cone. art. 3 : Quod Ch. vere sit nostra justitia sed
tamen neque secundum solam div. naturam neque sec. solam
hum. naturam, sed totus Chr. sec. utranique naturam in sola
videlicet obedientil sua, quam patri ad mortem usque absolu-
tissimam deus et homo prsestitit eaque nobis peccatoruni
omnium remissionem et vitam set. promeruit. Cf. Conf. Belg.
art. 19. Against the scholastic assertion that Christ was
Mediator only in the human nature (si sermo sit de principio
formali, non de ipso supposito), which Bellarmine defended,
the symbols do not enter any special protest.
II. SOCINIAN.
The prophetic office of Christ consists, according to the Cat.
Eac. p. 145, in this, that Christ perfectly manifested, confirmed,
and surrounded by sanctions, the will of God otherwise hidden
from us. But this will embraces, p. 14 8, the perfect precepts
and promises of God; and among the latter life eternal is
reputed the greatest, the remission of sins promised freely of
the divine grace being included in this. The confirmation of
the divine will was given through Christ, in harmony with the
divine counsels, among other means by His death. But Christ
suffered death for our sins : how and wherefore is declared
as follows: Cat. Eac. p. 261 seq. : Ch. pro pecc. n. passus
est, primo, ut omnibus peccatoribushacrationejuscertissimum
fieret peccatoruni remissionis ipsiusque adeo vitse set., proinde
REDEMPTION: THE MERITS OF CHRIST. 133
etiam non dubia fides. Secundo, ut omnes peccatores ad Ch.
incitarentur et traherentur, in hoc et per hunc solum pecca-
torum remissionem quserentes, qui pro iis esset mortuus.
Tertio, ut suam hac ratione deus humane generi immensam
testaretur caritatem illudque sibi penitus reconciliaret.
P. 262 : At qua? ratio erat, quia iisdem afflictionibus et morti
ejusmodi credentes sint obnoxii, easdem afflictiones et mortem
Christo perferendi ? Duse ejus rei extitere causes, quemadmo-
dum etiam duplici ratione Christus nos servat : primum enim,
et certam nobis salutis spem facit, et, ut salutis viam turn in-
grediamur, turn in ea persistamus, nos movet. Deinde nobis
in omni tentationum, laborum, et periculorum certamine adest,
opitulatur et tandem ab ipsa seterna morte liberat. P. 265 :
(Mors Ch. nobis voluntatem dei confirmavit) duplici ratione,
primum quod ab asserenda sua doctrina ne acerbissimS,
quidem morte deterreri se passus est, nominatim vero, quod
novum fcedus sanguine suo sanxerit; . . . deinde quod
per mortem pervenerit ad resurrectionem, ex qua maxima
oritur divinas voluntatis confirmatio deque nostra resurrec-
tione et vitse seternse adeptione certissima persuasio. P.
266 : Expone earn rem fusius, qua ratione resurrectione
Christi, atque ad eum modum ipsius morte de resurrectione
nostra et vita seterna confirmati simus ? Primum morte et re-
surrectione Christi certi sumus facti de nostra resurrectione ad
eum modum, quod in exemplo Christi propositum esse nobis
spectemus, quod in Christi doctrina promissum est : eos, qui
deo obtemperent, e quovis mortis quanturnvis atrocis genere
liberari. Deinde, cum Christus ita resurrexit, ut supremam
in omnia potestatem fuerit adeptus, omnis de salute nostra
dubitandi causa sublata est. 1 P. 267: Hinc igitur per-
spicio, plus in resurrectione quam in Christi morte situm esse
in nostrse salutis negotio ? Hactenus sane, quatenus mors
Christi inutilis et inemcax futura fuisset, nisi earn consecuta
fuisset Christi resurrectio (quod tamen decreti divini respectu
haud fuit possibile), quse mortem quoque illius mirum in
modum animavit et emcacissimam in salutis nostrse negotio
effecit. P. 268 sqq. : Nonne etiam ideo Christus est mortuus,
1 This exaltation of Christ was a reward for obedience shown unto death (Soc.
Pr. th. c. 23) ; that is, God had decreed thus to impart His sin-destroying grace.
134 CONFESSIONS OF CHRISTENDOM.
ut salutem nostram proprie loquendo mereretur et peccatorum
nostrorum debita proprie itidem loquendo dissolveret ? Etsi
nunc vulgo ita Christian! sentiant, tamen ea sententia turn
fallax est et erronea turn admodum perniciosa, siquidem id
sibi volunt, Christum aequivalentes pro peccatis nostris poenas
persolvisse et obedientiae suse pretio inobedientiam nostram
exacte compensasse. ... Id scripturis repugnat ad eum
modum, quod scripturae passim deum peccata hominibus
gratuito remittere testentur. . . . Ration! repugnat, quod
sequeretur, Ch. aeternam mortem subiisse, . . . ut taceamus
unam per se mortem, etiamsi tandem seterna fuisset, nedum
adeo brevem, innumeris aeternis mortibus aequalem non esse.
P. 277 : Quo sensu Ch. pro peccatis nostris seu propter
peccata dicitur esse mortuus ? Eodem sensu, quanquam longe
pleniore ac perfectiore, quo victimse pro peccatis caedi dicebantur.
Nempe . . . Ch., omnis peccati insonti, peccata nostra causa
mortis fuerunt, quam ille subiit, ut nos ab eorum omnium
reatu solveret et quae mortis illius vis est ; ut ea simul in
nobis tolleret et aboleret. Ideo enim Christo pro peccatis nos-
tris in mortem se tradidit, us nos sibi assereret ac manciparet,
. . . suo livore nos sanavit ; nam tanta sua caritate errantes
ad se convertit. P. 284: Quid de reconciliation sentis ?
Christum J. nobis, qui propter peccata nostra dei inimici
eramus et ab eo abalienati, viam ostendisse, quemadmodum
nos ad deum converti atque ad eum modum ei reconciliari
oporteat ; et ad id faciendum morte etiam sua, in qua tanta
erga nos caritas dei apparuit, nos vehementer impulisse.
The priestly office of Christ is referred by Socinianism only
to His state of exaltation. Cat. Hoc. p. 476 : In eo situm est,
quod quemadmodum pro regio munere potest nobis in omnibus
nostris necessitatibus subvenire, ita pro mun. sacerdotali sub-
venire vult ac porro subvenit atque haec illius subveniendi s.
opis afferendae ratio sacrificium ejus appellatur. qu. 477 quod,
quemadmodum in V. T. summus pontifex . . . ea, quae ad
expianda peccata populi spectarent, perficiebat, ita Ch. nunc
penetravit ccelos, ut illic deo appareat pro nobis et omnia ad
expiationem peccatorum nostr. spectantia peragat. [Qu. 479
indicates How.] Qui expiationem peccatorum nostrorum
Jesus in ccelis peragit ? Primum a peccatorum pcenis nos
KEDEMPTION : THE MEKITS OF CHRIST. 135.
liberat, dum virtute et potestate, quern a patre plenam et
absolutam consecutus est, perpetuo nos tuetur et iram del inter-
ventu suo quodammodo a nbbis arcet ; deinde ab ipsorum pec-
catomm servitute nos liberat, dum eadem potestate ab omni
flagitiorum genere nos retrahit et avocat, id vero in sua ipsius
persona nobis ostendendo, quid consequatur is, qui a peccando
desistit. P. 280 sq. : Apeccatorum poena nos liberavit, cum
se ipsum pro nobis, deo sic volente, in mortem tradidit et per
sanguinem proprium in coalesti sacrario obtulit, quam filii sui
ad mortem, eamque crucis, obedienffiam deus pro omnium
gratissima" sibi victima accepit. Neque tamen hoc earn vim
habet, quasi deus debita nostra sibi proprie persoluta acceperit,
cum Christus illius proprius victimaque ab ipsomet data
fuerit, quod et in anniversario illo sacrificio (sacrificii Christi
figura) fiebat, et omnia ipse per se suoque nomine deo debuerit,
et quamvis omnium maxima ac perfectissima ejus fuerit obe-
dientia, nihilominus incomparabiliter majora pro ilia prcemia
acceperit; proinde hoc immensse dei gratiae et liberalitati
adscribendum est, quod non solum nihil eorum, quae sibi a
nobis debebantur, receperit, non solum omnia debita nobis
condonaverit, sed etiam victimam de suo eamque filium suum
proprium et unigenitum uniceque dilectum, agnum ilium imma-
culatum pro nobis peccatisque nostris impendent, non ut sibi
quidquam pro nobis persolveret, (ficta enim solutio haec foret,
non vera solutio) sed ut nobis tanto majus certiusque jus venise
et eeternse vitas faceret, seseque ad earn dandam tanto pignore
obstringeret nosque ad se converteret, aliisque ingentibus bonis,
de quibus egimus, per mortem filii sui bearet.
Still more plainly is it declared by Socinus, Prod, theol.
c. 24, that with this oblation of Christ in heaven the idea of
satisfaction may easily be connected, and that this idea, and
all belonging to it, has been taken up out of predilection for
the Epistle to the Hebrews. For the explanation of some of
the remarks on the Catechism, see c. 28 : A Chr. in ccelis
manens non ideo expiat peccata nostra, quod vis atque efficacia
expiationis ab ipso in cruce peractse perpetuo duret, sed quia
is, ad dei dextram in ccelis collocatus, divinse liberalitatis nos
perpetuo admonet ad eamque amplectendam jugiter movet, et
summa potestate sibi a deo in ccelo et in terra concessa a
136 CONFESSIONS OF CHRISTENDOM.
divina ira, quae de ccelo identidem adversus impios et peccatores
exseritur et in die ilia extrema adversus omnes simul cumu-
latissime exseretur, nos et servat et servaturus est.
Socin. Prcelect. iheol. c. 16-29 ; de J. Oh. servatore in dcr
liblioth. fratr. Polon. i. ; Ostorodt, Unterricht. c. 37, 40;
Summa theol. Unitar. ii. 4.
III. QUAKER.
The Quakers, like the Eomanists and Protestants, speak of
the atoning death of Christ, and in scriptural expressions. But
they make a double atonement, distinguishing the actual and
external, which was accomplished on the cross, and has brought
to the sinner the possibility of obtaining salvation, from the
internal atonement, through the' communication of the inner
power of the light of life flowing from Christ into the soul.
Both and together effect the deliverance of man from sin ; the
one being as necessary as the other.
Barclay, Apol. vii 2 : Forasmuch as all men who have come
to man's estate (the man Jesus only excepted) have sinned,
therefore all have need of this Saviour to remove the wrath of
God from them due to their offences. In this respect He is
truly said to have borne the iniquities of us all in His body
on the tree, and therefore is the only Mediator, having qualified
the wrath of God towards us, so that our former sins stand not
in our way, being by virtue of His most satisfactory sacrifice
removed and pardoned. Neither do we think that remission
of sins is to be expected, sought, or obtained any other way, or
by any works or sacrifice whatsoever ; though, as has been said
formerly, they may come to partake that are ignorant of the
history. So, then, Christ by His death and sufferings hath
reconciled us to God, even while we are enemies ; that is, He
offers reconciliation unto us, we are put into a capacity of
being reconciled. . . . We consider then our redemption in a
twofold respect or state, both which in their own nature are
perfect, though in their application to us the one is not, nor
cannot be, without respect to the other. . . . The first is the
redemption performed and accomplished by Christ for us in
His crucified body without us ; the other is the redemption
REDEMPTION: THE MERITS OF CHRIST. 137
wrought by Christ in us, which no less properly is called and
accounted a redemption than the former. The first, then, is
that whereby a man, as he stands in the Fall, is put into a
capacity of salvation, and hath conveyed unto him a measure
of that power, virtue, spirit, life, and grace that was in Christ
Jesus, which, as the free gift of God, is able to counterbalance,
overcome, and root out the evil seed wherewith we are natu-
rally, as in the Fall, leavened. The second is that whereby
we witness and know this pure and perfect redemption in our-
selves, purifying, cleansing, and redeeming us from the power
of corruption, and bringing us into unity, favour, and friend-
ship with God. By the first of these two, we that were lost
in Adam, plunged into the bitter and corrupt seed, unable of
ourselves to do any good thing, but naturally joined and united
to evil, forward and propense to all iniquity, servants and slaves
to the power and spirit of darkness, are, notwithstanding all
this, so far reconciled to God by the death of His Son, while
enemies, that we are put into a capacity of salvation, having
the glad tidings of the gospel peace offered unto us ; and God
is reconciled unto us in Christ, calls and invites us to Himself.
. . . By the second, we witness this capacity brought into act,
whereby, receiving and not resisting the purchase of His death,
to wit, the light, spirit, and grace of Christ revealed in us, we
witness and possess a real, true, and inward redemption from
the power and prevalency of sin, and so come to be truly and
really redeemed, justified, and made righteous, and to a sensible
union and friendship with God. Thus He died for us, that
He might redeem us from all iniquity ; and thus we know
Him, and the power of His resurrection, and the fellowship of
His sufferings, being made conformable to His death. This
last follows the first in order, and is a consequence of it, pro-
ceeding from it as an effect from its cause, so as none
could have enjoyed the last without the first had been, such
being the will of God ; so also can none now partake of the
first, but as he witnesseth the last. Wherefore, as to us, they
are both causes of our justification ; the first the procuring
efficient, the other the formal cause. ... 4. That the obedi-
ence, sufferings, and death of Christ is that by which the soul
obtains remission of sins, and is the procuring cause of that
138 CONFESSIONS OF CHRISTENDOM.
grace, by whose inward workings Christ comes to be formed
inwardly, and the soul to be made conformable unto Him, and
so just and justified. And that, therefore, in respect of this
capacity and offer of grace, God is said to be reconciled ; not
as if He were actually reconciled, or did actually justify, or
account any just, so long as they remain in their sins really
impure and unjust
SECOND POINT OF DIVEEGENCE.
The Confessions which acknowledge a reconciliation of the
world through the vicarious death of Christ differ again in
this : some hold the atoning death of Christ as perfectly
sufficient; others as sufficient in part; and others, again, as
more than sufficient. The Lutherans take the first view, that
of a perfectly sufficient value : the death of Christ was a
ransom-price perfectly proportioned to the guilt and punish-
ment of all those whom He should redeem a plenaria satis-
factio. The second view, that of a partly sufficient value, is
held by various classes : 1. As to its value (intensive), the
Arminians so regard it, inasmuch as they assert that the
vicarious death of Christ, as His alone, had not in itself the
power of expiating the sins of all ; but that the compassion
of God reckoned it as perfectly sufficient a disproportionate
ransom-price, instead of one exactly proportioned to the de-
merit of the sin. 1 2. As to its application, there is again a
difference in the second class : a. The Roman Catholics belong
to it in a certain sense, as they think that Christ's death has
provided a full satisfaction only for the guilt contracted before
baptism, while for mortal sins committed after baptism only
the guilt and eternal penalty are abolished, the temporal or
limited punishments requiring the expiation of Christians
themselves ; . The Calvinists, according to whom God applies
the merit of Christ only to the elect. In another sense, how-
1 Our theologians call this Acceptttaiio. Acceptatio, on the other hand, is
the acceptance of or satisfaction with the sufficient ransom-price offered to God
on the death of Jesus.
REDEMPTION: THE MERITS OF CHRIST. 139
ever, the Romanists make the third class : they esteem the
death of Christ to have a superfluity of merit ; as the suffer-
ings of the God-man necessarily bear an infinite value, while
the applications of His satisfaction to man must ever be finite.
On the application of this superabundant merit, see xvii. 2.
SYMBOLICAL TESTIMONIES.
I. EOMAN CATHOLIC DECREES.
As to the satisfaction of Christ which is applied in baptism,
see below, xv. 2. Compare Bellarmine, Posnit. iv. 14 : " We
acknowledge this difference : In baptism the blood of Christ
operates so fully, so perfectly, so abundantly, as- to destroy all
sins, not only as to their guilt, but also as to all the penalty
of another life, whether eternal or temporal. But in the
sacrament of penance, the same blood of Christ destroys in-
deed the guilt and the eternal pains, but does not expiate the
whole temporal penalty, unless the sinner's own satisfaction
co-operates." The necessity of our own expiation springs
from the principle, that " it is false and contrary to the word
of God to affirm that guilt is never remitted by our Lord
without the forgiveness of its universal penalty." Cone. Trid.
sess. 14. It is thus admitted, that the Christian who has
committed mortal sins receives for Christ's sake forgiveness
of his guilt, and remission of the eternal penalty, but that he
must himself temporally make expiation for his sins here or
in purgatory ; that is, he must either suffer certain temporal
punishments inflicted on him by God, or make satisfaction by
personal penal visitations on himself. Cone. Trid. sess. 14,
can. 13. The satisfying operation, however, of these penances,
it must be remembered, rests upon the merit of Christ, and
is therefore, according to Eoman Catholic argument, far from
dishonouring or obscuring those supreme merits. Trid. sess.
14 ; Pcenit. c. 8 ; Cat. Bom. ii. 5. 72 j Bellar. Pan. iv. 7.
Cone. Trid. sess. 14, de Pan. cap. 8 : Sane et divinse justitiae
ratio exigere videtur, ut aliter ab eo in gratiam recipiantur,
qui ante baptismum per ignorantiam deliquerint, aliter vero,
qui semel a peccati et dsemonis servitute liberati et accepto
140 CONFESSIONS OF CHRISTENDOM.
Spiritus sancti dono scienter templum del violare non formi-
daverint; et divinam clementiam decet, ne ita nobis absqne
ulla satisfactione peccata dimittantur, ut occasione accepta
peccata leviora putantes in graviora labamur. . . . Accedit,
quod dum satisfaciendo patimur pro peccatis, Christo, qui pro
peccatis nostris satisfecit, conformes efficimur. . . . Neque
vero ita nostra est satisfactio hsec, quam pro peccatis nostris
exsolvimus, ut non sit per Christum ; nam qui ex nobis tan-
quam ex nobis nihil possumus, eo co-operante omnia possumus.
Ita non habet homo unde glorietur, sed omnis gloriatio nostra
in Christo est cet.
Cat. Rom. ii. 5. 6 5 : Docendi sunt, duo esse, quse pecca-
tum consequuntur, maculam et prenam. Ac quamvis semper
culpa dimissa simul etiam aeternae mortis supplicium ap. in-
feros constitution condonetur, tamen non semper contingit, ut
dom. peccatorum reliquias et pcenam certo tempore definitam,
quae peccatis debetur, remittat. As to penances imposed
by the priest, or self-inflicted, see qu. 63, 73 ; as to temporal
pains as satisfying, qu. 75.
Cone. Trid. sess. 14, de pcen. can. 13 : Si quis dixerit, pro
peccatis quoad poenam temporalem minime deo per Christi
merita satisfied pcenis ab eo inflictis et patienter toleratis vel
a sacerdote injunctis, sed neque sponte susceptis . . . , ana-
thema sit. Can. 1 5 : Si quis dixerit, . . . fictionem esse, quod,
virtute clavium sublata posna aeterna, pcena temporalis plerum-
que exsolvenda remaneat, anath. sit.
Cf. Confut. A. a p. 84 sq.
II PROTESTANT ANTITHESES FROM THE SYMBOLS.
' Apol. A. C.p. 184 : Fatentur adversarii, quod satisfactiones
non prosint ad remissionem culpae. Verum fingunt, satisfac-
tiones prodesse ad redimendas posnas seu purgatorii seu alias.
Sic enim decent, in remissione peccati deum remittere culpam,
et tamen, quia convenit justitise divinae punire peccatum,
mutare pcenam seternam in po3nam temporalem. Addunt
amplius, partem illius temporalis pcenas remitti potestate
clavium, reliquum autem redimi per satisfationes. P. 185: Et
has satisfactiones dicunt valere, etiamsi fiant ab his, qui
REDEMPTION: THE MERITS OF CHRIST. 141
relapsi sunt in peccatum mortale, quasi vero divina offensa
placari queat ab his, qui sunt in peccato mortali. Haec
tota res est commentitia, recens conficta, sine auctoritate
scriptures et veterum scriptorum ecclesiasticorum. Ac ne
Longobardus quidem de satisfactionibus hoc niodo loquitur.
II. p. 189 : Cum scripturae citatse non dicant, quod operi-
bus non debitis pcense seternse compensandae sint, temere
affirmant adversarii, quod per satisfactiones canonicas pcense
illse compensentur. II. p. 192: Cum mors Christi sit
satisfactio pro morte seterna, et cum ipsi adversarii fatean-
tur, ilia opera satisfactionum esse opera non debita, sed
opera traditionum humanarum, de quibus Christus inquit,
quod sint inutiles cultus: tuto possumus affirmare, quod
satisfactiones canonicse non sint necessaries jure divino ad re-
missionem culpae aut pcense aeternae aut pcenae purgatorii. Sed
objiciunt adversarii, vindictam seu pcenam necessariam esse
ad pcenitentiam, quia Augustinus ait, poenitentiam esse vin-
dictam punientem cet. Concedimus vindictam seu poenam
in pcenitentia necessariam esse, non tanquam meritum, sen
pretium, sicut adversarii fingunt satisfactiones, sed vindicta
formaliter est in pcenitentia, hoc est quia ipsa regeneratio fit
perpetua mortificatione vetustatis. Ib. p. 193 : At, inquiunt,
convenit justitiae dei, punire peccatum. Certe punit in con-
tritione, cum in illis terroribus iram suam ostendit, sicut signi-
ficat David, cum orat : (Ps. vi. 2) domine, ne in furore tuo
arguas me. Et Jeremias cap. x. (24) : corripe me, domine ;
veruntamen in judicio, non in furore, ne ad nihilum redigas
me. Hie sane de acerbissimis pcenis loquitur. Et fatentur
adversarii contritionem posse tantam esse, ut non requiratur
satisfactio. Ib. p. 194: Objiciunt de Adam, de Davide, qui
propter adulterium punitus est. Ex his exemplis faciunt
universalem regulam, quod singulis peccatis respondeant pro-
prise pcense temporales in remissione peccatorum. Prius dictum
est, sanctos sustinere pcenas, quae sunt opera dei, sustinent con-
tritionem seu terrores, sustinent et alias communes afflictiones,
ita sustinent aliqui proprias pcenas a deo impositas, exempli
causa. Ib. p. 195: Ubi docet hoc scriptura, non posse nos
a morte aeterna liberari, nisi per illam compensationem cer-
tarum pcenarum prseter communes afflictiones? At contra
142 CONFESSIONS OF CHRISTENDOM.
saepissime docet, remissionem peccatorum gratis contingere
propter Christum, Christum esse victorem peccati et mortis :
quare non est assuendum meritum satisfactionis. Et quamvis
afflictiones reliquae sint, tamen has interpretatur praesentis
peccati mortificationes esse, non compensationes seternae mortis
seu pretia pro seternEi morte.
Conf. Helv. ii. cap. 14 : Improbamus illos, qui suis satis-
factionibus existimant se pro eommissis satisfacere peccatis.
Nam docemus, Christum unum morte vel passione sua esse
omnium peccatorum satisfactionem, propitiationem vel expia-
tionem. Cf. Conf. Gall. art. 17 u. 24; Conf. Eng. Artt. ;
Conf. Belg. art. 23 ; Declar. Thorun. ii 6, pcenit. 3 ; Calvin,
Institut. iii. 4. 25 sqq. (and Limborch, TJieol. christ. v. 77. 16).
Especially, however, as to the mass in its limitation, of the
power of the Eedeemer's cross, s. A. C. p. 25; Apol. p. 265 ;
Art. Angl. 31 ; Conf. Angl. p. 97.
III. ARMEHAN DOCTRINE.
The Conf. Eem. contains no adequate statement as to the
value of the satisfaction of Christ. The specific doctrine of
the Arminians was formed after the Synod of Dort, and is
found in the writings of the leading Arminians.
Limborch, Apol. thes. iii. 22. 5 : Quaeri hie posset, quomodo
unius hominis victima sufficere possit et revera suffecerit ad
tot hominum myriades eorumque peccata innumera expiandum.
Eesp. Sufficit ilia duplici respectu. Primo, respectu voluntatis
divince, quae ad generis humani liberationem nihil ultra re-
quisivit, sed in unicd hoc victima acquievit. . . . Secundo, re-
spectu dignitatis personae Jesu Christi. Quamvis enim Jesus
non sit passus nisi in humani sua natura, tamen quia ilia in
personae unitatem assumta est a natura divina, recte ipse dei
filius aeternus tulisse dicitur, quidquid homo Jesus Christus in
carne pro peccatoribus sustinuit. Quin et, licet Christus solum-
modo consideretur ut homo, excellentia personae ipsius tanta
est, ut omnium hominum longissime superet 21. 6: Satis-
factio Christi dicitur, qua" pro nobis poenas omnes luit peccatis
nostris debitas, casque perferendo et exhauriendo divinae jus-
titiae satisfecit. Verum ilia sententia nullum habet in scrip-
EEDEMPTION: THE MERITS OF CHKIST. 143
tura fundamentum. Mors Ckristi vocatur sacrificium pro
peccato ; atqui sacrificia non sunt solutiones debitorum, neque
plenarice pro peccatis satisfactioncs ; sed illis peractis concedi-
tur gratuita, peccati remissio. Il>. 21. 8 : In eo errant quam
maxime, quod velint redemtionis pretium per omnia cequivalens
esse debere miseries illi, e qua redemtio fit. Eedemtionis
pretium enim constitui solet pro libera sestimatione illius, qui
captivum detinet, non autem solvi pro captivi merito.
Curcellsei Eel. christ. instit. v. 19. 15 sq. : Non ergo, ut
vulgo putant, satisfecit Ch. patiendo omnes pcenas, quas pec-
catis nostris merueramus ; nam primo istud ad sacrificii ratio-
nem non pertinet, sacrificia enim non sunt solutiones debitorum;
secundo Ch. non est passus mortem seternam, quse erat pcena
peccato debita, nam paucis tantum horis in cruce pependit et
tertia die resurrexit. Imo etiamsi mortem eeternam pertulisset,
non videtur satisfacere potuisse pro omnibus totius mundi
peccatis ; hsec enim fuisset tantum una mors, quse omnibus
moribus, quas singuli pro suis peccatis meruerant, non sequi-
valuisset. . . . Quarto ista sententia non potest consistere cum
ilia remissione gratuita" omnium peccatorum, quam deum nobis
in Ch. ex immensa sua misericordia concedere, sacra3 literse
passim decent.
Indulgences.
As to the superabundant satisfaction of Christ, on which
the institute of indulgences rests, the Eomish symbols contain
no specific teaching. The Cat. Born, only hints at it, but
Bellarmine gives it a full exposition.
Cat. Bom. i. 5 : Pretium, quod Ch. pro nobis persolvit,
debitis nostris non par solum et aequale fuit, verum ea longe
superavit.
Bell. De ind. i. 2 : Exstat in ecclesia* thesaurus satisfac-
tionum ex Christi passionibus infinitus, qui nunquam exhauriri
poterit. Nam Christi passio pretii fuit infiniti, cum esset
passio personse infinites. Deus est, qui sanguinem fudit pro
ecclesia. Dignitas autem satisfactionis mensuram accipit a
dignitate personaa satisfacientis. Dejinde Christus pro homi-
nibus omnibus mortuus est. Certum est autem, non omnibus
hominibus, qui hactenus vixerunt, pretium mortis Christi re-
144 CONFESSIONS OF CHRISTENDOM.
ipsa applicatum fuisse ad eorum expianda peccata, imo majo-
rem partem hominum morti aeternoB addictam esse. Superest
igitur multum illius pretii, quod semper applicari possit,
prsesertim cum tota Christ! satisfactio nobis applicari possit,
cum ipse per se nulla satisfactione indiguerit, qui peccatum
non fecit, nee facere potuit. C. 4 : Verissime scripsit
Clemens vi. in constitut. Unigenitus, unam sanguinis Ch.
guttam propter unionem ad verbum toti mundo reconciliando
satis esse potuisse. Et cum Ch. non unam sang, guttam, sed
totum sanguinem pro nobis fuderit, . . . dubium esse non
potest, quin semper supersit pretium, idque justissimum, quo
debita nostra solvi possint. Cf. Klee, Dogmat. ii. S. 475, iii.
S. 285.
The Protestant symbols do not enter upon the question, save
as they condemn the indulgences based upon the superabun-
dant satisfaction.
VIII.
CONYEKSION AND GKACE.
ALL Christians agree that the regeneration of man, wherein he
is restored to righteousness in Christ and acceptableness to
God, takes place under the influence of divine grace and of
the Holy Spirit. But, in conformity with their several doc-
trines as to the depravity of the natural man, they differ as
to the degrees and steps of this influence, and as to the rela-
tion it bears to human ability. Some deny to man, as in a
state of nature, all ability to begin the work of regeneration :
the Eoman Church, the Lutheran and Eeformed Churches,
the Arminians, Mennonites, and Quakers. Others maintain
the Socinians that man, by means of his natural ability,
animated by the promises of God, may begin his own amend-
ment ; but that when he has begun it, and become a believer,
he receives the seal and special power of the Holy Spirit.
The former are divided into two classes, with reference to the
development of the renewal, which can be commenced only
by the Holy Ghost. The Eomanists, like the Arminians
and Mennonites, teach that the Holy Ghost awakens and
strengthens the ability slumbering in the natural man, but
that man must in free self-decision give himself up to this
influence, which indeed he can never acquire by merit, in
order that the work of regeneration may be effected through
his own power united with the divine. Protestants generally,
on the contrary, refer regeneration back entirely to the in-
fluence of the Holy Ghost, who restores in the natural man
the power of willing. After that restoration, and in the
subsequent process of renewal, the regenerate uses this newly-
bestowed power only in co-operation. The Quakers, deriving
I
146 CONFESSIONS OF CHRISTENDOM.
all renewal from the divine light kindled in the spirit, are far
from speaking of any co-operation of human power with the
divine grace. They ascribe to human nature, as spirit, only a
capacity for the internal light, and regard it as the foundation
for the gracious energy and influence of the Divine Spirit.
SYMBOLICAL TESTIMONIES.
I. That the, Divine Grace is Indispensable to Conversion.
I. ROMAN.
Cone. Trid. sessio 6, can. 1 : Si quis dixerit, hominem suis
operibus, quae vel per legis doctrinam fiant, absque divina per
Christum gratia, posse justificari coram deo, anathema sit.
Ib. can. 2 : Si quis dixerit, ad hoc solum divinarn gratiam per
Christum dari, ut facilius homo juste vivere ac vitam aeternam
promereri possit, quasi per liberum arbitrium sine gratia
utrumque, sed segre tamen et difficulter, possit, anathema sit.
Ib. can. 3 : Si quis dixerit, sine prseveniente Spiritus sancti
inspiratione atque ejus adjutorio hominem credere, sperare,
diligere aut prenitere posse, sicut oportet, ut ei justificationis
gratia conferatur, anathema sit. Cf. also cap. 3.
(Bellarmini De amiss, grot, vi 16 : Nos libenter admittimus,
non posse homines solis viribus naturse corruptae quidquam
boni praestare, quod ad pietatem et vitam seternam pertineat.)
IL GREEK.
Jerem. in Actis Wirtemb. p. 367 sq. : AeiKwra^ w? TO fj,ev
avaa-TTjvai, Kal a,KO\ovdtjvat e(f> rj/uv Kal Svvafuv e%o/j,ev
(0(TT e\e<rdai, TO ayaOov ov% rjTrov rj TO tcaicov. 'Evb? Se /cat
IJLOVOV xprjfyfjuev, TTJS irapa 6eov &r)\aBr) /So^^et'a?, 'iva TO
a/yaObv KaropOuxrw^iev teal ausB&iiev, 97? p^pls ovSev dvvaat
III. LUTHERAN AND REFORMED.
A. C. p. 14: De libero arbitrio docent, quod humana
voluntas . . . non habeat vim sine Spiritu sancto efficiendce
justitiae dei seu justitiae spiritualis, . . . sed haec fit in cordi-
CONVERSION AND GRACE. 147
bus, cum per verbum Spiritus sanctus concipitur. Cf. Apol.
A. a p. 84 sq.
Conf. Helv. i. art. 9 : Sic homini liberum arbitrium tribui-
mus, ut qui scientes et volentes agere nos bona et mala expe-
rimur, mala quidem agere sponte nostril queamus, bona vero
amplecti et persequi, nisi gratiS, Chr. illustrati, excitati atque
impulsi non queamus cet.
West. Conf. ch. ix. sec. 3 : Man, by his fall into a state of
sin, hath wholly lost all ability of will to any spiritual good
accompanying salvation ; so as a natural man, being altogether
averse from that good, and dead in sin, is not able by his own
strength to convert himself, or to prepare himself thereunto.
Sec. 4: When God converts a sinner, and translates him into
the state of grace, He freeth him from his natural bondage
under sin, and by His grace alone enables him freely to will
and to do that which is spiritually good ; yet so as that, by
reason of his remaining corruption, he doth not perfectly nor
only will that which is good, but doth also will that which is
evil.
Conf. Gall. art. 9 : Etsi (homo natura) nonnullam habet
boni et mali discretionem, affirmamus tamen, quidquid habet
lucis, mox fieri tenebras, cum de quserendo deo agitur ; adeo
ut sucl intelligenti& et ratione nullo modo posit ad eum acce-
dere. Item, quamvis voluntate sit prseditus, qua ad hoc vel
illud movetur, tamen cum ea sit penitus sub peccato captiva,
nullam prorsus habet ad bonum appetendum libertatem, nisi
quam ex grati& et dei dono acceperit.
Cf. Declar. Thorun. ii. 4. 1.
IV. ARMINIAN, ETC.
Conf. Remonstr. vii. 10 : Summa gratise divinse in Christo
nobis reparatse necessitas et utilitas evidenter apparet, quippe
sine qu& nee miserabile peccati jugum excutere, nee quidquam
in tota religione vere bonum operari, nee denique mortem seter-
nam effugere unquam possumus. Comp. 3 and 4 of the Five
Artt. Conf. Eem. xvii. 6.
F. Socin. Opp. ii. p. 464 : Homo in hac vita" non quidem
viribus naturalibus, sed viribus sibi a deo per spem vitas
148 CONFESSIONS OF CHRISTENDOM.
seternse sibi ab eo factam subministratis potest del voluntatem
perficere. Cf. Cat. Racov. qu. 427.
Els, Conf. art. 22 : Eegeneratio est divina quaedam qualitas
in animal hominis vere resipiscentis, erectio imaginis del in
homine, renovatio mentis seu animi, vera cum veritatis cogni-
tione animi illuminatio secum afferens mutationem voluntatis.
. . . Ortum habet ex deo per Christum. Medium sive
instrumentum, per quod in nobis generatur, est Spiritus
sanctus . . . absque ulla ullius creaturae co-operatione. Cf.
Schyn, Plen. deduct, p. 240.
Barclay, Apol. Prop. v. ; s. above.
IL Relation of Divine Grace to Human Ability.
I. PROTESTANT SYMBOLS.
The passages which most decisively exclude human co-
operation are found in the symbols which deal with Synergism *
and Arminianism.
A. C. p. 15 : Esse fatemur liberum arbitrium omnibus
hominibus, . . . non per quod sit idoneum in iis, quse ad deum
pertinent, sine deo aut inchoare aut certe peragere cet. Cf.
Conf. Wirtemb.p. 104.
F. C. p. 579 : Credimus, quantum abest, ut corpus mortuum
se ipsum vivificare atque sibi ipsi corporalem vitam restituere
possit, tantum abesse, ut homo, qui ratione peccati spiritualiter
mortuus est, se ipsum in vitam spirit, revocandi nil am facul-
tatem habeat.
II. p. 662 : Antequam homo per Sp. s. illuminatur, conver-
titur, regeneratur et trahitur, ex sese et propriis naturalibus
1 Synergism is described in F. C. 677. Melancthon, Loci (1535) : Videmns
(in conversions) conjungi has causas, verbum, Spiritum sanctum et voluntatem
non sane otiosam sed repugnantem infirmitati suae. . . . Si de tota vita piorum
loquamur, etsi est ingens imbecillitas, tamen est aliqua libertas voluntatis,
quum quidem jam adjuvetur a Sp. sancto cet. And in the Definit. of liberum
arbitrium: esse in homine facultatem applicandi se ad graliam. Cf. Conf. Ankalt.
p. 15. Semper ecclesise nostrae docuerunt, in conversione hominis concurrere
haec tria, verbum dei, Spiritum sanctum, quern pater et filius mittunt, ut
accendat nostra corda et trahat per verbum, voluntatis denique per verbi medi-
tationem divinitus mote assensum.
CONVERSION AND GEACE. 149
suis viribus in rebus spiritualibus et ad conversionem aut
regenerationem suam nihil inchoare, operari aut co-operari
potest, nee plus quam lapis, truncus aut limus (cf. Luther ad
Gen. cap. 19).
Ib. p. 666 : Quamvis renati etiam in hac vita eo usque
progrediantur, ut bonum velint eoque delectentur, et bene
agere atque in pietate proficere studeant: tamen hoc ipsum
non a nostr& voluntate aut a viribus nostris proficiscitur, sed
Spiritus sanctus operatur in nobis illud velle et perficere.
Ib. p. 674: Consequitur, quam primum Spiritus sanctus
per verbum et sacramenta opus suum regenerationis et reno-
vationis in nobis inchoavit, quod revera tune per virtutem
Spiritus sancti co-operari possimus ac debeamus, quamvis
multa adhuc infirmitas concurrat. Hoc vero ipsum, quod
co-operamur, non ex nostris carnalibus et naturalibus viribus
est, sed ex novis illis viribus et donis, quse Spiritus sanctus in
conversione in nobis inchoavit.
Ib. p. 582: Quod D. Lutherus scripsit, hominis voluntatem
in conversione pure passive se habere, id recte et dextre est
accipiendum, videL respectu divinse gratiae in accendendis
novis motibus, h. e. de eo intelligi oportet, quando Sp. dei per
verbum auditum aut per usum sacramentorum hominis volun-
tatem aggreditur et conversionem atque regenerationem in
homine operatur. Postquam enim Sp. s. hoc ipsum jam
operatus est atque effecit, hominisque voluntatem sola sua
divina virtute et operatione immutavit atque renovavit, tune
revera hominis nova ilia voluntas instrumentum est dei Spiritus
sancti, ut ea non modo gratiam apprehendat, verum etiam in
operibus sequentibus Spiritui sancto co-operetur.
Ib. p. 677: Eejicitur Papistarum et Scholasticorum error,
qui docuerunt, quod homo naturalibus suis viribus initium ad
agendum bonum et ad conversionem suam facere possit, sed
quia infirmior sit, quam ut bene ccepta perficere queat, quod
Spiritus sanctus ilia, quse naturalibus propriis viribus inchoata
erant, adjuvet et absolvat.
Ib. p. 677: Item (rejicitur) Synergistarum dogma, qui
fingunt, hominem in rebus spiritualibus non prorsus ad
bonum esse emortuum, sed tantum graviter vulneratum et
semimortuum esse. Et quamvis liberum arbitrium infirmius
150 CONFESSIONS OF CHKISTENDOM.
sit, quam ut initium facere et se ipsum propriis viribus acl
deum convertere et legi toto corde obedire possit, tamen si
Spiritus sanctus initium faciat et nos per evangelium vocet,
gratiam suam, remissionem peccatorum et seternam salutem
nobis offerat, tune liberum arbitrium propriis suis naturalibus
viribus deo occurrere, aliquo modo (aliquid saltern, etsi parum
et languide) ad conversionem suam conferre, earn adjuvare,
co-operari, sese ad gratiam prseparare et applicare, earn appre-
hendere, amplecti, evangelic credere, et quidem in continua-
tione et conservatione hujus operis propriis suis viribus una cum
Spiritu sancto co-operari posse. Contra hunc errorem supra
demonstration est, quod facultas applicandi se ad gratiam non
ex nostris naturalibus propriis viribus, sed ex sola Spiritus
sancti operatione promanet.
The conversion here spoken of is not to be understood of
the so-called conversion of a baptized Christian, still less of
his daily renewal; it is the conversion of one not yet bap-
tized. This conversion is identical with regeneration. Form.
Cone. p. 675.
Conf. Helv. ii. cap. 9 : Quantum ad bonum et virtutes, in-
tellectus hominis non recte judicat de divinis ex semetipso. . . .
Constat vero, mentem vel intellectum ducem esse voluntatis,
cum autem coecus sit dux, claret, quousque et voluntas pertin-
gat. Proinde nullum est ad bonum homini arbitrium liberum
nondum renato, vires nullse ad perficiendum bonum. In re-
generatione . . . voluntas non tantum mutatur per Spiritum,
sed etiam instruitur facultatibus, ut sponte velit et possit
bonum. Nisi hoc dederimus, negabimus christianam liber-
tatem et inducemus legalem servitutem. Observandum est
. . . regenerates in boni electione et operatione non tantum
agere passive, sed active. Aguntur enim a deo, ut agant ipsi,
quod agunt.
TJiirty-nine Artt. art. x. : The condition of man, after the
fall of Adam, is such that he cannot turn and prepare himself
by his own natural strength and good works to faith, and
calling upon God ; wherefore we have no power to do good
works, pleasant and acceptable to God, without the grace of
God by Christ preventing us, that we may have a good will,
and working with us, when we have that good will.
CONVERSION AND GRACE. 151
Conf. Scot. art. 1 2 : Natura ita sumus mortui, coeci et per-
versi, ut nee sentiamus cum pungimur, . . . nee dei voluntati,
cum nobis revelatur, queamus assentiri, nisi Spiritus domini
nostri, quod mortuum est, vivificet, auferat tenebras mentium
nostrarum et rebellionem cordium in obsequium benedictse
voluntatis ipsius flectat. Itaque confitemur . . . Spiritum
s. sine omni meriti nostri respectu, sive sit ante sive post re-
generationem, nos sanctificasse et regenerasse cet.
Of. Conf. Gall art. 12 ; Conf. Tetrap. 3 ; Conf. Belg. art. 14.
Can. Dor dr. cap. 3, art. 3 : Omnes homines in peccato con-
cipiuntur . . . inepti ad omne bonum salutare . . . et dbsque
SpiritiLS sancti regenerantis gratia ad deum redire, naturam de-
pravatam corrigere, vel ad ejus correctionem se disponere nee
volunt, nee possunt.
Ibid. art. 14 : Fides dei donum est non eo, quod a deo
hominis arbitrio offeratur, sed quod homini re ips^, conferatur,
inspiretur et infundatur. Non etiam, quod deus potentiam
credendi tantum conferat, conscnsum vero seu actum credendi
ab hominis deinde arbitrio exspectet, sed quod et velle credere
et ipsum credere in homine efficiat.
Hid. cap. 3, reject, error. 4 : (Eejiciuntur) qui decent,
hominem irregenitum non esse proprie nee totaliter in peccatis
mortuum aut omnibus ad bonum spirituale viribus destitutum,
sed posse justitiam vel vitam esurire ac sitire, sacrificiumque
spiritus contriti, . . . quod deo acceptum est, offerre.
Hid. art. 1 1 : Quando deus . . . veram in electis conver-
sionem operatur, non tantum evangelium illis externe praedi-
cari curat et mentem eorum per Sp. s. potenter illuminat,
. . . sed ejusdem etiam Sp. regenerantis emcacia cor clausum
aperit, durum emollit, voluntati novas qualitates infundit
facitque earn ex mortusi, vivam, ex nolente volentem cet.
Art. 1 2 : Turn voluntas jam renovata non tantum agitur et
movetur a deo, sed a deo acta agit et ipsa. Cf. art. 1 6. S.
Form. Consens. Helv. 21 (Heidegger, Corp. theol. christ. x. 85
sq.).
Thus the natural man has only the power of resisting grace.
[All else is wrought by the Holy Spirit. He opens the heart,
enlightens the understanding, and softens the will Thus a
co-operation of the human will in conversion on the part of
152 CONFESSIONS OF CHRISTENDOM.
unbaptized persons is not taught. It is otherwise with the
baptized. Of them it must, however, be maintained that they
co-operate with the Spirit. And that is no Synergism.]
II. KOMAN.
Cone. Trid. sess. 6, cap. 5 : Vocantur (adulti), ut, qui per
peccata a deo aversi erant, per ejus excitantem atque adjuvan-
tem gratiam ad convertendum se ad suam ipsorum justifica-
tionem, eidem gratiae libere assentiendo et co-operando, dis-
ponantur, ita, ut tangente deo cor hominis per Spiritus sancti
illuminationem, neque homo ipse nihil omnino agat, inspira-
tionem illam recipiens, (quippe qui illam et abjicere potest),
neque tamen sine gratia dei movere se ad justitiam coram illo
libera sua voluntate possit.
Ib. cap. 6 : Dispommtur ad ipsam justitiam, dum excitati
divina" gratia" et adjuti, fidem ex auditu concipientes, libere
moventur in deuni, credentes vera esse, quse divinitus revelata
et promissa sunt atque illud imprimis : a deo justificari im-
pium per gratiam ejus, per redemtionem, quae est in Christo
Jesu ; et dum peccatores se esse intelligentes, a divine jus-
titiaa timore, quo utiliter concutiuntur, ad considerandam dei
misericordiam se convertendo in spem eriguntur (fidentes Deum
sibi propter Christum propitium fere ; illumque tanquam
omnis justitias fontem diligere incipiunt).
Ib. cap. 7 : . . . justitiam in nobis recipientes unusquisque
. . . secundum propriam dispositionem et co-operationem.
Ib. can. 3 : Si quis dix,, sine praeveniente Sp. s. inspiratione
atque ejus adjutorio hominem credere, sperare, diligere aut
pcenitere posse, sicut oportet, ut ei justificationis gratia con-
feratur, anathema sit.
Ib. can. 4 : Si quis dix,, liberum hominis arbitrium a deo
motum et excitatum nihil co-operari assentiendo de excitanti
atque vocanti, quo ad obtinendam justificationis gratiam se
disponat ac praeparet, neque posse dissentire, si velit, sed veluti
inanime quoddam nihil omnino agere mereque passive se
habere, anath. sit.
In a very luminous sketch, Bellarmin, De grat. vi. 1 5, gives
the Eoman doctrine of the relation of lib. arbitr. to gratia
CONVERSION AND GEACE. 153
div. dar. Cf. Mohler, Symbol. 11; Klee, Dogmat. iii. S.
25 ff.
[Perrone, Prcdectiones theologicce Romce, 1837, v. 135, 136:
Inst. Peccatores in Scripturis passim mortui ac sepulti dicuntur ;
nihil igitur operantur cum per Christi gratiam in vitam revo-
cantur. E. N. Cons. Licet enim peccatores reipsa mortui sint
in ordine ad vitam spiritualem, fruuntur tamen vita natural!,
dum propterea per gratiam praevenientem excitantur, capaces
fiunt ad assensum praestandum, si eidem gratise velint ob-
temperare.]
III. GREEK.
Conf. orthod. p. 59 : Aei^yei, o ayios SiSa<r/eaXo? (Basilius),
7TW9 Kaka KCU fj avOpwrrlirrj Befarja-is, efiXdfirj [te TO TrpoiraroptKov
dudpTt)fj,a, \ o\ov TOVTO teal rtopa Kara rbv Trapovra Kaipbv 45
TTJV irpoaipeaiv TOV KO.& evo? ore/eerafc TO va elvat Ka\bs Kal reK-
vov 0eoV) r) /ca/co? Kal vtbs 8ia/36\ov. 6\ov TOVTO etvat, el$ T
/cat eov<riav TOV avOpwTrow Kal et? fiev TO Ka\ov -f) Oeia
<TV/u,/3o7)da' d\\a Kal dirb TO KUKOV rj tola yvpt^ei TOV avOpwtrov,
va dvayKaa-r) TO avTe^ovcriov TOV dvOpwirov.
Jerem. in Act. Wirtenib. p. 367: OvSev Kw\vei Kal /ttera
Tr)V K 7rapa{3da-eco<; TTTSxriv KK\ivai fiev cnrb TOV KaKov TOV
avdpaJTrov, eTreKraKTOV 6Wo? vroirja'ai, Se TO dyaObv Kal TO KdXbv
aipel<rdai, a>? e-^ovra TO avTe^ovaiov. . . . '.E/e Sij TOVTCOV
SeiKWTai, a>? TO (tev dvaa-Trjvat, Kal dKoXovdrjcrai l(j>'
l SvvafAiv e%pjjLV WCTTG k\o~6ai TO dyadcv ov% fjTTOv
TI TO KaKov. 'Evb<s oe Kal povov ^pij^ofjiev, Trjs Trapa Oeov Brj-
XaS?) Poi]6e[a<s, '(va TO dyadbv KaTOpdaxrufiev Kal cwOwpev, 77?
^topl? ovoev avvaai la"xyofJ,6V.
The former passage from the Conf. orth. speaks merely in
general of a divine assistance in man's renewal ; the second,
that of Jeremias, appears to declare that man can voluntarily
turn to good, or begin his change, but that for the full accom-
plishment of his renewal the divine aid is needful. On the
other hand, Plato (Cat. 107) refers all to grace, defined as
preventing, awakening, justifying, and co-operating in the
justified. Dositheus, Conf. 3, expresses himself in a Eoman
manner, laying clown a ^a/w -jrpoKadapTiKij (gratia prseveniens)
and a o-vvepjelv of grace, and the human
154 CONFESSIONS OF CHRISTENDOM.
IV. SOCINIAN.
Cat. Itacov. qu. 422 : Estne liberum arbitrium situm in
nostra potestate, ut deo obtemperemus ? Prorsus. Etenira
certum est, primum horn, ita a deo condition fuisse, ut libero
arbitrio praeditus esset. Nee vero ulla caussa subest, cur deus
post ejus lapsum ilium eo privaret cet.
Jb. qu. 427 : Expone, quam longe vis ipsa liberi arbitrii
pateat. Communiter in hominibus natura exiguae admodum
sunt vires ad ea quae deus ab illis requirit perficiendum, at
voluntas ad ea perficiendum omnibus adest natura. Nihilo-
minus tamen eae vires non ita prorsus exiguae sunt, ut homo
si vim sibi facere velit divino auxilio accedente, non possit
voluntati divinae obsecundare. Cf. qu. 447.
Ib. qu. 428-30 : Auxilium divinum duplex est, interius et
exterius. (Exterius auxilium divinum) sunt promissa et
minae, quorum tamen promissa vim habent longe majorem.
Unde etiam, quod sint sub novo fcedere longe praestantiora
promissa, quam sub vetere fuerint, facilius est sub novo quam
sub vetere foedere voluntatem dei facere. 1 (Interius auxi-
lium divinum est) id, cum deus in cordibus eorum, qui ipsi
obediunt, quod promisit (vitam seternam), obsignat. Later re-
vision : Quod Sp. sancti donum est ? Est ejusmodi dei affla-
tus, quo animi nostri vel uberiore rerum div. notitia vel spe
vitae aet. certiore atque adeo gaudio ac gustu quodam futurae
felicitatis aut singular! ardore complentur.
(F. Socin. Prcelect. theol. cap. 5 : Interius auxilium duplex
est, unum, cum deus id, quod sibi obedientibus promisit, eorum
etiam cordibus quodammodo inscribit ; alterum, cum ad ipsius
voluntatem recte percipiendam, quae in externo verbo propter
res infinitas, de quibus in humanat vit& agere et deliberare
1 F. Socin. Opp. iL p. 463 : Quilibct homo, ubi ad earn setatem pervenerit, ut
rationis usum habeat, si nulla mala institutione aut usu corruptus fuerit, posset,
si plane id vellet, nullum ex iis peccatis committere, quae cum ipsa ratione
pugnant eique per se omnino adversantur. Sed, ut ea peccata vitare possit, quae
ipsi rationi per se non omnino adversantur, necesse est prseterea, ut sibi persua-
deat ac speret, si ilia vitaverit, se ingens aliquod inde bonum consecuturum.
Propterea deus prseceptis suis, quae per Christum dedit, . . . addidit vite
seternae promissum, cui ut fidem adhibere possint, iis omnibus generatim con-
cedit, quibus ipse Christus ejusque evangelium annunciatur.
CONVERSION AND GEACE. 155
contingit, expresse omnino contineri nequit, mentem erudit,
eamque illustrat. - Ex his duobus interioribus auxiliis prius
magis proprium est N". T., posterius vero Veteris. Ex iis
autem, quse dicta sunt, colligi potest, verum auxilium id esse,
quod exterius appellavimus, cum interius utriusque generis
nihil aliud sit, quam exterioris suggestio qusedam et obsig-
natio, prsesertim vero, cum nemini interius contingat, nisi prius
exteriore recte usus sit. Credentibus enim et obedientibus
Sp. s. datur.)
Cat. Rac. qu. 369 sq. : Omnibusne interior obsignatio con-
tingit, quibus exterior, hoc est, quibus evangelium annun-
ciatur ? Nequaquam ; verum iis tantum, qui evangelic sibi
annunciate crediderint et exteriorem illam rationem, quam
deus in confirmanda promissione vitse seternse adhibet, am-
plexi eoque usi, quemadmodum oportet, fuerint. Etenim si
iUud donum Sp. s., quod ad tempus duravit, non dabatur nisi
credentibus evangelic, multo magis id Sp. s. donum, quod per-
petuum est, aliis non dari statuendum est, nisi qui et evangelio
plane crediderint et illud ex animo amplexi fuerint. (Cf.
Socin. Opp. i. p. 98 a.) Nonne ad credendum evangelio Sp.
s. interiore dono opus est ? Nullo modo ; nee enim in Scrip-
turis sacris legimus, cuiquam id conferri donum nisi credenti
evangelio.
Hence their doctrine is : 1. That man may, by means of
the freewill indwelling in him, turn to faith and obedience
towards God ; 2. That God on His part furthers this return
by threatenings and promises, especially the latter ; 3. That
God works in those who have become believing and obedient
a certain hope (obsignatio}, and thus completes the regenera-
tion. The perfect fulfilment of the divine commandments
depends on this obsignation, as Socinus says : Homo in hac
vita" . . . viribus sibi a deo per spem vitse seternae sibi ab eo
factam subministratis, potest dei voluntatem perficere.
V. ARMINIAN.
Conf. Remonstr. xvii. 5 : Homo non ex arbitrii sui liberi
viribus regeneratur aut convertitur, quandoquidem in statu
peccati nihil boni, quod quidem salutare bonum sit, ex se ipso
156 CONFESSIONS OF CHRISTENDOM.
vel a se ipso vel cogitare potest, nedum velle aut facere, sed
necesse est, ut a deo in Christo per verbum evangelii eique
adjunctam Spiritus sancti virtutem (cf. xvii. 2) regeneretur
atque totus renovetur. 6 : Gratiam itaque del statuimus esse
principium, progressum et complementum omnis boni, adeo ut
ne ipse quidem regenitus absque praecedente ista sive praeve-
niente, excitante, prosequente et co-operante gratia bonum
ullum salutare cogitare, velle aut peragere possit. Cf. Curcell.
Eel. chr. instit. vi. 12. 2 sq. How far the natural ability of
man may co-operate to conversion, the Conf. does not ex-
pressly say ; but it requires of Christians free obedience, and
consequently does not limit the power of the unregenerate to
that of withstanding grace. In the natural man is, rather,
a facultas verbum, div. amplectendi u. potestas illud rejiciendi.
S. Limborch, Theol. chr. iv. 13. 22.
Apol. Conf. Eetnonstr. p. 1 6 2 b : Gratia efficax vocatur ex
eventu, quod tamen potest dupliciter accipi: primo sic, ut
gratia statuatur ex se nullam habere vim ad producendum
consensum in voluntate, sed tota efficacia ejus sit ex parte
voluntatis humanae; secundo sic, ut statuatur gratia habere
ex se sufficientem vim ad producendum consensum in volun-
tate, sed, quia vis ilia partialis est, non posse exire in actum
sine co-operatione liberae voluntatis humanae, ac proinde ut
effectum habeat, pendere a libera voluntate. Alterum sensum
suum esse volunt Eemonstrantes. Here there is a co-opera-
tion of the human will with grace, as in Limborch, T/ieol. chr.
iv. 12. 8 : Sciendum vocationem triplici significatu solere dici
efficacem (1) praecise secundum naturatam, quatenus actualis
quaedam motio est voluntati a deo immissa, quae non tantum
vim habet et efficacitatem formaliter excitandi in voluntate
consensum, sed et effective concurrendi cum voluntate ad con-
sensum. ... (3) Ex parte effectus, quando voluntas illi co-
operatur. Itaque sufficiens vocatio, quando per co-operationem
liberi arbitrii sortitur suum effectum, vocatur efficax. iv. 13.
27 : Si onmes actus et operationes, quibus verbum circa
homines operatur, consideremus, liquet hominem in quovis
instanti libertate tarn rejiciendi verbum quam recipiendi prae-
ditum. Et nisi ea semper adesset libertas, nulla esset virtus
obedientiae, nullum vitium inobedientiae cet. iv. 14. 21 : Re-
CONVERSION AND GRACE. 157
cipit Hie gratiam per rectum liberi arbitrii gratia divina exci-
tati usum, ille earn rejicit per pravum liberi arbitrii abusum
novamque contra gratiam divinam contumaciam. . . . Ergo
liberum arbitrium co-operatur cum gratia? Fatemur, alias
nulla obedientia aut inobedientia hominis locum habet.
Dices : An co-operatio liberi arbitrii non est bonum salutare ?
Eesp. omnino. Dices : Ergo gratia non est primaria causa
salutis. Eesp. non est solitaria, sed tamen primaria, ipsa enim
liberi arbitrii co-operatio est a gratia tanquam primaria causa ;
nisi enim a praeveniente gratia liberum arbitrium excitatum
esset, gratise co-operari non posset.
Accordingly the Arminians hold a constant co-operation of
the human will, awakened by grace, with the divine grace ;
but the influence of the latter appears to them by no means
merely moral : l it is the power of the Holy Ghost connected
with the divine word (Con. JRem. xvii. 2. 5) which influences
the mind, and is in its nature supernatural, although the kind
of operation is perfectly analogous with the natural power of
all truth.
VI. THE MENNONITES.
The Mennonites ascribe to man a freedom whereby he
can accept or refuse the good offered by God. This declares
that man cannot of himself will or produce in himself good ;
so also what Schyn says of concupiscence. Hence he gives
this view of their doctrine. Schyn, Plen. deduct, p. 240 :
Ista facultas NB. oblatam dei gratiam accipiendi vel reji-
ciendi ex gratia (dei) in omnibus remansit (Adami) posteris.
Mennonitse non dicunt, per se et ex propriis sibi innatis
1 Canones Dordrac. in. 12 : Eegencratio neutiquam fit per solam forinsecus
insonantem doctrinam, inoralem suasionem vel talem operandi rationem, ut post
dei operationem in hominis potestate maneat, regenerari vel non regenerari ; sed
est plane supernaturalis, potentissima simul et suavissima mirabilis, arcana et
ineffabilis operatic, . . . adeo ut omnes illi, in quorum cordibus admirando
hoc modo deus operatur, certo, infallibiliter et efficaciter regenerentur et actu
credant. What we find in Conf. Rem. vi. 2 treats of the general divine influence
apart from Christianity, and the hortationes, suasiones, signa, prodigia, are the
common experiences of life, tending to good, which do not exclude or render
needless the operatic Sp. sancli.
158 CONFESSIONS OF CHRISTENDOM.
viribus bonum posse praestari, sed non nisi primo a deo obla-
tuni, qui hoc ex mera 4 su& gratia largitur per verbum et suum
spiritum . . ., ita ut sit gratia in principio, gratio in medio
et mera gratia in fine ipsius salutis.
VII. QUAKER.
The Quakers hold the natural man to be altogether unable
to release himself from evil by his own power, to free himself
from the thraldom of the evil seed; and therefore ascribe
regeneration entirely to the power of Christ, which first influ-
ences the mind as a call, then imparts the inner light to those
who do not resist this power.
Barclay, Apol. Prop, vii 3 : First, then, as by the explana-
tion of the former thesis appears, we renounce all natural
power and ability in ourselves, in order to bring us out of
our lost and fallen condition and first nature; and confess
that as of ourselves we are able to do nothing that is good,
so neither can we procure remission of sins or justification by
any act of our own, so as to merit it, or draw it as a debt from
God due to us ; but we acknowledge all to be of and from His
love, which is the original and fundamental cause of our accept-
ance. . . . We consider, then, our redemption as a twofold
respect or state, both which in their own nature are perfect,
though in their application to us the one is not, nor cannot
be, without respect to the other. . . . The first is the redemp-
tion performed and accomplished by Christ for us in His cruci-
fied body without us ; the other is the redemption wrought by
Christ in us, which no less properly is called and accounted
a redemption than the former. The first, then, is that whereby
a man, as he stands in the Fall, is put into a capacity of sal-
vation, and hath conveyed unto him a measure of that power,
virtue, spirit, life, and grace that was in Christ Jesus, which,
as the free gift of God, is able to counterbalance, overcome,
and root out the evil seed wherewith we are naturally, as in
the Fall, leavened.
The second is that whereby we witness and know this pure
and perfect redemption in ourselves, purifying, cleansing, and
redeeming us from the power of corruption, and bringing us
CONVERSION AND GKACE. 159
into unity, favour, and friendship with God. By the first of
these two, we that were lost in Adam, plunged into the bitter
and corrupt seed, unable of ourselves to do any good thing,
but naturally joined and united to evil, forward and prepense
to all iniquity, servants and slaves to the power and spirit of
darkness, are, notwithstanding all this, so far reconciled to God
by the death of His Son, while enemies, that we are put into
a capacity of salvation, having the glad tidings of the gospel
of peace offered unto us, and God is reconciled unto us in
Christ, calls and invites us unto Himself. ... By the second
we witness this capacity brought into act, whereby, receiving
and not resisting the purchase of His death, to wit, the light,
spirit, and grace of Christ revealed in us, we witness and pos-
sess a real, true, and inward redemption from the power and
prevalency of sin. ... 2 5 : If all men have received a loss
from Adam which leads to condemnation, then all men have
received a gift from Christ which leads to justification. . . .
That this saving light and seed, or a measure of it, is given
to all, Christ tells us expressly in the parable of the sower.
But this light or seed of God in man he cannot stir up when
he pleaseth ; but it moves, flows, and strives with man, as the
Lord seeth meet. For, could there be a possibility of salva-
tion to every man during the day of his visitation, yet cannot
a man at any time when he pleaseth, or hath some sense of
his misery, stir up that light and grace so as to procure to
himself tenderness of heart, etc. . . . Prop. vii. 10 says of
the works of righteousness which the justified perform, that
they are the works of the Spirit of grace in the heart, wrought
in conformity to the inward and spiritual law ; which works
are not wrought on man's will, nor by his power and dbiUty, but
in and by the power and Spirit of Christ in us.
Prop. v. and vi. 12 : First, then, by this day and time of
visitation, which we say God gives unto all, during which they
may be saved, we do not understand the whole time of every
man's life ; though to some it may be extended even to the
very hour of death, as we see in the example of the thief con-
verted on the cross : but such a season at least as sufficiently
exonerateth God of every man's condemnation, which to some
may be sooner, and to others later, according as the Lord in.
160 CONFESSIONS OF CHRISTENDOM.
His wisdom sees meet. So that many men may outlive this
day, after which there may be no possibility of salvation to
them. . . . [The nature of the grace that works upon men is
thus described :] We understand not this seed, light, or grace
to be an accident, as most men ignorantly do, but a real spiri-
tual substance, which the soul of man is capable to feel and
apprehend, from which that real, spiritual, inward birth in
believers arises, called the new creature, the new man in the
heart.
Prop, vii thus defines the operations of this grace : As
many as resist not this light, but receive the same, it becomes
in them an holy, pure, and spiritual birth, bringing forth holi-
ness, righteousness, purity, and all those other fruits which are
acceptable to God : by which holy birth, to wit, Jesus Christ
formed within ^ls, and working His works in us, as we are
sanctified, so we are justified in the sight of God.
IX.
UNIVERSALITY OF GEACE : PREDESTINATION.
POINT OF DIVERGENCE.
THE influence of divine grace, which is, according to the
common Protestant doctrine, indispensable to conversion, is in
the Lutheran and Arminian confessions proffered to all men
without distinction; may, however, be contemned by them
(gratia resistibilis), which leaves them to bear the penalty of
their eternal condemnation. According to the Eeformed
symbols, or most of them, based upon the Calvinistic prin-
ciples and the decrees of the Synod of Dort, as also of the
Form. Cons. Helv., God imparts His renewing grace only to
those whom He chose, in His eternal unconditional counsel
and purpose (decretum dbsolutum), to save by grace ; and in
all these, grace works irresistibly conversion (gratia irresisti-
lilis). All others, for whom that grace was not designed, are
appointed by God to eternal damnation ; but they suffer as the
result of their own guilt, therefore righteously, because the
unconverted man has deserved from God nothing but everlast-
ing doom. In the Eoman Church, the Jansenists hold the
same doctrine of particular redemption. The other Eoman
Catholics, however, teach the universality of grace ; as also do
the Greeks, Mennonites, and Quakers.
Although Zwingli had not been a stranger to the predesti-
narian dogma, yet it was Calvin who introduced it into the
Eeformed Church, with all its consequences and all its stern-
ness. Calv. Institt. iii. 21. After many vicissitudes, he was
able to win acceptance for the doctrine agreed upon in the
L
162 CONFESSIONS OF CHRISTENDOM.
Cons. past. eccl. Genevce, among the other cantons of Switzerland,
and the Eeformed Churches of Germany and the Netherlands.
The Church of Zurich held out longest. In the Netherlands,
at the end of the sixteenth century, the Predestinarians were
divided into two parties : the one, faithful to Calvin and
Beza, so made the absolute decree of predestination precede the
Fall, that this Fall itself, and with it, consequently, the ever-
lasting ruin of the reprobate, was decreed by God at man's
creation. These were the Supralapsarians. The others, of a
milder type, regarded the decree of predestination as formed
with reference to the Fall, as only permitted by Him. These
were the Infralapsarians. The latter view carried the victory
at the Synod of Dort. By the Form. Cons. Helv. the Calvin-
Dort decrees were proclaimed as the faith of the Swiss Church,
but only to be again renounced.
L SYMBOLICAL TESTIMONIES.
EEFORMED SYMBOLS.
a. Those which Tfiaintain a stricter Predestination.
Conf. Gall. art. 12 : Credimus ex corruptione et damna-
tione universal!, in qu& omnes homines natural sunt submersi,
deum alios quidem eripere, quos videlicet aeterno et immuta-
bili suo consilio, sola sua bonitate et misericordia nulloque
operum ipsorum respectu in Jesu Christo elegit ; alios vero in
e& coruptione et damnatione relinquere, in quibus nimirum
juste suo tempore damnandis justitiam suam demonstret, sicut
in aliis divitias misericordiae suae declarat. Nee enim alii
aliis sunt meliores, donee illos deus discernat ex immutabili
illo consilio, quod ante seculorum creationem in Jesu Christo
detenninavit : neque posset quisquam su& vi sibi ad bonum
illud aditum patefacere, quum ex natural, nostni ne unum
quidem rectum motum vel affectum seu cogitationem habere
possimus, donee nos deus gratis prseveniat et ad rectitudinem
fonnet.
Conf. Gall, ii p. 8 : God looketh upon us in grace, taketh
compassion on us, and hath no other reason for showing His
UNIVERSALITY OF GRACE : PREDESTINATION. 163
grace and mercy towards us, than only His kindness and pitiful-
ness. Then we hold that the goodness which He hath shown
towards us comes from this, that He before the world's crea-
tion chose us, ... before we were born He elected us, and
took us out of the common damnation in which all men were
shut up. [Orig. in German.]
Conf. Belg. art. 16 : Credimus, deum, posteaquam tota
Adanai progenies sic in perditionem et exitium primi hominis
culpa prsecipitata fuit, deum se talem demonstrasse, qualis est,
nimirum misericordem et justum, misericordem quidem, eos
ab hac perditione liberando et servando, quos seterno et im-
mutabili suo consilio pro gratuita" sua" bonitate in Jesu Christo
elegit et selegit, absque ullo operum ipsorum respectu ; justum
vero, reliquos in lapsu et perditione, in quam sese ipsi prse-
cipitaverant, relinquendo. 1
Canon. Dordr. cap. i art. 1 : Cum omnes homines in Adamo
peccaverint et rei sint facti maledictionis et mortis seternae,
deus nemini fecisset injuriam, si universum genus humanum
in peccato et maledictione relinquere ac propter peccatum
damnare voluisset. Art. 3 : Ut autem homines ad fidem ad-
ducantur, deus clementer laetissimi hujus nuntii prsecones mittit
ad quos vult et quando vult, quorum ministerio homines ad
resipiscentiam et fidem in Ch. vocantur.
Ib. art. 6 : Quod aliqui in tempore fide a deo donantur,
aliqui non donantur, id ab seterno ipsius decreto provenit;
. . . secundum quod decretum electorum corda, quantumvis
dura, gratiose emollit et ad credendum inflectit, non-electos
autem justo judicio suse malitise et duritise relinquit. Atque
hie potissimum sese nobis aperit profunda, misericors pariter
1 F. Homm's edition has at the end this bracketed clause: Hac ratione
declarat, se esse misericordem et clementem deum iis, quos salvos facit, quibus
nihil debebat, uti quoque se declarat justum judicem ostensione justae severitatis
suse erga reliquos. Atque interim illis nullam facit injuriam. Nam quod non-
nullos salvos facit, non propterea fit, quod isti aliis sint meliores, cum omnes in
exitium certum prolapsi sint, donee deus eos discernat et liberet secundum aeter-
num atque immutabile propositum suum, quod in J. C. fundatum est, antequam
mundus creatus fuit. Nemo itaque secundum hanc sententiam ad hanc gloriam
pervenire per se ipsum potest, quoniam a nobis ipsis non sumus idonei ad cogi-
tandum aliquid boni, nisi deus per gratiam ac meram bonitatem suam nos prae-
veniat ; adeo natura nostra corrupta est.
164 CONFESSIONS OF CHRISTENDOM.
et justa hominum aequaliter perditorum discretio, sive decre-
tum illud electionis et reprobationis in verbo del revelatum.
Ib. ait. 7 : Est autem electio immutabile del propositum,
quo ante jacta mundi fundamenta ex universo genere humano,
ex primaeval integritate in peccatum et exitium sua culpa pro-
lapso, secundum liberrimum voluntatis suae beneplacitum, ex
mer& gratia^ certam quomndam hominum multitudinem aliis
nee meliorum nee digniorum, sed in communi miseria cum
aliis jacentium, ad salutem elegit in Christo, quern etiam ab
seterno mediatorem et omnium electorum caput salutisque
fundamentum constituit, atque ita eos ipsi salvandos dare et
ad ejus communionem per verbum et spiritum suum efficaciter
vocare ac trahere, seu verS, in ipsum fide donare, justificare,
sanctificare et potenter in filii sui communione custoditos
tandem glorificare decrevit, ad demonstrationem suse miseri-
cordiae et laudem divitiarum gloriosae sua3 gratiae (Eph. i. 4, 5,
6; Kom. viii. 30).
Ib. art. 9 : Electio facta est non ex praevisa fide fideique
obedientia, sanctitate, aut alia" aliquS, bon, qualitate et dis-
positione, tanquam causa seu conditione in homine eligendo
praerequisita, sed ad fidem fideique obedientiam, sanctitatem
cet. Ac proinde electio est fons omnis salutaris boni, unde
fides, sanetitas et reliqua dona salvifica, ipsa denique vita
seterna ut fructus et effectus ejus profluunt, secundum illud
apostoli Ephes. i. 4.
Ib. art. 1 : Causa hujus gratuitae electionis est solum dei
beneplacitum, non in eo consistens, quod certas qualitates seu
actiones humanas ex omnibus possibilibus in salutis conditio-
nem elegit ; sed in eo, quod certas quasdam personas ex com-
muni peccatorum multitudine sibi in pectilium adscivit.
Ib. art. 15 : ^Eternam et gratuitam electionis gratiam eo
vel maxime illustrat scriptura sacra, quod porro testatur, non
omnes homines esse electos, sed quosdam in aeterna dei elec-
tione praeteritos, quos scilicet, deus ex liberrimo, justissimo et
immutabili beneplacito decrevit in communi miseria, in quam
se sua culpa praecipitarunt, relinquere nee salvifica" fide et
conversionis gratia donare.
Ib. art. 1 6 : Qui vivam in Christum fidem, studium filialis
obedientiae cet. in se nondum efficaciter sentiunt, mediis tamen,
UNIVERSALITY OF GRACE : PREDESTINATION. 165
per quae deus ista se in nobis operaturum promisit, utuntur, ii
ad reprobationis mentionem non consternari, nee (se) reprobis
accensere, sed in usu mediorum diligenter pergere ac horam
uberioris gratise ardenter desiderare humiliterque exspectare
debent cet.
Cap. ii. art. 8 : Fuit hoc dei patris liberrimum consilium et
gratiosissima voluntas atque intentio, ut mortis pretiosissimse
filii sui vivifica et salvifica efficacia sese exsereret in omnibus
electis, ad eos solos fide justificante donandos et per earn ad
salutem infallibiliter perducendos, h. e. voluit deus, ut Ch. per
sanguinem crucis ex omni populo, tribu, gente et lingua eos
omnes et solos, qui ab seterno ad salutem electi et a patre ipsi
dati sunt, efficaciter redimeret, fide donaret, ab omnibus pec-
catis . . . sanguine suo mundaret, ad finem usque fideliter
custodiret cet.
Cap. iii. et iv. art. 1 1 : Quando deus suum beneplacitum in
electis exsequitur seu veram in iis conversionem operatur, non
tantum evangelium illis externe prsedicari curat, et mentem
eorum per Spiritum sanctum potenter illuminat, ut recte in-
telligant et dijudicent, quae sunt spiritus dei ; sed ejusdem
etiam spiritus regenerantis efiicacia ad intima hominis pene-
trat, cor clausum aperit, durum emollit, prseputiatum circum-
cidit, voluntati novas qualitates infundit, facitque earn ex
mortua vivam, ex mala bonam, ex nolente volentem, ex refrac-
taria morigeram, agitque et roborat earn, ut ceu arbor bona,
fructus bonarum actionum proferre possit. Art. 12: At-
que hsec est ilia tantopere in scripturis prsedicata regeneratio,
nova creatio, suscitatio e mortuis et vivificatio, quam deus
sine nobis in nobis operatur. Ea autem neutiquam fit per
solam forinsecus insonantem doctrinam, moralem suasionem,
vel talem operandi rationem, ut post dei (quod ipsum) opera-
tionem in hominis potestate maneat regenerare vel non re-
generari, converti vel non converti, sed est plane supernaturalis,
potentissima simul et suavissima, mirabilis, arcana et ineffabilis
operatic virtute sua, secundum scripturam (quas ab auctore
hujus operationis est inspirata) nee creatione, nee mortuorum
resuscitatione minor aut inferior, adeo ut omnes illi, in quorum
cordibus admirando hoc modo deus operatur, certo, infallibi-
liter et efficaciter regenerentur et actu credant Atque turn
166 CONFESSIONS OF CHRISTENDOM.
voluntas jam renovata non tantum agitur et movetur a deo,
sed a deo acta agit et ipsa. Quamobrem etiam homo ipse per
gratiam istam acceptam credere et resipiscere recte dicitur.
Form. Cons. Helv. art. 4: Deus ante jacta mundi funda-
menta in Chr. fecit propositum seculonim (Ephes. iii. 11), in
quo ex mero voluntatis suae beneplacito sine ulla meriti,
operum vel fidei praevisione ad laudem gloriosae gratise suse
elegit certum ac definition hominum, in eadem corruptionis
massa . . . jacentium adeoque peccato corruptorum, numerum
in tempore per Ch. ad salutem perducendum ejusque merito
. . . efficaciter vocandum, regenerandum et fide ac resipiscentia"
donandum. Atque ita quidem deus gloriam suam illustrare
constituit, ut decreverit, primo hominem integrum creare, turn
ejusdem lapsum permittere ac demum ex lapsis quorundam
misereri adeoque eosdem eligere, alios vero in corrupta" massa
relinquere aeternoque tandem exitio devovere. Art. 13: Ch.
in tempore novi foederis sponsor factus est pro iis solis, qui
per seternam electionem dati ipsi sunt ut populus peculii cet.
Pro solis quippe electis ex decretorio patris consilio propriaque
intentione diram mortem oppetiit, solos illos in sinum paternse
gratiae restituit, solos deo reconciliavit et a maledictione legis
liberavit. Art. 19 : Deus nullum universale consilium inivit
sine determinatione personarum, Christusque adeo non pro
singulis sed pro solis electis sibi datis mortuus est. Quod
soli electi credunt, reprobi vero indurantur, id a sola" gratia;
del Hisp.riTniTiq.Tite proficiscitur cet. Compare the sententia
Helvetiorum de prsedestinatione in the Actis Synodi Dordr.
p. 537 sqq.
West. Conf. ch. iii sea 1 : God from all eternity did, by
the most wise and holy counsel of His own will, freely and
unchangeably ordain whatsoever comes to pass; yet so as
thereby neither is God the author of sin, nor is violence offered
to the will of the creatures, nor is the liberty or contingency
of second causes taken away, but rather established. Sec. 2 :
Although God knows whatsoever may or can come to pass
upon all supposed conditions, yet hath He not decreed any-
thing because He foresaw it as future, or as that which would
come to pass upon such conditions. Sec. 3 : By the decree
of God for the manifestation of His glory, some men and
UNIVERSALITY OF GRACE : PREDESTINATION. 167
angels are predestinated unto everlasting life, and others fore-
ordained to everlasting death. Sec. 4 : These angels and
men, thus predestinated and foreordained, are particularly and
unchangeably designed, and their number is so certain and
definite, that it cannot be either increased or diminished.
Sec. 5 : Those of mankind that are predestinated unto life,
God, before the foundation of the world was laid, according to
His eternal and immutable purpose, and the secret counsel
and good pleasure of His will, hath chosen in Christ unto
everlasting glory, out of His mere free grace and love, without
any foresight of faith or good works, or perseverance in either
of them, or any other thing in the creature, as conditions or
causes moving Him thereunto, and all to the praise of His
glorious grace. Sec. 6 : 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. Sec. 7 :
The rest of mankind, God was pleased, according to the un-
searchable counsel of His own will, whereby He extendeth or
withholdeth mercy as He pleaseth, for the glory of His sove-
reign power over His creatures, to pass by and to ordain them
to dishonour and wrath for their sin, to the praise of His
glorious justice. Sec. 8: The doctrine of this high mystery
of predestination is to be handled with special prudence and
care, that men attending the will of God revealed in His word,
and yielding obedience thereunto, may, from the certainty of
their effectual vocation, be assured of their eternal election.
So shall this doctrine afford matter of praise, reverence, and
admiration of God, and of humility, diligence, and abundant
consolation to all that sincerely obey the gospel.
b. Confessions which have a milder Expression, or give Prominence
to universal Redemption, or keep Silence on the Question.
Conf. Basil. : We confess that God, before He created the
168 CONFESSIONS OF CHRISTENDOM.
world, chose those on whom He would bestow the inheritance
of eternal salvation.
Helv. ii. cap. 1 : Deus ab seterno praedestinavit vel elegit
libere et mera sua gratia, nullo hominum respectu, sanctos
quos vult salvos facere in Christo. Ergo non sine medio,
licet non propter ullum meritum nostrum, sed in Ch. et propter
Ch. nos elegit deus, ut, qui jam sunt in Christo insiti per
fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra
Christum. . . . Et quamvis deus norit, qui sint sui et alicubi
mentio fiat paucitatis electorum, bene sperandum est tanien
de omnibus, neque temere reprobis quisquam est adnume-
randus. Further, the misunderstanding is obviated that
any one need despair of his election. Not so much in this,
however, as in the twofold fact, that God declares Himself
repeatedly to desire the salvation of all men (x. 8, 9),
and that faith is never spoken of as a specific gift to the
elect alone, there is a remarkable softening of the dogma.
This Confession might be placed in the borderland of Pre-
destinarianism.
Tliirty-nine Artt. art. 1 7 : Predestination to life is the
Everlasting purpose of God, whereby, before the foundations
of the world were laid, He hath constantly decreed by His
counsel, secret to us, to deliver from curse and damnation
those whom He hath chosen in Christ out of mankind, and to
bring them by Christ to everlasting salvation, as vessels made
to honour. Wherefore, they which be endued with so excel-
lent a benefit of God, be called according to God's purpose by
His Spirit working in due season ; they through grace obey
the calling ; they be justified freely ; they be made sons of
God by adoption ; they be made like the image of His only-
begotten Son Jesus Christ; they walk religiously in good
works, and at length, by God's mercy, they attain to everlast-
ing felicity.
Here it must be noted that reprobation, the severest side of
the predestinarian dogma, is entirely passed over. Most dis-
tinguished theologians of the Episcopal Church have departed
either stealthily or openly from the Calvin-Dort dogma. This
was accepted, however, by the Judicia tlieolog, Magn. Brit, de
V. Artt. Remonst. (in the Actis Synodi Dordr. p. 489), which
UNIVERSALITY OF GRACE: PREDESTINATION. 169
coincide with the decrees of the Synod, and thus define re-
probation : " It is the eternal decree of God, by which He
determined, in the most free will, not so far to have mercy
upon such a number of persons fallen in Adam, as efficaciously
to snatch them, through Christ, from a state of misery, and
lead them infallibly to salvation."
Conf. March, art. 14 (German) : This is the most blessed of
all the articles, as that on which not only do all the others
rest, but our salvation is mostly based : that, namely, the
Almighty God, out of pure grace and mercy, without any
regard to human worthiness, before the world was, ordained
and elected to eternal salvation all who perseveringly believe
in Christ ; that He knoweth all who are His, loved them from
eternity, and therefore gives them in pure mercy saving faith
and stedfast perseverance, so that none can pluck them out of
the hand of Christ, or separate them from the Father's love ;
that all things good and evil must work their advantage,
because they are the called according to His purpose. Of
no man's salvation is it to be doubted, so long as the means
of grace are used, because none can know when God will
mightily call His own. We reject all who hold that God,
propter fidem prccvisam, on account of the faith which He
foresaw, elected some, which is a Pelagian error. (That this
Confession does not sustain the extreme particularism of
Calvin is pretty generally acknowledged. The negative
God did not choose the elect propter fidem prcevisam, which is
expressly reckoned a Pelagian error we must not misunder-
stand. The propter does not allow us to think of it as
opposed to Lutheran dogma.)
II. ANTI-PREDESTINARIAN SYMBOLS.
I. ARMINIAN.
Art. Remonstr. 1 : Deum aeterno immutabili decreto in Jesu
Christo filio suo ante jactmn mundi fundamentum statuisse, ex
lapso, peccatis obnoxio humano genere illos in Christo, propter
Christum et per Christum servare, qui Spiritus sancti gratia
in eundem ejus filium credunt et in ea fideique obedientia per
170 CONFESSIONS OF CHRISTENDOM.
eandem gratiam in finein perseverant : contra vero eos, qui
non convertuntur, et infideles in peccato et irae subjectos relin-
quere et condemnare, tanquam a Christo alienos, secundum
illud evangelii Joh. iii. 36, qui credit in filium, habet vitam
seternam, qui vero filio non assentitur, non videbit vitam
seternam, sed ira dei manet super eum. Art. 2: Proinde
Jesum Christum mundi servatorem pro omnibus et singulis
mortuum esse atque ita quidem, ut omnibus per mortem
Christi reconciliationem et peccatorum remissionem impetra-
verit, ei tamen conditione, ut nemo ilia remissione peccatorum
re ipsa fruatur praeter hominem fidelem, et hoc quoque
secundum evangelium.
Conf. Hem. xvii. 3: Est vocatio efficax ab eventu potius,
quam a sol& intentione dei sic dicta, quse sciL effectum suum
salutarem reips& sortitur, non quidem idcirco, quod ex praecisa
salvandi intentione per singularem et arcanam quandam dei
sapientiam sic administretur, ut fructuose congruat voluntati
ejus, qui vocatur, neque quod in ea emcaciter per potentiam
irresistibilem aut vim quantam omnipotentem voluntas ejus,
qui vocatur, ad credendum ita determinetur, ut non possit non
credere et obedire cet.
Ib. xvii 7: Gratiam divinam aspernari et respuere ejusque
operationi resistere homo potest, ita ut se ipsum, cum divinitus
ad fidem et obedientiam vocatur, inidoneum reddere queat ad
credendum et divines voluntati obediendum ; . . . irresistibilis
enim gratia sive vis ejusmodi, quse actum ipsum fidei atque
obedientise eo modo efficiat, ut ea" posita homo non possit non
credere atque obedire, illic certe adhiberi non potest, nisi
prorsus inepte atque insipienter, ubi obedientia libera serio
mandatur. 8 : Etsi vero maxima est gratiae disparitas, tamen
Spiritus sanctus omnibus et singulis, quibus verbum fidei
ordinarie praedicatur, tantum gratiae confert aut saltern conferre
paratus est, quantum ad fidem ingenerandum et ad promoven-
dum suis gradibus salutarem ipsorum conversionem sufficit.
Itaque gratia sufficiens non tantum iis obtingit, qui actu
credunt et convertuntur, sed etiam iis, qui actu ipso non
credunt, nee re ipsa convertuntur. Quoscunque enim deus
vocat ad fidem et salutem, eos serio vocat, ... ita ut nullum
absolutae reprobationis aut impromeritae indurationis decretum
UNIVERSALITY OF GRACE : PREDESTINATION. iVl
del istam prsecedere unquam voluerit. Of. vii. 4 : Tenendum
est, deum benignissimum isti general! malo (peccato orig.)
gratuitum in filio suo dilecto J. C. remedium omnibus prse-
parasse, ut vel hinc noxius illorum error satis appareat, qui
decretum absolutse reprobationis ab ipsis confictum in isto
peccato fundare solent.
Apol. Conf. Remonstr. p. 102 : Decretum vocant Eemon-
strantes decretum prsedestinationis ad salutem, quia eo
decernitur, qua" ratione et conditione deus peccatores saluti
destinet. Emmtiatur autem hoc decretum dei hac formal^:
deus decrevit salvare credentes, non quasi credentes quidam
re ipsa jam sint, qui objiciantur deo prsedestinanti, sed ut, quid
in iis, circa quos deus prsedestinans versatur, requiratur, clare
significetur. Tantundem enim valet atque si diceres, deus
decrevit homines salvare sub conditione fidei. . . . Etiamsi
hujusmodi prsedestinatio non sit prsedestinatio certarum perso-
narum, est tamen omnium hominum prsedestinatio, si modo
credant, et in virtute prsedestinatio certarum personarum, quse
et quando credunt. Ex vi enim prsedestinationis ejusmodi
generalis prsedestinati ab seterno censeri possunt, quicunque
in tempore credunt. . . . Etsi decretum istud de facto nullas
certas personas prsedestinet vel segreget (hoc enim fieri non
potest, nisi intercedat divina scientia), tamen decreti ipsius
natura talis est, ut ex vi ejus, quia generale est, prsedestinati
censeri debeant, quotquot in tempore conditionem praestant,
adeo ut etiam, si nulla intercederet divina prsescientia, recte
dici posset ab seterno prsedestinatos esse in vi generalis istius
decreti divini, quo deus credentes salvare constituit, quotquot
in tempore credunt.
II. p. 53: Non mirum est, Kemonstrantes doctrinam istam
Calvin, (de absol. prsedest.) rejecisse et quse ex ea consequuntur,
impietates ac blasphemias damnasse ex professo. Istud ut
facerent, gravissimas causas habebant, nam sententia ista
hseretica Calvini jam nota erat vel pueris . . . patroni ejus
non damnaverant tantum contrariam veritatem, sed etiam
intolerabilem in ecclesiis suis judicaverant cet. Istam senten-
tiam ut coloribus suis ad vivum depingerent Eem., necessarium
erat, idque eo magis, quod earn, prout jacet, pestem credant et
venenum religionis omnis, cum qua forte hseresis nulla alia
172 CONFESSIONS OF CHRISTENDOM.
comparari mereatur et tamen nihilominus earn ut fundamentum
religionis paene totius christianse statui ac propugnari videant.
Of. Episcop. Inst. Theol. iv. 5; CurcelL Inst. vL; limborch,
Th. Ch. iv. It has been common among the Arminians to
distinguish vocation, as universal and sufficient, from election.
The latter belongs to the converted believers, inasmuch as they
are separated from the profane crowd of the condemned. Vid.
Conf. Remonst xvii. 2.
II. LUTHERAN.
As to the early judgments of Luther and Melanchthon on
predestination, and the part taken by the latter against Calvin,
and the history of this dogma in the Lutheran Church down
to the Form. Cone., see Planck, Prot. Lehrb. ii 134.
F. C. p. 6 1 7 : Primum omnium est, quod accurate observari
oportet, discrimen esse inter prsescientiam et prsedestinationem
sive seternam electionem del Praescientia enim dei nihil aliud
est, quam quod deus omnia noverit, antequam fiant. Haec
dei prsescientia simul ad bonos et malos pertinet, sed interim
non est causa mali neque est causa peccati, quse hominem ad
scelus impellat. Peccatum enim ex diabolo et ex hominis
prava et mala voluntate oritur, neque haec dei praescientia causa
est, quod homines pereant, hoc enim sibi ipsis imputare debent.
Sed praescientia dei disponit malum et metas illi constituit,
quousque progredi et quam diu durare debeat, idque eo dirigit,
ut, licet per se malum sit, nihilominus electis dei ad salutem
cedat
Tb. p. 618: Praedestinatio vero seu seterna dei electio
tantum ad bonos et dilectos filios dei pertinet, et haec est causa
ipsorum salutis. Etenim eorum salutem procurat et ea, quae
ad ipsam pertinent, disponit. Haec dei praedestinatio non in
arcano dei consilio est scrutanda, sed in verbo dei, in quo
revelatur, quaerenda est. Verbum autem dei deducit nos ad
Christum, . . . Christus vero omnes peccatores ad se vocat et
promittit illis levationem et serio vult, ut omnes homines ad
se veniant et sibi consuli et subveniri sinant. His sese re-
demtorem in verbo offert et vult, ut verbum audiatur et ut
aures non obdurentur nee verbum negligatur et contemnatur.
UNIVERSALITY OF GKACE : PREDESTINATION. 173
Et promittit, se largiturum virtutem et operationem Spiritus
sancti et auxilium divinum, ut in fide constantes permaneamus,
ut vitam seternam consequamur. P. 803: Deus illo suo con-
silio (electionis), proposito et ordinatione non tantum in genere
salutem suorum procuravit, verum etiam omnes et singulas
personas electorum, qui per Ch. salvandi sunt, clementer prse-
scivit, ad salutem elegit et decrevit, quod eo modo, quern jam
recitavimus, per suam gratiam, dona atque efficaciam salutis
set. participes facere, juvare, eorum salutem promovere, ipsos
confirmare et conservare velit.
/&. p. 619: Vera igitur sententia de praedestinatione ex
evangelio Christi discenda est. In eo enim perspicue docetur,
quod deus omnes sub incredulitatem concluserit, ut omnium
misereatur, et quod nolit quemquam perire, sed potius ut omnes
convertantur et in Christum credant. Quod vero scriptum
est (Matt. xxii. 14), multos quidem vocatos, paucos vero
electos esse, non ita accipiendum est, quasi deus nolit, ut omnes
salventur, sed damnationis impiorum causa est, quod verbum
dei aut prorsus non audiant, sed contumaciter contemnant,
aures obdurent et cor indurent, et hoc modo Spiritui sancto
viam ordinariam prsecludant, ut opus suum in eis efficere
nequeat, aut certe quod verbum auditum flocci pendant atque
abjiciant. Quod igitur pereunt, neque deus neque ipsius
electio, sed malitia eorum in culpa est.
[The link between prescience and predestination the other
Lutherans find in 2 Thess. iL 13 and 1 Pet. i. 2. Jo. Gerhard,
Loci, ed. E. Preuss, ii 86 B: Illos omnes et solos ab seterno
a deo ad salutem electos esse dicimus, quos efficacia Spiritus
sancti per ministerium evangelii in Christum redemtorem vere
credituros et in fide usque ad vitse finem permansuros prse-
vidit ; and J. A. Osiander, Collegium theol. system, Stutgardise
1686, 4, vi. 122 B: Electi sumus secundum praescientiam
dei E. Electio nostra nititur prasnotione fidei nee absoluta,
sed facta cum respectu ad applicationem correlativam medi-
orum gratiae.]
III. SOCINIAN AND MENNONITE.
Cat. Roc. qu. 435: Ea de predestinations dei sententia
174 CONFESSIONS OF CHRISTENDOM.
(quod deus ab seterno certos quosdam nominatim homines ad
salutem, alios ad damnationem elegerit) prorsus fallax est, id
vero duas ob causas potissimum, quanun una est, quod totam
religionem corruere esset necesse ; altera, quod deo multa in-
convenientia attribui oporteret.
Ib. 440 : Praedestinatio dei in scripturis aliud nihil notat,
quam dei ante conditum mundum de hominibus decretum
ejusmodi, quod iis, qui in ipsum crederent eique obedirent,
daturus esset vitam aeternam, eos vero, qui in eum credere et
ei parere recusarent, aetern& damnatione puniturus esset. Quod
hinc apparet, quod Christus, divinae voluntatis perfectus inter-
pres, ita hoc dei consilium atque decretum nobis exposuerit :
eum, qui in ipsum crederet, vitam aeternam certo habiturum
esse ; qui vero non crederet, eum certo condemnation iri.
Cf. qu. 914, and Socin. Prcelect. theol. c. 6 sqq.
Eis, Conf. art. 7 : Nullam creaturam praedestinavit (deus),
ordinavit aut creavit, ut condemnaretur, nee voluit nee de-
crevit, ut peccarent aut in peccatis viverent, ut eas condem-
nationi subjiceret. Sed . . . omnes decrevit et creavit ad
salutem, . . . inque Christo ordinavit et praeparavit omnibus
medicinam vitas. . . . Qui oblatam gratiam dedignantur aut
respuunt in impcenitentia et incredulitate, se ipsos per istam
malitiam salutis reddunt indignos atque ideo . . . frustrantur isto
fine, ad quern creati et in Christo erant destinati et vocati.
IV. EOMAN AND GREEK.
Cone. Trid. sess. vi. justificat. can. 17: Si quis justifica-
tionis gratiam non nisi prsedestinatis ad vitam contingere
dixerit, reliquos vero omnes, qui vocantur, vocari quidem sed
gratiam non accipere, utpote divina potestate praedestinatos ad
malum : anathema sit. Cf. Bellarmin, De gratia, lib. 2.
Later, the Eomish Church rejected predestination in Jan-
senism yet more decisively.
[Propositiones quinque Cornelii Jansenii ex ejus libro
Augustinus excerptae, damnatae ab Innocentio x., ab Alexandro
VII., Clemente XL Propositio quinta: " Semipelagianum est
dicere, Christum pro omnibus omnino hominibus mortuum
esse aut sanguinem fudisse," damnata uti falsa, temeraria,
UNIVERSALITY OF GKACE : PKEDESTINATION. 175
scandalosa et, intellecta eo sensu ut Christus pro salute dum-
taxat praedestinatorum mortuus sit, impia, blasphema, con-
tumeliosa, divinee pietati derogans et heeretica. Denzinger,
Enchiridion, S. 316, 317.]
Cf. Walch, Eeligionsstreit. ausser der Luther. Kirche, i. 233
ff., ii. 855 ff.; Schrockh, KG. nacfi der Eef. iv. 309 ft, vii.
375 ff. Of the Greek Conff., that of Metrop. Critop. alone
contains the question, and only in one chapter, of which this
is the sum :
Metr. Critop. p. 6 7 : Tlaa-iv ovv rocs TK> (frvaifcw </>&m ev
Kara \6>yov %pa) pivots, TOVTOIS o TravdyaOos $609 eTTiXa/iTret KOI
TO TTvevftaTiKov <<W9' rovrecmv, eTravdjet, avrois rrjv rovrov
KOL KaOeKTLfcrjv Bvva/jLiv r)V d,7rca\ecrav, /cat TO Trepl
avre^ovcrtov ijSr) veKpo>6ev rfj Trapaftdcrei dvicmjcri, rfj
avrov %dpiTi. Ou? Kal rrplv TOVTO iroiriaai irpo<yiv(acrKei TOVTO
s, real et? dyaObv TeXo? TOUTOV? 'jrpowpL^ei, /cal vrpo?
tca\ei Sia TOV d<yiov Tn/ev/zaro?, real SIKCUOC TK> rov fiovo-
yevovs ai^ari,, KOI So|aei rf) avrov %dpiTi. P. 68 : Ov Svvd-
fteOa Se elTretv, Tovrtov rwv arjaQwv CUTIOV rrjv pera \6yov
%prjcrtv TOV (frvcriKov <f)K>ro<s' ov <yap Trapa TOVTO TOi? crvv ~\,d<yq)
TO) efjb(J3VT(i> v6/J,q> xpco/Aevots, o(f>ei\i o ^09
dyaOa Sovvcu, a\Xa (frpovi/jios wv ov /3ov\TO rots
KaTaxpio/uevois TU> <f)v<ruc(p {jjmrl TO irvev^ariKov ^>W
reva-ai. P. 70 : ToO (j,ev <yap a7r\w9 edeXeiv avrov fj,era8io~6vat
rial T^9 eavrov ^dpiro<f alriav fiovrjv ~\,e<yofj,ev rrjv avrov dja-
Oortjra' rov Se fjirj rovroi?, aXXa rovrois, vrpwrrj fiev Kal fjieyla-rrj
earlv *) rov Oeov (frpovvjo-is /cal ao<j>ia } f) irdvra <ro<w9 ol/covo-
fj,ov<ra, Sevrepa Be, TO rwv \ajjL^avovro)v SetCTifcoV Kal trepl OVK
oiKodev TOVTO e^ei, TO lo-^vov TOCTOVTOV, ware KOI eT
7T/309 eauTO T rr)\iKavra fte<yd\a Kal aiwvia TOV 6eov
aXXa rfi Kivov <70^>ta Kal dyaOoTrjTi eBo^ev elvai rt.
Cf. Dosithei Confess, c. 3.
V. QUAKER
The Quakers maintain the universality of the enlightenment
proceeding from Christ so thoroughly, that they suppose even
those who without their fault never heard of the historical
Christ are under the influence of that grace.
176 CONFESSIONS OF CHRISTENDOM.
Barclay, Apol. Prop. 6 : Therefore Christ hath tasted death
for every man not only for all kinds of men, as some vainly
talk, but for every man of all kinds the benefit of whose
offering is not only extended to such who have the distinct
outward knowledge of His death and sufferings, as the same
is declared in the Scriptures, but even unto those who are
necessarily excluded from the benefit of this knowledge by
some inevitable accident, which knowledge we willingly con-
fess to be very profitable and comfortable, but not absolutely
needful unto such from whom God Himself hath withheld it ;
yet they may be made partakers of the mystery of His death,
though ignorant of the history, if they suffer His seed and
light, enlightening their hearts, to take place, in which light
communion with the Father and the Son is enjoyed, so as of
wicked men to become holy, and lovers of that power, by
whose inward and secret touches they feel themselves turned
from the evil to the good, and learn to do to others as they
would be done by, in which Christ Himself affirms all to be
included. As they have then falsely and erroneously taught,
who have denied Christ to have died for all men, so neither
have they sufficiently taught the truth, who, affirming Him
to have died for all, have added the absolute necessity of
the outward knowledge thereof in order to obtain its saving
effect. ... As for that doctrine which these propositions chiefly
strike at, to wit, absolute reprobation, according to which some
are not afraid to assert " that God, by an eternal and immut-
able decree, hath predestinated to eternal damnation the far
greater part of mankind, not considered as made, much less as
fallen, without any respect to their disobedience or sin, but
only for the demonstrating of the glory of His justice ; and
that, for the bringing this about, He hath appointed these
miserable souls necessarily to walk in their wicked ways, that
so His justice may lay hold on them; and that God doth
therefore not only suffer them to be liable to this misery in
many parts of the world, by withholding from them the
preaching of the gospel and the knowledge of Christ, but even
in those places where the gospel is preached, and salvation by
Christ is offered, whom, though He publicly invite them, yet
He justly condemns for disobedience, albeit He hath with-
UNIVERSALITY OF GRACE : PREDESTINATION.
held from them all grace, by which they could have laid hold
of the gospel, viz. because He hath by a secret will, unknown
to all men, ordained and decreed (without any respect had to
their obedience or sin) that they shall not obey, and that the
offer of the gospel shall never prove effectual for their salva-
tion, but only serve to aggravate and occasion their greater
condemnation ;" I say, as to this horrible and blasphemous
doctrine, our cause is common with many others, who have
both wisely and learnedly, according to Scripture, reason, and
antiquity, refuted it. [Accordingly, the resistibility of divine
grace, as offered to man, is repeatedly asserted.] As the grace
and light in all is sufficient to save all, and of its own nature
would save all, so it strives and wrestles with all, in order to
save them. He that resists its striving is the cause of his
own condemnation ; he that resists it not, it becomes his
salvation. So that in him that is saved, the working is of
the grace, and not of the man.
M
X.
JUSTIFICATION: FAITH, WOKKS.
FIRST POINT OF DIVERGENCE.
THE result of return to God under the influence of the Holy
Ghost is justification. This is admitted by all Confessions ; but
they differ among themselves, partly in the definition of the
very idea of justification, partly in the decision of the point
in conversion at which justification follows as a consequence,
and consequently of the strict condition under which it is
imparted. As it respects the notion of justification, Pro-
testants generally understand by it the absolution of a sinner
in the sight of God, on the ground of the merit of Christ, and
the imputation to faith of the righteousness of Christ. The
Romanists, on the other hand, add to the forgiveness of sins
sanctification also, that is, the internal change of the sinner
into a righteous person, or a divine infusion of habitual right-
eousness, which makes the man capable of securing his salva-
tion by good works. To the former, justification is an actus
forensis ; to the latter, an adits physicus, or hyper-physicus.
With the Eomanists on this point are ranged the Mennonites
and the Quakers ; whereas the Arminians and the Socinians,
with Protestants generally, limit justification to the forgive-
ness of sins. 1
1 The Greek symbols never define justification. Kirpinski, Comp. orth. theol. :
consistit forma justif. in remiss, pecc. et in mutatione hominis ex peccatore in
justum
178
JUSTIFICATION : FAITH, WOKKS. 179
SYMBOLICAL TESTIMONIES.
I. KOHAN, MENNONITE, AND QUAKEK.
Cone. Trid. sess. vi cap. 7 : Justificatio non est sola pecca-
torum remissio, sed et sanctificatio et renovatio interioris
hominis per voluntariam susceptionem gratite et donorum,
unde homo ex injusto fit Justus et ex inimico amicus, ut sit
heres secundum spem vitse seternse . . . justitia del, qu& nos
justos facit, qua videlicet ab eo donati renovamur spiritu
mentis nostrse et non modo reputamur, sed vere justi nomi-
namur et sumus, justitiam in nobis recipientes. . . . Quan-
quam nemo possit esse Justus, nisi cui merita passionis J. C.
communicantur, id tamen in hac impii justificatione fit, dum
ejusdem sanct. passionis merito per Spiritum s. caritas dei
diffunditur in cordibus eorum, qui justificantur, atque ipsis
inhaeret, unde in ipsa justificatione cum remissione peccatorum
hsec omnia simul infusa accipit homo per J. Ch., cui inseritur,
fidem, spem et caritatem. Cf, cap. 4.
Cf. can. 1 1 ; Bellarmin, De justific. ii. 2 sqq. ; Bossuet,
Expos, c. 6 ; Becan. Man. Controv. i. 16, 17.
On the relation of forgiveness to the Eoman idea of
justification, thus Bellarmin : Non potest haec translatio (in
statum adoptionis filiorum dei) fieri, nisi homo per remis-
sionem peccati desinat esse impius et per infusionem justi-
tise incipiat esse pius. Sed sicut aer cum illustratur a sole
per idem lumen, quod recipit, desinit esse tenebrosus et incipit
esse lucidus : sic etiam homo per eandem justitiam sibi a
sole justitise donatam atque infusam desinit esse injustus,
delente videlicet lumine gratiee tenebras peccatorum cet.
Eis, Conf. art. 21 : Per vivam fidem acquirimus veram
justitiam i. e. condonationem seu remissionem omnium tarn
prseteritorum quam prsesentium peccatorum, ut et veram
justitiam, quse per Jesum co-operante Spiritu sancto abun-
danter in nos effunditur vel infunditur, adeo ut ex malis . - .
fiamus boni atque ita ex injustis revera justi.
Barclay, Apol. vii. 3 : We understand not by this justifica-
tion by Christ, barely the good works even wrought by the
Spirit of Christ, for they, as Protestants truly affirm, are rather
180 CONFESSIONS OF CHRISTENDOM.
an effect of justification than the cause of it ; but we under-
stand the formation of Christ in us, Christ born and brought
forth in us, from which good works as naturally proceed as
fruit from a fruitful tree. It is this inward birth in us,
bringing forth righteousness and holiness in us, that doth
justify us, which, having removed and done away the contrary
nature and spirit that did bear rule and bring condemnation,
now is in dominion over all in our hearts. Those, then, that
come to know Christ thus formed in them, do enjoy Him
wholly and undivided. [The whole section presses home the
point that justification is a real internal renovation of mind ;
and the declarative sense of justification is absolutely rejected.
The connection with forgiveness of sins is thus given.] The
obedience, sufferings, and death of Christ, is that by which
the soul obtains remission of sins, and is the procuring cause
of that grace, by whose inward workings Christ comes to be
formed inwardly, and the soul to be made conformable unto
Him, and so just and justified. Comp. Prop, vii. 8.
II. PROTESTANT.
. Apol. A. C. p. 73 : Quia justificari significat ex injustis
justos efiici seu regenerari, significat et justos pronuntiari seu
reputari; utroque em'm modo loquitur scriptura. Ideo pri-
mum volumus hoc ostendere, quod sola fides ex injusto justum
efficiat, hoc est accipiat remissionem peccatorum cet. Again :
consequi remissionem peccatorum est justificari; and p. 109 :
Justificari hie significat non, ex impio justum effici, sed usu
forensi : justum pronuntiari
Hid, p. 125 : Justificare L L (Bom. v. 1), forensi consue-
tudine significat reum absolvere et pronuntiare justum, sed
propter alienam justitiam, videlicet Christi, quse aliena justitia
communicatur nobis per fidem. C Conf. Saxon, p. 58 sqq.
F. G. p. 685 : Vocabulum justificationis in hoc negotio sig-
nificat justum pronuntiare, a peccatis et seternis peccatoram
suppliciis absolvere propter justitiam Christi, quse a deo fidei
imputatur. Et sane hie vocabuli illius usus tarn in V., quam
in N. T. admodum frequens est (Prov. xvii. 15 ; Isa. v. 23 ;
Rom. viii 33).
JUSTIFICATION: FAITH, WOKKS. 181
Helv. ii. cap. 1 5 : Justificare significat apostolo (Paulo) in
disputatione de justificatione peccata remittere, a culpa et
poena absolvere, in gratiam recipere et justum pronuntiare.
Conf. Gall. art. 18 : In sola Ch. obedientia prorsus acquies-
cimus, quse quidem nobis imputatur, turn ut tegantur omnia
nostra peccata, turn etiam ut gratiam coram deo nanciscamur.
Conf. Bern, xviii. 3 : Justificatio est : peccatoris vere resipi-
scentis ac credentis per et propter Christum vera fide appre-
hensum misericors et quidem plenaria coram deo ab omni
reatu absolutio sive gratuita peccatorum omnium per veram
fidem in Jes. Ch. obtenta remissio.
Apol. Conf. Bern. p. 112 a : Justificatio est actio dei, quam
deus pure pute in sua ipsius mente efficit, quia nihil aliud est,
quam volitio aut decretum, quo peccata remittere et justitiam
imputare aliquando vult iis, qui credunt i. e. quo vult poenas
peccatis eorum promeritas iis non infligere eosque tanquam
justos tractare et prasmio ameer e.
Cat. Racov. qu. 453 : Justificatio est, cum nos deus pro jus-
tis habet, quod ea ratione facit, cum nobis et peccata remittit
et nos vita seterna donat.
Cf. F. Socin. Prcelcct. theol. c. 15, and tract, de justific.
(Opp. i p. 602.) Ostorodt, Unterricht. c. 36, S. 296.
Observations.
1. [In evangelical doctrine justification is an act, an act of God;
according to the Roman doctrine, it is a process. But the Evan-
gelical Church does not teach that the act of justification occurs
once only in the life of a man, as it were in baptism, or the so-called
great conversion. It teaches that it is daily necessary. Form.
Cone. p. 692. Further, justification, in the evangelical doctrine, is
a judicial act; according to Rome, it is the communication or
impartation of a substance.] The Romish Church teaches that
there are degrees of justification (alter justior altero). Cone. Trid.
sess, vi. 10.
2. The relation of justification, objectively, to the merits of Christ
is defined by this, that justification is in some sense an imputation
of the righteousness of Christ (F. C. p. 584). [Jo. Gerhard, Loci,
ed. E. Preuss, iii. 501 A B : Quam vis enim meritum Christi nobis
inhserere non possit, ut Bellarminus scribit, tamen nobis a Deo im-
putari potest, sicut Christo mediator! imputata sunt peccata nostra ;
182 CONFESSIONS OF CHRISTENDOM.
utrumque igitur justitiae Christi tribuimus, quod sit causa justificationis
meritoria et quod sit causa ejusdem formalis, nimirum ratione appli-
cationis, quatenus per fidem nobis imputatur.] The Romanists con-
sistently reject this definition, Cone. Trid. sess. vi. can. 11 ; Bellar-
min, De justiftc. ii. 7 sqq. and thus teach, in accordance with their
doctrine of justificatio, Trid. sess. vi. cap. 7 : Chr. su& sanctissima" pas-
sione nobis justificationem meruit (cf. Becani Manuale controv. i. 16.
9) ; and the communicatio meriti Ch. is thus explained : Dum per
Sp. s. caritas dei diffunditur in cordibus eorum, qui justificantur cet. ;
or as Bossuet, c. vi., says : Justitia Ch. non imputatur tan turn fideli-
bus, sed actu ac reips& Sp. s. operatione communicatur, ut ejus gratia
non justi tantum reputentur, sed fiant. Cf. Bellarmin, Justific. ii. 3,
and Dosithei Confess, c. xiii. The antithesis to the Protestant imputa-
tion theory is thus briefly expressed : In justificatione peccata non
teguntur tantum, sed tolluntur vere s. Becani Manual, i. p. 225. In
another sense Arminians deny the imputatio justitiae Christi. CurcelL
Ed. chr. instit. via. 9. 6: Nullibi docet scriptura, justitiam Chr. nobis im-
putari. Et id absurdum est. Nemo enim in se injustus aliena justitia
potest esse fonnaliter Justus, non magis, quam aliena albedine _<Ethiops
esse albus cf. vii. 1. 7. Apol. Conf. Remonstr. p. 112 b : Remonstran-
tes phrasin illam: Chr. justitiam nobis imputari in declaratione sua
non usurparunt, non, quod earn benigna interpretatione in commo-
dum sensum flecti non posse credant, sed quod si rigide accipiatur,
consistere non possit cum ilia", quse propria est ecclesiarum reform,
sententia, qua! justitia nobis imputari dicitur propter Chr. meritum et
obedientiam. Nam si utramque in rigore velimus esse veram, necesse
est ut dicanms, justitiam Ch. nobis imputari propter justitiam Ch.,
quae locutio . . . manifestam in sese habet absurditatem. We should
say, imputatur nobis justitia ; but this consists (Limborch, Theol. chr.
vi. 4. 17) in the fact that God credentem in filium suum, licet antea
peccatorem et impium, nunc autem resipiscentem et per fidem opera
poenitentia digna producentem, eo loco reputat, ac si perfecte Justus
esset, . . . ac proinde eum ut talem tractare vult. It is at the same
time clear from this, that the Arminian opposition to the imputation
of Christ's righteousness springs from their divergent doctrine, not of
justification, but of its ground.
The Socinians, though they teach no satisfaction, consistently reject
the imputation of His righteousness. Justification springs from the
sheer grace of God, who pardons those who believe in Christ, and
obey. Barclay, ApoL vii. 2, shows how and why the Quakers reject
this imputation.
3. The forgiveness of sins which is bestowed through the applica-
tion of the merits of Christ, extends, in Protestant doctrine, to the
guilt and all the punishment of sin. In Roman doctrine this com-
prehensive pardon is granted only in baptism: in the renewal of
JUSTIFICATION: FAITH, WORKS. 183
justification in penance, only the guilt and eternal punishment of sin
are remitted ; the temporal punishments of sin must be expiated by
Christians themselves. When, in either of these systems, forgive-
ness of sins is spoken of, we must understand original sin and actual
transgressions. On the other hand, those systems which deny the
reality of original sin refer forgiveness, of course, only to the per-
sonal sins of each individual.
SECOND POINT OF DIVERGENCE.
The standards agree that justification comes to man through
Christ; but the manner of the appropriation is variously
stated. Eome teaches that through man's faith, penitence,
resolution of amendment, God is moved to infuse into one
thus disposed justification, and with it the power to merit
for himself by good works increase of grace and eternal life.
[The evangelical church, on the contrary, teaches that the
righteousness of Christ is laid hold on by the sinner, and calls
this simple energy faith. Thus it is not our faith for the
sake of which we are declared righteous, but Christ. Faith
is only the means, the only one it is true, by which the
righteousness of the God-man is applied. If a sinner is thus
for the sake of the merit of Christ justified, then all the rest
love, and hope, and good works necessarily follow.] Finally,
the Greek and the Socinians, the Arminians and the Men-
nonites, occupying a middle place, would have faith and works
unitedly (fides dbsequiosa) the condition of righteousness. But
the two latter parties reject absolutely all meritoriousness in
the good works.
I. EOMAN.
Cone. Trid. sess. vi. cap. 6 : Disponuntur ad ipsam justitiam,
dum excitati divina gratia et adjuti fidem ex auditu concipientes
libere moventur in deum, credentes vera esse, quas divinitus
revelata et promissa sunt, atque illud inprimis, a deo justifi-
cari impium per gratiam ejus, . . . et dum, peccatores se esse
184 CONFESSIONS OF CHRISTENDOM.
intelligentes, a divinae justitise timore, quo utiliter concutiun-
tur, ad considerandum del misericordiam se convertendo in
spem eriguntur, fidentes, deum sibi propter Christum propitium
fore, illumque tanquam omnis justitiae fontem diligere incipiunt
ac propterea moventur adversus peccata per odium aliquod et
detestationem. C. 7 : Hanc dispositionem s. praeparationem
justificatio ipsa consequitur cet. 1 See for what follows, above, I.
C. 10 : Sic justificati et amici dei facti, euntes de virtute in
virtutem renovantur de die in diem, h. e. mortificando membra
carnis suae et exhibendo ea arma justitiae in sanctificationem
per observationem mandatorum dei et ecclesiae in ipsa justitia
per Ch. gratiam accepta, co-operante fide bonis operibus crescunt
atque magis justificantur cet. Can. 32 : Si quis dixerit, jus-
tificatum bonis operibus, quae ab eo per dei gratiam et J. Ch.
meritum, cujus vivum membrum est, fiunt, non vere mereri
augmentum gratiae, vitam aet. et ipsius vitae aet., si tamen in
gratiS. decesserit, consecutionem atque etiam gloriae augmen-
tum, anath. sit.
Ibid. cap. 8 : Per fidem ideo justificari dicimur, quia fides
est humanae salutis initium, fundamentum et radix omnis jus-
tificationis.
Ibid. cap. 9 : Quamvis necessarium sit credere, neque re-
mitti neque remissa unquam fuisse peccata, nisi gratis divina
misericordia propter Christum, . . . tamen non illud asseren-
dum est, . . . neminem a peccatis absolvi ac justificari, nisi
eum, qui certo credat se absolutum et justification esse, atque
hoc sold fide dbsolutionem et justificationem perfici.
Ibid. can. 9 : Si quis dixerit, sola fide impium justificari,
ita ut intelligat nihil aliud requiri, quod ad justificationis
gratiam consequendam co-operetur, . . . anathema sit. Can.
12 : Si quis dix., fidem justificantem nihil aliud esse, quam
fiduciam divinae misericordiae peccata remittentis propter Chris-
tum, vel earn fiduciam solam esse, quS. justificamur, anathema
sit. Can. 14: Si quis dix., hominem a peccatis absolvi ac
justificari ex eo, quod se absolvi ac justificari certo credat, aut
1 Bellarmin, Justif. i. 12 : Synod. Trid. septem actus enumerat, quibus im-
pii ad justitiam disponuntur, videl. fidei, timoris, spei, dilectionis, pcenitentise
propositi snscipiendi sacrament! (baptismi) et propositi novae vitae atque observa-
tionis mandatorum dei. Cf. Becan. Man. controv. i. 17.
JUSTIFICATION : FAITH, WORKS. 185
. . . hac sola fide absolutionem et justificationem perfici,
anathema sit.
Justification, the infusio justitise, is imparted gratuitously.
Trid. sess. vi. cap. 8 : gratis justificari ideo dicimus, quia nihil
eorum, quse justificationis gratiam prsecedunt, sive fides sive
opera, ipsam justificationis gratiam promeretur. But it is usual,
with the Eomish divines, to term man's self-disposal towards
justification a meritum ex congruo (Eng. Art. xiii.). Bellarmin,
Just, i 1 7, says : per fidem nos placere deo et impetrare atque
aliquo modo mereri justificationem. (The meritum ex operi-
bus is e condigno.) [And of the good works of the justified
the Council of Trent says expressly that they must be re-
garded as properly meritorious.]
II. PROTESTANT.
A. C. art. 4 : Decent, quod homines non possint justificari
coram deo propriis viribus, meritis aut operibus, sed gratis
justificentur propter Christum per fidem, cum credunt, se in
gratiam recipi et peccata remitti propter Christum ; . . . hanc
fidem imputat deus pro justiti& coram ipso.
Apol. A. G. p. 6 7 : Cum justificatio contingat per gratuitam
promissionem, sequitur, quod non possimus non ipsi justificare,
alioqui quorsum opus erat promittere ? Cumque promissio
non possit accipi nisi fide, evang. . . . praedicat justitiam fidei
inChr.
Ib. p. 94: Sola" fide nos justificamur coram deo, quia sola,
fide accipimus remissionem peccatorum et reconciliationem,
propter Christum, quia reconciliatio seu justificatio est res
promissa propter Christum, non propter legem. S. Apol.
pp. 73-82 ; cf. A. Sm. p. 304.
F. C. p. 584: Confitemur, solam fidem esse illud medium
et instrumentum, quo Christum salvatorem et ita in Christo
justitiam illam, quse coram judicio dei consistere potest, appre-
hendimus. P. 689 : Neque contritio neque delectio neque
ulla alia virtus, sed sola fides est illud unicum medium et
instrumentum, quo gratiam dei, meritum Ch. et remissionem
peccatorum apprehendere et accipere possumus. Eecte etiam
dicitur, quod credentes, qui per fidem in Ch. justificati sunt,
186 CONFESSIONS OF CHRISTENDOM.
in hac vita primum quidem imputatam sibi justitiam, deinde
vero etiam inchoatam justitiam novae obedientiae s. bonorum
operum habeant. Sed hasc duo non inter se permiscenda aut
simul in articulum de justificatione fidei coram deo ingerenda
sunt.
A. G. p. 1 8 : Nomen fidei non significat tantum historiae
notitiam, qualis est in impiis et diabolo, sed significat fidem,
quae credit non tantum historiam sed etiam effectum historise,
videlicet hunc articulum, remissionem peccatorum cet.
Apol. A. C. p. 68 : Ilia fides, quae justificat, non est tantum
notitia historiae, sed est assentiri promissioni dei, in qua gratis
propter Christum offertur remissio peqcatorum et justificatio.
P. 69 : Quoties de fide justificante loquimur, sciendum est,
haec tria objecta concurrere, promissionem et quidem gratuitam
et merita Christi, tanquam pretium, et propitiationem Pro-
missio accipitur fide, gratuitum excludit nostra merita et sig-
nificat, tantum per TrniseriV.nTfHfl.Tn offend beneficium : Christi
merita sunt pretium, quia oportet esse aliquam certam propitia-
tionem pro peccatis nostris. P. *72 : Id autem est credere,
confidere mentis Christi, quod propter ipsum certo velit nobis
deus placatus esse.
Tb. p. 172: Adversarii, cum de fide loquuntur et dicunt,
earn praecedere pcenitentiam, intelligunt fidem non hanc, quae
justificat, sed quae in genere credit, deum esse, pcenas propo-
sitas esse impiis cet. Nos praeter illam fidem requirimus, ut
credat sibi quisque remitti peccata ; de hac fide speciali liti-
gamus, . . . haec fides ita sequitur terrores, ut vincat eos et
reddat pacatam conscientiam.
Cf. Apol. p. 131 ; F. G. pp. 585, 684.
Helv. il c. 15: Docemus cum apostolo, hominem pecca-
torem justificari sola fide in Christum ; . . . quia fides Chris-
tum justitiam nostram recipit et gratiae dei in Christo omnia
tribuit, jdeo fidei tribuitur justificatio, maxime propter Chris-
tum et non ideo, quia nostrum opus est. Donum enim dei
est.
Heidelb. Cat. Fr. 60: How art thou justified before God?
Only by a genuine faith in Jesus Christ, so that . . . God,
without any merit of mine, out of pure grace, gives and
reckons me the perfect satisfaction, righteousness, and holiness
JUSTIFICATION : FAITH, WOEKS. 187
of Christ,, as if I had never contracted any sin, and had my-
self accomplished the obedience which Christ rendered for me.
Cf. 61.
Gonf. Gall. art. 20: Credimus, nos sola fide fieri justitiae
participes ; . . . hoc autem ideo fit, quod promissiones vitae
nobis in ipso (Christo) oblatse tune usui nostro applicantur et
nobis redduntur efficaces, cum eas amplectimur, nihil arnbi-
gentes nobis obventura, de quibus ore dei certiores fimus.
Thirty-nine Artt. art. xi. : We are accounted righteous before
God, only for the merit of our Lord and Saviour Jesus Christ,
by faith ; and not for our own works or deservings. Where-
fore, that we are justified by faith only is a most wholesome
doctrine, and very full of comfort, as more largely is expressed
in the Homily of Justification.
West. Conf. ch. xi. sec. 1 : Those whom God effectually
calleth He also freely justifieth, not by infusing righteousness
into them, but by pardoning their sins, and by accounting
and accepting their persons as righteous: not for anything
wrought in them, or done by them, but for Christ's sake alone :
not by imputing faith itself, the act of believing, or any other
evangelical obedience, to them as their righteousness ; but by
imputing the obedience and satisfaction of Christ unto them,
they receiving and resting on Him and His righteousness by
faith : which faith they have not of themselves ; it is the gift
of God. Sec. 2 : Faith, thus receiving and resting on Christ
and His righteousness, is the alone instrument of justification ;
yet is it not alone in the person justified, but is ever accom-
panied with all other saving graces, and is no dead faith, but
worketh by love. Sec. 3 : Christ, by His obedience and death,
did fully discharge the debt of all those that are thus justified,
and did make a proper, real, and full satisfaction to His Father's
justice in their behalf. 'Yet, inasmuch as He was given by
the Father for them, and His obedience and satisfaction ac-
cepted in their stead, and both freely, not for anything in
them, their justification is only of free grace ; that both the
exact justice and rich grace of God might be glorified in the
justification of sinners.
Conf. Belg. art. 22 : Credimus, . . . Spiritum sanctum veram
in cordibus nostris fidem accendere, quse Jesum Christum cum
188 CONFESSIONS OF CHRISTENDOM.
omnibus suis mentis amplectitur eumque suum ac sibi pro-
prium efficit nihilque amplius extra eum quaerit. Merito igi-
tiir cum Paulo dicimus, nos sola fide justificari seu fide absque
operibus. Interim proprie loquendo nequaquam intelligimus
ipsam fidem quae nos justificat ut quae sit duntaxat instrumen-
tum, quo Christum, justitiam nostram, apprehendimus. Cf.
Conf. Anhalt. 3.
Helv. ii. c. 16: Fides Christiana non est opinio ac humana
persuasio, sed finnissima fiducia et evidens ac constans animi
assensus, denique certissima comprehensio veritatis dei . . .
atque adeo dei ipsius, summi boni et prsecipue promissionis
divinae et Christi, qui omnium promissionum est colophon.
(Calvin, Institutt. iii. 2. 7 : Justa fidei definitio nobis con-
stabit, si dicamus, esse divinae erga nos benevolentiae firmam
certamque cognitionem, quas gratuitae in Christo promissionis
veritate fundata per Spiritum sanctum et revelatur mentibus
nostris et cordibus obsignatur.)
Cat. Heid. Fr. 21 (Germ.) : What is true faith ? It is not
only a certain knowledge by which I hold all to be true that
God hath revealed in His word, but also a hearty confidence
which the Holy Ghost works in me through the gospel, that
not only for others, but for me also, the forgiveness of sins,
everlasting righteousness, and blessedness with God, are be-
stowed of His grace : of pure grace, for the merits alone of
Jesus Christ.
Obscrvatioiis.
1. In order to express the manner or modes of justification by
faith alone, the Protestant symbols use [in conjunction with the
formula, Justitia Christi nobis imputatur per fidein] occasionally the
Pauline words (Rom. iv. 5): Fides a Deo imputatur (nobis) pro
justitia. A. C. art. 4 ; Apol. 121. [However, the sense in which
they use these words is never this, that " on account of the acting of
faith we are esteemed by God just," but always this, that " faith is
reckoned for righteousness quoad its object, that is, the righteousness
of Christ."] The Arminians do not approve of the statement that
"the righteousness of Christ is imputed to us;" and the record,
" Faith is reckoned to us by God for righteousness," they take in a
sense different from that of the Lutheran formularies. Limborch,
Theol. Chr. vi. 4. 39. So also, in some sense, the Socinians; vid.
Ostorodt, Untorr. S. 304.
JUSTIFICATION: FAITH, \VORKS. 189
2. According to the Protestant doctrine, the true believer may be
certified of his justification. Apol. A. C. 76 ; Calvin, Instit. iii. 2. 16 ;
Can. Dordr. v. 9, 10 ; DecL Thorun. 55. According to the Pre-
destinarians, the believer is assured of his eternal salvation, since he
cannot again lose his justification through unbelief. The Romanists
deny both, in the interest of their doctrine both of faith and of justifica-
tion. Trid. sess. vi. 9 : Non asserendum est, . . . oportere eos, qui
vere justificati sunt, absque ulla omnino dubitatione apud semetipsos
statuere, se esse justificatos cet. Nam sicut nemo pius de dei miseri-
cordia, de Christi merito . . . dubitare debet, sic quilibet, dum se
ipsum suamque propriam infirmitatem et indispositionem respicit, de
sua gratia formidare et timere potest, cum nullus scire valeat certi-
tudine fidei, cui non potest subesse falsum, se gratiam dei esse pon-
secutum. Cf. Bellarm. De Justif. iii. 3 ; Mohler, Symb. 1 8 ; Klee,
Dogm. iii. 71. The Arminians agree with other Protestants as to the
assurance of justification (yid. Limb. Th. Ch. vi. 7. 1), but they reject
the doctrine of an assured perseverance in faith as taught by the
Calvinists.
3. What the Protestants understand by justifying faith may be
seen from the foregoing symbolical evidences. The Romanists require,
as a personal disposition on the part of him who shall attain justi-
fication, most assuredly faith ; but that faith is not a trust in the
merit of Christ, it is that general credence of the doctrines of the
Christian revelation which is rooted in the understanding. But in
the justified man, who seeks to attain increase of grace and eternal
salvation, it is living faith, working by love, fides fomnata, or faith
with good works, which attains to this completion of justification.
(Cone. Trid. sess. vi. cap. 7.) The Socinians in this agree with the
Arminians, that they refer justifying faith, the centre of which is
personal trust, to the whole compass of the truth of redemption. It is
in harmony with what has been said, that the Romish Church should
be found maintaining that faith (as disposition towards justification)
precedes repentance ; while the Evangelical Church hold that peni-
tence leads to faith, the latter indeed being in a broader sense part of
repentance itself.
I. KOMAN CATHOLIC.
Concil. Trid. sess. vi. cap. 8 : Fides est humanae salutis
initium, fundamentum et radix oinnis justifications, sine qua
impossibile est placere deo et ad filiorum ejus consortium per-
venire. Cf. Cat. Bom. i. 3. 4.
Cat. Rom. i. 1. 1 : Nos de ea fide loquimur, cujus vi omnino
assentimur iis, quae tradita sunt divinitus. Hanc autem ad
190 CONFESSIONS OF CHRISTENDOM.
salutem consequendam esse necessariam nemo jure dubitabit.
. . . Quum enim finis, qui ad beatitudinem homini propositus
est, altior sit, quam ut humanae mentis acie perspici possit,
necesse ei erat ipsius a deo cognitionem accipere. Ha3c vero
cognitio nihil aliud est, nisi fides, cujus virtus efficit, ut id
ratum habeamus, quod a deo traditum esse . . . ecclesite aucto-
ritas comprobarit.
(Bellarmin, Justif. i 4 : (Catholici) fidem historicam et
miraculorum et promissionum unam et eandem esse decent
atque illam unam non esse proprie notitiam aut fiduciam, sed
assensum certum atque firmissimum ob auctoritatem primse
veritatis. . . . Objectum fidei justificantis, quod haeretici restrin-
gunt ad solam promissionem misericordiae specialis, Catholici
tarn late patere volunt, quam late patet verbum dei, quin
potius certam promissionem specialis misericordise non tarn ad
fidem, quam ad praesumtionern pertinere contendunt. Deinde
(dissentiunt) in facilitate et potentia animi, quaB sedes est
fidei Siquidem illi fidem collocant in voluntate, cum fiduciam
esse definiunt, ac per hoc earn cum spe confundunt. Fiducia
enim nihil est aliud, nisi spes roborata, ut sanctus Thomas
docet Catholici fidem in intellectu sedem habere decent.
Denique in ipso actu intellectus. Ipsi enim per notitiam
fidem definiunt, nos per assensum. Assentimur enim deo,
quamvis ea nobis credenda proponat, quae non intelligimus.
Cap. 7 : In eo, qui credit, duo sunt, apprehensio et
judicium s. assensus. Sed apprehensio non est fides sed
aliquid fidem prsecedens. Praeterea apprehensio non dicitur
proprie notitia. . . . Nam accidere potest, ut rusticus catho-
licus non apprehendat nisi confuse tria ilia nomina (trinitatis)
et tamen vere credat. Judicium autem s. assensus duplex est,
alter enim sequitur rationem et evidentiam rei, alter auctori-
tatem proponentis, prior dicitur notitia, posterior fides. Igitur
mysteria fidei, quse rationem superant, credimus, non intelli-
gimus, ac per hoc fides distinguitur contra scientiam et melius
per ignorantiam quam per notitiam definitur. Cf. Becani
Manual, i 233 sq. It is clear that Eoman Catholic theology
will not admit any elevation of faith in the promises of grace
given by God in Christ out of and above the common round
of faith in the Christian revelation. On that account, and
JUSTIFICATION: FAITH, WORKS. 191
also because they deny the possibility of a subjective and full
assurance of forgiveness to the individual sinner, they will not
regard the characteristic of faith as being confidence, or regard
such confidence as the justifying element in faith. On all
points the Protestant doctrine of faith contradicts that of the
Eomish system: see Mohler, Syrrib. 15.)
Cone. Trid. sess. vi. cap. 6 : Disponuntur ad justitiam, dum
excitati divina gratiA et adjuti fidem ex auditu concipientes
libere moventur in deum, credentes vera esse, quae divinitus
revelata et promissa sunt, . . . et dum, peccatores se esse
intelligentes a divinse justitiae timore ad considerandam dei
misericordiam se convertendo, in spem eriguntur . . . ac
propterea moventur adversus peccata per odium aliquod et
detestationem h. e. per earn poenitentiam, quam ante baptismum
agi oportet cet.
Catech. Bom. ii. 5. 5 : Fides poenitentiae pars non est, verum
in eo, quern pcenitet, fides pcenitentiam antecedat necesse est.
Neque enim potest quisquam se ad deum convertere, qui fide
careat.
Cf. Bellarmin, Po&nit. i. 19 ; Confut. A. C. p. 84 sq.
II. PEOTESTANT.
Conf. A. p. 12: Constat pcenitentia proprie his duabus
partibus. Altera est contritio s. terrores incussi conscientise
agnito peccato, altera est fides, quee concipitur ex evangelic s.
absolutione et credit propter Ch. remitti peccata et consolatur
conscientiam et ex terroribus liberat. Cf. A. Sm. p. 3 1 9 sqq. ;
F. 0. pp. 816, 822.
The Eeformed Symbols have not spoken on this point.
Calvin, Instit. iii. 3. 3, brings some insignificant objections to
Melanchthon's definitions. 1 When he himself asserts that
faith ought to precede penitence, the difference rests upon a
peculiar definition of penitence. Cf. Parei Corp. doct. ch. 482.
III. SOCINIAN.
Cat. Eac. qu. 418: (Fides, quam necessario consequitur
1 Melaiich. had made the separation of penitence into mortificalio and vivificatio.
102 CONFESSIONS OF CHRISTENDOM.
salus) est fiducia per Christum in deum. Unde apparet, earn
in Christum fidem duo comprehendere, unum, ut non solum
deo, verum et Christo confidamus. Deinde, ut deo obtem-
peremus, non in iis solum, quse in lege per Mosen lata prsecepit
et per Christum abrogata non sunt ; verum etiam in iis omni-
bus, quae Christus legi addidit.
Ib. qu. 419: Ergo tu obedientiam sub fide comprehendis ?
Sic est. Etenim res ipsa indicio est, neminem inveairi posse,
qui spem certain vitae set. in animo concipiat, quam Ch. tantum
sibi obtemperantibus promisit, qui non Christo dicto audiens
sit cet. Ib. qu. 420 : Cur vero ap. Paulus fidem operibus
opponit? In iis locis, ubi ap. fidem opponit operibus, de
operibus ejusmodi agit, quse et perfectam et perpetuam obedi-
entiam continent, qualem sub lege deus ab horn, requirebat,
verum non de iis operibus, quae obedientiam, quam deus a
nobis, qui in Ch. credidimus, requirat, comprehendunt.
Ib. qu. 42 1 : (Obedientia est) ea, ut primum veterem homi-
nem cum operibus ipsius exuentes ab omni peccato anteacto
desistamus, quam quidem rem scriptura poenitentiam vocat.
Deinde, ut pro virili voluntatem dei exsequamur, adeo, ut
non secundum carnem ambulernus, verum Spiritu opera carnis
mortificemus, in summa : nullius peccati habitum contrahamus,
omnium vero virtutum christianarum habitus comparemus.
Socin. De Chr. serv. iv. 11: Fides ergo in Christum, qua
justificamur, quamvis obedientiam, quam spe futuri boni, quod
is nobis daturus sit, deo praestamus, et complectatur et significet
atque idcirco opus omnino declaret, operibus tamen propterea
merito opponitur, quia nee perpetuam et absolutissimam prse-
ceptorum dei conservationem ipsa per se continet, nee propria
vi justificat, sed propter dei clementiam, qui ejusmodi opus
facientibus, quod ob earn rem dei opus a Christo appellatum
est, justitiam quantumvis antea injustis imputare dignatus
est et ipsos pro justis coram se habere pro incomparabili sua
benignitate voluit.
IV. ARMENIAN AND MENNONTTE.
Apol. Conf. Ecmonstr. p. 113: Mihi vide, an non mera
logica pugna sit, si disputetur an fides, quae est viva, an fides,
JUSTIFICATION: FAITH, WORKS. 193
qua est viva, requiratur ad justificationem ? Certe utrimque
enim in describenda fidei natura est consensio, utrimque bo-
norum operum praesentia necessaria esse statuitur, de respectu
tantum, quem fides viva ad justificationem habet, qusestio
manet, at de respectu statuere non est nostrum, sed judicis ;
deinde quid habet respectus ille merus, quod justam magnse
liti causam dare possit, imo quid non habet, quod occasionem
omnem liti debeat prsecidere cet. ? Sane si dicatur, fidem
requiri ad justificationem, quatenus est viva fides, necessitas
bonorum operum et pietatis christianse fortius adstruitur,
quam si dicatur, fidem requiri, quse viva est. Natura rei id
evincit.
Conf. Bemonstr. xi. 1 sqq. : Fides in Christum est delibera-
tus et firmus animi assensus, verbo dei adhibitus et cum vera
in Christum fiducia conjunctus, quo non tantum doctrinse
Christ! tanquam verse ac divinse firmiter assentimus ac fidenter
inhseremus, sed in ipsum etiam Christum ad salutem a deo
nobis ex pura gratia datum toti recumbimus. Itaque ad fidem
veram et salvificam non sufficit sola notitia divinse voluntatis,
. . . neque assensus etiam quilibet, puta, subitus, perfunctorius
cet, sed requiritur omnino firmus et solidus voluntatisque de-
liberatse iinperio roboratus, denique fiducialis et obsequiosus
assensus, qui et fiducia dicitur. . . . Assensus ejusmodi
fiducialis vel obsequiosa hsec fiducia demum est vera ac viva
fides, quae secum necessario trahit observationem mandatorum
J. Ch. sive bona opera.
Limborch, Theol. christ. vi. 4. 22 : Sciendum, quando dicimus,
nos fide justificari, nos non excludere opera, quse fides exigit et
tanquam fcecunda mater producit ; sed ea includere. . . . Sine
operibus autem fides mortua et ad justificationem inefficax est.
4. 46 : Acriter hie contendere, an fides quse viva, an vero
quatenus viva est, nos justificet, sive, an opera ad justificationem
requirantur necessitate solum praesentiae, an vero etiam efn-
cientise, inutile judicamus, dummodo utrimque in confesso est,
deum ad justificationem exigere fidem vivam, fidemque non
esse vivam, nisi per bona opera, neminemque justificationem
consecuturum, nisi vivS, fide prseditum. 4. 3 1 : Cum dicimus,
fidem esse opus nostrum, tale non esse volumus opus, cui aut
ex dignitate aut ex merito ullo suo aut denique ex intrinseca
N
194 CONFESSIONS OF CIIKISTENDOM.
quadam efficacia remissio peccatorum et justitise imputatio
debeatur, quique justitia nostra formalis sit, quae in judicio
dei per se subsistere possit. Male enim fides vocatur formalis
justificationis causa, cum talis proprie non detur, quia justifi-
catio est actus mentis divinae purus putus, qua deus nos habet
pro justis. Sed fides est conditio in nobis et a nobis requisita,
ut justificationem consequamur. Est itaque actus, qui licet in
se spectatus perfectus nequaquam sit, sed in multis deficiens,
tamen a deo gratiosa et liberrima voluntate pro pleno et per-
fecto acceptatur et propter quern deus hornini gratiose rernis-
sionem peccatorum et vivae aeternae praemium conferre vult.
vL 4. 29 : Objectum fidei (justificantis) dicimus esse totum
Jesum Christum tanquam prophetam, sacerdotem et regem,
non tantum ipsius propitiationem, sed et prsecepta, promissa
et minas, qujl itaque totum Christum integramque ejus annun-
tiationem omniaque beneficia salutaria amplectimur ; in ilium
tanquam prophetam, sacerdotem et regem credimus/ ipsius
doctrinam tanquam divinam recipimus, in ipsum spem ac
fiduciam nostram collocamus et ab eo tanquam unico nostro
redemtore vitam seternam e& ratione ac conditione, qua nobis
earn promisit, sine ulla dubitatione exspectamus. The Con-
fess. Eemonstr. xi. 2, thus negatively defines the idea of
fiducia: Non quidem absoluta fiducia specialis misericordiae,
quasi re ips& jam perceptae, qua scil. credo, mihi jam remissa
esse peccata mea (haec enim non est essentialis forma fidem
justificantem constituens, sed quoddam tantum consequens
adjunctum, imo ipsam salvificam fidem necessario tanquam
praerequisitam sui conditionem praesupponit) sed qua firmiter
statuo, fieri non posse, ut aliter quam per J. Ch. et alia quam
per ipsum praescripta ratione aBternam mortem evadam et vitam
sempiternam consequar cet.
Eis, Conf. art. 20 : Fides est certissima cognitio sive scientia
per gratiam dei ex S. s. acquisita, de deo nempe, de Christo
atque aliis rebus crelestibus, quorum cognitio et persuasio ad
salutem necessaria est, debetque ilia comitata esse amore dei
et firma confidential in unum deum cet. 21: Per vivam
ejusmodi fidem acquirimus veram justitiam cet.
JUSTIFICATION: FAITH, WORKS. 195
V. GREEK.
The older symbols of the Greek Church do not speak de-
finitely on the ground of justification; indeed, no dogma is
handled by them with less precision than that of justification
and the methods of grace. The Conf. orfh. declares generally
that TtiaTis opdrf and epya /ca\d are the essential and inse-
parable conditions of eternal salvation. On the other hand,
Jeremias, in the Act Wirt. p. 64, pressed by the Tubingen,
theologians, teaches that a living faith, active in good works, is
necessary to justification f^ovrj rfj Tricrm Kvpuos rrjv afacriv
TWV afjiapTiwv SiSoaBai,, ^ila^ypL^ecfOe, o>9 So/cet vjuv r/ Se KCL-
6o\iK.r) KK\. rrjv "TTLCTTIV fficrav aTrairel TTJV Sia roi)V ayaO&v
epywv /j,aprvpov/jievr)v. And p. 288, he says: reXetoiWes &>?
Svvarbv TOV Kara Trvevpa vopov, SiKaiwdtjaofjieda. More decided
in relation to Calvinism is Dosithei Conf. c. 13 (s. also Par-
thenii Decret. synod, p. 122): Tucnevopev ov Bia
a?rXw? fiovi)? Sircaiovadai TOV avOpwrrov, aXXa Sia
vepyov[Aevr)<; Sia T?}? ayaTTf]^, r' avrov elirelv, Sia T^?
/cal TWV epy&v TO Se ryv irlaTiv %6i/3o? ep<yov
a/JL^dvea-dat T^? ev XpiaTqJ SiKaioavvr)? teal
ei9 a-WTrjpiav, Troppa) -jracr^ evaefteias ryivaxrrcofAev. That
justification by faith was familiar to the Greeks, is shown by
Heinecc. Abbild. ii. 1 6 5 ; and Plato in Catech. S. 6 3 f. teaches
in strict harmony with the Protestants.
VI. QUAKER.
The Quaker system departs here in a striking manner from
the ordinary theology of the churches. It teaches that justi-
fication is no other than the formation and growth of Christ in
us. This finished stamp of Christ in us is wrought, however,
by grace through the internal light; as God in the day of
visitation causes the divine seed in man to germinate. To this,
man of himself can contribute nothing ; it is for him only not
to reject the proffered grace, but to yield himself up believing
to this enlightenment. This surrender is the faith that dis-
cerns and embraces Christ ; faith is therefore by this internal
enlightenment begotten: hence the man who may not have
19 G CONFESSIONS OF CHRISTENDOM.
heard of the historical Christ or the external gospel, may yet
be enlightened, accepted, and saved through Christ. To know
Christ inwardly is the only and truly fruitful knowledge of
Him. But he who is thus enlightened and regenerated through
the light must needs live holily ; in these his good works, there-
fore, which are the living signs of a Christ formed inwardly
within, is he justified. See Barclay, Apol. Prop. v. 6 and 7.
THIED POINT OF DIVERGENCE.
It is the common doctrine of Eome and Protestantism, that
the will of God requires believers to walk in good works (F.
C. p. YOO). But Protestants will not admit that good works
have in them any meritoriousness before God, assuming that
they are the necessary consequences of a preceding justifica-
tion. The Eoman Church teaches that he who has become
justified in Christ, merits for himself by his good deeds
growth in the divine grace, everlasting life, and increase of
his heavenly glory. In common with Protestants generally,
the Arminians, Socinians, and Mennonites deny the meri-
toriousness of good works.
I. EOMAN CATHOLIC.
Cone. Trid. sess. vi. cap. 1 6 : Justificatis hominibus . . .
proponenda sunt ap. verba ; abundate in omni bono opere cet.
Atque ideo bene operantibus usque in finem et in deo super-
antibus proponenda est vita seterna, et tanquam gratia filiis
per Ch. misericorditer promissa, et tanquam merces ex ipsius
dei promissione bonis ipsorum operibus et meritis fideliter
reddenda. . . . Cum ille ipse Ch. tanquam caput in membra
... in ipsos justificatos jugiter virtutem influat, quaa virtus
bona eorum opera semper antecedit et comitatur et subsequitur,
et sine qua nullo pacto deo grata et meritoria esse possent,
nihil ipsis Justificatis amplius deesse credendum est, quominus
plene illis quidem operibus, quae in deo sunt facta, divinae legi
pro hujus vitse statu satisfecisse et vitam seternam suo etiam
JUSTIFICATION : FAITH, WORKS. 197
tempore, si tamen in gratia decesserint, consequendam vere
promeruisse censeantur. . . . Absit tamen, ut christiamis homo
in se ipso vel confidat vel gloriatur . . . et non in domino, cujus
tanta est erga omnes homines bonitas, tit eoruru velit esse
merita, quae sunt ipsius dona. Cf. sess. xiv. pcenit. cap. 8.
Ib. sess. vi. can. 24 : Si quis dixerit, justitiam acceptam non
conservari, neque etiam augeri coram deo per bona opera, sed
opera ipsa fructus solummodo et signa esse justificationis
adeptae, non autem ipsius augendae causam, anath. sit. Can.
32 : Si quis dixerit, hominis justificati bona opera ita esse
dona dei, ut non sint etiam bona ipsius justificati merita, aut
ipsum justificatum bonis operibus, quae ab eo per dei gratiam
et Christi meritum fiunt, non vere mereri augmentum gratiae,
vitam aeternam et ipsius vitae aeternae, si tamen in gratia de-
cesserit, consecutionem atque etiam glorias augmentum, anath.
sit
Cat. Bom. ii. 5. 71 : Tota pcenitentia a Christi passionis
merito pendet. A quo etiam honestis actionibus duo ilia
maxima bona consequimur ; alterum est, ut immortalis glorias
prsemia mereamur, ita ut calix etiam aquae frigidee, quam in
ejus nomine dederimus, mercede non careat cet. Cf. qu. 72.
(Bellarmin, Justific. v. 1 : Habet communis catholicorum
omnium sententia, opera bona justorum vere ac proprie esse
merita, et merita non cujuscunque prsemii, sed ipsius vitae
seternse. iv. 7 : Nos dicimus, opera bona homini justo esse
necessaria ad salutem, non solum ratione prsesentioe sed etiam
ratione efficientise, quoniam efficiunt salutem, et sine ipsis sola
fides non efficit salutem. Intelligimus autem, hoc esse neces-
sarium hominibus rationis usum habentibus. . . . Non enim
negamus, quin infantes et etiam adulti recens baptizati sal-
ventur, si continuo ex hac vita decedant.) S. Klee, Dogm. iii.
S. 58 ff.
Ib. v. 5 : Merita justorum non opponuntur meritis Christi,
sed ab illis nascuntur et quidquid ipsa justorum merita laudis
habent, id totum redundat in laudem meritorum Christi. . . .
Nemo nisi plane stultus dicere potest, detrahi de gloria Christi,
si servi ejus per gratiam ejus, per spiritum ejus, per fidem et
caritatem ab ipso inspiratam bona opera faciant, quce ita vere
sint justa, ut iis debeatur a justo judice corona justitue ; . . .
198 CONFESSIONS OF CHRISTENDOM.
nec merita hominum requiruntur propter insufficientiam meri-
torum Christi, sed propter maximam eorum efficaciam. Me-
ruerunt enim Christi opera apud deum non solum, ut salutem
consequeremur, sed etiam ut earn per merita propria conse-
queremur. (In explanation of mereri . . . vitam aeternam,
Bellarmine adds, v. 20 : Nos existimamus, vitam set. turn quoad
primum gradum turn quoad ceteros reddi bonis meritis filiorum
dei. Nam scriptura div. passim docet, non solum glorise
incrementam sed ipsam gloriam simpliciter prsemium esse
operum bonorum. . . . Ex quo intelligimus, ilium ipsum
gradum glorise, qui debetur jure haereditario, retribui etiam
jure mercedis cet.)
II. GREEK.
As to the confusion in the Greek dogma, see above. Sal-
vation is by the Greek Church grounded on works. Jer. in
Act. Wirtenib. p. 67 : TratBevofieda, on ^r] Trdv-ra o\oK.\r)pw
Kal vofiiua)*: 7r\r)p<acravTa, 0*5 77 eVc^yeXei'a r/}9 8aai\eias TWV
ovpav&v TT(vyye\\Tcu /cat <av dvev aTrrjjopevrai, Kal ^>i/Xa^a/ie-
vov, ovrto TTpoaboKav Kara^LfoO^vai r^5 7rayy\La<s. Dositheus,
Conf. 1 3, describes irians as justifying Sia TWV epywv ; Cyril-
lus Lucaris (Conf. c. 9 and 13). Parthenius was condemned
by misunderstanding of the Synod (Parthen. p. 123): trjv
iriaiiv yvfjivrjv rwv epycov crdi^eiV) etvai Be ravTtjv OVK, epjov
rjfierepov d\\a TOV Xptarov JJLOVOV. ei;ci)0v SLKCUOVVTOS TOV
avOpwrrov 8 ia TT}? ^0)^9 /cat Bavdrov avrov and Cyr. L. :
KJ3d\\ei, ra Ka\d rwv epywv TTJS rwv dvBpWTrcov
dvaipovv Bia rovrov rb<y' eV avry ov fj.6vov dperrjv irdaav
filov evOeov d\\d Trda-av rrjv i
Observation.
The Romanists and Greeks agree in making prominent three good
works : prayers, fasts, and alms. They are such religious acts as, rest-
ing upon free-will, may be reckoned among satisfactions, and assume,
therefore, a very important place in the institute of penance. See
below, XVII.
JUSTIFICATION: FAITH, WOKKS. 199
III. PROTESTANT.
A. 0. p. 11 : Decent, quod fides debeat bonos fructus
parere et quod oporteat bona opera mandata a deo facere
propter voluntatem del, non ut confidamus per ea opera justi-
ficationem coram deo mereri. P. 1 2 : Sequi debent (fidem)
bona opera, quse sunt fructus poenitentise. P. 18 : Quia per
fidem accipitur Spiritus sanctus, jam corda renovantur et
induunt novos affectus, ut parere bona opera possint.
Apol. A. G. p. 81 : Nos quoque dicimus, quod dilectio
fidem sequi debeat. Neque tamen ideo sentiendum est, quod
fiducia hujus dilectionis aut propter bane dilectionem accipi-
amus remissionem peccatorum et reconciliationem. P. 83 :
Postquam fide justificati et renati sumus, incipimus deum
timere, diligere, petere et exspectare ab eo auxilium, . . . et
obedire ei in afflictionibus. Incipimus et diligere proximos,
quia corda habent spirituales et sanctos motus. P. 8 5 : Falso
calumniantur nos adversarii, quod nostri non doceant bona
opera, cum ea non solum requirant, sed etiam ostendant,
quomodo fieri possint. P. 108 : Nos loquimur de fide, quse
resistit terroribus conscientise, quse erigit et consolatur perter-
refacta corda ; talis fides neque facilis res est neque humana
potentia, sed divina potentia, qu& vivificamur cet. Hsec fides,
cum sit nova vita, necessario parit novos motus et opera.
P. 133 : Necesse est bene operari. Justificatis dicimus pro-
missam esse vitam set. Ideo justificamur, ut justi bene
operari et obedire legi dei incipiamus; ideo regeneramur et
Sp. sanctum accipimus, ut nova vita habeat nova opera,
timorem, dilectionem dei cet.
F. C. p. 586 : Confitemur, etsi antecedens contritio et
subsequens nova obedientia ad articulum justificationis coram
deo non pertinent, non tamen talem fidem justificantem esse
fingendam, quse una cum malo proposito, peccandi videlicet,
esse et stare possit. Sed postquam homo per fidem est justi-
ficatus, turn veram illam et vivam fidem esse per caritatem
emcacem et bona opera semper fidem justificantem sequi.
Fides enim vera nunquam sola est, quin caritatem et spem
semper secum nabeat.
II. p. 589 : Nostra confessio est, quod bona opera veram
200 CONFESSIONS OF CHRISTENDOM.
fidem certissime atque indubitato sequantur, tanquam fructus
bonae arboris ; credimus etiam, quod bona opera penitus ex-
cludenda sint, non tantum cum de justifications fidei agitur,
sed etiam cum de salute nostra sterna disputatur. P. 688 :
Caritas fructus est, qui veram fidem certissime et necessario
sequitur. Qui enim non diligit, de eo recte judicari potest,
quod non sit justificatus, sed quod adhuc in morte detineatur,
aut rursus justitiam fidei amiserit.
In the Evangelical Lutheran Church there arose a special
discussion on the necessity of good works to salvation. This
was the Majorist controversy. It was in reference to this
that the above decision of the Form. Cone, was given.
F. C. p. 702 : Propositiones ha3, bona opera esse necessaria
et necesse esse bene agere, in commemorata pia et genuina
sentential immerito a quibusdam reprehenduntur et rejiciuntur.
. . . Interim tamen de hoc etiam discrimine commonefactio
observanda, quod per vocab. necessitatis intelligenda sit neces-
sitas ordinis mandati et voluntatis Christi ac debiti nostri,
non autem necessitas coactionis cet.
IV. EEFORMED.
Conf. ffelv. ii. c. 15 : Loquimur de fide viva vivificanteque,
quse propter Christum, qui vita est et vivificat quern compre-
hend it, viva est et dicitur ac se vivam esse vivis declarat
operibus. C. 16 : Fides retinet nos in officio, quod deo de-
bemus et proximo, et . . . ut uno verbo omnia dicam, omnis
generis bonos fructus et bona opera progignit. Quamvis
doceamus cum apostolo, hominem gratis justificari per fidem
in Chr. et non per ulla opera bona, non ideo tamen vilipendi-
mus aut condemn amus opera bona. Damnamus omnes, qui
bona opera contemnunt. Interim non sentimus, per opera
bona nos servari illaque ad salutem ita esse necessaria, ut
absque illis nemo unquam sit servatus. Gratia enim soliusque
Christi beneficio servamur. Opera necessario ex fide pro-
gignuntur.
Conf. Gall. art. 22: Tantum abest, ut bene et sancte
vivendi studium fides exstinguat, ut etiam illud cieat et in-
flammet in nobis, unde bona opera necessario consequuntur.
JUSTIFICATION : FAITH, WORKS. "201
Ceterum . . . tamen profitemur, bona opera non respici a deo,
lit per ea justificemur ant filii del censeri mereamur.
TJiirty-nine Artt. art. xii. : Albeit that good works, which
are the fruits of faith, and follow after justification, cannot put
away our sins, and endure the severity of God's judgment ; yet
are they pleasing and acceptable to God in Christ, and do
spring out necessarily of a true and lively faith ; insomuch
that by them a lively faith may be as evidently known, as a
tree discerned by the fruit.
Conf. Belg. art. 24 : Tantum abest, ut fides justificans
homines in recta sanctaque vita tepidiores efficiat, ut prorsus e
contrario sine ilia ipsa nemo unquam quidquam ex amore dei,
sed amore tantum sui vel condemnationis metu effecturus sit.
Fieri itaque non potest, ut sancta hsec fides in homine otiosa
sit. . . . Atque hsec opera, quse a bona fidei radice proficis-
cuntur, coram deo bona eique accepta sunt, quoniam omnia
per illius gratiam sanctificantur ; verumtamen ad nos justi-
ficandos in censum rationemque non veniunt.
Conf. Tetrapol. cap. 4.
Observations.
The grounds of the Protestant rejection of the merit of good works
are the express words of Scripture. At the same time, the actual
imperfectness of the good works of the saints is to be pointed to. On
the Reformed side, especial reference is made to the fact that good
works are not evidences of any good in man, but of the power of the
Holy Ghost.
V. ARMINIAN.
Limborch, Theol. cJir. v. 78. 12: Huic de obedientise
seu bonorum operum necessitate qusestioni alia adhseret de
bonorum opp. merito, utrum nimirum bona nostra opera mere-
antur vitam seternam. Quaestio haec nobis intercedit cum
pontificiis. Fatemur nos, si propria vocis meriti significatione
neglecta ampliorem et minus propriam illi tribuamus, posse
bona fidelium opera catachrestice et in laxiori significatione
merita vocari, quoniam deus ea vita set. remunerari gratiose
promisit cet. Sed quia hsec est significatio vocis meriti minus
propria et pontificii in ea non acquiescunt, sed et opera nostra
202 CONFESSIONS OF CHRISTENDOM.
intrinseco suo valore vitam aet. merer! contendunt, prsestat
a voce merit! abstinere utpote quae meritum proprie dictum
involvere videatur, cum si merit! proprie diet! naturam in-
spiciamus, quaeque ad meritum constituendum requirantur,
consideremus, . . . manifestum futurum sit, ea omnia operibus
nostris deesse ac proinde opera nostra vitas aet. meritoria esse
non posse. Cf. Simon. Episcop. Op. ii 528 sqq.
VI SOCINIAN.
F. Socin. Opp. i p. 620 b: Diximus (opera) aliquo modo
meritoria, ut ab ipsis operibus excludamus non modo absolutum
et maxime proprium meritum, quod oritur ex ipsa operum
praestantia per se considerata, sed etiam illud, quod minus
proprie et respective meritum est, quippe quod ... ex solo
del promisso oritur, adeo ut nemo neque per illud neque
per hoc meritum suorum operum justificationem adipiscatur.
Ubi considerandum interea est, quod nihilominus merito die!
potest, dari obedientiam, quae possit dici causa justifications
nostrae propter dei promissum, nee tamen dicendum sit, operum
merito tune justificationem nobis concedi, quippe quod obedi-
entia ista sub ipso N. T., si omnia praecepta in e& nobis data
considerentur, non possit dici perfecta, quamvis deus pro su&
bonitate velit, si e& praediti fuerimus, nos justificatos pro-
nuntiare.
Schyn, Plen. deduct, p. 232 : Fatemur, perfectam Christi
obedientiam vera et vml fide acceptam nostrae asternae salutis
unicam esse causam ; . . . non credimus, bona opera nos sal-
vare, sed agnoscimus bona opera pro debita" obedientia et
fructibus fidei.
VII. QUAKER.
The Quakers assume to be midway between Protestants and
Romanists in this matter. See Barclay, Apol. vii. 3. Although
we place remission of sins in the righteousness and obedience
of Christ, performed by Him in the flesh, as to what pertains
to the remote procuring cause, and that we hold ourselves
formally justified by Christ Jesus formed and brought forth in
JUSTIFICATION: FAITH, WORKS. 203
us, yet can we not, as some Protestants have unwarily done,
exclude works from justification. For, though properly we
be not justified for them, yet are we justified in them; and
they are necessary, even as causa sine qua non. . . . Since
good works as naturally follow from this birth as heat from
fire, therefore are they of absolute necessity to justification
as causa sine qua non, i.e. though not as the cause for which,
yet as that in which we are, and without which we cannot
be justified ; and though they be not meritorious, and draw
no debt upon God, yet He cannot but accept and reward
them. For it is contrary to His nature to deny His own,
since thay may be perfect in their kind, as proceeding from a
pure, holy birth and root. . . . Against the merit of these
works in the Romish sense, comp. vii. 12. We are far from
thinking or believing that man merits anything by His works
from God, all being of free grace ; and therefore do we and
always have denied that Popish notion of merit de condigno.
Nevertheless we cannot deny but that God, out of His infinite
goodness wherewith He hath loved mankind, after He com-
municates to him His holy grace and spirit, doth, according
to His own will, recompense and reward the good works of
His children ; and therefore this merit of congruity or reward,
in so far as the Scripture is plain and positive for it, we may
not deny.
Observation.
The acceptableness of the good \vorks of the justified, and even
their rewardablenesss, is not denied by Protestants. 1 Under what
restrictions, however, they assert both, will be seen in the Confessions.
Apol. A. C. p. 96: Docemus, operibus fidelium proposita
et promissa esse preemia ; docemus bona opera meritoria esse,
non remissionis peccatorum gratiae aut justificationis, hsec
enim tantum fide consequimur, sed aliorum preemiorum cor-
poralium et spiritualium in hac vita et post hanc vitam.
P. 135 : N"os non rixamur de vocabulo mercedis, de hac re
1 The Conf. Wirtem. p. 106, does not hesitate to use this expression : Bona
opera mereri gratuita dei dementia sua qusedam sive corporalia sive spiritualia
pnemia.
204 CONFESSIONS OF CHRISTENDOM.
litigamus, utrum bona opera per se sint digna gratia et vita*
seternft, an vero placeant tantum propter fidem, quae appre-
liendit mediatorem Christum. Adversarii nostri non solum
hoc tribuunt operibus, quod sint digna gratia et vita seterna
cet. P. 136 : Nos fatemur, vitam aet. mercedem esse, quia
est res debita propter promissionem, non propter merita nostra.
Est enim promissa justificatio, et huic dono dei conjuncta est
promissio vitas set. Hanc promissionem scire sanctos oportet,
non ut propter suum commodum laborent, . . . sed ne despe-
rent in afflictionibus cet. Of. p. 138 ; F. C. p. 700 ; Conf.
Saxon (art. 9 and 10), p. 65 sqq.
Conf. Helv. ii. c. 1 6 : Placent approbanturque a deo opera,
quse a nobis fiunt per fidem, quia illi placent deo propter
fidem in Christum, qui faciunt opera bona, quae insuper per
Spiritum sanctum ex gratia dei sunt facta. Doeemus, deum
bona operantibus amplam dare mercedem. Eeferimus tamen
mercedem hanc, quam dominus dat (bonis operibus), non ad
meritum hominis accipientis, sed ad bonitatem vel liberali-
tatem et veritatem dei promittentis atque dantis, qui, cum
nihil debeat cuiquam, promisit tamen, se suis cultoribus
fidelibus mercedem daturum.
Conf. Belg. art. 24 : Non negamus, deum bona opera re-
munerari, verum gratise esse dicimus, quod coronet sua dona.
Cf. Catech. Heidelb. 63.
West. Conf. ch. xvi. sec. 2 : These good works, done in
obedience to God's commandments, are the fruits and evidences
of a true and lively faith; and by them believers manifest
their thankfulness, strengthen their assurance, edify their
brethren, adorn the profession of the gospel, stop the mouths
of the adversaries, and glorify God, whose workmanship they
are, created in Christ Jesus thereunto, that, having their fruit
unto holiness, they may have the end eternal life.
XL
THE HOLINESS OF THE EEGENERATE, AND
WORKS OF SUPEREROGATION.
POINT OF DIVEEGENCE.
ACCORDING to the Eoman and Greek doctrine, the regenerate
may not only keep perfectly the commandments of God, but
also perform certain good works, which are not commanded,
counselled only by Christ (consilia evangelica), and these as
done are opera supererogationis, or works of supererogation. 1
The Protestants deny any distinction between the command-
ments of God and evangelical counsels; and the rather,
because no regenerate man even perfectly fulfils the law of
God. (This, however, the Quakers and some others deny.)
Consequently the Protestants consistently reject the system
of monkery, so far as this is regarded as a higher perfection,
and something meritorious in itself in the sight of God.
SYMBOLICAL TESTIMONIES.
a. As to whether the Justified may perfectly fulfil the
Law of God.
I. EOMAN AND QUAKER.
Cone. Trid. sess. vi. cap. 1 1 : Nemo temeraria ilia . . . voce
nti debet, dei prsecepta homini justificato ad observandum
esse impossibilia. . . . Licet enim in hac mortal! vita quan-
1 The expression opera supererogationis is sometimes used of the salisfactiones
superabundantes sanctorum, which, however, Bellarmine, De indulg. ii. 9, does
not approve.
205
206 CONFESSIONS OF CHRISTENDOM.
tumvis sancti et justi in levia saltern et quotidiana, qure etiam
venialia dicuntur, peccata quandoque cedant, non propterea
desinunt esse justL
Cf. can. 18 ; Catech. Rom. iii. 1. 7.
(Bellarmin, De justific. iv. 1 sqq., gives these as the rational
grounds of the Romish doctrine: 1. Si prsecepta essent im-
possibilia, neminem obligarent, ac per hoc praecepta non essent
prsecepta. Neque enim fingi potest, quomodo aliquis peccet
in eo, quod vitare non potest. 2. Si lex domini esset impos-
sibilis, sequeretur, deum omni tyranno esse crudeliorem et
stultiorem, quippe qui ab ipsis etiam amicis tributum exigeret,
quod nemo solvere posset, et leges ferret, quas sciret a nemine
observandas. Hence it may be seen how much of what
Mb'hler urges against the Protestant doctrine is new and pecu-
liar to him.)
Barclay, Apol. Prop, vii 3 : For though we judge so of the
best works performed by man, endeavouring a conformity
with the outward law by his own strength and in his own
will, yet we believe that such works as naturally proceed from
this spiritual birth and formation of Christ in us are pure
and holy, even as the root from which they come ; and there-
fore God accepts them, justifies us in them, and rewards us
for them of His own free grace. . . . Wherefore their judg-
ment is false and against the truth, that say that the holiest
works of the saints are defiled and sinful in the sight of God.
For these good works are not the works of the law excluded
by the apostle from justification.
II PROTESTANT.
Apol. A. C. p. 91 : Tota scriptura, tota ecclesia clamat, legi
non satisfied. Non igitur placet ilia inchoata legis impletio
propter se ipsam, sed propter fidem in Christum. Alioqui lex
semper accusat nos. . . . Semper in hac infirmitate nostra
adest peccatum, quod imputari poterat P. 92 : Sentire nos
oportet, quod procul a perfectione legis absimus. P. 121:
Vix imbecillis et exigua legis impletio contingit etiam sanctis.
P. 191 : Nemo tantum facit, quantum lex requirit. C
p. 89, Conf. Saxon, p. 65 sq.
THE HOLINESS OF THE KEGENEKATE. 207
F. 0. p. 6 78 : (Rejicitur) pontificum et monachorum doc-
trina, quod homo, postquam regenerates est, legem del in hac
vita perfecte implere possit. S. against Schwenkfeld's fol-
lowers, p. 829.
Conf. Heli). ii. c. 1 6 : Sunt multa indigna deo et imperfecta
plurima inveniuntur in operibus etiam sanctorum.
Conf. Belg. art. 24: Nullum opus facere possumus, quod
non sit carnis vitio pollutum ac proinde pcenis dignum.
Conf. Scot. 1 5 : Affirmamus, neminem in terra" (Christo solo
excepto) opere et revera ita prsestitisse, prsestare aut prsesti-
turum earn in opere obedientiam legi, quam lex requirit.
West. Conf. ch. xvi. sec. 6 : Yet notwithstanding, the per-
sons of believers being accepted through Christ, their good
Avorks also are accepted in Him, not as though they were in
this life wholly unblameable and unreprovable in God's sight,
but that He, looking upon them in His Son, is pleased to
accept and reward that which is sincere, although accompanied
with many weaknesses and imperfections.
Catech. Heid. 6 2 : Our best works in the present life are
all imperfect and stained with sin. Cf. Declar. Thorun. ii. 4.
10 ; Conf. Eemons. xi. 6.
[The grounds on which the Evangelical Church thus teaches
are simply these : The law of God commands, Thou shalt not
covet. Who keeps this ? The sum of the law is to love God
with all the soul and with all the strength, and the neigh-
bour as self (Luke x. 2 6). Who keeps this ? Therefore all
are sinners, and come short of the glory of God (Horn. iii. 23).]
&. Whether the Justified can do more than keep the
Commandments.
I. ROMAN AND GKEEK.
In the symbols of the Eoman Church there is no doctrine
of the consilia evangelica, and the consequent opera superero-
gationis. The Cat. Rom. iii. 3 only hints at it in passing.
Hence we turn to Bellarmine.
Bellarm. De monachis, cap. 7 : Consilium perfectionis
vocamus opus bonum, a Christo nobis non imperatum sed
demonstration, non mandatum sed commendatum. Differt
208 CONFESSIONS OF CHRISTENDOM.
autem a praecepto ex parte materiee, ex parte subject!, ex parte
fonnse, ex parte finis. Ex parte materiae dupliciter. Primo
quia materia praecepti est facilior, consilii difficilior : ilia enim
sumta est ex principiis natura3, haec superat quodammodo
naturam, nam ad servandam conjugii fidem natura inclinat, at
non ita ad abstinendum a conjugio. . . . Secundo quia materia
praecepti bona est, consilii melior et perfectior, loquendo de
praeceptis, quse circa eandem materiam versantur, circa quam
versantur consilia : consilium enim includit praeceptum et ali-
quid supra prseceptum addit. ... Ex parte subject! differunt
consilia et praecepta, quod prseceptum commune sit omnium,
consilium non item. ... Ex parte formae, quod praeceptum vi
sua obliget, consilium in arbitrio hominis positum sit. . . . Ex
parte finis sive effectus, quod prceceptum observatum habet
praemium, non observatum habet pcenam ; consilium autem si
non servetur, nullam habet pcenam, et si servettir, majus habet
praemium. Cap. 8 : Sententia est catholicor. omnium, multa
esse vere et proprie consilia evang. (cf. Apol. A. C. p. 191),
sed prsecipue tria, continentiam, obedientiam et paupertatem,
quse nee sint praecepta nee indifferentia, sed deo grata et ab
illo commendata (cf. Matt. xix. 11 sq., 21 ; 1 Cor. vii. 1, V).
Cap. 1 2 : Videmus in omnibus bene institutis rebuspublicis
praeter praemia et pcenas . . . esse etiam prsemia qusedam de-
creta heroicis operibus ; . . . ita ergo non abhorret a ratione,
imo potius conforme est rationi, ut praeter vitam seternam,
promissam observatoribus legis divinae, sint etiam certa praemia
et singulares honores pro iis, qui non solum dei legem servant,
sed etiam virtutes heroicas ostendunt.
Cf. Mohler, neue Untersuch. S. 295 ff.
Metroph. Critop. Conf. c. 19, p. 142: rwv T?}? Xpiar.
$i$acrKa\ias ra fiev <rriv eirtrayparifca a>? avayKala, olov TO
fj,rj (froveveiv, . . . ra Se eTrtra/y/i. fiev to? avcvyKala OVK av eirj^
Se a\Xa>5 KOI TroXXwy cy/ceo/iwoy a%ia, olov ra T^?
TrapOevlas KaropOtofut, f) co-flari) uteri) fjLoa-vvi), 17 aicpa
cu9 Kal Trjv erepav Trapeiav Trporelvetv rot rjBij Barepav
teal reXevralov avrb 17 7ravre\r)<; aTra\\cvyr) rwv rov
0opv/3a>v. 'E%pf)V Se elvat Tivas ev ry KK\i]<Tia, ot
teal ravra fj,er\6oiev, "va firj Trai^eXw? apya fj ra Kvpiatca
pijfj.ara. . . . oTrep vrdpecrriv ISeiv Trap' f]iuv, ol Trdvres
THE HOLINESS OF THE EEGENERATE. 209
l reXoOcrt. rou? oz/ra? Se ot \oi7rol aTro^e^ovrai teal
ayavrai.
II. PEOTESTANT.
A. C. p. 33: Addebant (Pontificii), vitam monasticam non
tantum justitiam merer! coram deo, sed amplius etiam, quia
servaret non modo prsecepta, sed etiam consilia evangelica.
ApoL A. C. p. 190 sq. : De lege sic dicunt : Dens conde-
scendens nostrae infirmitati constituit homini mensuram eorum,
ad quee de necessitate tenetur, quse est observatio prseceptorum,
nt de reliquo i. e. de operibus supererogationis possit satis-
facere de commissis. Hie fingunt, homines legem dei ita
facere posse, ut plus etiam, quam lex exigit, facere possimus.
. . . Nemo tantum facit, quantum lex requirit. P. 282 :
Falsum et hoc est, quod observationes monastics sint opera
consiliorum evangelii. Nam evangelium non consulit dis-
crimina vestitus, ciborum, abdicationem rerum propriarum ; hce
sunt traditiones humanse. Cf. p. 282.
Conf. Wirtemb. p. 105: Quod nonnulli sentiunt, hominem
posse in hac vita" eo pervenire, ut non tantum impleat suis
operibus decalogum, verum etiam possit plura et majora opera
facere, quam in decalogo prsecepta sunt, quse vocant opera
supererogationis, alienum est a prophetica et apostolica doctrina.
Thirty-nine Artt. art. 14: Voluntary works, besides over
and above God's commandments, which they call works of
supererogation, cannot be taught without arrogancy and im-
piety; for by them men do declare that they do not only
render unto God as much as they are bound to do, but that
they do more for His sake than of bounden duty is required ;
whereas Christ saith plainly, When ye have done all that are
commanded to you, say, We are unprofitable servants. Cf.
Conf. Scot, negat. p. 127; Declar. Thorun. ii. 4. 1 5.
West. Conf. ch. xvi. sec. 4 : They who in their obedience
attain to the greatest height which is possible in this life, are
eo far from being able to supererogate, and to do more than
God requires, as that they fall short of much which in duty
they are bound to do. Sec. 5 : We cannot by our best works
merit pardon of sin or eternal life at the hand of God, by
o
210 CONFESSIONS OF CHKISTENDOM.
reason of the great disproportion that is between them and
the glory to come, and the infinite distance that is between us
and God, whom by them we can neither profit nor satisfy for
the debt of our former sins ; but when we have done all we
can, we have done but our duty, and are unprofitable servants ;
and because, as they are good, they proceed from His Spirit ;
and as they are wrought by us, they are defiled and mixed
with so much weakness and imperfection, that they cannot
endure the severity of God's judgment.
Limborch, TJieol. christ. v. 76. 17: Colligimus, vota monas-
tica non esse a deo, utpote nuncupantiores, quas deus nullo prae-
cepto fatentibus ipsis Pontificiis sibi gratas declaravit. Dices :
Consulit tamen eas ut perfectius quid ? Eesp. nulla ejusmodi
consiliorum in scripturis mentio est. Fatemur quidem, in
scripturis aliquando consilia qusedam proponi, quse a prseceptis
necessario observandis distinguenda sunt, eorum tamen obser-
vationem, prout in se nude spectantur, indifferentem esse ;
posse autem ejusmodi incidere speciales circumstantias, quce
consilium mutant in prseceptum et rem alioquin natura sua
liberam necessariam faciunt. Nihil autem hoc cum consiliis,
quorum observatio majorem glorise gradum mereri dicitur,
commune habet.
c. Monasticism and Vows.
On the dogma of evangelical counsels is founded the insti-
tute of monasticism, which still exists in the Eoman and Greek
Churches. Bellarmine, De monach. c. 8, says that it is the
opinion of all Catholics, that there are many evangelical pre-
cepts, but especially three, those of continence, obedience,
and poverty, the three well-known monastic vows. And he
defines the estate of the religious as that state of men which
tends to Christian perfection through these three vows. The
Council of Trent did not treat of monasticism in a dogmati-
cally connected way ; it takes for granted the existence of the
institute, and issues only some reformatory decrees (e.g. sess.
25) de regularibus et monialibus. Against the Protestants the
Confut. A. C. p. 108 protested. Cf. also Eck, Loci, c. 17. As
to the doctrinal views of the Greek Church, see Metroph.
Critop. Con/, p. 142. Jeremias, in Act. Wirtem., says : d ra
THE HOLINESS OF THE EEGENERATE. 211
ayada ep<ya (TTepyere iravra, o>9 \ejT, /cat ravra (r^v fiova-
'Xf.KrjV TroXtretai/), ayada ovra, crTepryetv cxpetXere ; cf. also pp.
132, 136. The Protestant refutation rested mainly on the
character of meritoriousness, which the monastic estate was
supposed to possess. But this led to a consideration of the
lawfulness of such vows generally. We shall only give a few
condensed references from the symbols.
PKOTESTANT SYMBOLS.
Apol. G. A. p. 279 sq. : Primum hoc certissimum est, non
esse licitum votum, quo sentit is, qui vovet, se mereri remis-
sionem peccatorum coram deo aut satisfacere pro peccatis
coram deo. Nam hsec opinio est manifesta contumelia evan-
gelii, quod docet, nobis gratis donari remissionem peccatorum
propter Christum. . . . Secundo obedientia, paupertas et
coelibatus, si tamen non sit impurus, exercitia sunt adiaphora
et sancti viri usi sunt (iis) propter utilitatem corporalem, ut
expeditions essent ad docendum et ad alia pia officia, non
quod opera ipsa per se sint cultus, qui justificent aut mere-
antur vitam seternam. . . . Tertio in votis monasticis pro-
mittitur castitas. Supra autem diximus de conjugio sacer-
dotum, non posse votis aut legibus tolli jus naturae in hominibus,
. . . quare hoc votum non est licitum in his, qui non habent
donum continentise, sed propter imbecillitatem contaminantur.
Art. Sm. p. 336 : Quia vota monastica e diametro pugnant
cum primo principal! articulo, ideo plane abroganda sunt;
. . . qui enim votum facit in monasterio vivendi, is credit, se
vitse rationem sanctiorem initurum esse, quam alii Christiani
ducunt et suis operibus non tantum sibi, sed etiam aliis ccelum
mereri vult. Hoc vero quid aliud est, quam Christum negare ?
Conf. Wirtemb. p. 126 sq. : Non est dubium, quin vota pia,
justa et legitima sint servanda ac solvenda et vota impia sint
rescindenda. Sed haud immerito disputatur, in quo votorum
genere collocanda sint vota monachorum. Nam manifestum
est, quod ccelibatiis non sit verbo dei prseceptus ; manifestum
etiam est, . . . quod non est sentiendum, quod hoc genus
vitse per se sit coram tribunali dei excellentius et sanctius,
quam conjugium. . . . Qui vovet virginitatem vel ccelibatum
212 CONFESSIONS OF CHRISTENDOM.
aut vovet eum, ut singularem cultum del : tune quia status
coelibum non est verbo del mandatus, pertinet hoc votum ad
mandata hominum cet. ; aut vovet eum, ut meritum reniis-
sionis peccatorum et vitas aeternae, et tune est manifeste
impium votum. . . . Aut possides facultates et voves te iis
relictis acturum vitam pauperem, ut victum quaeras mendi-
citate et consequaris hujus voti merito vitam aeternani : tune
hoc votum primum quidem pugnat cum caritate proximi, quae
exigit, ne cui sis praeter necessitatem mendicimonio molestus ;
deinde pugnat cum fide in Christum, quod is solus sit meritum
seternse vitse. . . . Facultates autem tuas sic deserere, ut eas
in commune conferas, non est paupertatem sectari, sed de
certiori et copiosiori victu tibi prospicere. . . . Obedientia aut
refertur ad deum, tune non est arbitrarii voti, sed debitse
necessitatis ; . . . aut refertur ad hominem, tune sua sunt
obedientise officia, quae subditus magistratui, liberi parentibus
cet. debent. Haec sive voveantur sive non voveantur, certe
divinitus exiguntur. Vovere autem homini obedientiam sine
certa vocatione dei, ut operibus talis obedientiae non solum
prasstes deo singularem cultum, sed etiam expies coram deo
peccata tuo, supervacaneum est et impium, quia solius Ch.
obedientia expiavit peccata nostra cet.
Conf. Helv. ii c. 18 : Cum sciamus certo, monachos et
monachorum ordines vel sectas neque a Christo, neque ab
apostolis esse institutas, docemus, nihil eas ecclesiae dei utiles
esse, imo perniciosas. Conf. Tetrapol. c. 12 ; Conf. Helv. i
art. 27 ; Conf. Gall. art. 24.
Cf. Zwingli, Op. iii p. 276 sqq. ; Calvin, Instit. iv. 13. 8
sqq. ; Limborch, Theol. chr. v. 76. 15 sqq.
Observations.
The doctrine of vows generally is not to be sought so much in the
Protestant symbols as in the private writings of Luther and Calvin.
There are licita vota (cf. Declar. Thorun. p. 57) : these must, accord-
ing to A. C. p. 34, be in re possibili, voluntarium, sjjonte et comulto
conceptum, and of things especially not forbidden by the divine law.
The use of such vows is only moral, and consequently subjective ;
they must never be held for part of the divine service, or be under-
taken to prepare for or merit grace. As cultus divinus must that
vow only be reckoned which belongs to baptism. It is to this restric-
THE HOLINESS OF THE REGENERATE. 213
tion that the negation of the Cone. Trid. sess. vi. de Baptism, refers :
Si quis dixerit, ita revocandosesse homines ad baptismi suscepti
memoriam, ut vota omnia, qua; post baptismum fiunt, vi promissionis
in baptismo ipso jam facta8 irrita esse intelligant, quasi per ea et fidei,
quam professi sunt, detrahatur et ipsi baptismo, anathema sit. Bellar-
mine lays down the general principle of his Church thus : Omne,
quod fit ex voto, etiamsi alioqui non sit a deo prasceptum, vere et
proprie est cultus dei.
XIL
LOSS OF GBACE : MOKTAL AND VENIAL SINS,
POINT OF DIVERGENCE.
ALL Christian Confessions which reject the dogma of predes-
tination agree in this, that the converted man, in whom the
evil concupiscence is not perfectly extinguished, may sink
again into the condition of the unconverted, and lose even for
ever the grace obtained in justification. It has been usual,
in theological language, to term those sins which are fatal to
a state of grace mortal sins, peccata mortalia, or mortifera.
But here there is a divergence : 1. As to whether mortal sins
may co-exist with faith, or ipso facto exclude faith : the former
is asserted by the Eomanists ; the latter by the Protestants, in
harmony with their respective differences as to the nature of
faith, 2. Whether venial sins, peccata venialia, are venial in
themselves (ex iiaiurd sud, ex fundamento material^), which the
Roman theologians maintain, or in themselves deserve eternal
death, but are to Christians on account of their faith forgiven
by God, which is the Protestant doctrine.
SYMBOLICAL TESTIMONIES.
a. The Dcfeclibility of Justification.
I. ROMAN, LUTHERAN, AND ARMINIAN.
Cone. Trid. sess. vi. cap. 15 : Assercndum est, . . . quocun-
que mortali peccato . . . acceptam justificationis gratiain
amitti. Cf. can. 23 ; Bellarmin, Juslific. iii. 14 sq.
214
LOSS OF GKACE: MORTAL AND VENIAL SINS. 215
Conf. orth. p. 280 : 'H roiavTr) cTriOufiia (Oavdo-ipov djjidp-
Trjfui) ^e^copl^ei, rbv avOpwrrov diro Tr\v %dpiv rov Oeov KOL <f>ovevei
rov, d(f>' ov 7r\rjpQ)0y /ie TO ep<yov. Of. p. 283.
A. G. p. 13 : Damnant Anabaptistas, qui negant, semel
justificatos posse amittere Spiritum sanctum.
F. Cone. p. 705 : Falsa ilia opinio graviter redarguenda
atque rejicienda est, quod quidam fingunt, fidem et acceptam
justitiam atque salutem non posse ullis peccatis aut sceleribus
. . . amitti.
76. p. 591: Damnamus dogma illud, quod fides in Christum
non amittatur et Spiritus sanctus nihilominus in homine
habitet, etiamsi sciens volensque peccet et quod sancti atque
electi Spiritum sanctum retineant, tametsi in adulterium aut
in alia scelera prolabantur et in iis perseverent.
Conf. Eemonstr. xi. 7 : Fieri omnino posse, imo non raro
factum esse credimus, ut (renati) paulatim relabantur ad
pristinam vitae profanitatem et tandem etiam a priori fide et
caritate sua" plane deficiant desertaque via justitise ad pristina,
qua3 vere reliquerant, mundi inquinamenta . . . revertantur,
. . . et sic totaliter tandemque etiam finaliter . . . divina
gratia excidant. Cf. xviii. 6 ; Apol. Confess, p. 1 3 3 sqq. ; Lim-
borch, Theol. chr. lib. v. cap. 8 1. 1 Here belongs the Arminian
contradiction of the sentence that the regenerate commit no
mortal sins. Curcell Instit. iv. 4. 19. Limborch, TJicol.
christ. v. 4. 21.
Socin. biblioth. fratr. Pol. i p. 604 a: Si eveniat, ut ab hac
obedientia deficiamus et in unum plurave peccata relabamur,
in eisque permaneamus, justificati esse desinimus.
II. EEFORMED.
Calvin, Instit. iii. 2. 12 : Hoc tenendum est, quantumvis
exigua sit ac debilis in electis fides, quia tamen spiritus dei
certa illis arrha est ac sigillum suse adoptionis, nunquam ex
eorum cordibus deleri posse ejus sculpturam. 21 : Asserimus,
fidei radicem nunquam e pio pectore avelli, quin ima in parte
1 In the 5 Artie, the matter is left doubtful : utrum regeniti et rursus deficere
possint, prius ex scripturS, diligentius et accuratius inquirendum esse, quam id
sine dubitatione alii doceantur.
216 CONFESSIONS OF CHRISTENDOM.
defixa hsereat, utcunque decussa hue aut illuc inclinare videatur,
ejus lumen ita nunquam exstingui aut praefocari, quin saltern
velut sub favilla delitescat. Cf. Parei, Corp. doctr. p. 49.
Can. Dordrac. v. 3 : Propter peccati inhabitants reliquias
. . . non possent conversi in gratia perstare, si suis viribus
permitterentur. Sed fidelis est deus, qui ipsos in gratia semel
collata misericorditer confirrnat et in eadem usque ad finem
potenter conservat. . . . 4 : Etsi autem ilia potentia dei major
est, quam quse a carne superari possit, non semper tamen con-
versi ita a deo aguntur et moventur, ut non possint in quibus-
dam actionibus particularibus a ductu gratiss suo vitio recedere
et a carnis ooncupiscentiis seduci iisque obsequi. In peccata
etiam gravia et atrocia abripi possunt. . . . 5 : Talibus autem
enormibus peccatis deum valde offendunt, reatum mortis incur-
runt, Spiritum s. contristant, fidei exercitium interrumpunt,
conscientiam gravissime vulnerant, sensum gratise nonnunquam
ad tempus amittunt, donee per seriam resipiscentiam in viani
revertentibus paternus dei vultus rursum affulgeat.
Ib. v. 6 : Deus ex immutabili electionis proposito Spiritum
sanctum etiam in tristibus lapsibus a suis non prorsus aufert
nee eo usque prolabi sinit, ut gratia adoptionis ac justifica-
tionis statu excidant aut peccatum ad mortem sive in Spiritum
sanctum committant et ab eo penitus deserti in exitium aster-
num sese prsecipitent. v. 8 : Ex gratuita dei misericordia id
obtinent (electi), ut nee totaliter fide et gratia excidant, nee
finaliter in lapsibus maneant. Cf. Eejectio errorum 3, 4, 8,
Dcclar. Thorun. ii. 4. 11.
Heidegger, Corp. xxiv. 57 : Eegenitorum status prorsus
immutabilis est, quia regeneratio unica est et semen ejus in
regenitis sic manet, ut peccare seu peccata semen regenera-
tionis excutientia et condemnantia committere, adeoque finaliter
vel etiam totaliter deficere non possint. . . . Hoc enim criterio
regeniti ab irregenitis discernuntur . . . ; in regenito semper
aliquid latet, quod manum injicit, ut a peccando retrahat.
Semen igitur hoc indelebilis character et hereditatis arrhabo
est, quo renati ad redemtionem obsignantur.
West. Conf. ch. xxvii. sec. 1 : Sacraments are holy signs
and seals of the covenant of grace, immediately instituted by
God, to represent Christ and His benefits, and to . confirm our
LOSS OF GKACE : MORTAL AND VENIAL SINS. 2 .1 7
interest in Him ; as also to put a visible difference between
those that belong unto the Church and the rest of the world ;
and solemnly to engage them to the service of God in Christ,
according to His word. Sec. 2 : There is in every sacra-
ment a spiritual relation, or sacramental union, between the
sign and the thing signified ; whence it comes to pass, that
the names and effects of the one are attributed to the other.
Sec. 3 : The grace which is exhibited in or by the sacraments,
rightly used, is not conferred by any power in them ; neither
doth the efficacy of a sacrament depend upon the piety or
intention of him that doth administer it, but upon the work of
the Spirit, and the word of institution ; which contains, to-
gether with a precept authorizing the use thereof, a promise
of benefit to worthy receivers.
Observations.
The point of contention between the advocates of universal and
particular redemption is in the above references of the F. C. and the
Can. Dordr. correctly and definitely exhibited. That, namely, the
truly elect cannot possibly fall for ever from grace, is acknowledged
also by the Form. Cone. ; for they were elected in the divine pre-
vision of their unchangeable faith. But whether all who once truly
believed and were justified are simply assured of their faith, and con-
sequently of their justification, even though they fall into deadly sin,
is here the vital question. The Particularists answer that question
in the affirmative, and regard faith and the Holy Ghost as some-
what that cannot be entirely lost even in sin, that is, as a character
indelebilis of the elect. This system has no place for sins that destroy
and root out faith. Here we may refer what is said in Conf. Gall.
21 : fidem electis dari, non ut semel tantum in rectam viam intro-
ducantur, quin potius ut in esi ad extremum usque pergant cet. In the
scientific theology of the Keformed Church this is now always treated
under the rubric Perseverantia sanctorum. Cf. Baumgarten, Polem.
ii. 633 ; Schubert, Theol. Polem. iii. 302 ; Limborch, Th. chr. v. 80.
III. QUAKER.
The Quakers admit that the " possibility of sinning " abides
in the regenerate "in some part where the mind doth not
most diligently and watchfully attend unto the Lord." But
they regard it as possible to attain a state in which sin is
excluded.
218 CONFESSIONS OF CHRISTENDOM.
Barclay, Apol. Prop, viii : In whom this pure and holy
birth is fully brought forth, the body of death and sin comes
to be crucified and removed, and their hearts united and sub-
jected to the truth ; so as not to obey any suggestions or
temptations of the evil one, and to be free from actual sinning
and transgressing of the law of God, and in that respect per-
fect. Yet doth this perfection still admit of a growth ; and
there remaineth always in some part a possibility of sinning,
where the mind doth not most diligently and watchfully
attend unto the Lord. . . . Prop. ix. : Although this gift and
inward grace of God be sufficient to work out salvation, yet in
those in whom it is resisted it both may and doth become their
condemnation. Moreover, they in whose hearts it hath wrought
in part to purify and sanctify them in order to their further
perfection, may by disobedience fall from it, turn to wanton-
ness, Jude 4; make shipwreck of faith, 1 Tim. i. 19; and, after
having tasted the heavenly gift, and been made partakers of the
Holy Ghost, again fall away, Heb. vi 4, 5, 6. Yet such an
increase and stability in the truth may in this life be attained,
from which there can be no total apostasy.
b. Relation of Mortal Sins to Faith.
L EOMAN CATHOLIC.
Cone. Trid. sess. vi. cap. 1 5 : Asserendum est, non modo
infidelitate, per quam et ipsa fides amittitur, sed etiam quo-
cunque alio mortali peccato, quamvis non amittatur fides,
acceptam justificationis gratiam amitti cet.
Ib. can. 27 : Si quis dixerit, nullum essemortale peccatum,
nisi infidelitatis aut nullo alio, quantumvis gravi et enormi
praeterquam infidelitatis peccato semel acceptam gratiam
amitti, anath. sit.
Ib. can. 28 : Si quis dix., amissa per peccatum gratia, simul
et fidem semper amitti, . . . a. s.
II. PROTESTANT.
Apol. A. C. p. 71 : Fides non stat cum peccato mortali.
Ib. p. 86 : Fides ilia, quae accipit remissionem peccatorum,
LOSS OF GRACE: MORTAL AND VENIAL SINS. 219
. . . non manet in Ms, qui obtemperant cupiditatibus, nee
exsistit cum mortal! peccato. Comp. p. 291, and Conf. -Saxon.
p. 67.
(Luther, Captiv. Idbyl. : Christianus volens non potest per-
dere salutem suam quantiscunque peccatis, nisi nolit credere.
Nulla enim peccata eum possunt damnare nisi sola in-
credulitas.)
Observations.
The Roman definition of mortal sin runs thus : quas sunt contraria
caritati dei et proximi (cf. also Conf. orthod.~). The Protestant thus :
quae fidem excutiunt. The Roman casuists reckoned a series of mortal
sins ; so also the Conf. orthod. p. 284.
c. Venial Sins, and their Proper Nature.
I. EOMAN AND GREEK.
The Concil. Trid. sess. vi. cap. 1 2 defines peccata venialia as
levia et guotidiana, on account of which we do not cease to be
just, and leaves it optional whether they are to be confessed
or not. Nothing is said as to the nature of such sins. But
Bellarmine, De amiss, gr., following the schoolmen, gives a
more definite theory ; as thus : Sess. xiv. cap. 5, cf. Cat. Bom.
ii. 5. 46 : 1. Peccatum ven. ex naturd sud distingui a mortali,
ac sine ulla relatione vel ad prsedestinationem vel ad miseri-
cordiam dei vel ad statum renatorum esse ejusmodi, ut poenam
quidem mereatur sed non seternam. 2. These peccata ven.,
which proprie and absolute are opposed to peccatis mortal.,
are either venialia ex genere suo (quse habent pro objecto rem
malam et inordinatam, sed quse caritati dei vel proximi non
repugnet, v. c. verbum otiosum) or ven. ex imperfectione
operis, i.e. (a) quse non sunt perfects voluntaria v. c. subiti
motus cupiditatis, irse cet. (6) quse in re parva" ac levi commit-
tuntur v. c. furtum unius oboli. Cf. Bellarmin, Eccles. milit.
c. 2 ; Mohler, neue Untersuch. S. 209 ff.
Conf. orth. p. 305, merely says : a^aprLa a-v^^vwurrj elvai
eKGivr), rrjv OTroiav ov$eva<; avOpwiros rjfJLTTopei va tyvyr), e'f&> a?ro
TOV XpicrTbv Kal TTjV TrapQivov Maplav fJia Sev /ia<> crrepevet
220 CONFESSIONS OF CHRISTENDOM.
OTTO rrjv X^P IV T v @ e t> (M]T pas Ka6vTro/3d\\et, et? rov aiaviov
Odvarov.
II PROTESTANT.
The Protestant counter-statements, which are to be found
rather in the writings of the Reformers than in the symbols, 1
are as follows : In the unregenerate there are no venial sins ;
and in the regenerate these sins are not in themselves or ex
naturd sud venial. Every sin deserves from God eternal
death, but for Christ's sake a portion of our sins are forgiven
graciously ; that is, those which are consistent with the exist-
ence of faith, inasmuch as by faith we are justified. But with
faith can coexist only unpremeditated sins: these, therefore, are
the pcccata venialia; and the difference between them and
peccata mortalia 2 is not in the matter of the sin itself, but in
the spirit and thought of the sinner in the formalis qualitas
subfcctiva peccantium. Cf. Melanc. Loci, i. 271 ; Chemnic.
Ex. i 10 ; Calvin, Institt. il 8, Decl. Tlwrun. 2,3. As to the
objection urged against Protestants, that they made all sins
equal, vid. Helv. ii 8 ; Calvin, Institt. ii. 8. 58.
III. ARMINIAN.
The Conf. Bern. vii. 6 gives no exact point of connection
here. But the Arminian theologians, although opposed in a
certain sense to the Calvinists on the question, by no means
agree with the Romanists that venial sins are in themselves,
and therefore in the unregenerate, venial. Curcell. Instil, iv. 4.
18 : Animadvertendum est, nullum fingi posse peccatum tarn
exiguum, quod deus, si vellet cum hominibus summo jure
agere, non posset exclusione e regno ccelorum punire. 20 :
Dico, peccata venialia esse leviora ilia, ad quse deus in gratuito
suo fcedcre connivere decrevit, etiamsi in ilia subinde per in-
1 Helv. ii. cap. 8 : The distribution into peccata mortalia and venialia occurs
only in passing.
2 Luther, Gal. c. v. : Peccatum distinguitur in mortale et veniale, non ob
substantiam facti sed personam, non juxta differentiam pcccatorum admissorum
sed peccatorum ea committentium.
LOSS OF GRACE : MOETAL AND VENIAL SIXS. 221
firmitatem aut incogitantiam labamur et eorum habitum non
plane exuerimus ; . . . talibus enim peccatis fideles plerumque
in hac vita obnoxios esse testatur scriptura. Cf. a. Limborch,
Theol. christ. v. 4. 20 sqq. In entire harmony with this is the
positive teaching of Apol. Conf. Eem. on this subject.
XIII
THE MEANS OF GKACE : THE WORD OF GOD,
BOMAXISTS and Protestants agree in regarding as the ordinary
means, appointed in the church, through which the grace of
God in Christ flows to man, the word of God, as it is pro-
claimed in the church or read in the Scriptures, and the
sacraments. The Socinians and Mennonites include only the
word. The Quakers, even the older Anabaptists, are of
opinion that the Holy Ghost enlightens man without the word
immediately by an internal light ; every man in this matter
having his day of visitation, when this internal light, if rightly
used, enables him to apprehend the word of God, which other-
wise is only a dead letter.
The mutual relations of word and sacrament are not de-
finitely treated in the symbols of the Protestant Church.
But we must not omit what is found in Conf. Helv. ii c. 19 :
Verbum dei habetur instar tabularum vel literarum, sacramenta
vero instar sigillorum, qua3 literis deus appendit solus. How
far the Eomau Catholic Church exalts the sacraments above
the word may be seen in Nitzsch, Stud. 1834, iv.
SYMBOLICAL TESTIMONIES.
I. EOMAN.
The Eoman Catholic symbols speak only by the way of
the verbum Dei. The Cat. Bom. calls it cibus animi (iv. 13.
18), and places it by the side of the sacraments (ii. 1. 32).
However, this is understood primarily of the preaching of the
222
THE MEANS OF GRACE : THE WOKD OF GOD. 223
word, which in the Cone. Trid. sess. vi. cap. 6 is mentioned
only among the preparatory means of conversion ; and in sess.
xxiv. cap. 4 is imposed on bishops as a duty adfidelium salutem.
The reading of the written word of God is, as observed above,
to say thejleast, not favoured by the Eoman Catholic Church.
II. PKOTESTANT.
A. C. p. 11: Per verbum et sacramenta, tanquam per in-
strumenta donatur Spir. s., qui fidem efficit, ubi et quando
visum est deo, in iis, qui audiunt evangelium cet. Damnant
Anabaptistas et alios, qui sentiunt, Spiritum s. contingere sine
verbo. externo hominibus per ipsorum prseparationes et opera.
Cf. Apol. A. 0. p. 268.
Cat. maj. p. 426 : Dei verbum thesaurus ille et gaza est
pretiosissima, quae omnia sanctificat, cujus adminiculo etiam
ipsi sancti omnes sanctimoniam consecuti sunt. Jam qua-
cunque bora* verbum dei docetur, auditur, legitur, consideratur
aut repetitur memoria, ea hujus tractatione audientis persona,
dies et opus sanctificatur, non externi quidem operis gratia,
sed propter verbum, quo omnes nos sancti reddimur et effi-
cimur. /&. p. 502 : Qui (Spiritus s.) quotidie nos divini
verbi prsedicatione attrahit et adsciscit fidemque impertit,
auget atque corroborat, per verbum illud et remissionem pec-
catorum, tit nos . . . prorsus per omnia sanctos faciat, id quod
jam per verbum in fide exspectamus.
A. Sm. p. 331 : Constanter tenendum est, deum nemini
spiritum vel gratiam suam largiri nisi per verbum et cum
verbo externo et praecedente, ut ita prsemuniamus nos adver-
sum enthusiastas i. e. spiritus, qui jactitant se ante verbum et
sine verbo spiritum habere. [P. 333 : Quare in hoc nobis est
constanter perseverandum, quod Deus non velit nobiscum
aliter agere, nisi per vocale verbum et sacramenta, et quod,
quidquid sine verbo et sacramentis jactatur, ut spiritus, sit
ipse diabolus. Nam Deus etiam Mosi voluit apparere per
rubum ardendum et vocale verbum. Et nullus propheta, sive
Elias sive Elisaeus, Spiritum sine Decalogo sive verbo vocali
accepit.]
F. C. p. 670 : Prsedicatio verbi dei et ejusdem auscultatio
224 CONFESSIONS OF CHRISTENDOM.
sunt Sp. s. instrumenta, cum quibus et per quae efficaciter
agere et homines ad deum convertere atque in ipsis et velle
et perficere operari vult. Cf. p. 671: Per prsedicationem
t auditionem verbi deus operatur, emollit corda nostra tra-
hitque hominem cet. Etsi autem utrumque, turn conciona-
toris plantare et rigare, turn auditoris currere et velle frustra
omnino essent neque conversio sequeretur, nisi S. s. virtus et
operatic accederet, qui per verbum prsedicatum et auditum
corda illuminat et convertit, ut' homines verbo credere et as-
sentiri possint: tamen neque concionator neque auditor de
hac Sp. s. gratia et operatione dubitare debent. P. 818:
Ad conciones itaque sacras miseri peccatores conveniant, ver-
bum dei accurata diligentia audiant neque dubitent, quin pater
eos ad filium suum sit pertracturus. Spiritus enim sanctus
virtute sua ministerio adesse et per illud ad horn, salutem vult
operari. Et hie est tractus ille patris, de quo sacras lit. loquuntur.
Ib. p. 581 : Eejicimus enthusiastarum errorem, qui fin-
gunt, deum immediate absque verbi dei auditu et sine sacra-
mentorum usu homines ad se trahere, illuminare, justificare et
salvare.
Conf. Hdv. ii. cap. 1 : Cum hodie dei verbum per prsedica-
tores legitime vocatos annuntiatur in ecclesia, credimus, ipsum
dei verbum annuntiari et a fidelibus recipi, neque aliud dei
verbum vel fingendum vel ccelitus esse exspectandum. Neque
arbitramur, prsedicationern illam externam tanquam inutilem
ideo videri, quoniam pendeat institutio verse religionis ab in-
terna spiritus illuminatione. Quanquam enim nemo veniat
ad Christum, nisi trahatur a patre ccelesti ac intus illuminetur
per spiritum, scimus tamen, deum omnino velle prsedicari ver-
bum dei, etiam foris. Equidem potuisset per spiritum suum
sanctum aut per ministerium angeli absque ministerio sancti
Petri instituisse Cornelium in Actis deus, ceterum rejicit hunc
nihilominus ad Petrum. Agnoscimus interim, deum illumi-
nare posse homines etiam sine externo ministerio, quos et
quando velit, id quod ejus potentia3 est. Nos autem loquimur
de usitata ratione instituendi homines, et prascepto et exemplo
tradita nobis a deo. Cap. 1 8 : Credamus, deum verbo suo
nos docere foris per ministros suos, intus autem et commovere
electorum suonun corda ad fidem per Spir. s.
THE MEANS OF GKACE : THE WORD OF GOD. 225
Conf. Belg. art. 24 : Credinras, veram fidem per auditum
verbi del et Sp. sancti operationem homini insitam eum re-
generare.
Cat. Heid. FT. 65 (Germ.): Whence comes saving faith?
It is wrought by the Holy Ghost in our hearts through the
preaching of the holy gospel, and He confirms it by the use of
the sacraments. Against the enthusiasts or mystics see Calv.
Tnstitt. i. 9, on the Word as the means of the Divine Call.
Conf. Eemonstr. xvii. 2 : Efficitur et perficitur vocatio per
praedicationem evangelii eique adjunctam virtutem Spiritus
sancti. 8 : Spiritus s. omnibus et singulis, quibus verbum
fidei ordinarie prsedicatur, tantum gratiee confert, aut saltern
conferre paratus est, quantum ad fidem ingenerandum et ad
promovendum suis gradibus salutarem ipsorum conversionem
sufficit. . . .
Apol. Conf. p. 1 5 9 b : Verba : quibus verb. . . . prcedica-
tur addita sunt a Remonstrantibus, . . . ut significarent, se ex-
traordinarias dei vocationes in computum hunc recensere nolle,
in quibus fieri potest, ut deus excellentiore et nobiliore aliqua
virtute quosdam vocatos dignetur, inpr. eos, quorum opera ad
aliorum hominum conversionem uti vult. Cf. Limborch, Thcol.
Christ, iv. 13. 20.
III. SOCINIAN.
As to the Socinian theory, the Cat. Eacov. distinguishes in
the conversion of men a duplex auxilium dei: an ext&rius,
consisting in the promises and threatenings of the New Testa-
ment ; and an interius, when God by His Spirit more and
more writes and seals what He promised in the hearts of the
faithful. This influence of the Holy Spirit has not only the
substance of the divine word for its object and material, but
is strictly connected with it. Then comes into view also what
the Cat. Eacov., p. 251, says of the perpetual gift of the Spirit :
" It is an afflatus of God, by which our minds are filled either
with a richer knowledge of divine things, or with a more cer-
tain hope of eternal life, and consequently with a joy and
relish in the prospect of future blessedness. This hope of
eternal life, indeed, we conceive through the preaching of the
P
226 CONFESSIONS OF CHRISTENDOM.
gospel ; "but it seems to be necessary, in order to implant in
the mind a firmer and more certain hope, that the promise ex-
ternally set forth in the Gospels should be internally sealed by
the Holy Spirit in our hearts." Ostorodt, Unterricht. c. 34,
expressly declares that this ordinary and regular influence of
the Divine Spirit does not exclude one that is extraordinary
on individual men.
In the Confessions of the Mennonites there are no express
clauses touching the word of God as the means of grace. But
this Conf, 20, says of faith that it is "a most certain appre-
hension and knowledge derived by the grace of God from the
Holy Scriptures."
IV. ARMINIAN.
The symbolical books do not enter into particulars as to
the connection between the word of God and the divine
energy. Against the Predestinarians, who distinguish between
the power of the Holy Ghost as only operative in the elect, and
the word of God, in fact separating off that power as a specific
element (see Calvin, Institt. iv. 14. 10), Arminianism maintains
an inseparable union between the influence of the Spirit and the
divine word. Limborch, Theol. clirist. iv. 12 : Externa vocatio
dei fit per externum dei verbum vel ore prolatum vel scripto
traditum. . . . Interna vocatio est, quse fit per spir. dei, qui
in corda hominum influens ea movet, excitat et exstimulat, ut
vocation! externae per verbum factae obtemperent. Hoec autem
int. vocatio non est virtus sp. seorsim operans a verbo, sed per
verbum et verbo semper inest, adeo ut revera una eadeinque
sit vocatio, sed quse secundum diversos respectus vocatur ex-
terna et interna. Quia enim spir. nunquam operatur absque
verbo neque verbum unquam destitutum est spiritu, hinc qui
verbo vocantur, etiam spiritu, quantum ad conversionem et
fidem sufficit, donantur. . . . Non dicimus duas esse (verbi et
spiritus) actiones specie distinctas, sed unam eandemque ac-
tionem, quoniam verbum est spiritus, h. e. spiritus verbo inest
verbumque propterea spiritualem nos convertendi vim habet.
Et quaecunque hie sit spiritus actio, ea alia non esse videtur,
quam sensus ex verbo percepti validior in mente hominis im-
THE MEANS OF GRACE : THE WORD OF GOD. 227
pressio, quo et de officio suo et magnitudine ac certitudine
divinorum promissorum plenius persuasus excitatur ad fidem
et perpetuum sanctimonias studium. Similarly, the older
Lutheran theologians, and with the same true instinct, main-
tained Spiritum sanctum cum verbo dei indivulse conjunctum
esse.
Law and Gospel.
The Protestant symbols, noting the manner and process of
individual renewal as effected through the instrumentality of
the word of God, not only distinguish between the two con-
stituents of the divine word, commandments and promises,
terming the former as a whole the Law, 1 and the latter the
Gospel, 2 but they also define the influence which each exerts
on conversion, and the value which the law as such has for
the regenerate, a point to which the Lutheran divines were
directed by the antinomistic controversies.
I. PROTESTANT.
Apol. A. C. p. 6 : Universa scriptura in hos duos locos
prsecipuos distribui debet, in legem et promissiones. Alias
enim legem tradit, alias tradit promissionem de Christo, vide-
licet, cum aut promittit Christum venturum esse et pollicetur
propter eum remissionem peccatorum, justificationem et vitam
seternam, aut in evangelio Christus, postquam apparuit, pro-
mittit remissionem peccatorum, justificationem et vitam seter-
nam. Vocamus autem legem in hac disputatione decalogi
1 The foundation of the law, the substance and compend of the divine com-
mandments, is the Decalogue : Apol. A. C. 60 ; Helv. ii. c. 12. As to the
division of this into ten precepts, there was between the Lutherans and the Re-
formed (Calvin, Inslltt. ii. 8) the same difference as that between the Roman
and the Greek Churches. This has been expressed in the symbolical catechisms.
Against the Roman and Lutheran distribution there is a circumstantial protest
in Cat. Hac. p. 176.
2 This is the distinction which has been predominant, and has entered into the
symbols. It is scarcely of any moment that Luther in the Greater Catechism
says prcecepta et fides instead of lex et evangelium ; and the designation lex for
the whole of the Old Testament is peculiar to the Artt. Smalc. p. 318.
228 CONFESSIONS OF CHRISTENDOM.
praecepta, ubicunque ilia in scripturis leguntur ; de ceremoniis
et judicialibus legibus Moisi in praesentia nihil loquimur.
Ib. p. 170 : Haac sunt duo praacipua opera del in homini-
bus, perterrefacere et justificare ac vivificare perterrefactos. In
haac duo opera distributa est universa scriptura. Altera pars
lex est, quaa ostendit, arguit et condemnat peccata. Altera
pars evangelium, hoc est promissio gratiaa in Christo donataa,
et haac promissio subinde repetitur in tota scriptura, primum
tradita Adse postea patriarchis, deinde a prophetis illustrata,
postremo prsedicata et exhibita a Christo inter Judaaos, et ab
apostolis sparsa in totum mundum. Cf. pp. 68, 166. 1
A. Sm. p. 319 sq: Praacipuum officium et evepyeia legis
est, ut peccatum originale et omnes fructus ejus revelet et
homini ostendat, quam horrendum in modum natura ejus lapsa
sit et funditus ac totaliter depravata, ita ut lex ei dicat, hoini-
nem nee habere nee curare deum et adorare alienos deos, id
quod antea et sine lege homo non credidisset. Hac ratione
perterrefit, humiliatur, prosternitur, desperat de se ipso, et
anxie desiderat auxiliuni nee scit, quod fugiat, incipit irasci
deo et obmurmurare prae impatientia. Hoc officium legis
retinetur in N. T., et in eo exercetur. Huic officio Novum
Test, statim adjungit consolationem et promissionem gratiae
evangelii, cui credendum est.
F. C. p. 592 : Credimus, legem esse proprie doctrinam
divinitus revelatam, quaa doceat, quid justum deoque gratum
flit; quaa etiam quicquid peccatum est et voluntati divinaa
adversatur, redarguat. . . . Quare, quicquid exstat in sacris
literis, quod peccata arguit, id revera ad legis concionem per-
tinet. Evangelion vero proprie doctrinam esse censemus, quaa
doceat, quid homo credere debeat, qui legi dei non satisfecit
et idcirco per eandem damnatur, videlicet, quod ilium credere
oporteat, Jesum Christum omnia peccata expiasse atque pro
iis satisfecisse et remissionem peccatorum, justitiam coram deo
consistentem et vitam aaternam, nullo interveniente peccatoris
illius merito, impetrasse. . . . Cum autem vocabulum (evan-
gelii) non semper in una eademque significatione in sacra
1 It is no contradiction, only another phraseology, when, Apol. p. 71, the
Evangelium is said arguere peccata. But this confession, which in the Conf.
Aug. is repeated, gare occasion for suspicion as to the changed text of the Conf.
THE MEANS OF GKACE : THE WOED OF GOD. 229
scriptura usurpetur, docemus et confitemur, si vocabulum
(evangelii) de tota Christ! doctrina accipiatur, quam ipse in
ministerio suo (quemadmodum et ejus apostoli) professus est
(in qua significations Mrc. i. [15] et Act. xx. 24 vox ilia
usurpatur) recte dici et doceri, evangelium esse concionem de
poenitentia et remissione peccatorum.
II). p. 593: Etsi concio ilia de passione et morte Christi,
filii dei, severitatis et terroris plena est, quse iram dei adver-
sus peccata ostendit, unde demum homines ad legem dei pro-
pius adducuntur, postquam velum illud Moisis ablatum est,
ut tandem exacte agnoscant, quanta videlicet dominus in lege
sua a nobis exigat, quorum nihil nos praestare possumus, ita
ut universam nostram justitiam in solo Christo quserere opor-
teat : tamen, quam diu nobis Christi passio et mors iram dei
ob oculos ponunt et hominem perterrefaciunt, tarn diu non
sunt proprie concio evangelii, sed legis et Moisis doctrina, et
sunt alienum opus Christi, per quod accedit ad proprium suum
officium, quod est, prsedicare de gratia dei, consolari et vivifi-
care. Hsec propria sunt pKedicationis evangelicae.
IT), p. 595 : Credimus, etsi vere in Christum credentes et
sincere ad deum conversi a maledictione et coactione legis
per Christum liberati sunt, quod ii tamen propterea non sint
absque lege, quippe quos films dei earn ob causam redemit, ut
legem dei diu noctuque meditentur atque in ejus observations
sese assidue exerceant. . . . Credimus, concionem legis non
niodo apud eos, qui fidem in Christum non habent et pceniten-
tiam nondum agunt, sed etiam apud eos, qui vere in Christum
credunt, vere ad deum conversi et renati et per fidem justifi-
cati sunt, sedulo urgendam esse. . . . Etsi enim renati et
spiritu mentis suse renovati sunt, tamen regeneratio ilia et
renovatio in hac vita non est omnibus numeris absoluta, sed
duntaxat inchoata. Et credentes illi spiritu mentis suse per-
petuo luctantur cum carne, hoc est cum corrupta" natura, quse
in nobis ad mortem usque hseret. Et propter veterem Ada-
mum, qui adhuc in hominis intellectu, voluntate et in omni-
bus viribus ejus infixus residet, opus est, ut homini lex dei
semper prseluceat, ne quid privates devotionis affectu in negotio
religionis confingat et cultus divinos verbo dei non institutes
eligat ; item, ne vetus Adam pro suo ingenio agat, sed potius
230 CONFESSIONS OF CHRISTENDOM.
contra suam voluntatem, non modo admonitionibus et minis
legis, vemm etiam pcenis et plagis coerceatur, ut spiritui obse-
quatur seque ipsi captivnm tradat.
Ib. p. 596 : Ad hunc modum una eademque lex est manet-
que, immota videlicet del voluntas, sive pcenitentibus sive im-
pcenitentibus, renatis aut non renatis proponatur. Discrimen
autem, quoad obedientiam, duntaxat in hominibns est : quorum
alii non renati legi obedientiam qualemcunque a lege requisitam
prsestant, sed coacti et inviti id faciunt (sicut etiam renati
faciunt, quatenus adhuc carnales sunt) ; credentes vero in
Christum, quatenus renati sunt, absque coactione, libero et
spontaneo spiritu talem obedientiam prsestant, qualem alias
nullse quantumvis severissimse legis comminationes extorquere
possent
Conf. Helv. ii c. 13 : Evangelium opponitur legi. Nam
lex iram operatur et maledictionem annuntiat, evangelium
vero gratiam et benedictionem prsedicat. Quamvis patres
nostri in scripturis prophetarum habuerint evangelium, per
quod et salutem in Christo per fidem consecuti sunt, evan-
gelium tamen proprie illud dicitur laetum et felix nuntium,
quo nobis primum per Joannem baptistam, deinde per ipsum
Christum dominum, postea per apostolos ejus apostolorumque
successores prsedicatum est, mundo deum jam preestitisse, quod
ab exordio mundi promisit, ac misisse, imo donavisse nobis
filniTn unicum, et in hoc reconciliationem cum patre, remis-
sionem peccatorum, omnem plenitudinem et vitam seternam.
Historia ergo descripta a quatuor evangelistis, explicans quo-
modo hsec sint facto vel adimpleta a Christo, quse docuerit et
fecerit Christus, et quod in ipso credentes omnem habent pleni-
tudinem, recte nuncupatur evangelium. Prsedicatio item et
scriptura apostolica, qua nobis exponunt apostoli, quomodo
nobis a patre datus sit films et in hoc vitae salutisque omnia,
recte dicitur doctrina evangelica, sic ut ne hodie quidem, si
sincera sit, appellationem tarn prseclaram amittat. /&. 12 :
Docemus, legem non datam esse hominibus, ut ejus justificen-
tur observatione, sed ut ejus judicio infirmitatem potius, pecca-
tum atque condemnationem agnoscamus, et de viribus nostris
desperantes, convertamur ad Christum in fide. Hactenus
itaque abrogata est lex dei, quatenus nos amplius non damnat,
THE MEANS OF GRACE : THE WOKD OF GOD. 231
nec iram in nobis operatur. Sumus enim sub grati&, et non
sub lege. Attamen legem non ideo fastidientes rejicimus.
Meminimus enim verborum domini discentis : non veni legem
et prophetas solvere, sed implere (Mt. v. 17). Scimus, lege
nobis tradi formulas virtutum atque vitiorum ; scimus, scrip-
turam legis, si exponatur per evangelium, eeclesise esse utilem,
et idcirco ejus lectionem non exterminandam esse ex ecclesia.
Gonf. Gall. art. 23 : Credimus, omnes legis figuras adventu
Jesu Christi sublatas esse, quamvis earum veritas et substantia
nobis in eo constet, in quo sunt omnes impletae. Legis tamen
doctrina et prophetis nobis utendum est, turn ad vitam nostram
formandam, turn ut eo magis in promissionibus evangelicis
confirmemur. Similarly Gonf. Belg. art. 25. Conf. Hungar.
(Czenger.) p. 157: Lex ad peccata arguenda et evangelium
propter annunciandam remissionem peccatorum prsedicandum
est. Neque enim pcenitentia pnedicari potest neque peccata
argui possunt sine lege. Compare, as to the use and obligation
of the Mosaic law for Christians, Calvin, Institt. ii. 7. 14;
Tliirty-nine Artt. vii Why the Predestinarians do not will-
ingly term the gospel a law, is shown in the Apol. Conf. Rem.
p. 143.
II. SOCINIANS.
The Socinians, who regard Judaism, like Christianity, as a
legislation based on divine promises, might, like the Protes-
tants generally, have distinguished their whole Bible into law
and gospel ; but they would not have placed the promises on
the same line with the commandments, and therefore used the
terms law and gospel for the Old and New Testaments respec-
tively. So also the Arminians: Curcell. Bel. ch. inst. v. 16 ;
Limborch, Th. ch. iii. 17. Among the Eomanists, Bellarmine,
Justif. iv. 2, in order to maintain the necessity of good works to
salvation, declares himself against the Protestant distinction
between law and gospel, and seeks (cap. 3 and 4) to give
another definition of these ideas. On the other hand, Plato,
Catech. S. 49, joins the Protestants here.
XIV.
SACKAMENTS GENEEALLY.
FIRST POINT OF DIVERGENCE.
WITH the sole exception of the Quakers, who are opposed
to externality in religion, referring all to the life of the spirit,
and its only source the internal light, Christian communities
celebrate certain holy ordinances appointed by Christ Him-
self. But they differ as to the design of these institutions :
while the Romanists, Greeks, and the greater portion of Pro-
testants, regard them as means of grace, 1 the Arminians,
Mennonites, and some other Protestant communities, join the
Socinians in giving up the notion that they are directly such.
The older Socinians discerned in the sacraments, which they
preferred to call cerimonice, only external acts (prcecepta ceri-
monialia Christi), which primarily betoken a profession of the
Christian faith: the Christian man not receiving aught in
them, but rather doing something himself. The Arminians
and others, on the contrary, regard the sacraments as sacred
signs of Christian profession, and of grace promised by God ;
which signs as such exert a moral influence on the mind.
The Zwinglians teach in harmony with the Socinians.
SYMBOLICAL TESTIMONIES.
I. QUAKER.
The Quakers reject both the idea and the name of sacra-
ments. Barclay, Apol. Prop, xii., declares that the Scripture
1 As signs of profession, they are by these still regarded ; but this end is sub-
ordinate to their use as means of grace.
232
SACRAMENTS GENERALLY. 233
names nothing the signature and pledge of our gospel inherit-
ance save the Spirit of God. Compare their Catechism,
where the baptism of Christ is distinguished from the water-
baptism of John as a baptism of the Holy Ghost ; and the
Lord's Supper is said, with allusion to Eom. xiv. 17, Col.
ii. 16-22, not to have been designed for perpetual observ-
ance.
Barclay, Apol. Prop, xii : As there is one Lord, and one
Faith, so there is one Baptism ; which is not the putting away
of the filth of the flesh, but the answer of a good conscience
before God, by the resurrection of Jesus Christ. And this
baptism is a pure and spiritual thing, to wit, the baptism of
the Spirit and fire, by which we are buried with Him, that,
being washed and purged from our sins, we may walk in new-
ness of life. Comm. sec. 6 : But to make water-baptism a
necessary institution of the Christian religion, which is pure
and spiritual, and not carnal and ceremonial, is to derogate
from the new covenant dispensation, and set up the legal rites
and ceremonies, of which this of baptism, or washing with
water, was one.
Prop. xiii. on the Eucharist : The communion of the body
and blood of Christ is inward and spiritual, which is the par-
ticipation of His flesh and blood, by which the inward man is
daily nourished in the hearts of those in whom Christ dwells.
Of which things the breaking of bread by Christ with His
disciples was a figure, which even they who had received the
substance used in the church for a time, for the sake of the
weak; even as abstaining from things strangled and from
blood, the washing one another's feet, and the anointing of
the sick with oil: all which are commanded with no less
authority and solemnity than the former [Baptism and the
Lord's Supper]; yet, seeing they are but shadows of better
things, they cease in such as have obtained the inheritance.
Comm. sec. 3 : So that the Supper of the Lord, and the
supping with the Lord, and partaking of His flesh and blood,
is no ways limited to the ceremony of breaking bread and
drinking wine at particular times, but is truly and really
enjoyed as often as the soul retires into the light of the Lord,
and feels and partakes of that heavenly life by which the
234 CONFESSIONS OF CHRISTENDOM.
inward man is nourished ; which may be and is often witnessed
by the faithful at all times.
II. ROMAN, GREEK, AND LUTHERAN.
Cone. Trident, sess. 7 : Sacramenta per quae omnis vera
justitia vel incipit vel ccepta augetur vel amissa reparatur.
Cat. Bom. ii. 1. 11 : Ut explicatius quid sacramentum sit
declaretur, docendum erit, rem esse sensibus subjectam, quae
ex dei institutione sanctitatis et justitiae turn significandae turn
efficiendse vim habet : ex quo sequitur, ut facile quivis possit
intelligere, imagines sanctorum, cruces et alia id genus, quamvis
sacrarum rerum signa sint, non ideo tamen sacramenta dicenda
esse.
Conf. orthod. p. 155: To (jLvo-rijpiov (Sacrament) elvai pLa
re\err) 97 OTTOIO, dirofcdra) el$ KCLTTOLOV elSo? -oparbv eivat air la
Kai <f>epei et9 TTJV ^rv^rjv rov Triarov rrjv doparov %dpiv rov
0eov' Stara%6ev VTTO rov Kvptov vfjuav, Bi ov eooro5 rwv martav
rrjv Beiav %apiv \ajif3dvet.
A. C. [P. 11 : Per verbum et sacramenta, tanquam per
instrumenta, donatur Spiritus sanctus, qui fidem efficit, ubi et
quando visum est Deo, in iis, qui audiunt evangelium.] P. 13 :
Sacramenta instituta sunt, non modo ut sint notae professions
inter homines, sed magis ut sint signa et testimonia voluntatis
dei erga nos ad excitandum et confirmandam fidem in his, qui
utuntur, proposita.
Apol. A. C. -p. 200 : Sacramenta vocamus ritus, qui habent
mandatum dei et quibus addita est promissio gratiae. Ib. p.
253 : Sacramentum est cerimonia vel opus, in quo deus nobis
exhibet hoc, quod offert annexa cerimoniae promissio. Cf. p.
267.
>
III. REFORMED.
Conf. Hefo. i art. 20 : Asserimus, sacramenta non solum
tesseras quasdam societatis chr., sed et gratiae div. symbola
esse, quibus ministri domino ad eum finem, quern ipse pro-
mittit, offert et efficit, co-operentur.
Conf. Helv. ii c. 19: Sunt sacramenta symbola mystica vel
SACKAMENTS GENEKALLY. 235
ritus sancti aut sacrse actiones a deo ipso institute, constantes
verbo suo, signis et rebus significatis, quibus in ecclesia summa
sua beneficia homini exhibita retinet in memoril et subinde
renovat, quibus item promissiones suas obsignat et quse ipse
nobis interius prsestat, exterius reprsesentat ac veluti oculis
contemplanda subjicit, adeoque fidem nostram, spiritu dei in
cordibus nostris operante, roborat et auget: quibus denique
nos ab omnibus aliis populis et religionibus separat sibique
soli consecrat et obligat, et quid a nobis requirat, significat.
Sacr. sunt rerum sacrarum symbola mystica, et signa et res
significatse inter se sacramentaliter conjunguntur, conjunguntur,
inquam, vel uniuntur per significationem mysticam et volun-
tatem vel consilium ejus, qui sacramenta instituit.
Thirty-nine Artt. art. xxv. : Sacraments ordained of Christ
be not only badges or tokens of Christian men's profession, but
rather they be certain sure witnesses and effectual signs of
grace, and God's goodwill towards us, by the which He doth
work invisibly in us, and doth not only quicken, but also
strengthen and confirm our faith in Him.
Conf. Scot. art. 21 : (Confitemur) sacramenta . . . non
tantum visibiliter inter populum dei et eos qui extra fcedus
sunt, distinguere, sed etiam fidem suorum filiorum exercere ;
et participationem eorundem sacramentorum in illorum cordi-
bus certitudinem promissionis ejus et felicissimee illius con-
junctionis, unionis et societatis, quam electi cum Ch. habent,
obsignare.
West. Conf. ch. xxvii. sec. 1 : Sacraments are holy signs
and seals of the covenant of grace, immediately instituted by
God, to represent Christ and His benefits, and to confirm our
interest in Him ; as also to put a visible difference between
those that belong unto the church and the rest of the world ;
and solemnly to engage them to the service of God in Christ,
according to His word. Sec. 2 : There is in every sacrament
a spiritual relation, or sacramental union, between the sign
and the thing signified; whence it comes to pass, that the
names and effects of the one are attributed to the other.
Conf. Gall. art. 34: Credimus, adjuncta esse verbo sacra-
menta amplioris confirmationis causa, gratise dei nimirum
pignora et tesseras, quibus infirmse et rudi fidei nostrse sub-
236 CONFESSIONS OF CHRISTENDOM.
veniatur. Fatemur enim, talia esse signa hsec exteriora, ut
deus per ilia sancti sui spiritus virtute operetur, ne quidquam
ibi frustra nobis significetur.
[Conf. Belgica, art. xxxiii.: Sunt sacramenta signa ac sym-
bola visibilia rerum internamm et invisibilium, per quae ceu
per media, Deus ipse virtute Spiritus sancti in nobis ope-
ratur.]
Heidelb. Cat. Fr. 66 : Sacraments are visible, sacred signs
and seals appointed of God, that in their use we may have the
promise of the gospel made clearer and sealed : to wit, that
God for the sake of the one oblation of Christ bestows on us
forgiveness of sins and eternal life.
Catecli. Genev. p. 519 : Sacramentum est externa divinse
erga nos benevolentise testificatio, quse visibili signo spirituales
gratias figurat ad obsignandas cordibus nostris dei promissiones,
quo earum virtus melius confirmetur. Vim et efficaciam
sacramenti non in externo elemento inclusam esse existimas,
sed totam a spiritu dei manare ? Sic sentio, nempe, ut vir-
tutem suam exercere domino placuerit per sua organa, quern
in finem ea destinavit.
Observations.
[The older Reformed Confessions, which were drawn up by Zwingli,
teach in another strain. Zwingli, Fid. Ratio ad Car. Rom. imper. No.
vii. : Credo, imo scio, omnia sacramenta tarn abesse, ut gratiam con-
ferant, ut ne adferant quidem aut dispensent. See Niemeyer, Coll.
S. 24. The doctrine afterwards taught, under the influence of Calvin,
may be summed under the following heads :] 1. They are Symbola
mystica. 2. They are signs of His grace, instituted of God: conse-
quently more than mere moral remembrances of the heavenly, bring-
ing it near, for these the church itself could have ordained. 3. They
are signs of that which the Holy Ghost inwardly effects : sign and
operation coincide, although in an incomprehensible manner (Conf.
Belg. art. 35) ; indeed, according to Helv. ii., the symbola et res
significatae are sacramentaliter united by God. The Decl. Thorun. ii.
6 speaks of their gratiam exhibere mediantibus illis signis, and of a
vera et infallibilis rerum promissarum modo ipsis convenient! et pro-
prio exhibitio. The Conf. Gall. art. 37, however, says : deum nobis
reipsa i. e. vere et efficaciter donare, quidquid sacramentaliter figurat
ac proinde cum signis conjungimus veram possessionem ac fruitionem
ejus rei, quae ibi nobis offertur. Add to this what the Conf. Helv. ii.
SACRAMENTS GENERALLY. 237
says : sacramenta verbo, signis et rebus significatis constantia manent
vera et Integra sacramenta, non tantum significantia res sacras sed
deo offerente etiam res significatas, tametsi increduli res oblatas noa
percipiant.
1. Although the sacraments are to the Roman as to the Evangelical
means of grace, there is much difference in their respective views of
the special grace which they are the means of imparting. The Evan-
gelical Church teaches that the grace of the forgiveness of sins is
presented through the sacraments ; also that their effect is that of
quickening and strengthening faith (Apol. C. A. p. 200 ; Helv. ii. c.
19). The Roman Catholic Church, on the other hand, regards sacra-
ments generally as channels through which sanctifying and saving
grace in its rich and manifold diversity flows: we have only to
think of the altar, penance, marriage, orders ! The Council of Trent
says, sess. vii. can. 5, de sacr. : Si quis dixerit, sacramenta propter
solam fidem nutriendam instituta fuisse, anathema sit. For the posi-
tive side, see Cat Rom. ii. 1. 11 and 14; Bellarmine, de sacr. ii. 2;
Becani Manuale controv. i. 173. Thus it appears how much the
Roman Church has misinterpreted the Protestant faith, in making it
teach only that the sacraments were intended for the strengthening
of faith.
2. The symbols do not dwell at length on the relation between the
operation of grace in the sacraments and the sacramental elements
themselves. But in the Reformed Confessions, the Holy Ghost, who
makes that real in the heart which the elements figure, is not indis-
tinctly described as an independent power, which however is strictly
connected through the sacramental institution with the external rite ;
and that which is laid down in Calv. Instil, iv. 14 is stated in them
without controversy. Luther gives a closer internal connection
between water in baptism and the word of God in Cat. maj. 538, 539 :
By the word the baptismal water first becomes a sacrament and means
of grace. And this doctrine, as the opposite of a virtus Sp. . extrin-
secus accedens, as the Reformed view is characterized, is accepted
heartily by Chemnitz, Gerhard, and others.
IV. SOCINIAN.
For the Socinian doctrines, see on Baptism and the Supper.
We remark here only : 1. According to the fundamental prin-
ciples of Socinus on "baptism, as laid down in his treatise de
laptismo aqiice, the Cat. Racov. introduced in the first edition
only one prseceptum Christi caerimoniale, that is, the Supper,
and baptism was treated only as an appendage, and in a
238 CONFESSIONS OF CHRISTENDOM.
negative way. But when the Socinians afterwards sought to
conform more to the leading Confessions in respect to baptism,
it was discussed as a second ceremonial commandment ; hence
in the second edition (1644) we read: Actus extend religiosi
sui ritus sacri in eccl. Ch. semper ususrpati sunt baptismus et
fractio panis. And baptism takes the precedence. So also, in
the Confess, p. 24, Baptism and the Supper are reckoned
together among the res sanctae, quarum communionem habere
quisque debet. 2. Socinus declares against the expression
sacrament as unbiblical. 3. The Summa theol. Unit, iii 8
enlarges the sacramental idea in the Arminian way, defin-
ing sacraments thus : Mutuae inter deum ac homines sacrse
confoederationis tesserae; non enim sunt tantum testimonia
obedientiae christ., sed etiam gratiae div. in nos collates et
conferendae signa.
V. AEMINIAN.
Conf. Remonstr. xxiii. 1 : Sacramenta cum dicimus, ex-
ternas ecclesiae caeremonias seu ritus illos sacros ac solennes
intelligimus, quibus veluti fcederalibus signis ac sigillis visibi-
lius deus gratiosa beneficia sua in foedere praesertim evangelico
promissa non modo nobis repreesentat et adumbrat, sed et certo
modo exhibet atque obsignat, nosque vicissim palam publice-
que declaramus ac testamur, nos promissiones omnes divinas
ver&, firma atque obsequiosa fide amplecti et beneficia ipsius
jugi, et grata semper memoria celebrare velle. Cf. ApoL Con-
fess, p. 245, b.
limborch, Theol. chr. v. 66. 31 : Eestat, ut dicamus, deum
gratiam suam per sacramenta nobis exhibere, non earn actu
per ilia conferendo sed per ilia tanquam signa clara et evi-
dentia earn reprsesentando et ob oculos ponendo . . . tanquam
praesentem, ut ita in signis istis tanquam in speculo quodam
exhibitionem illam gratiae, quam deus nobis concessit, quasi
eonspiciamus. Estque haec efficacia nulla alia, quam objectiva,
quae requirit facultatem cognitivam rite dispositam, ut appre-
hendere possit illud, quod signum objective menti offert.
Operantur in nobis tanquam signa repraesentantia menti nostrae
rem, cujus signa sunt. Neque alia in illis quseri debet em-
SACEAMENTS GENERALLY. 239
cacia. Sic sacramentum confirmat fidem, quia magis persuadet,
veram esse promissionem, cui confirmandae comparatum est,
quia sigilli instar eat, quo deus promissum suum verbo testa-
turn visibili quodam signo confirmat nosque certos reddit, se
nos fcedere suo comprehendisse, seque a sua parte promissis
staturum, si nos officio nostro non desimus. Nam licet in.
sacramento res, quse promittitur, futura spectetur, promissum
tamen est prsesens, et res futura ita spectatur, ut sacramentum
ferme earn repraesentet. (In 29 L. had refuted the dogma
of a spirituals perceptio rerum ipsarum.)
Eis, Conf. art. 3 : Sacramenta sunt externse visibilesque
actiones et signa immensae benignitatis dei erga nos, nobis
ex parte dei ob oculos ponentia internam spiritualemque
actionem, quam deus per Christum exsequitur regenerando,
justificando, spiritualiter nutriendo. Nos vero quod attinet,
iisdem confitemur religionem, pcenitentiam, fidem et obedien-
tiam nostram.
The Feet-washing.
The Mennonites placed by the side of the sacraments,
as a holy usage prescribed by Christ, the washing of the
feet. Vide Conf. der Friesen u. Deutscli. art. 13 and
Cornelis, BeJcenntn. art. 11. In the former passage the feet-
washing is .only in a distant manner indicated, as in refer-
ence to the communion of believers. But it is well known
that the Frisian or rigid Mennonites practised this mutual
feet-washing.
SECOND POINT OF DIVEEGENCE.
The Eoman Church, like the Greek, reckons seven sacra-
ments : that is, baptism, confirmation, eucharist, penance, ex-
treme unction, orders, marriage. The Protestant Church,
including all parties, admit only two : baptism and the holy
supper. But the Eoman Church does not attribute an equal
dignity to all the seven.
240 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL REFERENCES.
I. ROMAN AND GREEK.
Cone. Trid. sess. 7. sacram. can. 1 : Si quis dixerit, sacra-
menta novse legis . . . esse plura vel pauciora quam septem
(videlicet baptismum, confirmationem, eucharistiam, pceniten-
tiam, extreman unctionem, ordinem et matrimonium), aut etiam
aliquod homm septem non esse vere et proprie sacramentum :
anathema sit.
Cat. Rom. ii. 1. 20 : CUT neque plura neque pauciora (sacra-
menta) numerentur, ex iis etiam rebus, quae per similitudi-
nem a naturali vitS, ad spiritualem transferuntur, probabili
quadam ratione ostendi poterit. Homini enim ad vivendum
vitamque conservandam et ex sua reique publicse utilitate tra-
ducendam haec septem necessaria videntur, ut scilicet in lucem
edatur, augeatur, alatur, si in morbum incidat, sanetur, imbe-
cillitas virium reficiatur ; deinde, quod ad rempublicam attinet,
ut magistratus nunquam desint, quorum auctoritate et imperio
regatur, ac postremo legitima sobolis propagatione seipsum et
humanum genus conservet. Quse omnia quoniam vitee illi,
qua animo deo vivit, respondere satis apparet, ex iis facile
sacramentorum numerus colligetur.
Conf. orthod. p. 154: 'E-jrra fjLvcrrrjpia T>}<? e/c/cX^o-ia?* ra
oTTota elvai ravra' TO /SaTrrtoyia, TO pvpov rov xpia paro?, TJ
evxapta-Tia, rj nerdvoia, f) iepoMrvvi}, 6 Tifuo? yapo? teal TO e^%e-
Xatov TaOra ra eirra fj-var^pia avaftiftdtyvTat, et9 ra CTTTO,
^apifffiara rov dyiov Trvevfjuirof.
Cf. Jerem. in Actis Wirtemb. p, 77 ; Dosithei Confess, c. xv.;
Plato, Catech. p. 122.
Cone. Trid. sess. 7, can. 3 : Si quis dixerit, haec septem
sacramenta ita esse inter se paria, ut nulla ratione aliud sit
alio dignius, anath. sit. (Bellarmin, De sacram. in genere, ii
28 : Concilium prsecipue intendit damnare errorem Luthera-
norum de paritate baptismi et eucharistiae.)
Cat. Rom. ii 1. 22 : Sacramenta non parem omnia et eequa-
lem necessitatem aut dignitatem habent, atque ex iis tria sunt,
quas, tametsi non eadem ratione, tamen prse ceteris necessaria
dicuntur, baptismus, pcenitentia, ordo; verum si dignitas in
SACRAMENTS GENERALLY. 241
sacramentis spectetur, eucharistia sanctitate et mysteriorum
numero ac magnitudine longe ceteris antecellit (s. Cone. Trid.
sess. xiii. cap. 3).
Baptism and the Eucharist are esteemed by the Greeks the
chief sacraments: Plato, Catech. p. 122; Jerem. in Actis
Wirtemb. p. 240. Metroph. Critopulus, c. 5, p. 72 sq., adds
penance, and calls the three ra 7rpo<? (rwrypiav dvayicaia /jiva--
rripia. Cf. Heinecc. ii. 239 f., against Cyrill Lucar., who, in
Conf. c. 15, says that only two sacraments were ordained by
Christ. Cyrill. Berrhceens. Censura synod, p. 77, and Par-
then., p. 127, utter an anathema. In both decrees there is
no difference in the dignity of the seven sacraments.
II. PROTESTANT.
The Catechisms of Luther and the Conf. Aug. treated only
of two sacraments, baptism and the Supper, without excluding
the others expressly from the number of the sacraments. 1 On
penance, the Catech. major. 594: Vides, baptismum aeque et
virtute et significatione sua tertium quoque sacramentum com-
prehendere, quod poenitentiam appellare consueverunt, quse
proprie nihil aliud est, quam baptismus aut ejus exercitium.
(Melanchthon's (Apol. p. 167) explanation : Absolutio proprie
dici potest sacramentum pcenitentice, cf. p. 159, is by this
modified. Against the seven we have the following testi-
monies :
Apol. C. A. p. 200 : (Adversarii) jubent nos etiam septem
sacramenta numerare. Nos sentimus praestandum esse, ne
negligantur res et cerimoniae in scripturis institutse, quotcun-
que sunt. Nee multum referre putamus, etiamsi docendi
causa alii numerant aliter, si tamen recte conservent res in
scriptural traditas. Nee veteres eodem modo numeraverunt.
Conf. ffelv. ii. c. 19 : Novi populi sacramenta sunt baptis-
mus et ccena dominica. Sunt qui sacramenta novi populi
septem numerent. Ex quibus nos pcenitentiam, ordinationem
ministroram, non papisticam quidem illam sed apostolicam,
et matrimonium agnoscimus instituta esse del utilia, sed non
1 Only the Conf. Wirtemb. expressly argues against the five Eoman sacra-
ments. On the Reformed side, this is done in the Declar. TJiorun. ii. 6.
Q
242 CONFESSIONS OF CHRISTENDOM.
sacramenta. Confinnatio et extrema unctio inventa sunt homi-
num, quibus nullo cum damno carere potest ecclesia.
Conf. Gall. art. 35 : Agnoscimus duo tantum sacramenta,
toti ecclesise communia cet.
Conf. Belg. art. 33 : Sufficit nobis is sacramentorum nume-
rus, quern Christus magister noster instituit: quse duo dun-
taxat sunt, nimirum sacramentum baptism! et sacrae ccenae
Jesu Christi.
Thirty-nine Artt, art. 25 : Sacraments ordained of Christ
be not only badges or tokens of Christian men's profession,
but rather they.be certain sure witnesses and effectual signs
of grace, and God's goodwill towards us, by the which He doth
work invisibly in us, and doth not only quicken, but also
strengthen and confirm our faith in Him. There are two
sacraments ordained of Christ our Lord in the gospel : that is
to say, baptism and the Supper of the Lord. Those five, com-
monly called sacraments, that is to say, confirmation, penance,
orders, matrimony, and extreme unction, are not to be counted
for sacraments of the gospel, being such as have grown partly
of the corrupt following of the apostles, partly are states of
life allowed in the Scriptures ; but yet have not like nature
of sacraments with baptism and the Lord's Supper, for that
they have not any visible sign or ceremony ordained of God.
The sacraments were not ordained of Christ to be gazed upon,
or to be carried about ; but that we should duly use them.
And in such only as worthily receive the same they have
a wholesome effect or operation : but they that receive them
unworthily, purchase to themselves damnation, as Saint Paul
saith.
West. Conf. ch. xxvii. sec. 4 : There be only two sacraments
ordained by Christ our Lord in the gospel, that is to say, bap-
tism and the Supper of the Lord ; neither of which may be dis-
pensed by any but by a minister of the word, lawfully ordained.
III. AEMINIAN.
The Armim'ans (Conf. xxiii 2) acknowledge only two sacra-
ments, although they approve of other holy observances, e.g.
imposition of hands in ordination and confirmation, the bless-
SACRAMENTS GENERALLY. 243
ing in marriage, etc., modo absit vana, superstitio seu opinio
divini cultus, item prcecisce necessitatis cet. Limborch, TJi. ctir.
v. 77, opposes at large the five additional Eoman sacraments.
As it regards the Mennonites, Eis admits only two sacra-
ments (Conf. art. 30); but the Conf. of the united Frisians
and Germans (art. 13) adds to the sacraments the feet- wash-
ing (John xiii.) as a ritus prceceptus. Of. Schyn, Plen. deduc.
p. 183.
Observations.
Of the seven sacraments of the Eoman Church, three baptism,
confirmation, and orders have an indelible character (character indele-
lilis), and may on no account be repeated : Cone. Trid. sess. vii. sacr.
can. 9 ; Cat. Rom. ii. 1. 30 ; Bellarmini Sacr. ii. 19-22. The Pro-
testants also reject the repetition of baptism, without, however,
attributing to the sacrament an indelible character. Chemn. Exam.
a T. ii. i.
THIED POINT OF DIVEEGENCE.
The question as to what the operation of the sacraments, as
distinguished from their power, depends upon, the two lead-
ing communions answer differently. 1. The Eomanists teach
that all sacraments exert their influence ex opere opcrato,
through the objective sacred performance of them, yet only
when the priests perform them with intention : and in this
last the Greeks agree with them. 2. The Protestants, on the
other hand, assert that the effect of the sacraments, the power
indwelling in them, has its operation in the receivers by means
of their faith, nothing being dependent on the intention of the
administering pastor. But both churches agree (in opposition
to the Donatists, A. G. art. 10 ; and Anabaptists, F. G. 829) *
that the spiritual character of the administrant is without any
influence in this matter, and an unconverted priest may as
effectually minister the sacrament as a converted one.
1 Cf. Luther's deutscJie Werke, xix. 685. In general, the Quakers also are of
the opinion that man cannot without the true grace of God be a minister of the
gospel and profit souls. Barcl. Apol. Prop. iv.
244 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL TESTIMONIES.
I. ROMAN.
Cone. Trid. sess. vii. sacram. can. 8 : Si quis dixerit, per ipsa
novae legis sacramenta ex opere operato non conferri gratiam,
sed solam fidem divinae promissionis ad gratiam consequendam
sufficere, anathema sit.
(Bellarmin, JDe sacram. ii. 1 : Id quod active et proximo
atque instrumentaliter efficit gratiam justificationis est sola
actio ilia externa, quae sacramentum dicitur, et haec vocatur
opus operatum, accipiendo passive (operatum), ita ut idem sit
sacramentum conferre gratiam ex opere operato, qucd conferre
gratiam ex vi ipsius actionis sacramentalis a deo ad hoc insti-
tutae, non ex merito agentis vel suscipientis. . . . Voluntas
dei, quae sacramento utitur, concurrit quidem active, sed est
causa principalis. Passio Christi concurrit, sed est causa
meritoria, non autem effectiva, cum non sit actu, sed praeteri-
erit, licet maneat objective in mente dei. Potestas et volun-
tas ministri concurrunt necessario, sed sunt causae remotae,
requiruntur enim ad efficiendam ipsam actionem sacramen-
talem, quae postea immediate operatur. Probitas ministri re-
quiritur, ut ipse minister non peccet sacramenta ministrando,
non tamen ipsa est causa gratiae in suscipiente nee juvat
suscipientem per modum sacramenti, sed solum per modum
impetrationis et exempli. Voluntas, fides et pcenitentia in
suscipiente adulto necessario requiruntur ut dispositiones ex
parte subjecti, non ut causae activae, non enim fides et preni-
tentia efficiunt gratiam sacramentalem neque dant efficaciam
sacramenti, sed solum tollunt obstacula, quae impedirent, ne
sacramenta suam efficaciam exercere possent, unde in pueris,
ubi non requiritur dispositio, sine his rebus fit justificatio.
Exemplum esse potest in re naturali. Si ad ligna combu-
renda primum exsiccarentur ligna, deinde excuteretur ignis ex
silice, turn applicaretur ignis ligno et sic tandem fieret com-
bustio : nemo diceret, causam immediatam combustionis esse
siccitatem aut excussionem ignis ex silice aut applicationem
ignis ad ligna, sed solum ignem ut causam primariam et solum
calorem s. calefactionem ut causam instrumentalem. Cf.
SACRAMENTS GENERALLY. 245
Bossii Institt. theol. ii. 2*79, and what is said, Cone. Trid.
sess. vi. cap. 6, as to the disposition in the adult towards- bap-
tism. According to this, the controversy in its main point
would disappear ; for, that their power indwells in the sacra-
ments in virtue of the Lord's institution, Protestantism has
never even distantly denied. 1 Meanwhile, 1. It has been
shown that the Melanchthonian explanation of the ex opere
operate had not been unusual before the Eeformation in the
schools of theology. 2. It appears that what is demanded of
the recipient is rather something negative than positive, the non
ponere obicem : cf. Cone. Trid. sess. vii. sacr. can. 6 (in peccato
mortali non esse constitutum ?). 3. Even admitted that this
non ponere obicem must be interpreted of positive qualities, the
faith demanded by the Roman teachers is not identical with
the faith of Protestants. Vide Baur, Gegensatz, S. 299.)
The Greek Confessions contain nothing of an influence of
the sacraments ex opere, operate. Compare, on the contrary,
the requirement of a firm faith in the communicant, Plato,
Catech. p. 129.
Cat. Bom. ii. 1. 25 : Ministri, quoniam in sacra ilia func-
tione non suam, sed Christi personam gerunt, ea re fit, ut, sive
boni sive mali sint, modo ea forma et materia utantur, quam
ex Christi instituto semper ecclesia catholica servavit, idque
facere proponant, quod ecclesia. in ea administratione facit, vere
sacramentum confidant et conferant : ita, ut gratise fructum
nulla res impedire possit, nisi, qui ea suscipiunt, se ipsos tanto
bono fraudare et Spiritui sancto velint obsistere. Cf. ii. 4. 68.
Conf. Trid. sess. vii. sacram. can. 1 1 : Si quis dixerit, in
ministris, dum sacramenta conficiunt et conferunt, non requiri
intentionem saltern faciendi, quod facit ecclesia, anath. sit.
(Bellarmin. de sacram. i. 27 : Sententia Catholicorum est,
requiri intentionem faciendi, quod facit ecclesia. Ita enim
expresse habent concilium Tridentinum et concilium Floren-
tinum in instructione Armenorum. Sunt autem hoc loco
queedam notanda. Primo non ita requiri, ut minister habeat
1 Vide esp. Conf. Helv. ii. cap. 19 : Sicnt a dignitate vel indignitate ministro-
rum non sestimamus integritatem sacramentorum, ita neque a conditione sumcn-
tium. Agnoscimus enim, sacramentorum integritatem ex fide vel veritate
meraque bonitate dei dependere.
246 CONFESSIONS OF CHRISTENDOM.
intentionem generalem faciendi, quod facit ecclesia, ut non
possit habere particularem : immo melius est habere particu-
larem, id est, conferendi sacramentum baptismi, absolutionis
cet Sed qui non nosset nostra mysteria, satis esset, si in
generali intenderet facere, quod facit ecclesia : et hoc decent
evangelia. Secundo non est opus, intendere, quod facit
ecclesia Romana, sed quod facit vera ecclesia, quaecunque
ilia sit, vel quod Christus instituit, vel quod faciunt
Christiani: ista enim in idem recidunt. . . . Qui intendit
facere, quod facit ecclesia Genevensis, intendit facere, quod
fait ecclesia universalis, . . . quia putat illam esse mem-
brum ecclesiae versa universalis. . . . Non tollit efficaciam
sacramenti error ministri circa ecclesiam, sed defectus in-
tentionis. Atque nine est, quod in ecclesia catholica non
rebaptizantur baptizati a Genevensibus. . . . Tertio non re-
quiritur necessario actualis intentio, nee sufficit habitualis,
(qualis etiam in dormiente inesse potest; . . . alioqui bap-
tizatus diceretur, si quis a dormiente vel ebrio baptizatus
esset) sed virtualis requiritur et sufficit, quamvis danda sit
opera, ut actualis habeatur. . . . Virtualis dicitur, cum actualis
intentio in prsesenti non adest ob aliquam evagationem mentis,
tamen paulo ante adfuit et in virtute illius fit operatio. Cf.
Bossii Institutt. theol. ii p. 334 sqq.)
Conf. orthod. p. 156 : 6 iepevs dyid^ei TO pwrypiov rfj
Bvvd/j.L TOV ayiov TTV.J pe yvtafiijv d'rrcMpao'ia'iJievrjv TOV va TO
afytcurrj.
Cone. Trid. sess. vii. sacram. can. 1 2 : Si quis dixerit, mini-
strum in peccato mortali exsistentem, modo omnia essentialia,
quae ad sacramentum conficiendum aut conferendum pertinent,
servaverit, non conficere aut conferre sacramentum : anathema
sit. Cf. Klee, kathol. Dogmat. ii 87 ff.
IL PROTESTANT.
C. A. p. 13 : Damnant igitur illos, qui decent, quod sacra-
menta ex opere operate justificent, nee decent, fidem requiri in
usu sacramentorum, qu33 credat remitti peccata.
Apol. C. A. p. 203 : Damnamus totum populum Scholasti-
comm doctorum, qui docent, quod sacramenta non ponenti
SACKAMENTS GENEKALLY. 247
obicem conferant gratiam ex opere operate, sine bono motu
utentis. Hsec simpliciter judaica opinio est, sentire, quod
per cerimoniam justificemur, sine bono motu cordis, hoc
est sine fide. ... At sacramenta sunt signa promissionum.
Igitur in usu debet accedere fides. Loquimur Me de fide
speciali, quae praesenti promissioni credit, non tantum, quas
in genere credit deum esse, sed quae credit offerri remissionem
peccatorum.
(Conf. Bohem, art. 11 : Decent, quod sacramenta per se vel
ex opere operate his, qui prius bono motu non sunt praediti et
intus per Spiritum sanctum vivificati, non conferunt gratiam
nee fidem illam justificantem largiuntur. Praecedere enim
fidem oportuit (de adultis loquimur), qu33 hominem per Sp. s.
vivificet et' cordi bonos motus injiciat ; sine fide enim . . .
nee ulli sacramenta prosunt.)
Helv. ii. cap. 19 : Non approbamus istorum doctrinam, qui
decent, gratiam et res significatas signis (sacram.) ita alligari
et includi, ut quicunque signis exterius participent, etiam
interius gratiae rerumque significatarum participes sint, quales
sint. The positive side is laid down in many places : Habent
Symbola (in sacram.) promissiones adjunctas, quae requirunt
fidem. . . . Sacramenta . . . manent vera et Integra, . . . tametsi
increduli res oblatas non percipiant. Fit hoc non dantis aut
offerentis dei vitio, sed hominum sine fide illegitimeque acci-
pientium culpa".
Conf. Gall. art. 37 : Affirmamus, eos, qui ad sacram mensam
domini puram fidem tanquam vas quoddam afferunt, vere reci-
pere, quod sibi signa testificantur.
Conf. Scot. art. 21 : Totum hoc ex vera" fide Jesum Ch. ap-
prehendente, qui solus facit sacramenta nobis efficacia, pro-
venire dicimus.
Dcclar. Thorun. ii. 6. 4 : Non operantur sacr. aut conferunt
gratiam ex opere operate sine bono motu utentis, sed virtute
promissionis, quae vera fide acceptanda est.
West. Conf. ch. xxvii. sec. 3 : The grace which is exhibited
in or by the sacraments/rightly used, is not conferred by any
power in them ; neither doth the efficacy of a sacrament
depend upon the piety or intention of him that doth administer
it, but upon the work of the Spirit, and the word of institution ;
248 CONFESSIONS OF CHRISTENDOM.
which contains, together with a precept authorizing the use
thereof, a promise of benefit to worthy receivers.
Helv. ii. cap. 1 9 : Minime probamus eos, qui sanctificationem
sacramentorum attribuunt nescio quibus characteribus et reci-
tation! vel virtuti verborum pronuntiatorum a consecratore et
qui habeat intentionem consecrandi.
Declar. Thorun. ii 6. 5 : Efficacia sacramenti non pendet ab
intentione ministri, modo in ipsa actione s. administratione
servetur formoe divinse institutions.
A. C. p. 1 2 : Sacramenta propter ordinationem et mandatum
Ch. sunt efficacia, etiamsi per malos exhibeantur.
Apol, A. C. p. 144 : Non sacramenta ideo non sunt efficacia,
quia per malos tractantur, imo recte uti possumus sacramentis,
quae per malos administrantur.
Cf. F. C. p. 732.
Conf. Helv. ii. c. 19 : (Ut) fideles agnoscant, operari deum
in suo institute, ideoque sacramenta perinde ac ex ipsius dei
manu percipere et ipsis ministri vitium, si quod insigne ipsi
insit, non obesse, quando agnoscant, sacramentorum integri-
tatem dependere ab institutione domini.
Thirty-nine Artt. art. xxvi. : Nevertheless, it appertaineth
to the discipline of the church that inquiry be made of evil
ministers, and that they be accused by those that have know-
ledge of their offences ; and finally, being found guilty, by just
judgment be deposed.
The Lutheran Confessions contain no counter-statement as
to Intention. But Protestantism, laying all the stress on the
subjectivity of the recipient, does not apologize for or regard
with indifference the evil character of the administrant who
thoughtlessly dispenses the sacrament. As, according to our
fundamental principles, the sacraments have not their effect
ex opere operantis (administrantis), we may say in this sense
that they effect their purpose ex opere opcrato, as even Bellar-
mine, de bon. oper. ii. 1 2, uses the phrase. But, on account of
its ambiguity, Protestants have always avoided the term.
XV.
BAPTISM,
FIRST POINT OF DIVERGENCE.
ALL Christian communities, the Quakers excepted, hold bap-
tism with water as applied by Christ to be a religious ordinance
of perpetual obligation in the church. But they differ in
many points, and with regard to this one. The Socinians
believe that it was not ordained by Christ to be continual,
and that, according to the usage of the apostles, it is to be
administered only to those who pass over from outside Christi-
anity to the Christian faith. The Romanists and Greeks and
Protestants regard this sacrament as instituted by the Lord for
perpetual observance, and to be administered to those born
in Christendom as well as to those who enter it.
SOCINIAN SYMBOLS.
Cat. Eac. qu. 345 : Quid sentis de aquse baptismo ? Id,
quod sit ritus initiationis, quo homines, agnita Christi doctrina
et suscepta in eum fide, Christo auctorantur et discipulis ejus
seu ecclesioe inseruntur, renuntiantes mundo et moribus errori-
busque ejus, profitentes vero, se patrem et filium et Spiritum
sanctum, qui per apostolos locutus est, pro unico duce et
magistro religionis totiusque vitae et conversationis suse habi-
turos esse, ipsaque sui ablutione et immersione ac remersione
declarantes ac veluti reprsesentantes, se peccatorum sordes
249
250 CONFESSIONS OF CHRISTENDOM.
deponere, Christo consepeliri, proinde commori et ad vitse
novitatem resurgere velle, utque id reipsa praestent sese ob-
stringentes, simul etiam hoc professione et obligatione factS,
symbolum et signum remissionis peccatorum ipsamque adeo
remissionem accipientes (literally the same in the last re-
vision).
Socin. De, bapt. aq. c. 16, p. 734, b: Abunde probation, non
fuisse omnibus, qui Christi discipuli esse velint peraeque et in
perpetuum aquae baptismum suscipiendi praeceptum datum, et
ob earn rem posse quempiam et nominari et revera esse Chris-
tianum, licet aquae baptismum vel mrnquam vel non rite, cum
tamen posset, acceperit. C. 17, p. 736, a: Quoniam passim
receptum est, ut qui ecclesiae annumerari debeant, aquae bap-
tismo sint tincti : tingantur porro aquae baptismo omnes, qui
pro jam tinctis non habentur ; nihil enim prohibet, quo minus
id fieri possit, quamvis ut fiat, praeceptum non fuerit. P.
736, b: Dico censere me, ut quicunque ex Judseis vel Turcis
vel aliis, qui J. Ch. religionem minime profitentur, ad ipsum
Chr. convertuntur, in ipsius J. Ch. nomen omnino aqua bap-
tizentur ipsique e& ratione initientur. Etsi enim ea de re
nullum expressum et perpetuum mandatum exstat, apostolos
tamen qui id facere consueverunt, imitari decet. P. 737, a :
Porro qui infantes ex fratribus nati baptizati non fuerint,
ii, quoniam ut dicimus, adhuc baptismum aquae a nemine
negligi debere, plerique omnes censent, omnino postquam ita
adoleverint, ut suae fidei rationem reddere possint, in J. C.
nomen aqua tingantur. Opp. i. p. 351, a.
Socinus, De aq. lapt., seeks to show that Christ did not
Himself (not even in Matt, xxviii. 1 9) institute baptism as a
rite of initiation ; and that the apostles, without any command
of Christ, applied it only to adult Jews and Gentiles, and not
always to them.
SECOND POINT OF DIVERGENCE.
The Socinians regard baptism only as a ceremony by means
of which the baptized publicly testifies his entrance into the
BAPTISM. 251
Christian church, and his assumption of all its obligations. 1
The Arminians and Mennonites discern in it further a figura-
tive assurance of the divine grace. The Komanists, Greeks,
and other Protestants, on the other hand, without denying to
the sacrament the significance of a rite of reception and pro-
fession, attribute to it a divine energy for regeneration, and
therefore hold it to be a means of grace. But with this
difference : the Eomanists and Greeks maintain that in baptism
original sin is destroyed ; while the Protestants, in accordance
with their stricter view of original sin, teach that original sin
still remains even in the baptized, though not as condemnable
in the sight of God, or not regarded by Him as such, and not
imputed.
SYMBOLICAL TESTIMONIES.
The Signification and Virtue of Baptism generally.
I. SOCINIAN SYMBOLS.
Cat. Rac. qu. 348 (last revision) : Falluntur vehementer,
(qui putant, homines ritu baptismi regenerari). Etem'm re-
generatio est rationis et voluntatis nostrae transmutatio et ad
Christi doctrinam compositio, ut ipsa vox regeneratio indicat.
Verum ejusmodi transformatio in infantibus locum habere
nequit. Qui ignorant, quse dextra et sinistra sit, tantum
abest, ut res tanti momenti in eos cadat. Adultos vero, in
quibus mentis et voluntatis transformatio locum habet, aqua vel
ritu regenerari posse, tantum a veritate abest, ut etiam videatur
quidpiam hoc idololatriaa simile, cum aquae vel ritui hoc vel
adscribitur vel sine express^ dei voluntate adstringitur, quod
ipsi deo et sacro ejus verbo, eorum qui regenerandi sunt
mentibus percepto, adscribi debet.
Compare, however, the following words of Socinus, Disput.
1 Zwingli's somewhat similar view is expressed in the Conf. ad Carolum V.
briefly thus : The matter in baptism is the union with the church and people of
God. Baptism is a sacrament signifying, to wit, that the recipient belongs
to the church : not that it makes him belong to it, but that it testifies to the
people that he already belongs to it.
252 CONFESSIONS OF CHRISTENDOM.
dc lapt. aquce, c. 7 (in Opp. i 724) : Considerandum est, me
non negare, quin in bapt. aquae post. Ch. resurrectionem instituto
aliquid sit, quod ad peccatorum remissionem s. ad peccata
delenda aliquo modo pertineat. Est enim in ipso, cum in J.
Ch. nomine ministretur, publica et aperta J. C. nominis pro-
fessio, quae nullo pacto omitti debet, alioquin a peccatorum
reatu liberatio non continget. Verum professio ista externse
illi ablutioni alligata non est, adeo ut etiam alio modo fieri non
queat cet. P. 744, b : Quod attinet ad peccatorum remis-
sionem, earn per aquse bapt. adumbratam quidem fuisse et
dari quodam modo consuevisse, hoc ipso loco (Heb. vi. 1, 2)
fatetur scriptura. Verum hoc posterius non alia ratione in-
telligendum est, quam id, quod de donatione Sp. s. per mammm
impostionem commemorat, ut scil. res, quae dabatur, nullo modo
ipsi ritui externo alligata esset, nee ab ipsius vi aliqua pro-
ficisceretur, quamvis, ea cerimonia rite peracta, ex div. benigni-
tate omnino dari consuevisset.
II. ARMINIAN AND MENNONITE.
Con/. Eemonstr. xxiii. 3 : Baptismus est primus Nevi Test,
publicus et sacer ritus, in quo fcederati omnes (nullo aut aetatis,
aut sexus discrimine) per solennem aquas ablutionem ecclesiae
inseruntur et cultui divino initiantur, sive idcirco in nomen
patris et filii et Spiritus sancti aquae immerguntur vel aqua
abluntur, ut hoc veluti symbolico signo ac sacra tessera con-
firmentur de gratiosa dei erga ipsos voluntate, quod sicut aqua
sordes corporis abluuntur, ita ipsi per sanguinem et spiritum
Christi (modo sua ipsorum culpa gratiosum hoc foedus irritum
non fecerint) intus purgandi, sive a reatu omnium peccatorum
plenissime liberandi, et tandem gloriosa filiorum dei immor-
talitate atque seterna felicitate donandi sint ; ac simul etiam
ex altera parte ipsi obligentur, eoque palam declarent, se
omnem salutem suam a solo deo et domino Jesu Christo, unico
mediatore, sacerdote ac rege suo constanter exspectare, ipsi ex
animo confidere, eique, abjectis peccatorum omnium sordibus
atque inquinamentis, virtute Spiritus sancti per omnem vitam
obedire velle. Cf. Limborch, TJieol. christ. v. 67. 5.
Ris, Confess, art. 31, 32: Sacer baptismus est externa,
BAPTISM. 253
visibilis et evangelica actio, in qua sec. Cliristi praeceptum et
praxin apostolorum ad finem sanctum aqua baptizantur, . . .
qui doctrinam evangelii audiunt, credunt et libenter poenitenti
corde accipiunt. Tota extern! baptism! actio nobis ante
oculos ponit, testatur et significat, J. Chr. poenitentem et cre-
dentem hominem interne baptizare in lavacro regenerationis
et renovatione Sp. sancti, abluens per virtutem et merita
sanguinis sui effusi omnes animie maculas atque peccata et per
virtutem et operationem Sp. s., qui vera . . . aqua est, internam
animse malitiam redditque earn ccelestem, spiritualem cet.
Cf. a. Cornelis, Bckenntn. art. vii.
III. BOMAN, GREEK, PROTESTANT.
Concil. Trid. sess. xiv. pcen. cap. 2 : Per baptismum Christum
induentes nova prorsus in illo efficimur creatura, plenam et
integram peccatorum omnium remissionem consequentes. Cf.
sess. vi. cap. 7.
Cat. Rom. ii. 2. 5 : Becte et apposite definitur, baptismum
esse sacramentum regenerationis per aquam in verbo. Natura
enim ex Adam filii irse nascimur, per baptismum vero in
Christo filii inisericordise renascimur. Cf. ii. 2. 42, 45.
(More definitely Bellarmin, Bapt. c. 12 : Confert ex opere op.
gratiam et dona divina, quibus vere et formaliter justificatur
homo. Cf. Klee, Dogmat. iii. S. 106.) II. ii. 2. 44 : Baptism!
proprius effectus est peccatorum omnium, sive originis vitio
sive nostra culpa contracta sint, remissio. 45 : In baptismo
non solum peccata remittuntur, seel peccatorum etiam et
scelerum pcense omnes a deo benigne condonantur. 50. Ex-
ponenclum est, hujus sacrament! virtute nos non solum a malis,
quse vere mala dicenda sunt, liberari, verum etiam eximiis
bonis et muneribus augeri. Animus enim noster divina gratia
repletur, qua justi et filii dei effect! seternae quoque salutis
heredes instituimur. Est autem gratia non solum, per quam
peccatorum fit remissio, sed divina qualitas in anima inhserens
. . ., quaB animarum nostrarum maculas omnes delet ipsasque
animas pulchriores et splendidiores reddit.
Conf. orihod. p. 1 5 9 sq. : To {3 aimer pa roa-qv Zvvapw e
OTTOV eercovTas Kal va ^ BiBerai Sevrepov, elvcu
254 CONFESSIONS OF CHEISTEXDOM.
TT? a-WTrjpias T?9 awvov, KOI Troto? va evai
Kal TO KepBo<t rov fjbVo-rtjpLOV TOVTOV, VKO\a Ka&* evas TO <yva>-
pt%i. Atari 7rprov o~LK(bvei o\a ra apaprtffiara, et? //,/ TO.
/3pe<j>r) TO vrpOTraropiKov, ei? Se TOU? peyaXovs Kal TO TrpoTrar.
Kal TO TrpoaiperiKov Sevrepov o dv0pa)7ro<; avaKaivi&rai, Kal
aTroKaOicrrarai els TTJV SiKaiaxriv eKeivyv, OTTOV el^ev orav
JJTOV aO&os KOI dvapdpTijTos. . . . cTreira ol
fyi'vovvrat ^\t) TOV eoafuiTos rov Xptcrrov Kal rbv Kvpiov
Cf. Jerem. in Act. Wirtemb. p. 248.
Luth. Cat. min. p. 376 : Baptismus operatur remissionem
peccatorum, liberat a morte et a diabolo et donat seternam
beatitudinem omnibus et singulis, qui credunt hoc, quod
verba et promissiones divinae pollicentur. Cat. maj. p. 543 :
. . . quaecunqtie baptismo promittuntur et offeruntur, \dcto-
ria nempe mortis ac diaboli, remissio peccatomm, gratia del,
Christus cum omnibus suis operibus et Sp. sanctus c. omnibus
suis dotibus.
Conf. Helv. il cap. 20 : Nascimur omnes in peccatorum
sordibus et sumus filii irae ; deus autem purgat nos a peccatis
gratuito per sanguinem filii sui et in hoc adoptat nos in filios
. . . et variis donis ditat, ut possimus novam vivere vitam.
Obsignantur haec omnia baptismo; nam intus regeneramur,
purificamur et renovamur a deo per Spiritum sanctum, foris
autem accipimus obsignationem maximorum donorum in aqua,
qua etiam maxima ilia beneficia repraesentantur et veluti oculis
nostris conspicienda proponuntur.
TJiirty-nine Artt. art. xxviL : Baptism is not only a sign of
profession, and mark of difference, whereby Christian men are
decerned from others that be not christened ; but it is also a
sign of regeneration or new birth, whereby, as by an instru-
ment, they that receive baptism rightly are grafted into the
church ; the promises of forgiveness of sin, and of our adop-
tion to be the sons of God by the Holy Ghost, are visibly
signed and sealed ; faith is confirmed, and grace increased by
virtue of prayer unto God. The baptism of young children is
in any wise to be retained in the church, as most agreeable
with the institution of Christ.
West. Conf. ch. xxviii sec. 1 : Baptism is a sacrament of
BAPTISM:. 255
the New Testament, ordained by Jesus Christ, not only for
the solemn admission of the party baptized into the visible
church, but also to be unto him a sign and seal of the covenant
of grace, of his ingrafting into Christ, of regeneration, of remis-
sion of sins, and of his giving up unto God through Jesus
Christ, to walk in newness of life ; which sacrament is, by
Christ's own appointment, to be continued in His church until
the end of the world. Sec. 2: The outward element to be
used in this sacrament is water, wherewith the party is to be
baptized in the name of the Father, and of the Son, and of
the Holy Ghost, by a minister of the gospel, lawfully called
thereunto. Sec. 3: Dipping of the person into the water is
not necessary ; but baptism is rightly administered by pouring
or sprinkling water upon the person.
Conf. Gall. art. 35 : Baptismus nobis testificandse nostne
adoptioni datus, quoniam in eo inserimur Christi corpori, ut
ejus sanguine abluti simul etiam ipsius spiritu ad vitae sancti-
moniam renovemur.
Catech. Genev. p. 522 : Baptismi significatio duas partes
habet. Nam ibi remissio peccatorum, deinde spirituals re-
generatio figuratur. . . . Annon aliud aquae tribuis, nisi ut
ablutionis tantum sit figura ? Sic figuram esse sentio, ut
simul annexa sit veritas. Neque enim sua nobis dona polli-
cendo nos deus frustratur. Proinde et peccatorum veniam et
vitae novitatem offerri nobis in baptismo et recipi a nobis,
certum est.
Cf. Catech. Heidelb. Fr. 69ff.; Declar. Thonm. p. 61.
THIED POINT OF DFVEKGENCE.
From the foregoing it will be assumed that the Eomanists,
Greeks, and most Protestants hold baptism necessary, that is,
generally necessary to salvation. On that account they teach
that even the children of Christians must be baptized. The
Anabaptists and Mennonites entirely deny this, however ;
while the Arminians and Socinians hold it to be matter of
indifference, not necessary, but permissible and decent.
256 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL TESTIMONIES.
I. ROMISH.
Cone. Trid. sess. v. 4 : Si quis parvulos recentes ab uteris
matrum baptizandos negat, etiamsi fuerint a baptizatis parenti-
bus orti, aut dicit, in remissionem quidem peccatorum eos
baptizari, sed nihil ex Adam trahere originalis peccati, quod
regenerationis lavacro necesse sit expiari ad vitam seternam
consequendam, unde fit consequens, ut in iis forma baptismatis
in remissionem peccatorum non vera sed falsa intelligatur,
anathema sit.
/&. sess. vii can. 5 : Si quis dixerit, baptismum liberum
esse, hoc est non necessarium ad salutem, anathema sit-
Can. 1 2 : Si quis dixerit, neminem esse baptizandum, nisi ea
cetate qua Christus baptizatus est, vel in ipso mortis articulo,
anath. sit. Can. 13 : Si quis dixerit, parvulos eo quod actum
credendi non habent, suscepto baptismo inter fideles compu-
tandos non esse, ac propterea, cum ad annos discretionis
pervenerint, esse rebaptizandos, aut praestare omitti eorum
baptisma, quam eos non actu proprio credentes baptizari in
sola fide ecclesiae, anath. sit.
Cat. Bom. ii 2. 31 : Doceantur (fideles), omnibus homini-
bus baptismi legem a domino praescriptam esse, ita ut, nisi per
baptismi gratiam deo renascantur, in sempiternam miseriam
et interitum a parentibus, sive illi fideles sive infideles sint,
procreentur.
II. ii. 2. 33 : Non dubitare licet, quin infantes fidei sacra-
menta, cum abluuntur, accipiant : non quia mentis suse assen-
sione credant, sed quia parentum fide, si parentes fideles
fuerint, sin mi mis, fide, (ut d. Augustini verbis loquamur),
universes societatis sanctomm muniuntur. Etenim ab iis
omnibus recte dicimus eos baptismo offerri, quibus placet, ut
offerantur, et quorum caritate ad communionem sancti Spiritus
adjunguntur.
II PROTESTANT.
A. C. p. 12 : De baptismo decent, quod sit necessarius ad
BAPTISM. 257
salutem, . . . et quod pueri sint baptizandi, qui per baptismum
oblati deo recipiantur in gratiam del.
Apol. A. G. p. 156: Certissimum est, quod promissio salutis
pertinet etiam ad parvulos. . . . Igitur necesse est baptizare
parvulos, ut applicetur iis promissio salutis, . . . quia salus
cum baptismo offertur.
A. Sm. p. 329 : De psedobaptismo docemus, infantes esse
baptizandos. Pertinent enim ad promissam redemtionem per
Christum factam, et ecclesia debet illis baptismum et promis-
sionis illius annunciationem.
Conf. Helv. ii c. 20 : Damnamus Anabaptistas, qui negant
baptizandos esse infantulos recens natos a fidelibus. Nam
juxta doctrinam evang. horum est regnum dei et sunt in
fcedere dei, cur itaque non daretur iis signum fcederis dei ?
Conf. Gall. art. 35 : Quamvis bapt. sit fidei et resipiscentise
sacramentum, tamen cum una cum parentibus posteritatem
etiam illorum in ecclesia deus recenseat, affirmamus, infantes
sanctis parentibus natos esse ex Chr. auctoritate baptizandos.
Thirty-nine Artt. art. 27 : Baptism is not only a sign of
profession and mark of difference, whereby Christian men are
discerned from others that be not christened, but it is also a
sign of regeneration, or new birth, whereby, as by an instru-
ment, they that receive baptism rightly are grafted into
the church; the promises of forgiveness of sin, and of our
adoption to be the sons of God by the Holy Ghost, are visibly
signed and sealed ; faith is confirmed, and grace increased by
virtue of prayer unto God. The baptism of young children is
in anywise to be retained in the church, as most agreeable
with the institution of Christ.
West. Conf. ch. xxviii sec. 4 : Not only those that do
actually profess faith in and obedience unto Christ, but also
the infants of one or both believing parents, are to be baptized.
Sec. 5 : Although it be a great sin to contemn or neglect this
ordinance, yet grace and salvation are not so inseparably an-
nexed unto it, as that no person can be regenerated or saved
without it, or that all that are baptized are undoubtedly re-
generated. Sec. 6 : The efficacy of baptism is not tied to that
moment of time wherein it is administered ; yet, notwithstand-
ing, by the right use of this ordinance, the grace promised is
258 CONFESSIONS OF CHRISTENDOM.
not only offered, but really exhibited and conferred by the
Holy Ghost, to such (whether of age or infants) as that grace
belongeth unto, according to the counsel of God's own will, in
His appointed time. Sec. 7 : The sacrament of baptism is
but once to be administered to any person.
Conf. Belg. art. 34: Credimus, omnem hominem, qui id
satagit, ut vitam aeternam consequatur, semel unico baptismo
illo, qui in posterum non iteretur, baptizari debere. (Infantes
fidelibus parentibus natos) baptizandos et foederis signo obsig-
nandos esse credimus, sicuti olim infantes circumcidebantur
in Israele propter easdem promissiones infantibus nostris factas
cet.
Cf. Cat. Heidelb. Fr. 74; Cat. Genev. p. 524 sq.
The Salvation of Infants.
The necessity of baptism to salvation is carried so far by
the Eoman Catholic Church, that they regard Christian chil-
dren unbaptized as forfeiting heavenly blessedness. Against
this the Conf. Scot, expressly protests, nor does the Declar.
Tkorun. admit the absolute necessity of baptism. [The Form.
Cone, does not pronounce definitively. However, the framers
of that formula, in common with other dogmatic theologians,
taught that not the deprivation, but the contempt, of the
sacrament condemns.]
I. EOMAN.
Cat. Rom. ii. 2. 34 : Hortandi sunt magnopere fideles, ut
liberos suos, cum primum id sine periculo facere liceat, ad
ecclesiam deferendos et solennibus cerimoniis baptizandos
curent. Nam cum pueris infantibus nulla alia salutis com-
parandae ratio, nisis eis baptismus praebeatur, relicta sit, facile
intelligitur, quam gravi culpa illi sese obstringant, qui eos
sacramenti gratia diutius, quam necessitas postulet, carere
patiantur cet.
Bellarmine, Bapt. i. 4, represents the question in controversy
between Catholics and Protestants, whether baptism is neces-
sary as a means of salvation, so that he who is not baptized
perishes, notwithstanding the excuse of his neglect of the
BAPTISM. 259
precept having sprung from ignorance. He asserts that the
church has always believed that infants perish if they depart
this life without baptism, and seeks further to demonstrate
this faith of the church by copious argument, ending by this :
Etiamsi parvuli sine sua culpa non baptizantur, non tamen
sine sua culpa pereunt, cum habeant peccatum originale.
Though they are not guilty of neglecting baptism, they do not
perish without guilt, for they have original sin. Of. also
Klee, kath. Dogm. iii. 114. As to the Iambus Infantum, see
No. xvii.
II. PEOTESTANT.
Conf. Scot neg. p. 127: Detestamur crudele (rom. Anti-
christi) judicium contra infantes sine baptismo morientes.
Declar. Thorun. ii. 6, bapt. 2 : Necessitatem baptism! adeo
absolutam non statuimus, ut quicunque sine bapt. externo ex
hac vita excesserit sive infans sive adultus, quocunque in casu
etiam citra omnem contemtum accidat, propterea necessario
damnandus sit. Hie potius regulam illam maxime valere
credimus, quod non privatio sed contemtus sacrarnenti damnet.
Calvin, Institt. christ. iv. 16. 26 : Explodendum esse eorum
commentum palam est, qui omnes non baptizatos seternse
morti adjudicant. Solis ergo adultis administrari baptismum
ex eorum postulate fingamus : quid puero fieri dicent, qui
pietatis rudimentis rite probeque imbuitur, dum tinctionis dies
appetit, si subita morte proeter spem omnium abripi contingat ?
Clara est domini promissio, quicunque in filium credidit, non
visurum mortem, nee in judicium venturum, sed transiisse a
morte in vitam ; nondum baptizatum nullibi damnasse com-
peritur. Quod in earn a me partem accipi nolo, perinde ac si
baptismum contemn! impune posse innuerem (quo contemtu
violatum iri domini fcedus affirmo, tantum abest ut excusare
sustineam), tantum evincere sufficit, non esse adeo necessarium,
ut periisse protinus existimetur, cui ejus obtinendi ademta
fuerit facultas. Atqui si eorum commento assentimur, eos
omnes citra exceptionem damnabimus, quos a baptismo casus
aliquis prohibuerit, quantacunque alioqui fide prseditos, per
quam Christus ipse possidetur. Insuper infantes omnes
260 CONFESSIONS OF CHRISTENDOM. ,
aeternae mortis reos peragunt, quibus baptismum negant su&
ipsorum confessione ad salutem necessarium. Viderint mine,
quam belle sibi cum Christ! verbis conveniat, quibus regnuin
coelorum illi setati adjudicatur. Atque ut nihil illis non con-
cedamus, quantum ad hujus loci intelligentiam attinet, nihil
tamen inde elicietur, nisi prius, quod jam constitutum est a
nobis, dogma de infantium regeneration everterint. S. Hei-
degger, Corp. theol. xxv. 60 sq.
Cf. Limborch, Theol. chr. v. 68. 7.
Observations.
As it is the prevalent Protestant doctrine, that only believers ex-
perience the sacramental virtue of baptism (above, xiv. 3), the ques-
tion naturally arose, whether baptized infants could have faith. In
the symbols this point has never been discussed or set forth at
length. But the older dogmatists taught, in harmony with Luther's
well-known utterance, Cat. Maj. p. 546, that baptism itself wrought
faith in infants. They appeal to Matt. xix. 13-15, xviii. 6; Mark
xv. 16.
III. SOCINIAN.
Catccli. Racov. p. 222 (final revision): Numquid ad bap-
tismum infantes pertinent ? Si quidem veteris apost. eccl.
morem spectes et finem, in quern hie ritus fuit ab apostolis
institutus, ad infantes non pertinet, cum in scripturis nee
mandatum nee exemplum ullum hac de re habeamus, nee ipsi
fidei in Chr. . . . adhuc capaces sint. . . . Tamen errorem
(paedobaptismi) adeo inveteratum et perviilgatum Christiana
caritas tolerare suadet.
Socin. Bapt. aquce, c. 17, p. 737, a: De eorum baptismo,
qui ex parentibus pro fratribus agnitis et receptis nascuntur,
ita statuo, ut, quando . . . non, vel si infantes baptizentur, id
per se ipsum quidquam mali parere posse videtur, potestas
unicuique fiat suos infantes vel baptizandi vel secus. . . .
Hanc infantium suorum baptizandi vel non baptiz. libertatem
ad eos etiam extendimus, qui turn primum ad Ch. ecclesiam
sunt aggregandl
BAPTISM. 261
IV. ARMINIAN.
Apolog. Eemonstr. c. xxiii. p. 247 : Eemonstrantes ritum
baptizandi infantes ut perantiquum . . . haud illubenter etiam
in coetibus suis admittunt adeoque vix sine offensione et
scandalo magno intermitti posse statuunt; tantum abest, ut
eum seu illicitum aut nefastum improbent ac damnent. Sed
nee arbitrantur tamen propterea, eum ut praecise observatu
necessarium vel ex prsecepto Ch. vel ex traditione apost. vel
alia aliqua" cert& atque indubitata auctoritate tenendum, urgen-
dum aut imperandum esse.
Cf. Curcellaeus, De pecc. orig. Ivi. p. 913. Limborch, Theol.
christ. v. 68. 19 sqq., although he zealously defends infant
baptism against the Anabaptists, reaches the same issue. But
he contends earnestly against the error that unbaptized
Christian children are condemned (iii. 5. 2), and says : Omnes
infantes, sicut per Adamum moriendi necessitati subjiciuntur,
ita nostro judicio ex morte liberantur per Chr., sive baptizati
sint sive non ; non enim gratia div. ita huic signo alligata est,
ut deus extra illud earn non communicet. John vii. 5 is re-
ferred to adults only.
V. ANABAPTIST.
As to the older Anabaptists, via. F. C. 826. From the Men-
nonite symbols we extract a few notes :
Ris, Conf. art. 31 : Aqua baptizantur in nomine patris et
Sp. s., qui doctrinam sancti evangelii audiunt, credunt et
libenter posnitenti corde accipiunt. Tales enim jussit Christus
baptizari, scd neutiquam infantes.
In the Conf. of the Frisians and Germans the baptism of
adults is alone mentioned. And in the Frank. Verh. infant
baptism is rejected, as not ordained by Christ: Infantes
salvari absque baptismo per merita Christi, et nemini signum
baptismi convenire quam credenti. Schyn, P. D. 236.
Horn. Bdk. art. 21 (Germ.): The baptism of young and
unintelligent infants is by good reasons rejected. We hold it
for a plant of man from the kingdom of Antichrist, which
ought to be clean rooted out, since nowhere in the New
262 CONFESSIONS OF CHRISTENDOM.
Testament is it commanded, or any trace of it in the apostles'
words or writings. It is, in truth, no other than a contempt
and violation of Christ's true baptism, and in many respects
its very antagonist
Re-baptism, which was usual among the Anabaptists and
Mennonites, is condemned, A. 0. p. 12; Apol. 156; F. C.
623; Conf. Helv. ii. c. 20. It concerned partly those who,
as the children of Christians, had already been baptized, but
as adults entered their church, partly those who had been ex-
communicated or cast out of the Mennonite congregations.
The re-baptism of these latter was soon abandoned by the
Mennonites themselves as an unscriptural abuse. The re-
baptism of the former, however, continued long a usage, but is
now relinquished very generally by these churches. The Con-
fession of the Frisians says only : Hominem sub conditione
verse poenitentiae et scriptures conformis fidei semel baptizatum
nunquam rebaptizamus.
VI. QUAKER.
The Quakers hold the baptism of infants to be a mere
human tradition, of which there is neither example nor pre-
cept in the whole Scripture. Barclay, Apol. Prop. 12.
Observations.
I. HERETICAL BAPTISM.
The baptism of heretics, if performed in the name of the Holy
Trinity, and with intention, is accepted as valid by the Roman and
Greek Churches: Cone. Trid. sess. vii. can. 4; Conf. orth. 157. But
in the Russian Church there prevailed for a long time the rebaptiza-
tion of the converts: Heinecc. ii. 256. Even in the Roman Church,
here and there zealous priests have thought fit to rebaptize their
converts from Protestantism. The Protestant Church has never
practised this. Sim. Episcop., Resp. ad Dilemm., holds it for indiffe-
rent, whether those baptized in heresy be rebaptized or not. The
validity of baptism performed in the Roman Church is expressly ad-
mitted in Conf. Gall. art. 28.
II. FORM OF BAPTISM.
The Greek Church has always adopted a triple immersion (xard-
xaradveffdai rplg It rip vdan). Conf. orth. p. 157 ; Metr. Critop.
BAPTISM. 263
Conf. 86 ; Jeremias, in Actis, 238. In the Western Church, Roman
and Protestant, with the exception of the Baptists, sprinkling is alone
adopted, although in Cat. Maj. p. 548 in aquam mergi is spoken of.
The Greeks lay great stress on the immersion ; but to the Westerns,
the manner in which the water is applied to the baptized is matter
of indifference. Cf. Cat. Rom. ii. 2. 17 ; Limborch, Th. ch. v. 68.
Jeremias condemns in the Romanists their single sprinkling ; but cf.
Bossii Inst. ih. ii. 380. The Socinians are opposed to sprinkling
generally. Cat. Eac. p. 222. l Exorcism has been practised always
by the Roman Church among the ceremonies of baptism ; and the
older Protestants retained it.
III. LAY BAPTISM.
The Roman, Greek, and Protestant Churches permit, under press-
ing circumstances, baptism by unordained hands, including those of
the midwife, or even of persons not Christians. Conf. orth. p. 159 :
sig xaipov rtvog avayKrig y/A'ZoptT va rb Ka^ri TO (ivarrrfiov roiJro %ai xoff-
ftiKbv vpoauffov avdpbg 73 ywatxog. Cat. Rom. ii. 2. 24 : Cogente neces-
sitate baptizare possunt omnes etiam de populo sive mares sive
foeminse, quamcunque illi sectam profiteantur. Nam Judseis quoque,
infidelibus et hasreticis cum necessitas cogit, hoc munus permissum
est. But in these cases the baptismal ceremonies must be preter-
mitted. Bellarm. De lapt. i. 7 ; Gerhard, Loc. theol. ix. 95. The
Reformed Church has declared against this baptism in distress. Conf.
Helv. ii. 20 ; Conf. Scot. 22 ; Calvin, Institt. iv. 15.
IV. BAPTISM OF BELLS.
This, which is a kind of benediction, vid. A. Smalc. p. 337 ; Conf.
Scot. neg. 127.
1 Non recte dicis, eos infantes baptizare ; non enim baptizant, quod sine totius
corporis in aquam imtnersione et ablutione fieri nequit, sed verticetcnus tantum
leviter adspergunt . . . quern tamen errorem . . . Christiana caritas tolerare
suadet.
XVI.
THE LOED'S SUPPER.
FIRST POINT OF DIVERGENCE.
THE Christian communities which celebrate the Lord's Supper
as a religious ordinance instituted by Christ, regard it either
as a mere ceremony of thanksgiving and profession, or as a
means of grace in which is imparted to the recipients some
heavenly blessing. The former is the view of the Socinians,
the Arminians, and the Mennonites. The latter is that of the
Eomanists, Greeks, and Protestants generally ; although with
many differences as to the definition of the nature of what is
imparted.
SYMBOLICAL TESTIMONIES.
I. SOCINIAN.
Cat. Jlac. qu. 334: (Coena domini) est Christi institutum,
ut fideles ipsius panem frangant et comedant et ex calice
bibant, mortis ipsius annuntiandse causa. Quod permanere in
adventum ipsius oportet.
/&. qu. 335: (Annuntiare mortem domini) est publice ac
sacrosancte Christo gratias agere, quod is pro ineffabili sua
erga nos caritate corpus suum torqueri et quodammodo frangi
et sanguinem suum fundi passus sit, et hoc ipsius beneficium
laudibus tollere et celebrare.
J&. qu. 337: Nonne alia causa, ob quam ccenam instituit
dominus, superest ? Nulla prorsus. Etsi homines multas ex-
264
THE LOED'S SUPPER. 265
cogitarint, cum alii dicant esse sacrificium pro vivis et mortuis.
Alii usu ipsius se consequi peccatorum remissionem et firmare
fidem sperant, et quod eis mortem domini in mentem revocet,
affirmant.
Ib. qu. 344 : Verum sensum (verborum hoc est corpits meum)
facile intelliges, si animadverteris, et in sacris literis et vulgo
admodum esse usitatum, ut figurae et imagines et signa memo-
rialia appellentur earum renim nominibus, quarum sunt ima-
gines cet. Quare cum Ch. vellet hoc ritu a nobis annuntiari
mortem suam cruentam cum quadam illius adumbratione et
repraesentatione, ideo dixit, paneni hunc, qui frangitur, esse
corpus suum, . . . h. e. signum memoriale et figuram quandam
esse corporis sui cet.
Socin. De ccend dom. p. 753 b: Quod omnes fere opinantur,
hoc ritu . . . confirmari saltern fidem nostram, ne id quidem
verum censeri debet, cum nee ullo sacro testimonio compro-
betur nee ratio ulla sit, cur id fieri possit. Quomodo enim
confirmare potest nos in fide id, quod nos ipsi facimus cet.
P. 754 b : Animadvertendum est, posse quidem in ipsa ccena
dom. celebranda confirmari et augeri fidem, sed non ex ipsa
panis et vini sumtione, nee ex virtute aliqua divina" . . ., sed
ex mutuis cohortationibus mutuoque Ch. praeceptis obedientiae
exemplo, ex solenni ilia commemoratione et concelebratione
beneficiorum dei et Christi, et denique ab ipso divino verbo
toti cerimoniae adjuncto.
II. AEMINIAN.
Conf. Remonstr. xxiii. 4 : S. coena est alter Novi Test, sacer
ritus, a Jesu Christo ea qua proditus fuit nocte institutus, ad
celebrandum eucharisticam et solennem mortis suae commemo-
rationem, in quo fideles, postquarn se ipsos explorarunt inque
vera fide approbarunt, sacrum panem in ccetu publice fractum
edunt et simul vinum publice fusum bibunt, idque ad cruen-
tam domini mortem pro nobis obitam (qua sicut corpora nostra
cibo et potu seu pane et vino sustentantur, ita corda nostra in
spem vitse aeternse aluntur et nutriuntur) cum solenni gratia-
rum actione annuntiandum, suamque vicissim cum crucifixo
Christi corpore et efifuso sanguine (sive cum ipso Jesu Ch. pro
266 CONFESSIONS OF CHRISTENDOM.
nobis crucifixo et mortuo), eoque beneficiis omnibus per mortem
Jesu Christi partis atque acquisitis, vivificam et spiritualem
communionem et mutuam simul inter se caritatem coram deo
et ecclesia publice testificandam. Against the orthodox Ee-
formed doctrine, vide Limborch, Theol. christ. v. 71. 9 sqq.
Eis, Conf. art. 34 : Tota externae coense actio nobis ante
oculos ponit, testatur et significat, Christi sanctum corpus in
cruce fractum . . . esse ad remissionem peccatoram nostrorum,
ilium jam in coelis glorificatum animarum nostrarum esse
panem vivificantem. Per earn docemur inter externam illam
actionem corda nostra sursum elevare sanctis supplicationibus,
atque verum et summum bonum hac coen& adumbratum a
Christo petere; tandemque nos adhortatur, ut deo agamus
gratias atque unitatem et caritatem inter nos exerceamus.
III. GKEEK AND EOMAN.
Conf. ortlwd. p. 169 sq. : Ol Kaprcoi rov p-vart^plov rovrov
etvai rovrot' rcpvnov rj avdjivrjcns rov ava^aprrjrov rrddovs KOI
rov Oavdrov rov Xpi&rov ... TO Sevrepov #epSo? elvai, Siarl
TO fivar. rovro ylverai iXcta-pos KOI KaXocrvvrj/Jia TT^O? rov 6ebv
Sia TO? cifj,aprias TJ/JLUV eire ^wvrwv elre teal aTroOa^evcov ... TO
rpLrov Sid<f)opov elvai OTTOV oTroto? xpicrriavos evpicricerai, rrapwv
(Tv^va et? rrjv 6vo~iav ravrrjv KOI va KOIVWVO. rov ^var^p. rovrov,
e\evOep(overat 8t' avroO arrro icdda Treipao-fJLov teal ntvBwov &ia-
fto\ov cet.
ConciL Trid. sess. xiii. euchar. cap. 2 : Sumi voluit Ch. sa-
cramentum altaris tanquam spiritualem animarum cibum, quo
alantur et confortentur viventis vita illius, qui dixit: qui
manducat me cet (Joh. vi) et tanquam antidotum, quo libe-
remur a culpis quotidianis et a peccatis mortalibus prseserve-
mur. Pignus prseterea id esse voluit futurse nostrse glorise et
perpetuse felicitatis adeoque symbolum unius illius corporis,
cujus ipse caput exsistit cet. Can. 5 : Si quis dixerit vel
praecipuum fructum eucharistiae esse remissionem peccatorum
vel ex e, non alios fructus provenire, anath. sit.
Catcch. Eom. ii 4. 47 sqq. Bellarmine, against the Protes-
tants: Eucharistiam non remittere peccata mortalia, quorum
homo conscientiam habet, et ideo requirij ut antea purgentur
THE LORD'S SUPPER. 267
(sacramento pcenitentiae). We give a more precise statement
than is generally found, from Bossii Institute theol. iii. p. 155
sq. : Primus effectus est augmentum gratiae sanctificantis s.
vitae spiritualis, quod scholastic! gratiam secundam vocant
homini justo per modum nutritionis collatam; secundus est
remissio peccatorum venialium (cf. Cat. Rom. ii. 4. 52), non
autem mortalium; tertius est diminutio fomitis et concupi-
scentiae; quartus perseverantia in justitia; quintus est re-
missio pcenae temper, peccato debitse: accedentes enim ad
ejusmodi sacram. commemoramus deo sacrificium illud, quo
mirum in modum divina justitia 'delinita fuit per superabun-
dantem satisfactionem ; sextus est immortalitas carnis nostrae ;
septimus est suavitas, dulcedo ac delectatio mirifica, qua jus-
torum animse perfunduntur cet.
IV. PROTESTANT.
Apol. A. C. p. 99 : Instituta est ccena domini, ut recorda-
tione promissionum Christi, quarum in hoc signo admonemur,
confirmetur in nobis fides et foris confiteamur fidem nostram
et praedicemus beneficia Christi.
Cat. maj. p. 555: Ideo ad sacramentum (altaris) accedimus,
ut ejusmodi thesaurum ibi accipiamus, per quern et in quo
peccatorum remissionem consequamur. Siquidem propterea
a Christo jubeor edere et bibere, ut meum sit mihique utili-
tatem adferat veluti certum pignus et arrabo, imo potius res
ipsa, pro peccatis meis, morte et omnibus malis ille opposuit
et oppignoravit.
Conf. Helv. ii. c. 21 : Retinere vult dominus ritu hoc sacro
in recenti memorial maximum generi mortalium praestitum
beneficium, nempe quod tradito corpore et effuso suo sanguine
omnia nobis peccatja nostra condonavit ac a morte aeterna et
potestate diaboli nos redemit, jam pascit nos sua" carne et
potat suo sanguine, quae vera fide spiritualiter percepta alunt
nos ad vitam aeternam. Et hoc tantum beneficium renovatur
toties, quoties ccena domini celebratur. . . . Obsignatur item
hac ccena s., quod revera corpus domini pro nobis traditum et
sanguis ejus in remissionem peccatorum nostrorum effusus est,
ne quid fides nostra vacillet. Et quidem visibiliter hoc foris
268 CONFESSIONS OF CHRISTENDOM.
sacramento per ministrum repraesentatur et veluti oculis con-
templandum exponitur, quod intus in anima invisibiliter per
ipsum Spiritum s. prsestatur.
Conf. Belg. art. 35 : Convivium hoc mensa est spiritualis,
in qua Christus seipsum nobis cum omnibus bonis suis com-
municat efficitque, ut in ilia tarn ipsomet, quam passionis
mortisque ipsius merito fruamur, miseram nostram animam
omnique solatio destitutam carnis sua3 esu nutriens corrobo-
rans et consolans sanguinisque sui potu reficiens ac recreans.
Cat. Heidelb. Fr. 76 : What is it to eat the crucified body,
and to drink His shed blood ? It is not only with believing
hearts to appropriate the suffering and death of Christ, and
thereby receive forgiveness and eternal life, but also to become
more and more incorporated with His blessed body, through
the Holy Ghost, who liveth at once in Him and in us.
Thus the main difference between the Eomanists and Pro-
testants in respect to the virtue of the Supper is this, that the
Protestants refer it, though not alone, to the forgiveness of
sins ; while the Eomanists, excluding the forgiveness, refer it
to the grace of sanctification.
SECOND POINT OF DIVERGENCE.
The Confessions of the Protestant Churches differ from one
another in this, that the Lutherans, like the Romanists and
Greeks, teach a substantial presence of the body and blood of
Christ in the Supper, and a corporeal participation of the same
by the mouth under the bread and wine, or their forms. The
Reformed Churches deny both.
[As it regards the positive doctrine of the Reformed,
Zwingli contends against the presence of the body of Christ
in the Supper, and any partaking of it. Calvin endeavoured
to mediate between the Zwinglian view and that of the Augs-
burg Confession. He maintains, it is true, that the body of
Christ is in heaven, and thus cannot be present in, with, and
under the bread ; but still he thinks that the believing soul
rises to heaven in the participation of the bread and wine,
THE LORD'S SUPPER. 269
and there unites itself with. Christ. Calvin interprets the
words of institution as Zwingli does, that the is means sig-
nifies, and, like him, contends against the notion that unbe-
lievers partake in the Supper of the body and blood of Christ.]
Before giving the testimonies of the symbols, we shall insert
the teachings of Zwingli and Calvin from their private writings.
I. THE EUCHAE1STIC DOCTRINE OF ZWINGLI AND
CALVIN, AS TAKEN FROM THEIR WRITINGS.
Zwingli's views were pronounced in 1523, in the following
words of the address sent by the Council of Zurich to pastors
and preachers : " The Supper of the Lord is no other than a
feast of the soul ; and Christ instituted it as a remembrance
of Himself. When a man entrusts himself to the passion
and redemption of Christ, he is saved. A sure visible sign of
this He has left in the emblems of His body and blood ; and
bids them both eat and drink in remembrance of Himself."
Further, we may quote :
Zwingli, De verd et falsa Tel. (Opp. iii. 263) : Est ergo sive
eucharistia sive synaxis sive ccena dominica nihil aliud, quam
commemoratio, qua ii, qui se Christi rnorte et sanguine fir-
miter credunt patri reconciliatos esse, hanc vitalem mortem
annunciant, hoc est laudant, gratulantur et prsedicant. Jam
ergo sequitur, quod qui ad hunc usum aut festivitatem con-
veniunt mortem domini commemoraturi, hoc est annunciaturi,
sese unius corporis esse membra, sese unum panem esse ipso
facto testentur. . . . Qui ergo cum Christianis commeat, quum
mortem domini annunciant, qui simul symbolicum panem aut
carnem edit, is nimirum postea secundum Christi prsescriptum
vivere debet, nam experimentum dedit aliis, quod Christo fidat ;
qui ergo eo fidunt, debent ambulare, sicut et ipse ambulavit.
Epist. ad princip. German. (Opp. ii. p. 545 b) : In eucha-
ristia res est, ex fide gratias agere domino pro beneficiis, qua3
nos per filium suum redimendo prastitit ; panis et vini sacro-
rum symbolorum divinis verbis sanctificatorum sumtio ejus
rei sacramentum est ; gratiarum ergo actio non est vel pecca-
torum remissio vel panis et vinum Christi corpus naturale, sed
ea tantummodo significat atque in rem prsesentem velut addu-
270 CONFESSIONS OF CHEISTEN'DOM.
cit repraesentando et contemplation! fidei oflferendo. P. 546
a : Cum panis et vinum, quae ipsis domini verbis consecrata
sunt, simul fratribus distribuuntur, an non jam totus Chr.
velut sensibiliter (ut etiam si verba requirantur, plus dicam,
quam vulgo solet) sensibus etiam offertur ? Sed quomodo ?
anne corpus ipsum naturale, manibus et palato tractandum ?
Minima, sed animo offertur istud contemplanduni, sensui vero
sensibile ejus rei sacramentum. P. 546 b: Nos nunquam
negavimus, corpus Ch. sacramentaliter ac in mysterio esse in
coena, turn propter fidei contemplationem turn propter symbol!,
ut diximus, totam actionem.
Calvin, Instit. iv. 17. 10: Summa sit non aliter animas
nostras carne et sanguine Christi pasci, quam panis et vinum
corporalem vitam tuentur et sustinent. Neque enim aliter
quadraret analogia signi, nisi alimentum suum animae in Christo
reperirent, quod fieri non potest, nisi nobiscum Christus vere
in unum coalescat nosque reficiat carnis suae esu et^ sanguinis
potu. Etsi autem incredibile videtur in tanta locorum dis-
tantiS, penetrare ad nos Christi carnem, ut nobis sit in cibum,
meminerimus, quantum supra sensus omnes nostros emineat
arcana Spiritus sancti virtus et quam stultum sit, ejus immen-
sitatem modo nostro velle metiri. Quod ergo mens nostra
non comprehendit, concipiat fides, spiritum vere unire, quse
locis disjuncta sunt Jam sacram illam carnis et sanguinis
sui communicationem qua vitam suam in nos transfundit
Christus, non secus, ac si in ossa et medullas penetraret, in
ccenS, etiam testatur et obsignat, et quidem non objecto inani
aut vacuo signo, sed efficaciam spiritus sui illic proferens, qua
impleat quod promittit. Et sane rem illic signatam offert et
exhibet omnibus, qui ad spirituale illud epulum accumbunt,
quanquam a fidelibus solis cum fructu percipitur, qui tantam
benignitatem vera fide animique gratitudine suscipiunt. 1 1 :
Dico igitur, in coenae mysterio per symbola panis et vini
Christum vere nobis exhiberi adeoque corpus et sanguinem
ejus, in quibus omnem obedientiam pro comparand^ nobis jus-
titia adimplevit, quod scilicet primum in unum corpus cum
ipso coalescamus, deinde participes substantiae ejus facti, in
bonorum omnium communicatione virtutem quoque sentiamus.
16 : Alii fatentur, panem ccense vere substantiam esse terreni
THE LOED'S SUPPER. 271
et corraptibilis element! nee quidquam in se pati mutationis,
sed sub se habere inclusum Chr. corpus. Si ita sensum suum
explicarent, dum panis in mysterio porrigitur, annexam esse
exliibitionem corporis, quia inseparables est a signo suo veritas,
non valde pugnarem. 1 8 : Si oculis animisque in ccelum evehi-
mur, ut Christum illic in regni sui gloria guceramus, quemadmo-
dum symbola nos ad eum integrum invitant, ita sub panis symbolo
pascemur ejus corpore, sub mni symbolo distincte ejus sanguine
potalimur, ut demum toto ipso perfruamur. Nam tametsi car-
nem suam a nobis sustulit et corpore in ccelum ascendit, ad
dextram tamen patris sedet, hoc est in potentia" et maj estate et
gloria patris regnat. Hoc regnum nee ullis locorum spatiis limi-
tatum nee ullis dimensionibus circumscription, quin Christus
virtutem suam, ubicunque placuerit, in coelo et in terra exserat,
quin se praesentem potential et virtute exhibeat. 1 9 : Nos
vero talem Christi prsesentiam in coena statuere oportet, quse
nee panis elemento ipsum affigat nee in panem includat nee
ullo modo circumscribat (quae omnia derogare ccelesti ejus
glorias, palam est), deinde quse nee mensuram illi suam auferat
vel pluribus simul locis distrahat vel immensam illi magni-
tudinem affingat, quse per ccelum et terram diffundatur ; liaac
enim naturae humanae veritati non obscure repugnant. Istas,
inquam, duas exceptiones nunquam patiamur nobis eripi : ne
quid ccelesti Christi glorise derogetur quod fit, dum sub cor-
ruptibilia hujus mundi elementa reducitur, vel alligatur ullis
terrenis creaturis; ne quid ejus corpori affingatur humanae
natur83 minus consentaneum, quod fit dum vel infinitum esse
dicitur, vel in pluribus simul locis ponitur. Cseterum his
absurditatibus sublatis, quicquid ad exprimendam veram sub-
stantialemque corporis ac sanguinis domini communicationem,
quae sub sacris cosnse symbolis fidelibus exhibetur, facere
potest, libenter recipio ; atque ita ut non imaginatione dun-
taxat aut mentis intelligentia percipere, sed ut te ipsa frui in
alimentum vitae eeternae intelligantur.
II. SYMBOLICAL TESTIMONIES.
Conf. Basil 7 (Germ.) : As in baptism, wherein the wash-
ing away of sins is declared, water remains, so in the Lord's
272 CONFESSIONS OF CHRISTENDOM.
Supper, wherein . . . the true body and blood of Christ is
figured and offered, bread and wine remain. But we sted-
fastly hold that Christ Himself is the food of believing souls
unto eternal life ; and that our souls, through a true faith in
the crucified Christ, are fed and refreshed by the flesh and
blood of Christ ; and thus that we, members of His body who
is our Crown, Head, live in Him, and He in us. And there-
fore we confess that Christ in His holy Supper is present to
all those who truly believe ; [and conclude that the natural
and true body of Christ, which was born of the pure Virgin,
suffered for us, and ascended to heaven, is not in the bread
and wine given by the Lord.]
Wakrh. Be}:, der D. d. K. in Zurich, 1545: "We teach
that the remembrance of the body offered and blood shed for
the forgiveness of sins, is the great substance and end of the
Supper, and that the great hope of the sacrament reaches
simply to that. But this remembrance cannot be without
a true faith. And although the things of which we preserve
the remembrance cannot be again corporeally seen or become
present, not the less is renewed therein. The believing ap-
prehension and the assurance of faith make in some sense
present to the believing mind the past transactions of our
soul's redemption. He hath verily eaten the flesh of Christ
. . . who truly believeth in Christ, God and man, for us
crucified, whose faith is eating, and whose eating is faith. . . .
Believers have in the Supper no other lifegiving food than
they have without it. ... The believer there and not there
receives in one manner and in one way of faith one food,
which is Christ : save that in the Supper the act is performed
and the sign observed according to the command of Christ,
with testimony and thanksgiving and consecration to duty. . . .
Christ's flesh accomplished our salvation on earth; it is no
more conversant on earth ; it is not here below."
Conf. Helv. i art 22 : . . . ccenam mysticam (esse), in qu
dominus corpus et sanguinem suum, i. e. se ipsum suis vere
ad hoc offerat, ut magis magisque in illis vivat et illi in ipso ;
non quod pani et vino corpus domini et sanguis vel naturaliter
uniantur vel hie localiter includantur vel ulla hue carnali
praesentia statuantur, sed quod panis et vinum ex institutione
THE LORD'S SUPPEE. 273
domini symbola sint, quibus ab ipso domino per ecclesiae
ministerium vera corporis et sanguinis ejus communicatio
non in periturum ventris cibum sed in seternse vitse alimoniam
exhibeatur.
Consens. Trigur. No. 21 : Tollenda est quselibet localis
prsesentise imaginatio. Nam quum signa hie in mundo sint,
oculis cernantur, palpentur manibus : Christus quatenus homo
est, non alibi quam in crelo, nee aliter quam mente et fidei
intelligentia quaerendus est. Quare perversa et impia super-
stitio est, ipsum sub elementis hujus mundi includere.
/&. No. 2 2 : Proinde, qiii in solennibus ccense verbis : hoc
est corpus meum, hie est sanguis meus, prsecise literalem, ut
loquuntur, sensum urgent, eos tanquam prseposteros interpretes
repudiamus. Nam extra controversiam ponimus, figurate ac-
cipienda esse, ut esse panis et vinum dicantur id quod signi-
ficant. Neque vero novum hoc aut insolens videri debet, ut
per metonymiam ad signum transferatur rei figuratee nomen,
quum passim in scripturis ejusmodi locutiones occurrant, et
nos sic loquendo nihil asserimus ; quod non apud vetustissi-
mos quosque et probatissimos ecclesiee scriptores exstet. No.
2 3 : Quod autem carnis suse esu et sanguinis potione, quse hie
figurantur, Christus animas nostras per fidem Spiritus sancti
virtute pascit, id non perinde accipiendum, quasi fiat aliqua
substantise vel commixtio vel transfusio, sed quoniam ex
carne semel in sacrificium oblata et sanguine in expiationem
effuso vitam hauriamus. [No. 25 : Quia corpus Christi, ut
fert humani corporis natura et modus, finitum est et ccelo, ut
loco continetur, neccsse est a nobis tanto locorum intervallo
distare, quanta calum, abest a terra. And in the same Conf.,
in Niemeyer, S. 15 : Abest igitur Christus a nobis secundum
corpus ; spiritu autem suo in nobis habitans, in ccelum ad se
ita nos attollit, ut vivificum carnis suse vigorem in nos trans-
fundat. . . . Bensus pietatis clare dictat, non aliter vitam ex
carne sua in nos stillare, quam dum, totus secundum corpus in
ccelo nianens, ad nos sud virtute dcsccndit.]
Conf. Gall. art. 36 : Quamvis (Christus) nunc sit in ccelis,
ibidem etiam mansurus donee veniat mundum judicaturus,
credimus tamen, eum arcanS, et incomprehensibili spuritus sui
virtute nos nutrire et vivificare sui corporis et sanguinis (sub-
s
274 CONFESSIONS OF CHRISTENDOM.
stantia) per fidem apprehensa. Dicimus autem hoc spiritualiter
fieri, non ut efficacise et veritatis loco imaginationem aut cogi-
tationem supponamus, sed potius, quoniam hoc mysterium
nostrae cum Christo coalitionis tarn sublime est, ut omnes
nostros sensus totumque adeo ordinem naturae superet, denique
quondam cum sit divinum ac coeleste, non nisi fide percipi et
apprehendi potest. Art. 37 : Affinnamus, eos, qui ad sacram
mensam domini puram fidem afferunt, vere recipere, quod sibi
signa testificantur, nempe corpus et sanguinem J. Ch. cet.
Conf. Helv. iL c. 2 1 : Ut rectius et perspicacius intelligatur,
quomodo caro et sanguis Christi sint cibus et potus fidelium
percipianturque a fidelibus ad vitam aeternam, paucula haec
adjiciemus. Manducatio non est unius generis. Est enim
manducatio corporalis, qua cibus in os percipitur ab nomine,
dentibus atteritur et in ventrem deglutitur. Hoc manducationis
genere intellexerunt olim Capernaitae sibi manducandam carnem
domini, sed refutantur ab ipso Joan. 6. Nam, ut caro Christi
corporaliter manducari non potest citra flagitium aut trucu-
lentiam, ita non est cibus ventris. Est et spiritualis mandu-
catio corporis Christi, non ea" quidem, existimemus cibum
ipsum mutari in spiritum, sed qua manente in sua essentia et
proprietate corpore et sanguine domini ea nobis communi-
cantur spiritualiter, utique non corporali modo, sed spiritual!
per Spiritum sanctum, qui videlicet ea, quae per carnem et
sanguinem domini pro nobis in mortem tradita, parata sunt,
ipsam inquam remissionem peccatorum, liberationem et vitam
aeternam, applicat et confert nobis, ita ut Christus in nobis
vivat et nos in ipso vivamus, efficitque ut ipsum, quo talis
sit cibus et potus spiritualis noster, id est vita nostra, ver
fide percipiamus. Sicut enim cibus et potus corporalis corpora
nostra non tantum reficiunt ac roborant, sed et in vita con-
servant, ita et caro Christi tradita pro nobis et sanguis ejus
effusus pro nobis non tantum reficiunt et rdborant animas
nostras, sed etiam in vit& conservant, non quatenus quidem
corporaliter nobis a spiritu dei communicantur, dicente domino :
Et panis, quem ego dabo, caro mea est, quam dabo pro mundi
vita Caro (nimirum corporaliter manducata) non prodest
quidquam, spiritus est, qui vivificat. Et hie esus carnis et
potus sanguinis domini ita est necessarius ad salutem, ut sine
THE LORD'S SUPPER. 275
ipso millus servari possit. Fit autem hie esus et potus spiri-
tualis etiam extra domini coenam et -quoties aut ubicunque
homo in Christum crediderit.
Ib. c. 21 : Prseter superiorem manducationem spiritualem
est et sacramentalis manducatio corporis domini, qua fidelis
non tantum spiritualiter et interne participat vero corpore et
sanguine domini, sed foris etiam accedendo ad mensam domini
accipit visibile corporis et sanguinis domini sacramentum.
Prius quidem, dum credidit fidelis, vivificum alimentum per-
cepit et ipso fruitur adhuc, sed ideo, dum sacramentum quoque
accipit, nonnihil accipit. Nam in continuatione communi-
cationis corporis et sanguinis domini pergit, adeoque magis
magisque incenditur et crescit fides ac spirituali alimonia re-
ficitur. Dum enim vivimus, fides continuas habet accessiones.
Et qui foris vera fide sacramentum percipit, idem ille non
signum duntaxat percipit, sed re ipsa quoque, ut diximus,
fruitur.
Conf. Belg. art. 35 : Christus testificatur, nos, quam vere
hoc sacramentum manibus nostris accipimus et tenemus
illudque ore comedimus et bibimus, unde postmodum vita
nostra sustentatur, tarn vere etiam nos fide (quse animaB
nostKe et manus et os est) in animis nostris recipere veruin
corpus et verum sanguinem Christi, unici servatoris nostri, ad
vitam nostram spiritualem. Nequaquam erraverimus dicentes,
id quod comeditur esse proprium et naturale corpus Christi,
idque quod bibitur proprium esse sanguinem. At manducandi
modus talis est, ut non fiat ore corporis, sed spiritu per fidem.
Conf. Ancjl. p. 94 : Panem et vinum dicimus esse sacra
et ccelestia mysteria corporis et sanguinis Christi, et illis
Christum ipsum, verum panem seternae vitse, sic nobis prse-
sentem exhiberi, ut ejus corpus sanguinemque per fidem vere
sumamus. Non tamen id ita dicimus, quasi putemus, naturam
panis et vini prorsus immutari atque abire in nihilum, quem-
admodum multi proximis istis seculis somniarunt neque adhuc
potuerunt unquam satis inter se de suo somnio convenire.
P. 95: Nee tamen, quum ista dicimus, extenuamus ccenam
domini, aut earn frigidam tantum cerimoniam esse docemus et
in ea nihil fieri, quod multi nos docere calumniantur. Christum
enim asserimus vere sese prassentem exhibere ... in coena, ut
276 CONFESSIONS OF CHRISTENDOM.
eum fide et spiritu comedanms et de ejus cruce ac sanguine
habeamus vitam seternam. Idque dicimus non perfunctorie
et frigide, sed re ipsa et vere fieri. Etsi enim Christi corpus
dentibus et faucibus non attingimus, eum tamen fide, mente,
spiritu tenemus et premiums. Neque vero vana ea fides est,
quse Christum complectitur, nee frigide percipitur, quod mente,
fide, et spiritu percipitur. Ita enim nobis in illis mysteriis
Christus ipse totus, quantus quantus est, offertur et traditur,
nt vere sciamus, esse jam nos carnem de ejus carne et os de
ossibus ejus, et Christum in nobis manere et nos in illo.
Thirty-nine Artt. art. xxviii : The body of Christ is given, taken,
and eaten in the Supper, only after a heavenly and spiritual
manner ; and the mean whereby the body of Christ is received
and eaten in the Supper is faith.
West. Canf. ch. xxix. sec. 7 : Worthy receivers, outwardly
partaking of the visible elements in this sacrament, do then
also inwardly by faith, really and indeed, yet not carnally
and corporally, but spiritually, receive and feed upon Christ
crucified, and all benefits of His death : the body and blood of
Christ being then not corporally or carnally in, with, or under
the bread and wine ; yet as really, but spiritually, present to
the faith of believers in that ordinance, as the elements them-
selves are to their outward senses. 8 : Although ignorant and
wicked men receive the outward elements in this sacrament,
yet they receive not the thing signified thereby ; but by their
unworthy coming thereunto are guilty of the body and blood
of the Lord, to their own damnation. Wherefore all ignorant
and ungodly persons, as they are unfit to enjoy communion
with Him, so are they unworthy of the Lord's table, and can-
not, without great sin against Christ, while they remain such,
partake of these holy mysteries, or be admitted thereunto.
Conf. Scot. art. 21 : Credimus . . ., quod in ccena domini
rite usurpata Chr. ita nobis conjungitur, quod sit ipsissimum
animarum nostramm nutrimentum et pabulum, non quod panis
in naturale Ch. corpus . . . transsubstantiationem ullam ima-
ginemur . . ., sed unio hsec et conjunctio, quam habemus
cum corpore et sanguine J. C. . . ., operatione Sp. s. efficitur,
qui nos vera" fide supra omnia quse videntur quseque carnalia
et terrestria sunt, vehit et ut vescamur corpore et sanguine J.
THE LORD'S SUPPER. 277
Ch. semel pro nobis effusi et fracti efficit, quodque nunc est in
ccelo, et in praesentia patris pro nobis apparet. Et quamvis
magna sit loci distantia inter corpus ipsius nunc in ccelis
glorificatum et nos nunc in his terris mortales, nihilominus
tamen finniter credimus, panem quern frangiinus, esse com-
munionem corporis cet. Sic, quod fideles in recto usu ccense
dom. ita edere corpus et bibere sanguinem J. Ch. confitemur,
et certo credimus, quod ipse in illis et illi in ipso manent, imo
ita fiunt caro de carne et os de ossibus ejus, quod sicut seterna
deitas carni J. Ch. vitam et immortalitatem tribuit, ita etiam
caro et sanguis ejus, dum a nobis editur et bibitur, easdem
nobis prserogativas confert.
Gat. Gen. p. 525 sqq. : Ccena s. ideo a Chr. instituta est,
ut corporis et sanguinis sui communicatione educari in spem
vitse set. animas nostras nos doceret idque nobis certum red-
deret. Nam cum in eo sita sit tota salutis nostrse fiducia, ut
accepta nobis feratur obedientia ipsius, quam patri prsestitit,
perinde ac si nostra foret: ipsum a nobis possideri necesse
est. Neque enim bona nobis sua aliter communicat, nisi dum
se nostrum facit. Ilia communicatio (in c. s.) nobis con-
firmatur et augetur. Tametsi enim turn in baptismo turn
evangelio nobis exhibetur Christus, eum tamen non recipi-
mus totum sed ex parte tantum. Quid ergo in symbolo panis
habemus ? Corpus Ch., ut semel pro nobis ad nos deo re-
conciliandos immolatum fuit, ita nunc quoque nobis dari, ut
certo sciamus, reconciliationem ad nos pertinere. . . . Cum
dominus Chr. ipsa sit veritas, niinime dubium est, quin pro-
missiones, quas dat illic nobis, simul etiam impleat et figuris
suam addat veritatem. Quam ob rem non dubito. quin, sicuti
verbis et signis testatur, ita etiam suse nos substantise participes
faciat, quo in unam cum eo vitam coalescamus. Hoc miri-
fica arcanaque spiritus sui virtute efficit, cui difficile non est
sociare, quse locorum intervallo alioqui sunt disjuncta.
Catetfi. Heidelb. Fr. 76 : What is it to eat the crucified
body of Christ, and to drink His shed blood ? It means, not
only with thankful hearts to appropriate the passion of Christ,
and thereby receive forgiveness of sins and eternal life, but also
and therein, through the Holy Ghost, who dwelleth in Christ
and in us, to be more and more united to His blessed body ;
278 CONFESSIONS OF CHEISTENDOil.
so that, although He is in heaven, and we are upon earth, vre
nevertheless are flesh of His flesh and bone of His bones, and
live for ever one spirit with Him.
Confess. Palat. p. 152 sq. : Credo, in sacra ccena credenti-
bus non minus quam discipulis in prima ccenS, verum tradi-
tumque et crucifixum Ch. corpus una cum omnibus ejus
ccelestibus thesauris et donis, quse sua morte suis acquisivit,
ut sit famelicse ipsorum animse cibus, ... a Ch. ipso porrigi
et distribui . . . Credentes nihil impedit distantia loci, quo
minus corpus illud Ch. edamus et sanguinem ejus bibamus,
etiamsi Ch. illo ipso naturali suo corpore nunc non sit amplius
in terris cet. Sufficit scire nos ex ejus verbo, ipsum suo illo
corpore neque visibili neque invisibili, neque comprehensibili
neque incomprehensibili modo in terris esse velle, et tamen
nihilo minus tanquam omnipotens dei filius et semper et
ubique sua gratia et Sp. sancto prsesto est suis, imprimis autem
in sacra susi ccena, ubi ipse et cibi prsebitor et cibus ipse est.
Declar. Thor. p. 61: Nequaquam statuimus nuda, vacua,
inania signa, sed potius id quod significant et obsignant simul
exhibentia, tanquam certissima media et efficacia instrumenta,
per quse corpus et sanguis Christi adeoque Christus ipse, cum
omnibus suis beneficiis, singulis vescentibus exhibetur sen
ofiertur, credentibus vero confertur, donatur et ab ipsis in
cibum aniinse salutarem et vivificum acceptatur. Nequaquam
eiiam negamus veram corporis et sanguinis Christi in ccen&
prsesentiam, sed tantum localem et corporalem prsesentiae
modum et unionem cum elementis substantialem, ipsam vero
nobiscum prsesentiam sancte credimus, et quidem non imagi-
nariam, sed verissimam, realissimam et efficacissimam, nempe
ipsam illam Christi nobiscum unionem mysticam, quam ipsemet,
ut per verbum promittit et per symbola offert, ita per spiritum
efficit, quamque nos per fidern acceptamus, per caritatem senti-
mus, secundum vetus illud dictum : motum sentimus, modum
nescimus, prsesentiam credimus. Unde et patet, noji solam
virtutem, efficaciam, operationem aut beneficia Christi nobis
prsesentari et communicari, sed inprimis ipsam substantiam
corporis et sanguinis Christi seu ipsam illam victimam, quse
pro mundi vita data est et in cruce mactata, ut per fidelem
hujus victimse communionem et cum Christo ipso unionem
THE LOKD'S SUPPEK. 279
consequenter etiam meritorum et beneficioram sacrificio ejus
partorum participes siinus et sicut ipse in nobis, ita nos in
ipso maneamus. Et quidem non tantum quoad animam, sed
etiam quoad corpus nostrum, etsi enim, ut ore corporis rem
terrenam, ita fide cordis ceu organo proprio rem ccelestem
acceptamus, tamen fide ilia mediante non solum anima?, sed et
ipsa corpora nostra Christi corpori per ejusdem spiritum ad
spem resurrectionis et vitse seternas inseruntur et uniuntur, ut
simus caro de came ejus et os de ossibus ejus adeoque unum
cum ipso corpus mysticum.
Confess. Brand. 8 : Two things are found there : the external
signs, and the true body of Christ which was given to death
for us, with the sacred blood, which was also poured out for
us. These are partaken of in a double manner also, the
bread and wine with the mouth,. the true body and blood
properly only by faith. The words of institution make no
difference to the bread and wine which still remain : these are
His holy body and blood sacramentally, in the same way as
God instituted and appointed the holy sacraments of both the
Old and the New Testaments, that they might be His visible
and true signs of invisible grace. And the Lord Christ Him-
self shows that the Holy Supper is a sign, yet not a bare and
empty sign, of the new covenant, instituted in remembrance
of Christ ; or, as the Apostle Paul, 1 Cor. XL 2 6, declares, for
an abiding memorial and setting forth of His death, that it
might be a remembrance of consolation, of thanksgiving, and
of love. 9 : And inasmuch as faith is the mouth, as it were, by
which the crucified body and His poured-out blood are taken
and received, Sr. Churf. Gn. strongly insist that to the unbe-
lievers and impenitent such a sacrament signifies nothing ;
they are not partakers of the true body and blood of Christ.
The Eeformed doctrine of the Supper cannot be any further
illustrated from the documents; and, in fact, the manifold
particular Confessions which the literature of the Eeformed
Church contains on this dogma, present nothing different from
what these universal Confessions exhibit. We mention only
two of these particular Confessions. The one is a fundamental
account of the Supper of the Lord drawn from the clear writ-
ings of Scripture, of the early church, and compared with the
280 CONFESSIONS OF CHRISTENDOM.
Augsburg Confession, by theologians of the University of
Heidelberg, 1574. The other is the Apologia modesta of the
Swiss churches, 1575, which is a defence against the Articles
on the Supper, issued at Torgau, and printed 1574.
THIRD POINT OF DIVERGENCE.
Those Confessions which maintain a real presence of the
body of Christ in the Supper are again once more divided.
1. The Roman and Greek Churches assert a change of the
substance of the bread and wine, consequent upon the con-
secration of the priest, into the substance of the body and
blood of Christ, the result of which only the accidens of the
elements remain. 2. The Lutheran Church, however, teaches
only a presence of the body aud blood of Christ further not
capable of explanation, being sacramental, and wrought by
the omnipotence of God in, with, and under the bread and
wine, which, as received, retain their substance.
SYMBOLICAL TESTIMONIES.
I. ROMAN CATHOLIC.
Cone. Trid. sess. xiii eucharist. cap. 4 : Quoniam Christus
redemtor noster corpus suuni id, quod sub specie panis offere-
bat, vere esse dixit, ideo persuasum semper in ecclesia dei
fuit, idque nunc denuo sancta hsec synodus declarat, per con-
secrationem panis et vini conversionem fieri totius substantive
panis in substantiam corporis Christi, et totius substantise vini
in substantiam sanguinis ejus: quae conversio convenienter
et proprie a sancta catholica ecclesia transsiibstantiatio est
appellata.
Ib. cap. 1 : Principio docet synodus in almo sanctae eucha-
ristiae sacramento post panis et vini consecrationem Jesuni
Christum, verum deum atque hominem, vere, realiter ac sub-
stantialiter sub specie illarum rerum sensibilium contineri ;
nee enim hsec inter se pugnant, ut ipse salvator noster semper
THE LORD'S SUPPER. 281
ad dexteram patris in ccelis assideat juxta modum exsistendi
naturalem, et ut multis nihilominus aliis in locis sacramen-
taliter prsesens sua substantia nobis adsit, ea exsistendi ratione,
quam etsi verbis exprimere vix possumus, possibilem tamen
esse deo, cogitatione per fidem illustrata assequi possumus et
constantissime credere debemus.
Ib. can. 2 : Si quis dixerit, in sacrosancto eucharistiae sacra-
mento remanere substantiam panis et vini, una cum corpore
et sanguine Jesu Christi, negaveritque mirabilem illam et sin-
gularem conversionem totius substantiae panis in corpus et
totius substantise vini in sanguinem, manentibus duntaxat
speciebus panis et vini, quam quidem conversionem catholica
ecclesia aptissime transsubstantiationem appellat, anathema sit.
Cat. Horn, ii 4. 37: Docebunt (pastores), panis et vini sub-
stantiam in sacramento (euchar.) post consecrationem non re-
manere. Hoc vero quamvis maximam admirationem merito
liabere possit, tamen cum eo, quod prius demonstratum est,
necessario conjungitur. Etenim si est verum Chr. corpus sub
panis et vini specie post consecrationem, omnino necesse est,
cum ibi antea non esset, hoc vel loci mutatione vel creatione
vel alterius rei in ipsum conversione factum esse. At vero
fieri non posse constat, ut corpus Ch. in sacramento sit, quod
ex uno in alium locum venerit. Ita enim fieret, ut a coeli
sedibus abesset, quoniam nihil movetur, nisi locum deserat, a
quo movetur. Creari autem corpus Ch. minus credibile est ac
ne in cogitationem quidem cadere hoc potest ; relinquitur ergo,
ut in sacramento sit corpus domini, quod panis in ipsum con-
vertatur. Quare nulla panis substantia remaneat necesse est.
Cf. 41, 26. . . . A marvellous deduction from this change is
thus stated in qu. 45, perpetua et constans cathoL eccl. doc-
trina : Cum demonstratum sit, corpus dom. et sanguinem vere
in sacramento esse, ita ut amplius nulla subsit panis et vini
substantia, quoniam ea accidentia, Ch. corpori et sanguini
inhaerere non possunt, relinquitur, ut supra omnem naturae
ordinem ipsa se nulla alia re nisa sustentent.
II. GREEK.
Down to the unsettlement of faith occasioned by Cyril
Lucar, there was in the Greek Orthodox Church only the doc-
282 CONFESSIONS OF CHRISTENDOM.
trine of the early Greek Fathers on the Eucharist, with the
ancient and customary formulas ; and the explanatory com-
ments of Jeremias will not mislead any who are familiar with
that doctrine and its phraseology, into the notion that this
divine had in his thoughts any proper transubstantiation, or
any change of the sacramental elements whereby the substance
of the latter should cease to exist Cf. Heinecc. ii 278.
Jerem. in Act. Wirtemb. p. 86 : Ao^a^ei 97 K.a0o\iKT) e'/c/cX?;-
ala, OTI fMTa TOV ayiaa-fjiov 6 fiev apro? yuera/SaXXerai et9 avTo
TO ercu/za TOV Xpiarov, 6 Be dlvos et9 avro TO alpa, Bia Trvev-
JJMTOS ayiov. 'O yap Kvpio? rfj vv/crl y TrapeBiBoTO, Xa/Saw
dprov . . . e/cXaae ical etTre . . . oijre JJLTJV Tore BoOelarj^ rfjs
<rapKO<; TOV /cvptov, f)v e<j>6pei, et? fipwaiv Tot? a7ro<7ToXoi9, . . .
rj vvv ev ry 6ela nvaTarjar/ia KaTaj3aivovTO<; TOV tcvpiatcov
(TWfjLaTos % ovpavov . . ., aXXa /cat TOTC nal vvv p.eTa.7roiovp,evov
Kal /z,era/3aXXo/4ei/ov Ty 7riK\r]<rt Koi %dpiTt TOV Trz/ei^aro?
Bia TWV 6ei(av /cat iepuv ev^wv KOI Xoytatv, TOV ^ev apTov
et? auro TO Kvptov (7(t)fj.a, TOV Se oivov et? auTo TO Kvpiov alp-a.
d p. 102.
Still more simply does Metr. Critop. express himself, but
not hinting at any change. Confess, p. 100 : "o-Tt to? aX^-
^w? aiofj,a Xpurrov 6 lepovpyovpevos apTOS, /cat TO eV TU>
pup al/Mi Xpi&Tov avafi(f)i8o\a)<i' o Be T^OTTO? TTJS
/LteTa/3oX^9 ayvto&ros rj/uv teal avepfirjvevro^' TCTa/iieurat yap
TGI? e/cXe/crot? ^ irepl TWV TOLOVTWV (rafajveia. ev Ty /3a<7iXei'a
T&V ovpav&v, iva Bia TT}? 077X179 /cat airepiepyov irio-Te<os /^t-
^01/09 ^a/JtT09 Tvxpiev irapa TOV Oeov.
In polemical opposition, as against Cyril Lucar, 1 was the
Eomish notion of a mutatio substantial, or /xerovcrtW^ (already
current among the Greeks), sanctioned as a dogma.
Conf. ortlwd. p. 166: npeirei va e%y 6 iepevs T0iav~r)v
yv<ofjt.7)v et9 TOV icaipov, OTTOV ayid^et, TO. Bupa, 7rw9 avTrj 17 ovcrut
1 Cyrilli Lncaris Conf. p. 38 : *E r l<y%iiflm TOV ftufrnfiou <rov-rtu (of the
Supper) *i S/axa>/ rrti a>.r,fn xai >lf>a.'nt,i rttfevfieti rtu KVf'nu r.fiui 'lr,feu Xfiffnv
Iftti.eyctJftit xxi Virrtvofiir' irX f,t n ritTi; rtfj.li ra.^ffrr.fi xcci trparfipti, ei>% fit n
I $soffh7a-a. tixn $i$uffxii purtuffiuns' MMVMyMf yap rev; trifrovi ptrat-afiifrtinvras '
T* SuVxw T fufj.0, rev xvp'nu ii/jwi 'itirou Xpirrou irfiui' tux. alffftirZ; <ro7s iiiurt ?fj-
%er<ras xeii amXueiras TW ft'.rci/.r.^iY, a./.).a 7y rr.s ^u^ra alffttjtlt xinuioutraf ft
yif rufjut, rtu xvpiau tux Iffrtt %-rif i rS ftuertipiy TOI; If0at.ft.e7j tfecrai 11 xa.\ >.aft.-
fiiinrcii, iXX' trip Tiiuf4,a.rtxSit h *itTts /.a^sura, r.ftTt xa.ftffreiKi n xcii %mfSmu*
THE LORD'S SUPPER. 283
TOV apTOv Kal 97 ovcla TOV oivov fJ,Ta{3d\\eTat, els rrjv ov<riav TOV
a\r]dLVov <7co/u,aro9 Kal a r i/j.aro<; TOV Xpicrrov, 8ia TT}? evepyetas
rov ayiov TTi/euyuaro?, ov Trjv 7rtK\.r]criv KcifMei TTJV &pav K,ivr)v.
Ib. p. 167: MeTa TO, pr/paTa TavTa 17 fjLTov<ria;o~i<; vrapevdv?
yiveTat, teal aXKrjaei o apTos et? TO aXridtvov aw^a TOV XpiaTov,
fcal o olvos et? TO aXriOwov alpa' airo^evovTai, fjt,6vov TO, eiSr)
OTTOV (fraivovvTai, Kal TOVTO icaTa Trjv Oeiav oiKovopiav.
On the subsequent fates of the doctrine of transubstantiation
in the Greek Church, cf. Schrockh. It is clearly laid down in
Dosithei Conf. c. 17, and the Lutheran doctrine is to him \iav
The doctrine of transubstantiation is rejected, A. Sm. p. 330 ;
F. C. pp. 602, 756 ; Conf. Wirtemb. p. 115 ; Declar. Conf. Hdv.
i. art. 22 ; Conf. Angl p. 94 sq.; Eng. Artt. 28 ; Conf. Scot. art.
21 ; Heidelb. FT. 78; Declar. Tlwrun. p. 62 (Calvin, Institut.
iv. 17. 12 sqq.); Conf.Eemonst. xxiii. 5 ; Cat. Racov. qu. 341.
III. LUTHERAN SYMBOLS.
C. A. p. 12: De ccenS, domini decent, quod corpus et san-
guis Christi vere adsint et distribuantur vescentibus in ccena
domini, et improbant secus docentes.
A. Sm. p. 330 : De Sacramento altaris sentimus, panem et
vinum in ccena esse veruni corpus et sanguinem Christi, et non
tantum dari et sumi a piis sed etiam ab impiis christianis.
De transsubstantiatione subtilitatem sophisticam nihil curamus,
qua fingunt, panem et vinum relinquere et amittere naturalem
suam substantiam et tantum speciem et colorem panis et non
verum panem remanere. Optime enim cum s. s. congruit,
quod panis adsit et maneat, sicut Paulus ipse nominat : panis
quern frangimus, et : ita edat de pane.
Apol. A. C. p. 157: Confitemur, nos sentire, quod in ccena
domini vere et substantialiter adsint corpus et sanguis Christi
0(11 aXitffif IffTiv IffSltiv fiua; xa.1 f&tri%iiv y.xi JM/WMVf (ivai, lav flfrtiuifut' la* au
yrifnum^v, jravro; tipiis TW fivfTnf'nu xipbovs aQiffra.affa.1 cet. The following anti-
thesis retains the early traditional view: Cyrilli Berrhceens. Cens. synod, p. 76 :
A.ya.e -f/,!x. X^^XXw do'yf&otTt^ovTf xxt iriff-'TiuovTi u^n wsT^/SaXXso'Fa/ TJV t^"< T/>> vrpocttfiuf
cifrov, xxi i<ri TOV oTvov OIK rn; nu Itfias tuXoy/aj xoit muftia-fis ay/of \fityoivnftus tl;
aXi^j ffupa. JCK", afpa. Xftrrau. And Parthen., p. 129, vindicates, against Lucaris,
only the prseseutia vera corporis Christi
284 CONFESSIONS OF CHRISTENDOM.
et vere exhibeantur cum illis rebus, quse videntur, pane et
vino, his, qui sacramentum accipiunt.
Cat. maj. p. 553: Quid est itaque sacramentum altaris ?
Eesp. est verum corpus et sanguis domini nostri Jesu Christi
in et sub pane et vino per verbum Christi nobis christianis ad
manducandum et bibendum institutum et mandatum.
F. C. p. 599: Credimus, quod in ccena domini corpus et
sanguis Christi vere et substantiality sint praesentia, et quod
una cum pane et vino vere distribuantur atque sumantur.
Credimus, verba testamenti Christi non aliter accipienda esse,
quam sicut verba ipsa ad literam sonant, ita, ne panis absens
Christi corpus et vinum absentem Christi sanguinem signifi-
cent, sed ut propter sacramentalem unionem panis et vinum
vere sint corpus et sanguis Christi. Cf. p. 736. Docent,
quemadmodum in Christo duae distinctae et non mutatae naturae
inseparabiliter sunt unitce, ita in sacra ccena duas diversas sub-
stantias, panem videlicet naturalem et verum naturale corpus
Christi in instituta sacramenti administratione hie in terris
simul esse praesentia.
76. p. 604: Prorsus rejicimus atque damnamus capernaiti-
cam manducationem corporis Christi, quam nobis sacramentarii
contra suae conscientiae testimonium post tot nostras protesta-
tiones malitiose affingunt, ut doctrinam nostram apud auditores
suos in odium adducant, quasi videlicet doceamus, corpus
Christi dentibus laniari et instar alterius cujusdam cibi in cor-
pore humano digeri. Credimus autem et asserimus secundum
clara verba testamenti Christi veram, sed supernaturalem man-
ducationem corporis Christi quemadmodum etiam vere, super-
naturaliter tamen, sanguinem Christi bibi docemus. Haec
autem humanis sensibus aut ratione nemo comprehendere
potest, quare in hoc negotio, sicut et in aliis fidei articulis,
intellectum nostrum in obedientiam Christi captivare oportet.
Hoc enim mysterium in solo dei verbo revelatur et sola fide
comprehenditur.
Cf. Cortf. Wirtcnib. p. 115.
Reservation and Adoration of the Host.
Since, in Roman doctrine, through consecration the true
body of Christ has for ever and substantially taken the place
THE LOED'S SUPPER. 285
of the bread and wine, that Church appoints the consecrated
Host : 1. To be exhibited in the mass to the faithful for their
adoration, as also the cup ; 2. To be reserved as venerabile
(in the monstrance or sanctuary), to be exhibited to venera-
tion, to be carried round in processions for the same purpose.
[According to evangelical doctrine, any reservation of the body
and blood of Christ is out of the question ; for it is present
only in ipso usu. As it regards the adoration, the Book of
Concord shows that this belongs, not to the bread and the
wine, but to Christ the God-man, who is present in His
Supper truly and substantially.]
I. EOMISH SYMBOLS.
Cone. Trid. sess. xiii. cap. 3 : Illu'd in eucharistia excellens
et singulare reperitur, quod reliqua sacramenta tune primum
sanctificandi vim habent, cum quis illis utitur, at in eucharistia
ipse sanctitatis auctor ante usum est.
/&. can. 4 : Si quis dixerit, peracta consecratione in eucha-
ristise sacramento non esse corpus et sanguinem Jesu Christi,
sed tantum in usu, dum sumitur, non autem ante vel post et
in hostiis seu particulis consecratis, quse post communionem
reservantur vel supersunt, non remanere verum corpus domini,
anathema sit. Can. 6 : Si quis dixerit, in eucharistiae sacra-
mento Christum non esse cultu latriaB etiam externo adoran-
dum atque ideo nee festiva peculiar! celebritate venerandum
neque in processionibus solenniter circumgestandum vel non
publice, ut adoretur, populo proponendum et ejus adoratores esse
idololatras, anathema sit. Cf. cap. 5, where among other things
we read : Declarat praterea sancta synodus, pie et religiose
admodum in dei ecclesiam inductum fuisse hunc morem, ut
singulis annis peculiari quod am et festo die prsecelsum hoc et
venerabile sacramentum singular! veneratione ac solemnitate
celebraretur, utque in processionibus reverenter et honorifice
illud per vias et loca publica circumferretur.
/&. can. 7 : Si quis dixerit, non licere sacram eucharistiam
in sacrario reservari, sed statim post consecrationem adstanti-
bus necessario distribuendam, aut non licere, ut ilia ad infir-
aaos honorifice deferatur, anathema sit.
286 CONFESSIONS OF CHRISTENDOM.
The Greeks also reserve the remainder of the consecrated
elements as XeA/raz/a aw/wiTo? KOI at/xaro? Xpurrov, but they do
not bear them about in processions for adoration : Metr. Critop.
Conf. c. 9, p. 10 3. It is taught in Dosithei Conf. c. 1 5, that
already before the use, that is, in the consecration, Christ is
bodily present in the Supper.
II PROTESTANT.
F. C. p. 729 : Extra usum, dum reponitur aut asservatur
in pixide aut ostenditur in processionibus, ut fit apud Papistas,
sentiunt non adesse corpus Christi, [ . . . tamen porrecto pane
sentiunt simul adesse et vere exhiberi corpus Christ!] P.
760 : Negamus, elementa ilia seu visibiles species benedicti
panis et vini adorari op'ortere. [Quod autem Christus ipse,
verus deus et homo, qui in ccen& sua, in legitimo nimirum ejus
usu, vere et substantialiter prsesens est, in spiritu et in veri-
tate . . . adorari debeat, id nemo, nisi Arianus hsereticus nega-
verit] C p. 749.
Thirty-nine Artt. art. xxviii. : The sacrament of the Lord's
Supper was not by Christ's ordinance reserved, carried about,
lifted up, or worshipped. Cf. Conf. Scot. art. 22 ; Dec. Thor. 63.
West. Conf. ch. xxix. sec. 2 : In this sacrament Christ is
not offered up to His Father, nor any real sacrifice made at all
for remission of sins of the quick or dead ; but only a com-
memoration of that one offering up of Himself, by Himself,
upon the cross, once for all, and a spiritual oblation of all pos-
sible praise unto God for the same ; so that the Popish sacri-
fice of the mass, as they call it, is most abominably injurious
to Christ's one only sacrifice, the alone propitiation for all the
sins of the elect. Sec. 3 : The Lord Jesus hath, in this ordi-
nance, appointed His ministers to declare His word of institu-
tion to the people, to pray, and bless the elements of bread
and wine, and thereby to set them apart from a common to a
holy use ; and to take and break the bread, to take the cup,
and (they communicating also themselves) to give both to the
communicants, but to none who are not then present in the
congregation. Sec. 4 : Private masses, or receiving this sacra-
ment by a priest, or any other alone ; as likewise the denial
THE LOKD'S SUPPEK. 287
of the cup to the people ; worshipping the elements, the lift-
ing them up, or carrying them about for adoration, and the
reserving them for any pretended religious use ; are all con-
trary to the nature of this sacrament, and to the institution
of Christ. Sec. 5 : The outward elements in this sacrament,
duly set apart to the uses ordained by Christ, have such rela-
tion to Him crucified, as that truly, yet sacramentally only,
they are sometimes called by the name of the things they
represent, to wit, the body and blood of Christ; albeit in
substance and nature they still remain truly and only bread
and wine, as they were before. Sec. 6 : That doctrine which
maintains a change of the substance of bread and wine into
the substance of Christ's body and blood (commonly called
transubstantiation) by consecration of a priest, or by any other
way, is repugnant not to Scripture alone, but even to common
sense and reason ; overthroweth the nature of the sacrament ;
and hath been and is the cause of manifold superstitions, yea,
of gross idolatries.
Conf. Eemonstr. xxiii. 5 : . . . tantum abest, ut symbola
quasi corporis et sanguinis Christi latibula religiose nobis ado-
randa sint hocque ipso fine aut publice in templis proponenda
aut ciboriis includenda, aut in processionibus circumgestanda
cet.
FOUKTH POINT OF DIVERGENCE.
While the Greeks, Protestants, Arminians, Mennonites, and
Socinians believe that the Lord's Supper is perfectly received
only in its twofold form, the Romish Church limits its dis-
pensation to the bread in the case of the laity and of the
sacerdotes non conficientes or priests not officiating, 1 maintaining
that Christ is altogether present under each of the two forms.
1 Sacerdos conficiens is the minister who consecrates and dispenses. Why
he, and he alone, communicates sub utrdque is explained thus by Eck, Loci,
c. 9 : Consecrans utramque speciem consecrat, quia agitur repraesentatio
dominicse passionis, ideo corpus et sanguis simul sub utraque sp. consecrantur,
et sacerdos in persona populi offert et sumit sub utraque sp., in cujus persona
totus populus quadam spiritali sumtione se sanguinem Ch. bibere, gaudenter
debet credere.
288 CONFESSIONS OF CHRISTENDOM.
I. ROMISH SYMBOLS.
Concil. Constant, sess. xiii. : Concil. declarat, quod, licet . . .
in primitive eccL hujusmodi sacramentum reciperetur a fideli-
bus sub utr&que sp., tamen haec consuetude ad evitandum
aliqua pericula et scandala est rationabiliter iutroducta, quod
a conficientibus sub utraque sp., et a laicis tantummodo sub
sp. panis suscipiatur. . . 1 Praecipimus sub poena excommu-
nicationis, quod nullus presbyter communicet populum sub
utraque specie panis et vini.
Cone. Trid. sess. xiii. euchar. can. 3 : Si quis negaverit, in
venerabili sacramento eucharistiae sub unaquaque specie et sub
singulis cujusque speciei partibus separatione facta totum
Christum contineri, anath. sit. Cf. sess. xxi. cap. 3, can. 3.
Ib. sess. xxi. cap. 1 : Sancta synodus, a Spiritu sancto . . .
edocta atque ipsius ecclesiae judicium et consuetudinem secuta,
declarat ac docet, nullo divino praecepto laicos et clericos non
conficientes obligari ad eucharistiae sacramentum sub utraque
specie sumendum, neque ullo pacto salva" fide dubitari posse,
quin illis alterius speciei communio ad salutem sumciat.
Cap. 2 : Agnoscens ecclesia suam in administratione sacra-
mentorum auctoritatem, . . . gravibus et justis de caussis
adducta hanc consuetudinem sub altera specie commuuicandi
approbavit et pro lege hdbendam decrevit, quam reprobare aut
sine ipsius ecclesiae auctoritate pro libito mutare non licet.
Cf. can. 2.
Cat. Rom. ii. 4. 6 : Multis et iis quidem gravissimis ra-
tionibus adductam esse ecclesiam patet, ut hanc potissimum
sub alter& specie communicandi consuetudinem non solum
approbaret, sed etiam decreti auctoritate firmaret. Primum
enim maxime cavendum erat, ne sanguis domini in terram
funderetur : quod quidem facile vitari posse non videbatur,
si in magnS, populi multitudine eum ministrare oportuisset.
Praeterea, cum sacra" eucharistia aegrotis praesto esse debeat,
magnopere timendum erat, ne si diutius vini species asser-
varetur, coacesceret. Permulti praeterea sunt, qui vini saporem
ac ne odorem quidem perferre ullo modo possint. Quare ne
quod spiritualis salutis causa dandum est, corporis valetudini
noceret, prudentissime sancitum est ab ecclesia, ut panis tan-
THE LORD'S SUPPEK. 289
tummodo speciem fideles acciperent. Accedit ad alias rationes,
quod in pluribus provinciis summa vini penuria laboratur :
neque id aliunde sine maximis inpensis, ac non nisi longissi-
mis ac difficillimis itineribus convehi potest. Deinde, quod
maxime omnium ad rem pertinet, convellenda erat eorum
hseresis, qui negabant, sub utraque specie totum Christum
esse, sed corpus tantum exsangue sub panis, sanguinem autem
sub vini specie contineri asserebant. Ut igitur fidei catho-
licae veritas magis ante omnium oculos poneretur, sapientis-
simo consilio alterius speciei hoc est panis communio in-
ducta est.
Cf. Confut. A. C. p. 93 sq. ; Bellarmin. Sacr. euchar. iv.
2 02 8 ; Klee, Dogmat. iii. S. 1 8 5 ff. Many voices have
recently pleaded in the Romish Church for the restoration of
the cup. Schmid, Liturg, i. 274, says : It must not be sup-
pressed that the majority of sincere Catholics, who are capable
of a judgment on this point, heartily wish that the supreme
apostolical ruler of the Church would give back the use of
the cup to those who wish it.
II. GREEK AND PEOTESTANT.
Conf, ortJiod. p. 168 : 'H Be Koivwvia rov fivartjpiov rovrov
(rrjs ev^apio-rias) TrpeTrei va <yiverai Kal Kara ra &vo elSr] rov
aprov Kal rov otvow roaov OTTO rov$ jrvevfianKOv^, OGOV Kal
U7TO TOU5 KO<7[JMKOV<;.
Metroph. Critopul. Conf. p. 9 8 : Mere^ova-t Trdvres etcarepov
el'Sou? TWV ev Ty SeaTroTiKp rpaTrefy, rov re aprov
rov 7rori)piov, eKKKriGiaariKoi re teal \alKoi, avSpes Kal
Cf. also Jerem. in Actis Wirtcmb. p. 129.
C. A. p. 21 : Laicis datur utraque species sacramenti in
coenS, domini, quia hie nios habet mandatum domini Matth.
xxvi. 27. Bibite ex hoc omnes.
ApoL C. A. p. 233 : Non potest dubitari, quin pium sit et
consentaneum institution! Christi et verbis Pauli, uti utraque
parte in coena domini. Christus enim instituit utramque partem,
et instituit, non pro parte ecclesise, sed pro tota ecclesia.
Art. Sm. p. 330 : Non tantum unam speciem esse dandam
sentimus. . . . Etsi enim verum esse possit, quod sub
T
'290 CONFESSIONS OF CHRISTENDOM.
tantum sit, quantum sub utraque, tamen una species non est
tota ordinatio et institutio per Ch. facta.
F. G. p. 602 : Eejicimus sacrilegium, quo laicis una tantum
pars sacramenti datur, cum nimirum contra expressa verba
testamenti Christi calice illis interdicitur atque ita sanguine
Christi spoliantur.
Conf. Helv. ii. cap. 2 1 : Improbamus illos, qui alteram
speciem, poculum inquam domini, fidelibus subtraxerunt.
Graviter enim peccant contra institutionem domini
Conf. Angl. p. 94 : (Agnoscimus), populo ad sacram com-
munionem accedenti utramque partem eucharistise tradendam
esse. Id enim et Christum jussisse et apostolos ubique ter-
rarum instituisse, et omnes veteres patres et catholicos epis-
copos secutos esse : et si quis contra faciat, eum, ut Gelasius
ait, committere sacrilegium.
Thirty-nine Arlt. art. xxx. : The cup of the Lord is not to
be denied to the lay-people : for both the parts of the Lord's
sacrament, by Christ's ordinance and commandment, ought to
be ministered to all Christian men alike.
Conf. Scot. art. 2 2 : Pontificii . . . suffurando a populo pocu-
lum illud benedictionis horrendum sacrilegium commiserunt.
S. also Declar. Thorun. p. 64.
Observation.
Infant Communion; Unleavened Bread ; Water mingled with the Wine.
Differences of less importance concern the following points : 1. The
communion of children, which only the Greek Church permits, all
others rejecting it. 2. The use of leavened or unleavened bread, the
former being customary in the Greek, and the latter in the Romish
and the Lutheran. 3. The use of wine mixed with water or unmixed:
the former is preferred by the Roman and Greek, the latter by the
Protestant Churches.
SYMBOLICAL REFERENCES.
I. GREEK.
(a) Metroph. Critopul Conf. p. 98: Kal avra ra (3pe(f3r)
apf-dpeva cvdvs OTTO rov aryiov ySaTTT/ay^aTO? /uere^et TOW \OLTTOV
ol yoveis POV\OVTCU.
THE LORD'S SUPPER. 291
Cf. Jerem. in Act. Wirtemb. p. 89.
(b and c) Conf. orthod. p. 166 : 'H irpeTrovfievi) v\t], tfyovv
V%V/jLO<> . . . KOL OtJ/09 CI/U/CT09 . . ., KOi 49 TT)V
rjv ey^elrai, KOI vBcop.
Metroph. Critopul. Conf. p. 90: e H V\TJ . . . etrrl apros
$v%yftoy Kal /cpafjia, rovrecmv dlvo? vSart KeKpafj^jievo^. Cf. p. 98.
Jerem. in Actis Wirtemb. p. 129 : OVK ev dv/4&> aX\' eV
aprat ev%vjj,q> ru> rov aprov eiSei ^pcofj^eda. Cf. p. 86.
II. EOMISH.
(a) Oat. Rom. ii. 4. 62 : Quamvis haec lex del et ecclesise
auctoritate sancita ad omnes fideles pertineat, docendum est,
eos tamen excipi, qui nondum rationis usum propter setatis
imbecillitatem habent. Hi enim neque sacram eucharistiam
a communi et profano pane sciunt discernere, neque ad earn
accipiendam pietatem animi et religionem afferre possunt.
Atque id etiam a Christi institutione alienissimum videtur.
(b and c) Ib. ii. 4. 1 3 : Quemadmodum nullus panis nisi
triticeus apta sacramenti materia putandus est, (hoc enim
apostolica traditio nos docuit et ecclesia3 catholicae auctoritas
firmavit), ita etiam ex iis, quse Christus gessit, azymum esse
debere, facile intelligitur. 14 : Neque tamen ea qualitas adeo
necessaria existimanda est, tit, si ilia pani desit, sacramentum
confici non possit.
II. ii. 4. 15: (Altera sacramenti materia) est vinum ex
vitis fructu expression, cui modicum aquze pennixtum sit.
Nam dominum salvatprem vino in hujus sacramenti insti-
tutions usum esse cet. Cf. Trid. sess. xxii. cap. 7. S. Klee,
DogmM. iii. S. 190ff.
III. PROTESTANT.
The Protestant symbols contain no express declarations on
these points, which is easily to be explained. The practice of
the Church, however, is plain enough.
292 CONFESSIONS OF CHRISTENDOM.
FIFTH POINT OF DIVERGENCE.
It is peculiar to the Greek and Eoman Churches to regard
the Eucharist not merely as a sacrament, but at the same time
as a true sacrifice (especially a sacrificium propitiatoriuin).
They believe, namely, that the same Christ who once offered
Himself to God for mankind in a bloody oblation on the cross,
is continually offered in an unbloody oblation by the hand of
the priest, for the living and the dead, the present and the
absent, for the expiation of sin. The solemn rite, adorned
with a multitude of ceremonies, by w T hich the priest accom-
plishes the unbloody sacrifice on the altar, is called the mass,
or missa. No part of the Eoman Catholic faith has been so
vehemently assaulted as this ; and in the symbols of both
Protestant Churches the mass is rejected in the most decided
manner, and sometimes with expressions of abhorrence.
Observation.
How the two aspects under which the Eucharist may be viewed on
this theory are to be united, the Council of Trent does not say ; but
it is the idea of the personal presence of Christ, and the transub-
stantiation which lies at the basis of it, which unites sacrament and
sacrifice. That is to say, the Christ made present through the con-
secration is not merely partaken of by the communicants, with which
participation, according to the Protestants, the sacrament ends, but
at the same time is as a sacrifice ever anew offered to God, a sacri-
fice, that is, which He in His collective work ever is. It is of no
importance that the two are separated in the sessions of Trent ;
the Catechism and all Roman theologians treat the Eucharist in one
section, first as sacrament, then as sacrifice. The mutual relation
between the two is thus defined by the Cat. Rom. ii. 4. 71 : Sacr.
consecratione perficitur, omnis vero sacrificii vis in eo est, ut offeratur.
Quare sacra euchar., dum in pyxide continetur vel ad aegrotum de-
fertur, sacramenti, non sacrificii rationem habet. Deinde etiam ut
sacramentum est, iis, qui div. hostiam sumunt, meriti causam affert
et omnes illas utilitates, quse commemorates sunt ; ut autem sacrific.
est, non merendi solum sed satisfaciendi quoque efficientiam continet.
The celebration at the altar is always sacrament and sacrifice at
once ; but the communion may be separated from the sacrifice, as for
the sick.
THE LORD'S SUPPER. 293
L SYMBOLICAL TESTIMONIES.
I. ROMISH AND GREEK SYMBOLS.
Cone. Trid. sess. xxii. cap. 1 : Dominus noster, etsi semel se
ipsum in ara cmcis deo patri oblaturus erat, ut seternam illia
redemtionem operaretur, quia tamen per mortem sacerdotium
ejus exstinguendum non erat, in ccena novissima", ut suse
ecclesiae visibile, sicut hominum naturae exigit, relinqueret
sacrificium, quo cruentum illud semel in cruce peragendum
reprsesentaretur ej usque memoria in finem usque sseculi per-
maneret atque illius salutaris virtus in remissionem eorum,
quse a nobis quotidie committuntur, peccatorum 1 applicaretur,
. . . corpus et sanguinem suum sub speciebus panis et vini
deo patri obtulit ac sub earundem rerum symbolis apostolis,
quos tune N. T. sacerdotes constituebat, ut sumerent, tradidit
et iisdem eorumque in sacerdotio successoribus, ut offerrent,
prcecepit.
Ib. cap. 2 : Quoniam in divino hoc sacrificio, quod in missa
peragitur, idem ille Christus continetur et incruente immolatur,
qui in ara cmcis semel se ipsum cruente obtulit, docet synodus,
sacrificium istud vere propitiatorium esse per ipsumque fieri,
ut, si cum vero corde et recta fide, cum metu et reverentia,
contriti ac pcenitentes ad deum accedamus, misericordiam con-
sequamur et gratiam inveniamus in auxilio opportune. Hujus
quippe oblatione placatus dominus gratiam et donum poeni-
tentise concedens, crimina et peccata, etiam ingentia, dirnittit ;
una enim eademque est hostia, idem nunc offerens sacerdotum
ministerio, qui seipsum tune in cruce obtulit, sola offerendi
ratione di versa. Cujus quidem oblationis cruentse, inquam,
fructus per hanc incruentam uberrime percipiuntur : tantum
abest, ut illi per hanc quovis modo derogetur. Quare non
solum pro fidelium vivorum peccatis, pcenis, satisfactionibus et
aliis necessitatibus, sed et pro defunctis in Christo nondum ad
plenum purgatis, rite juxta apostolorum traditionem offertur.
Ib. can. 1 : Si quis dixerit, in missa non offerri deo verum
et proprium sacrificium, aut quod offerri non sit aliud, quam
nobis Christum ad manducandum dari, anathema sit. Can. 3 :
1 Cf. A. C. p. 25.
294 CONFESSIONS OF CHEISTENDOM.
Si quis dixerit, missae sacrificimn tantum esse laudis et grati-
arum actionis, aut nudam commemorationem sacrificii in cruce
peracti, non autem propitiatorium, vel soli prodesse sumenti,
neque pro vivis et defunctis, pro peccatis, pcenis, satisfac-
tionibus et aliis necessitatibus offerri debere, anathema sit.
For clearer view of the virtue and operation of the mass,
we select from Bellarmine (Controv. de euchar. v. 6) : Sacrif.
missse non habet vim ex opere operate ad modum sacramen-
tomm. Non operatur sacrificium efficienter et immediate,
neque est proprie instrumentum dei ad justificandum. Non
immediate justificat, ut baptismus et absolutio faciunt, sed
donum pcenitentise impetrat, per quod homo peccator ad
sacramentum accedere velit et perillud justificetur. . . . Non
majorem vim habere potest sacrif. missae quam sacrificium
crucis ; . . sacrif. autem crucis non efficienter et immediate
justificavit, sed tantum impetratorie et meritorie, alioqui omnes
homines continuo justi effecti essent, cum dom. pro omnibus
hominibus se deo in sacrificium obtulerit. . . . Sacrif. missse
vim habet per modum impetrationis et ejus propria efficientia
est impetrare. Sacrif. crucis fuit meritorium, satisfactorium
et impetratorium vere et proprie, quia Ch. tune mortalis erat
et mereri ac satisfacere poterat ; sacrif. missa3 proprie solum
est impetratorium, quia Ch. nunc immortalis nee mereri nee
satisfacere potest. Cum autem dicitur propitiatorium vel-
satisfactorium, id est intelligendum ratione rei, quas impe-
tratur. Dicitur enim propitiatorium, quia impetrat remis-
sionem culpae, satisfactorium, quia impetrat remissionem pcence,
meritorium, quia impetrat gratiam benefaciendi ac merita ac-
quirendi Quanquam non negaverim, dici etiam satisfac-
torium, quod ex Christi institutione per sacrificium hoc
applicetur ejusdem Christi passio ad pcenas tollendas seu
viventium seu mortuorum, quae post culpam remissam ali-
quando remanent, vel in hac vita vel in purgatorio luendae.
Valor sacrificii missse finitus est. Haec est communis sententia
theologorum et probatur apertissime ex usu ecclesiae. Nam si
missse valor infinitus esset, frustra multee missae praesertim ad
rem eandem impetrandam offerrentur. Si enim una infiniti
valoris est, certe ad omnia impetranda sufficiet, quorsum igitur
aliae ? Et confirmatur ex sacrificio crucis, quod non alia de
THE LOKD'S SUPPEK. 295
causS, unum tantum fait neque unquam repetitur, nisi quia
illud unum infiniti valoris fuit et pretium acquisivit pro
omnibus peccatis praeteritis et futuris remittendis. Etiamsi
posset Ch. per unam oblationem sacrificii incruenti sive per
se sive per ministrmn oblati quselibet a deo et pro quibus-
cunque impetrare, tamen noluit petere nee impetrare, nisi ut
pro singulis oblationibus applicaretur certa mensura fructus
passionis suee sive ad peccatorum remissionem sive ad alia
beneficia, quibus in hac vita indigenms. Cur autem id voluerit,
non est nostrum curiosius inquirere. Sacrificium missse non
solum impetratorium est spiritualium beneficiorum, sed etiam
temporalium, ed idcirco offerri potest pro peccatis, pro pcenis
et pro quibuscunque aliis necessitatibus.
Conf. ortlwd. p. 165: The Eucharist is called avaipuKro^
Ovcria, p. 170, and among its tcapTrols are reckoned: To
fAVcrTripiov TOVTO TTpocr^epeTat Ovaia vTrep Trdvrwv T<OV 6p0o-
B6^a>i> xpto'Tiav&v %a)vra>v re /cal KKoifMjfj,ev<ov CTT' eXTTt'St
avaarda-ea)<; ^iw^9 alwviow 17 OTTO/O. Ovcria Sev 6e\et reXetcu? B9
rfjs TeXevraias Kpicrea)?. To BevTepov /cepSo? OTTOV pev SiSg
elvat, Siari TO /j,v(TTr)piov TOVTO ^Lverai t\ao-/z.o9 KOL Ka\oainn]iJia
TOV 0eov Sia ra9 dftapTias rjp&v CITE QAVTWV eiTe KOL
Jerem. in Ad. Wirtemb. p. 104 : AITTWS d<yid%ovaa <patveTat
7; Beta Te\Tij (ev^apiaTLO)' eva ftev Tpoirov TTJ
TrpoafapofAeva <yap TO, S&pa avTa> TQ> Trpoa-ffrepeo-da
roi9 TrpoatyepovTas /cat vTrep &v Trpoafjjepovo-t, KOI i\eov aurot9
TOV Qeov eTepov Be TTJ ^teraX^i/ret cet. TOVTCOV T&V
6 fiat 7rpwT09 KOIVOS ytveTai ^faffi fcal TeQwjfcocri, icai yap
dp(f)OTepQ)v TWV fiep&v rj Ovaria Trpocr^eperat. Of. also p.
97 sq.
Dosithei Conf. c. 17: IIia-Tevof^ev, elvai 6v<riav d
i\a<TTiKr)v TrpocrfapofjLevijv virep irdvTQJV TWV evaefitov
Te6v(aT03v Kal VTrep (i)(pe\eia<> irdvTWV cet.
See also Heinecc. Abbild. ii. 296 : The practice of the
Greek orthodox Church is distinguished from that of the
Eomish by this, that the former duly celebrates the office
only once in the same church, and accordingly tolerates in
every church only one altar ; Metrop. Critop. Conf. c. ix. p. 102.
On Eomish principles, masses may be said on the several altars
296 CONFESSIONS OF CHRISTENDOM.
of one church from dawn to mid-day. Vid. Schmid, Liturgik,
i 263.
From the idea of the mass as a sacrifice, it is easily ex-
plained how in the Eoman Catholic Church private masses
(missce privatce, but vid. Cat. Bom. ii 4. 79), at which no com-
municant is present, may he held. Trid. sess. xxii. can. 8 :
Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter
communicat, illicitas esse adeoque abrogandas, a. s. The masses
for the dead, missse pro defunctis, are yet to be mentioned ;
they are connected with the doctrine of Purgatory, and will
be treated hereafter.
The Council of Trent did not approve of masses in the ver-
nacular. Sess. xxii cap. 8 : Etsi missa magnam contineat
populi fidelis eruditionem, non tamen expedire visum est
patribus, ut vulgari passim lingua celebraretur. Against this
use of a foreign tongue in divine service protests were uttered
by Apol. A. C. p. 250 ; Helv. ii cap. 22 ; Thirty-nine Artt.
art. xxiv.
II. PnOTESTANT.
^The references in the Protestant and Socinian symbols to
the mass, and remonstrances against it, are very diffuse, and
cannot therefore be cited in full Cf. A. 0. p. 23 ; Art. Smalc.
305 ; F. C. p. 602 ; Conf. Helv. ii 21 ; Eng. Artt. art xxxi.
XVII.
PENANCE.
DIVERGENCE.
THE Sacrament of Penance corresponds with that of Baptism,
inasmuch as the baptized, having lost by sin his justification,
can regain it only by means of penance. Romanists and Pro-
testants are at one on this, that the sinner must experience
deep repentance on account of his sins, and exhibit it before
God, if he would be a partaker of forgiveness through Christ,
and therefore of a renewed justification. But they part
asunder at this point. 1. Protestants hold penitence to be
a matter purely internal, and any verbal confession to a human
minister as non-essential. The Romanists and Greeks, on the
contrary, regard this confession of sin, confessio oris, as an essen-
tial element, the second part in repentance. 2. Protestants
teach that the forgiveness of such a penitent sinner is perfect
at once for Christ's sake ; they require no contribution of the
sinner's own. The Romanists and Greeks, on the contrary,
require for the removal of the temporal punishments of sin
personal satisfactioncs of the absolved, holding that these con-
stitute the third element in repentance. 3. The Romanists
and Greeks regard repentance, thus viewed, and connected
with priestly absolution, as a sacrament. The Protestants deny
this altogether.
Although the evangelical Church holds confession not to be
a law of Christ, and therefore not as essentially necessary, it
has nevertheless retained it as a permanent institute, mainly
on account of its connection with absolution. As such, it is
20;
298 CONFESSIONS OF CHRISTENDOM.
always the preparation of the Lord's Supper. 1 (The Reformed
Church, it is true, avows that common confession of sins in the
congregation is sufficient ; but it permits, and for some cases
of special need enjoins, a private confession to the minister as
the means of consolation and instruction.) The evangelical
Church is distinguished from the Eoman and Greek by this,
that it regards a confession of sin in the general by the peni-
tent as sufficient ; 2 on the contrary, the latter require a specific
detail of all mortal sins, so far as the penitent can remember
them, with their essential circumstances (confessw auricularis).
With their principle, that the priest is in the place of a judge
appointed by God for the penitent, Protestantism cannot be
reconciled, especially as it knows nothing of satisfaction that
might be imposed. The confessor is the servant or organ of
God, the announcer of divine mercy : his absolution flows from
the power of the keys entrusted to him. (No. XX.)
a. Repentance, and the Sacrament of Penance generally ; and
Satisfactions in particular.
SYMBOLICAL TESTIMONIES.
I. ROMAN AND GREEK
Cone. Trid. sess. xiv. poenit. cap. 3 : Sunt quasi materia
hujus sacramenti (pcenitentise) ipsius pcenitentis actus, nempe
contritio, confessio et satisfactio. Qui, quatenus in prenitente
ad integritatem sacramenti ad plenamque et perfectam pecca-
torum remissionem ex dei institutione requiruntur, hac ratione
pcenitentiae partes dicuntur.
Tb. can. 4 : Si quis negaverit, ad integram et perfectam
1 A. C. p. 27 ; Conf. Sax. p. 73. Confession was, down to the middle of the
past century, merely a private confession, the individual went alone to his
minister. Latterly, however, the public and general confession has been intro-
duced, and almost entirely superseded the former. That private confession was
an efficacious means of furthering piety in individuals, especially in the hands of
intelligent ministers, is generally acknowledged. Many even of the Reformed
theologians have expressed a wish that it could be introduced into their churches.
2 In case any man desired to confess his individual sins, the Church, in its
earlier regulations at least, by no means prohibited this.
PENANCE. 299
peccatorum remissionem requiri tres actus in pcenitente, quasi
materiam sacramenti pcenitentiae, videlicet contritionem, con-
fessionem et satisfactionem, quee tres poenitentise partes dicun-
tur ; aut dixerit, duas tantum esse pcenitentiae partes, terrores
scilicet incussos conscientiaa agnito peccato, et fidem concep-
tam ex evangelic vel absolutione, qua credit quis sibi per
Christum remissa peccata : anathema sit.
Cat. Rom. ii. 5. 21 : Est hujus sacramenti (pcenitentise)
proprium, ut prseter formam et materiam, quse omnibus sacra-
mentis commuma sunt, partes etiam illas habeat, quse tanquam
totam integramque pcenitentiam constituant, contritionem scili-
cet, confessionem et satisfactionem. . . . Has autem partes ex
earum partium genere esse dicuntur, quaa ad aliquod totum
constituendum necessaries sunt, quoniam, quemadmodum homi-
nis corpus ex pluribus membris constat, manibus, pedibus,
oculis et aliis hujusmodi. partibus, quarum aliqua si desit,
merito imperfectum videatur, perfectum vero, si nulla deside-
retur ; eodem etiam modo poenitentia ex hisce tribus partibus
ita constituitur, ut, quamvis, quod ad ejus naturam attinet, con-
tritio et confessio, quibus homo Justus fit, satis sit, tamen nisi
tertia etiam pars, id est, satisfactio accedat, aliquid ei omnino
ad perfectionem desit necesse sit. Quare adeo hse partes inter
se connexse sunt, ut contritio confitendi et satisfaciendi con-
silium et propositum inclusum habeat, confessionem contritio
et satisfaciendi voluntas, satisfactionem vero duse reliquae ante-
cedant.
Cone. Trid. sessio xiv. pcenit. can. 1 : Si quis dixerit, in
catholica ecclesia posnitentiam non esse vere et proprie sacra-
mentum pro fidelibus, quoties post baptismum in peccata la-
buntur, ipsi deo reconciliandis a Christo institutum, anathema
sit.
Conf. orthod. p. 178: To 7re//,7TToi/ pvarripiov elvai vj p,era-
voia, rj oTrola elvai era? TTOZ/O? TT}? KapBias Sia ra afutpnjftaTa
OTTOV ea~<j)a\v 6 avdpwjros, ra OTroia Karrj^opa epsirpoadev TOV
fie <yv(t)/j,r)v {3e(3alav va Biopdtaa-r) rrjv tyorjv TOV et9 TO
y, Kai, /ie ^.niQv^iav va reXeKacrrj o, n- rbv eTnTifiijaec 6
o Trvev/LLarticos TOV TOVTO TO (Mvcnripiov la-^vet ical Trepvei
TT)V Bvva/JiLV TOV, OTfQTOV T) Xv<7l5 TWV afJLapTl&V <yiVTat, Sia TOV
iepea)$, Kara TrjV TCL%IV real fyvydeiav T^5 e/c/cX^o-tas* OTTQV jrapev-
300 CONFESSIONS OF CHRISTENDOM.
Bus a>9 av Trdprj rrjv crv^f-^wpria'iv rov, dtyecwrat ra afj,aprr)fj,ara
rijv wpav eiceivrjv o\a uiro rov @eov Sia rov iepews.
Ib. p. 179 sq. : Elvai dvcvynalav va %$ aWTptftijv /fapSta? o
peravowv Kol \VTTIJV 8ia ra dpaprripard rov. t? rrjv avv-
rpi/Srjv rovrrjv rfjs KapSias TrpeTrei va a,KO\ov6a Kal rj Sia trro-
fiaros eofAO\6 i yi]a'i i s irdvru>v r&v d^iaprriiJLdrwv icaff fieaWTOK . . .
To rpirov fj^epof rrjs yaeravo/a? TrpeVet va elvai o icavovas /cot TO
eTTirtfJuov cet.
ConciL Trid. sess. xiv. pcenit. cap. 8 : Quoad satisfactionem
(quse ex omnibus pcenitentise partibus, quemadmodum a patri-
bus nostris christiano populo fuit perpetuo tempore commen-
data, ita una, maxime nostra setate, summo pietatis prsetextu
impugnatur ab iis, qui speciem pietatis habent, virtutem autem
ejus abnegarunt) synodus declarat, falsum omnino esse et a
verbo dei alienum, culpam a domino nunquam remitti quin
universa etiam poena condonetur. . . . Sane et divinae justitice
ratio exigere videtur, ut aliter ab eo in gratiam recipiantur,
qui ante baptismum per ignorantiam deliquerint, aliter vero,
qui semel a peccati et daemonis servitute liberati et accepto
Spiritus sancti dono, scientes templum dei violare et Spiritum
sanctum contristare non formidaverint. Et divinam clemen-
tiam decet, ne ita nobis absque ulla satisfactione peccata
dimittantur, ut occasione accepta, peccata leviora putantes,
velut injurii et contumeliosi Spiritui sancto in graviora laba-
mur, thesaurizantes nobis iram in die me. Procul dubio enim
magnopere a peccato revocant et quasi freno quodam coercent
ha3 satisfactorise pcense cautioresque et vigil antiores in futurum
poenitentes efficiunt: medentur quoque peccatorum reliquiis,
et vitiosos habitus male vivendo comparatos contrariis virtu-
turn actionibus tollunt. . . . Neque vero ita nostra est satis-
factio hsec, quam pro peccatis nostris exsolvimus, ut non sit
per Christum Jesum: nam qui ex nobis tanquam ex nobis
nihil possumus, eo co-operante, qui nos confortat, omnia pos-
sumus. Ita non habet homo unde glorietur, sed omnis gloria-
tio nostra in Christo est : in quo vivimus, in quo meremur,
in quo satisfacimus, facientes fructus dignos pcenitentioe ; qui
ex illo vim habent, ab illo offeruntur patri et per ilium ac-
ceptantur a patre. Debent ergo sacerdotes domini, quantum
epiritus et prudentia suggesserit, pro qualitate criminum et
PENANCE. 301
poenitentium facilitate salutares et convenientes satisfactiones
injungere, ne, si forte peccatis conniveant et indulgentius
cum pcenitentibus agant, levissima qusedam opera pro gra-
vissimis delictis injungendo, alienorum peccatorum participes
efficiantur.
Hid. can. 13 : Si quis dixerit, pro peccatis quoad poenam
temporalem minime deo per Chr. merita satisfied posnis ab
eo inflictis et patienter toleratis vel a sacerdote injunctis sed
neque sponte susceptis, ut jejuniis, orationibus, eleemosynis
vel aliis etiam pietatis operibus, . . . anath. sit. Can. 14 :
Si quis dix., satisfactiones, quibus pcenitentes per Ch. Jes.
peccata redimunt, non esse cultus dei sed traditiones hominum,
doctrinam de gratia et verum dei cultum atque ipsum bene-
ficium mortis Ch. obscurantes, anathema sit.
Cf. Confut. A. C. p. 85 ; Cat. Rom. ii. 5. 62 sqq.
Conf. orihod. p. 181 : To rpLrov fiepos rfjs fieravolas irpi-
iret va elvai o reavovas /eat TO ejnrLpiov, oirov BiSy KCU Siopify
6 TrvevfjiaTiKO';, a>9 av elvai Trpoaev^al, eXetj^ocrvvai, vijcrreiai,
eTrlvKe-fyis cvyiaw roiraV) al >yovvK\icrlai, Kal ra oftota, OTTOV
OeXovai (f)avt dpfioSia et? rrjv Kpiaiv rov TrvevfjiariKov.
Metroph. Critop. Conf. cap. x. p. 105 : Elra Kal TTOIVIJ rt9
eTrdyerai rot? ptTavoovGi Trapa TWV d/cpoaa-a/Aevcov ra rovrcov
et? re cra3(j)povicrfji6v r ov ^Kef ardKTws ftiovv, Kal 'iva &ia T?}?
eKovcriov Kal TrpoaiperiKrjs ^Xti|rea)5 fAerpiuTepas TreipaOSxn, rrjg
TOV Qeov Trpo&Kaipov pdftSov.
II. PKOTESTANT.
C. A. p. 12 : Constat pcenitentia proprie his duabus parti-
bus : altera est contritio seu terrores incussi conscientise agnito
peccato; altera est fides, quse concipitur ex evangelic seu
absolutione, et credit propter Christum remitti peccata, et con-
solatur conscientiam, et ex terroribus liberat.
A. Srn. p. 321 : Pcenitentise adjungtmt tres partes, contri-
tionem, confessionem et satisfactionem, addita grandi consola-
tione et pollicitatione remissionis peccatorum, meriti, expiationis
peccatorum ac plenariae redemtionis coram deo, si homo vere
doleat, confiteatur et satisfaciat. Sic in pcenitentia homo ad
fiduciam propriorum operum ducitur. Hinc orta est vox, quee
302 CONFESSIONS OF CHRISTENDOM.
in suggestis, cum praelegeretur vulgo publica absolutio, usur-
pata fuit : Prolonga deus vitam meam, donee pro meis peccatis
satisfecero et vitam meam emendavero.
Conf. Hdv. ii cap. 14 : Per poenitentiam intelligimus men-
tis in homine p'eccatore resipiscentiam, verbo evangelii et
Spiritu sancto excitatam fideque veraV acceptam, qua protinus
homo peccator agnatam sibi corruptionem peccataque omnia
sua, per verbum dei accusata, agnoscit ac de his ex corde
dolet, eademque coram deo non tantum deplorat et fatetur
ingenue cum pudore, sed etiam cum indignatione exsecratur,
cogitans jam sedulo de emendatione et perpetuo innocentiae
virtutumque studio, in quo sese omnibus diebus vitae reliquis
sancte exerceat. Et hsec quidem est vera pcenitentia, sincera
nimirum ad deum et omne bonum conversio, sedula vero a
diabolo et ab omni malo aversio.
Apol. A. C. p. 163 : Tertius actus (pcenitentiae) de satisfac-
tionibus. Hie vero habet confusissimas disputationes. Fin-
gunt seternas pcenas mutari in pcenas purgatorii et harum
pattern remitti potestate clavium, partem docent redimendam
esse satisfactionibus. Addunt amplius, quod oporteat satis-
factiones esse opera supererogationis et haec constituunt in
stultissimis observationibus, velut in peregrinationibus, rosariis
aut sim. observationibus, quae non habent mandata dei. . . .
Inter haec scandala et doctrinas daemoniorum jacet obruta doc-
trina de justitia fidei in Chr. et de beueficio Christi cet.
Ib. p. 184: Nunc more (ecclesiae vet.) antiquato manet
nomen satisfactionis et vestigium moris, quod in confessione
praescribuntur certae satisfactiones, quas definiunt esse opera
non debita, rios vocamus satisfactiones canonicas. De his sic
sentimus sicut de enumeratione, quod satisfactiones can. non
sint necessariae jure divino ad remissionem peccatorum. . . .
Retinenda est enim sententia de fide, quod fide consequamur
remissionem peccatorum propter Chr., non propter nostra opera
praecedentia aut sequentia.
Ib. p. 189 : Cum scripturae non dicant, quod operibus non
debitis pcenas aetemas compensandas sint, temere amrmant
adversarii, quod per satisfactiones canonicas poenae illae com-
pensentur, nee habent claves mandatum poenas aliquas com-
mutandi, item partem pcenamm remittendi.
PENANCE. 303
Gf. Conf. Saxon, p. 77 sqq. ; Conf. Wirtemb. p. Ill sq<|.
Conf. Helv. ii. cap. 14: Improbamus illos, qui suis satisfac-
tionibus existimant se pro commissis satisfacere peccatis. Nam
doce"mus, Christum unum morte vel passione sua esse omnium
peccatorum satisfactionem, propitiationem vel expiationem :
interim tamen, quod et ante diximus, mortificationem carnis
urgere non desinimus ; addimus tamen, hanc non obtrudendam
esse deo superbe pro peccatorum satisfactione, sed prsestandam
humiliter, pro ingenio filiorum dei.
Cf. Dedar. Tkorun. p. 65 sq.
6. Confession and Absolution.
I. EOMAN AND GREEK.
Cone. Trid. sess. xiv. pcenit. cap. 5 : Colligitur, opertere a
poenitentibus omnia peccata mortalia, quorum post diligentem
sui discussionem conscientiam habent, in confessione recenseri,
etiamsi occultissima ilia sint; . . . nam venialia, quanquam
recte et utiliter citraque omnem prsesumtionem in confessione
dicantur, taceri tamen citra culpam multisque aliis remediis ex-
piari possunt. . . . Itaque dum omnia, quse' memorise occurrunt
peccata, Christi fideles confiteri student, procul dubio omnia
divinse misericordise agnoscenda exponunt. Qui vero secus
faciunt et scienter aliqua retinent, nihil divinaa bonitati per
sacerdotem remittendum proponunt. . . . Colligitur praeterea,
etiam eas circumstantias in confessione explicandas esse, quse
speciem peccati mutant, quod sine illis peeeata ipsa neque a
poenitentibus integre exponantur nee judicibus innotescant,
et fieri nequeat, ut de gravitate criminum recte censere
possint et pcenam, quam oportet, pro illis poenitentibus im-
ponere.
Ib. can. 6 : Si quis negaverit, confessionem sacramentalem
vel institutam vel ad salutem necessariam esse jure divino,
aut dixerit, modum secrete confitendi soli sacerdoti . . . alie-
num esse ab institutione et mandato Ch. et inventum esse
humanum, anathema sit. Can. 7 : Si quis dixerit, in sacra-
mento poenitentias ad remissionem peccatorum necessarium
non esse jure divino, confiteri omnia et singula peccata mor-
304 CONFESSIONS OF CHRISTENDOM.
talia, quorum memorial cum debita et diligent! praemeditatione
habeatur, etiam occulta . . . et circumstantias, quse peccati
speciem mutant, . . . aut demum non licere confiteri peccata
venialia, anathema sit Can. 8 : Si quis dixerit, confessionem
omnium peccatorum, qualem ecclesia servat, esse impossibilem
et traditionem humanam a piis abolendam, aut ad earn non
teneri omnes et singulos utriusque sexus Ch. fideles semel in
anno cet, anathema sit.
Conf. orthod. p. 180 : Eis rrjv awrpifirjv TT)? /ca/3oYa<? TrpeVet
va aKQ\ov6a ical rj Sia (rrofmros ^0/10X07770-49 Trdvrcav rwv
dfiaprtjfjLdrasv tcaff cicacrrov' Start Bev rjinropel o TrvevfjLariKos
VO, \V(TT) T17TOT69, O.V &V ^Vpr) rrola TTpeTTCt VO, \vdoV(Tl.
Metroph. Critop. Conf. p. 107: 'Epurwa-i, /j,ev ol aKpoaral
rrjs riav afjUtpTrj/jLarcov e^o/j.o\oy^cra)^ tear etSo? TO, afiapTJ]-
fiara /cal rrjv TOVTW -rroLOTtjra, 'iva TO Trpocrfopov (f)dpfj,aicov
7rdf;(i)(ri raj voaovvri' eirei teat iarpos OVK uv Gepcnrevcreiev
v6a"rjfjia, /j,rj Karavoricra<; irporepov TO irotov TOV
ov JJL-TIV te Kai TO, irpocrtoTra, /J,eff tav r) dfj^apria
TOV re rpcnrov Kal TOTTOV Trepirrov yap rouro, KOI
\iav Trovrjpav vTr6\r^ft,v T&> TroXvTrpaynovovvrt Kal
Cf. Jerem. in Act. Wirterrib. p. 87 ; Plato, Catcch. p. 132.
Auricular confession is iw<rri)piaK.r} e^o/jLoXoyrja-^ (Dosithei
Conf. c. 15).
Cone. Trid. sess. xiv. pcenit. cap. G : Quamvis absolutio
sacerdotis alieni beneficii sit dispensatio, tamen non est solum
nudum ministerium vel annuntiandi evangelium, vel decla-
randi remissa esse peccata, sed ad instar actus judicialis, quo
ab ipso velut a judice sententia pronuntiatur. C can. 9.
IL PROTESTANT.
A. C. p. 12 : De confessione decent, quod absolutio privata
in ecclesiis retinenda sit, quanquam in confessione non sit
necessaria omnium delictorum enumeratio, est enim impossi-
bilis (Ps. xix. 13). P. 27: Docentur homines, ut absolu-
tionem plurimi faciant, quia sit vox dei et mandate dei
pronuntietur.
ApoL A. C. p. 163: Quantum negotii est in ilia infinite
PENANCE. 305
enumeratione peccatorum, qure tamen magna" ex parte con-
sumitur in traditionibus humanis ! Et quo magis crucientuf
bonse mentes, fingunt hanc enumerationem esse juris divini.
P. 181: De enumeratione delictorum in confessione diximus,
quod sentiamus, earn non esse jure divino necessariam. Nam
quod objiciunt quidam, judicem prius debere cognoscere causam,
priusquam pronuntiat, hoc nihil ad hanc rem pertinet, quia
ministerium absolutionis beneficium est seu gratia, non est
judicium seu lex. P. 159: Etiamsi prodest rudes assue-
facere, ut quasdam (peccata) enumerent, ut doceri facilius
possint : verum disputamus nunc, quid sit necessarium jure
divino.
II. p. 167 : Potestas clavium administrat et exhibet evan-
gelium per absolutionem, quae est vera vox evangelii ; . . . et
quia deus vere per verbum vivificat, claves vere coram deo
remittunt peccata. Quare voci absolventis non secus ac voci
de ccelo sonanti credendum est. P. 181 : Irnpium esset,
ex ecclesia" privatam absolutionem tollere. Neque quid sit
remissio peccatorum aut potestas clavium intelligunt, si qui
privatam absolutionem aspernantur.
Art. Sm. p. 323: Confessio sic instituebatur, ut homines
juberentur omnia sua peccata enumerare (quod factu impos-
sibile est). Hsec ingens carnificina fuit. Et si quis quorun-
dam peccatorum oblitus esset, is eatenus absolvebatur, ut si
in memoriam ilia recurrerent, ea postea confiteretur. Nemo
igitur scire poterat, nurn unquam sufficienter, pure et recte
confessus esset et quando confessionis finis futurus esset.
76. p. 331 : Cum absolutio et virtus clavhun etiam sit con-
solatio et auxiliurn contra peccatum et malam conscientiam in
evangelio ab ipso Christo instituta, nequaquam in ecclesia
confessio et absolutio abolenda est, prsesertim propter teneras
et pavidas conscientias ; . . . enumeratio autem peccatorum
debet esse unicuique libera, quid, enumerare aut non enume-
rare velit.
Cf. also Cat. min. p. 378 ; Conf. Wirteml). p. Ill sq.
Conf. Helv. ii. cap. 14: Credimus, confessionem ingenuam,
quse soli deo fit vel privatim inter deum et peccatorem vel
palam in templo, ubi generalis ilia peccatorum confessio reci-
tatur, sufficere nee necessarium esse ad remissionem peccatorum
u
306 CONFESSIONS OF CHRISTENDOM.
consequendam, ut quis peccata sua confiteatur sacerdoti susur-
rando in aures ipsius, ut vicissim cum impositione manuum
ejus audiat ab ipso absolutionem. Si quis vero peccatorum
mole et tentationibus perplexis oppressus velifc consilium, in-
stitutionem et consolationem privatim vel a ministro ecclesice
aut aliquo fratre in lege dei docto petere, non improbamus,
quemadmodum et generalem et publicam illam in templo ac
ccetibus sacris recitari solitam peccatorum confessionem utpote
scripturis congruam maxime approbamus. Of. Conf, Tetrap.
art. 20 ; Declar. Thorun. p. 65.
Calvin, Institutt. cTirist. iii. 4. 12 : Duas privatae confes-
sionis formas scriptura probat. Unam, quae nostra" causa fiat,
quo pertinet illud Jacobi, ut alter alteri peccata confiteamur :
sentit enim, ut nostras infirmitates alter alteri detegentes,
consilio et consolatione muta nos juvemus ; alteram, quae in
promixi gratiam facienda est, ad ipsum placandum et nobis
reconciliandum, si qua in re nostro vitio Isesus fuerit. Ac in
priore quidem specie, tametsi Jacobus neminem nominatim
assignando, in cujus sinum nos exoneremus, liberum pennittit
delectum, ut ei confiteamur, qui ex ecclesiae grege maxime
idoneus fuerit visus. Quia tamen pastores prse aliis ut pluri-
mum judicandi sunt idonei, potissimum etiam nobis eligendi
erunt. Dico autem ideo pros aliis appositos, quod ipsa mysteiii
vocatione nobis a domino designantur, quorum ex ore erudiamur
ad subigenda et corrigenda peccata, turn consolationem ex venise
fiducia percipiamus. . . . Ergo id officii sui unusquisque
fidelium esse meminerit, si ita privatim angitur et afflictatur
peccatorum sensu, ut se explicare nisi alieno adjutorio nequeat,
non negligere, quod illi a domino offertur remedium, nempe ut
ad se sublevandum privata confessione apud suum pastorem
utatur, ac ad solatia sibi adhibenda privatam ejus operam im-
ploret, cujus officium est et publice et privatim populum dei
evangelica doctrinal consolarL Verum e^ moderatione semper
utendum est, ne, ubi deus niliil certum prsescribit, conscientiaa
certo jugo alligentur. Hinc sequitur, ejusmodi confessionem
liberam esse oportere, ut non ab omnibus exigatur, sed iis
tautum commendetur, qui eS, se opus habere intelligent.
Deinde ne hi ipsi, qui ilia utuntur pro su& necessitate, ad
enumeranda omnia peccata vel prsecepto aliquo cogantur vel
PENANCE. 307
arte inducantur, sed quoad interesse sua putabunt, ut solidum
consolationis fructum referant. 1
Ibid. 1 4 : Non minoris (quam publica) efficacies ant fructus
est privata absolutio, ubi ab iis petitur, qui singulari remedio
ad infirmitatem suam sublevandam opus habent. Accidit
enim non raro, ut qui generates promissiones audit, quse ad
totam fidelium congregationem destinantur, maneat nihilomi-
nus in aliqua dubitatione, ac velut remissione nondum impe-
trata inquietum adhuc animum habeat. Idem si pastori suo
secretum animi vulnus aperuerit atque illam evangelii vocem
peculiariter ad se directam audierit : remittuntur tibi peccata
tua, confide, . . . animum confirmabit ad securitatem illaque
qu& prius eestuabat trepidatione liberabitur. S. Heidegger, Corp.
iheol. xxiii. 23.
Against Komish auricular confession, s. Conf. Angl. p. 97 ;
Conf. Scot. neg. p. 127; and Limborch, Theol. christ. v. 7 7.
9 sqq.
Penances.
The penances which are usually imposed on penitents in
the Roman Catholic Church are chiefly prayers, fastings, and
alms. Protestants are, of course, not indisposed to assign their
due importance to these performances, to prayer and charity
as Christian duties, and to fasting as a bodily discipline help-
ful to piety. But they attach no merit to these things. They
deny to them the character of making satisfaction, because
they hold personal satisfaction and personal expiation as
having no place in Christianity.
1 Zwingli Exposit. articular. (Opp. i. p. 405) : Confessio libera esse debet, nee
quisquam ad earn cogendus erit. Qui iiifirmi siint et imbecilles, hi adeant epis-
copum suum et pastorem, consilimn petant ant consolationem aut aliud, quo
egent. Qui finni sunt in fide et satis docti, sacerdote hac in parte nihil opus est
iis. Hac libertate pennissa non raro et finni accedent consulturi sacerdotem,
nam nemo tarn finnus est, qui non admonitione egeat. Venient autem sponte,
ut quum quis fratrem in rebus dubiis adit et aliquando etiam delictum fatetur
proximo cui fidit, quserens, qua peccatum effugiat (nam quisque suis in rebus
cjecus est), tit et rogans pro ipso deum precetur, ut peccatum remittat et
fidem augeat.
308 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL TESTIMONIES.
I. EOMISH AND GREEK.
ConciL Trid. sess. xiv. de poenit. 13, s. above.
Cat. Rom. ii. 5. 74 : Omne satisfactions genus pastores
docebunt ad hsec tria praecipue conferendum esse, orationem,
jejunium et eleemosynam, quse quidem tribus bonis animoe,
corporis et iis, quse externa commoda dicuntur, quse omnia a
deo accepimus, respondent. Nihil vero aptius et convenientius
ad exstirpandas omnium peccatorum radices esse potest. Nam
cum omne, quod est in mundo, concupiscentia carnis sit aut
concupiscentia oculorum aut superbia vitse, nemo non videt,
his tribus morbi causis totidem medicinas, priori scilicet jeju-
nium, alteri eleemosynam, tertiae orationem rectissime opponi.
(Bellarmin, Posnit. iv. 6 : Opera satisfactoria ex com muni
theologorum sententia sunt oratio, jejunium et eleemosyna ac
prseterea ilia omnia, quse ad haic tria tanquam ad qusedam
praecipua capita revocantur. Cur autem hsec tria praecipue
a theologis statuantur, duse sunt causse. Una est, quod debe-
amus satisfacere per ea bona, quae nostra sunt, quoad ejus
fieri potest. Habemus autem tria genera bonorum, animi,
quse deo damus per orationem, corporis, quse deo damus per
jejunium, externa, quse deo damus per eleemosynam. Altera
ratio est, quod omnia vitia revocantur ad ilia tria, concu-
piscentiam carnis, cone, oculorum et superbiam vitse. Jejunium
comprimit concupiscentiam carnis, eleemosyna concup. oculor.
i e. avaritiam, oratio superbiam vitae.
Id. Bon. oper. i. 3 : Tres sunt primarii fructus orationis,
satisfactio, meritum, impetratio. Ex quibus duos priores ad-
versarii funditus tollunt. Oratio sive impetret quod postulat
sive non impetret, semper est meritoria majoris gratise et
glorise, quando ab homine justo et sicut oportet funditur.
iL 6 : Jejunium generatim sumtum habet divinuni prsecep-
tum, quamvis in particular! ab ecclesia determinetur tempus
modusque jejunii C. 12: Jejunium utile est ad deum
colendum. Loquimur de abstinentia, quse ex electione assu-
mitur ad bonum aliquem finem, sic enim jejunium non est
res media sed actus virtutis. Jejunium est utile ad satis-
PENANCE. 309
faciendum deo vel ad eum placandum. Hid. iii. 5 : Error
est hoereticorum, qui tametsi eleemosynas utiles esse non
negant, tamen negant eas ad merendam vitam seteraam aut ad
satisfaciendum pro peccatis aliquam vim habere.)
Conf. orthod. p. 181, s. above.
75. p. 268 : 'Arro ras <yeviKas Kal egaiperovs rpels aperas
Troiai a\\cu <yevvovvrai ; at rpels avrcu, f] rrpo^ev^r]^ 77
On Fasting in particular, Conf. ortkod. p. 268 sq. : 17
vrja-reta, \oji^ofjLevr} Kara ra? ^pia-nava? apeTa9, etvat, fjiia
ey/cpaTeia UTTO o\a ra fa'yrjTa rj anro Kamoia . . ., o/ioia>9 Kal
O.TTO ra Trora Kal OTTO o\a TO, Trpajf^ara rov Koafjbov Kal airo
oXat? rat? eiriOvpiais rai? aai9, Bia va rjfATropf] 6 xpiffTiavos
va Kavt] Trjv vrpocrevxfjv rov fte rpoTrov evKoiXwrepov Kal va
iXacr/cerat Toy eov aKOfii Bia va veKpwvr} ra? r?}? crapKos
eTudv/Ltias Kal va aTroBe^erac TIJV ^dpiv rov eov. . . . 'H
vrjarela avrtj orav jlverat Kara TOV$ TrpocriJKovTas rpoirov^^
KavL fieryaXov t'Xacr/ioy et? rov ebv &ia ra$ d/j,apria<; /^a9. Cf.
Metroph. Critop. Conf. c. 18; Jerem. in Actis Wirtemb. p.
126 sq.
II. PROTESTANT.
As to fasting, the Protestant principles, so far as the symbols
refer to it, may be thus stated :
C. A. p. 31 : Decent, quod quilibet christianus debeat se
corporali disciplina aut corporalibus exercitiis et laboribus sic
exercere et coercere, ne saturitas aut desidia exstimulet ad
peccandum, non ut per ilia exercitia mereamur gratiam aut
satisfaciamus peccatis. . . . Itaque non damnantur ipsa jejunia,
sed traditiones, quse certos dies, certos cibos proescribunt cum
periculo conscientise, tanquam istiusmodi opera sint necessarius
cultus. Cf. Apol C. A. pp. 191, 209 sq.
Conf. Wirtcmb. p. 113 : De oratione, jejunio, eleemosyna et
aliis id genus operibus sentimus, ea diligentissime sectanda
esse, sed longe alium habere usum, quam quod vel meritis suis
satisfaciant deo pro peccatis nostris, vel applicent nobis meri-
tum Christi.
Ib. p. 114 : Jejunium sentimus utile esse non in hoc, ut
310 CONFESSIONS OF CHRISTENDOM.
vel opens sui merito expiet peccata coram deo, vel applicet
jejunanti meritum Christi, sed ut sobrietate injiciat carni
frenum cet.
76. p. 128 : Veteres jejunamnt aliquoties totis diebus, ut
vacarent publicae precationi et hac discipline admonerent ec-
clesiam suam ac prsesertim juventutem de prseteritis vel de
preesentibus vel de imminentibus periculis ac excitarent earn
ad agendam pcenitentiam, qua ira dei mitigaretur. Hie est
pius et utilis horum jejuniorum finis.
Conf. Helv. ii. c. 14 : See above, S. 148, 149, cap. 24 :
Omnia jejunia proficisci debent ex libero spontaneoque spiritu
et vere humiliato, nee composita esse ad plausum vel gratiarn
hominum consequendam, multo minus eo, ut per ipsa velit
homo justitiam demereri Jejunet autem in hunc finem qui-
libet, ut fomenta carni detrahat et ferventius deo inserviat.
Cf. Conf. Tetrapol. cap. Y-10 ; Declar. Thorun. ii 5. 12;
Calvin, InstitvM. iv. 12. 14 sqq. ; Limborch, TJicol. chr. v. 75.
PurgcAorry.
The pious Christian, who dies without having made full
satisfaction for his sins, 1 is, according to the Eoman Catholics,
placed in purgatory (ignis purgalorius), that there he may
suffer the temporal punishment of sin, and thus, purged from
all impurity, be fit to enter heaven. The Greek Church and
the Protestant entirely reject this doctrine of a purifying fire. 2
1 Bellarmin, Purgator. ii. 9 : Restat reatus poenae et peccata venialia, quae
proprie dici possunt reliquiae peccatorum, ob quas est purgatorium. Has autem
reliquias aliquando certum est in morte purgari (in the case of martyrs), ali-
quando certum est non purgari, aliquando dubium est quid fiat, et probabilissi-
muiu est, partim purgari, partim non purgari. S. Becan. Manual, controv. i.
p. 197 sqq. These satisfactions not made refer partly to mortal sins, the pardon
of which has been obtained through the sacrament of penance only so far as
concerns eternal punishment, partly to venial sins, which are only temporally
to be expiated, which, however, cling to the most pious. Cf. Becani Man.
controv. i. p. 199 sq.
8 The Latinizing Greeks at Florence, 1439, went so far as this (Harduin.
Collect. Condi, ix. p. 421) : lilt ol iXtit&s ft'.ratir.fftrt; BLKcPxruaru l> 7 ri riu Qteu
ayawn, #fi* vt!( ei^iaif <rtif furitiai&s xetffoTs izatoroirjfiti fifl TUI r,f^a.fTr.u(iui ifteu
KO.} fiff.t*.tifiiiui, To.f rourvf ^vxas fxevixaTs -rtfi.ufia.if xa(a.iftfffa.i (JL'.TO. ffiani cet.
But it is well known what a slight value this Florentine compromise had for the
Greek Church.
PENANCE. 311
SYMBOLICAL TESTIMONIES.
I. EOMISH.
Cone. Trid. sess. vi. justificat. can. 30 : Si quis post accep-
tam justificationis graftani cuilibet peccatori poenitenti ita cul-
pam remitti et reatum seternse pcenae deleri dixerit, ut nullus
remaneat reatus pcense temporalis exsolvendse vel in hoc sseculo
vel in future, in purgatorio, antequam ad regna coelorum aditus
patere possit : anathema sit
Il>. sess. xxv. purgator. : Cum catholica ecclesia, a Sp. s.
edocta, ex. s. litteris et antiqua patrum traditione, in s. con-
ciliis et novissime in hac cecumenica synodo docuerit, purga-
torium esse animasque ibi detentas fidelium suffragiis potis-
simum vero acceptabili altaris sacrificio juvari, preecipit s.
synodus episcopis, ut sanam de purgatorio doctrinam, a. s.
patribus et s. conciliis traditam, a Christi fidelibus credi,
teneri, et ubique preedicari diligenter studeant : apud rudem
vero plebem dimciliores ac subtiliores queestiones, quaeque ad
sedificationem non faciunt, et ex quibus plerumque nulla fit
pietatis accessio, a popularibus concionibus secludantur; in-
certa item, vel quse specie falsi laborant, evulgari ac tractari
non permittant ; ea vero, quse ad curiositatem quandam aut
superstitionem spectant vel turpe lucrum sapiunt, tanquam
scandala et fidelium offendicula prohibeant.
Gat. Rom. i. 6. 3 : Est purgatorius ignis, quo piorum animse
ad definition tempus cruciatas expiantur, ut eis in eeternam
patriam ingressus patere possit, in quam nihil coinquinatum
ingreditur. Ac de hujus quidem doctrinse veritate, quam et
scripturarum testimoniis et apostolica traditione confirmatam
esse sancta concilia declarant, eo diligentius et saspius parocho
disserendum erit, quod in ea tempora incidimus, quibus
homines sanam doctrinam non sustinent.
Observation.
Fire, the purgatorial agent, or means of purification, the Romish
Church has not defined. According to Klee, kath. Dogm. iii. 425,
the fire has been assumed as a mere matter of opinion. But Bellar-
mine, Pur gat. ii. 10, says : Certum est in purgatorio sicut etiam in
312 CONFESSIONS OF CHRISTENDOM.
inferno esse poenam ignis, sive iste ignis accipiatur proprie sivc meta-
phorice. He himself decides for the corporeal fire, c. 11.
The Limbus infantum. Children dying immediately after baptism
do not enter purgatory (Bellarm. Purgat. ii. 1), but, as the schoolmen
taught, into the limbus infantum, which is placed in loco iriferni altiore,
ita ut ad eum ignis non perveniat : in a higher part of the Infernus,
which the fires cannot reach, they undergo a poenam damni, a penalty
of loss ; vid. Bellarmine, Purgat. ii. G. The symbols say nothing of
this. The Limbus pairum, where the praj-Christian pious until the
descent of Christ were supposed to wait (Bellarmine, de Christo, iv.
10), is mentioned only in Cat. Rom. i. 6. 3.
II. GREEK.
Conf. orthod. p. 112: IIox; TrpeTret, vd lypoitcovfiev Sid TO Trvp
TO KadapTrjpiov ; ovSepia ypa<f)r) Siakapfidvei Trepl avTov' va
q\aST) KO.V pia Trpoo-tcaipos Ko\a<ri<; KaOapTiKrj TWV
, vo-Tepa O.TTO TOV OdvaTov. P. 113 : Toi>9 fivdovs
dvdpwTrwv, OTTOV Xeyoiwu Trepl -^rv)(<t)V, TTW? orav fjucrev-
crovo-iv dfj>eravor)ra<; drro TOV KOQ-JJUOV, /coXafoi/rat et? o"oi//3Xta, et?
vepa teal Xt/ii/at?, TTOTC Bev TOVS eBe^drjKev f) enK^rjcrla.
Metroph. Critop. Conf. c. xx. p. 149 : OVK eVrt irvp KaOap-
TTjpiov Trap' rj/Mwv, aXXa QXtyi? TI? diro <rvveib'ijcrQ)<; (/cat avTtj
{JieVTOL fLTO, TCaVV %/3^0"T7y5 eXTTi'So?) BfiJKOVa^ ea>9 CIV O 0605
6e\rj. S. Heinecc. ii. 410 f.
The notion of an intermediate state is found in Metroph.
Critop. Conf. c. xx. p. 147 sq. : elvai Tivas JJLIJ /xera QdvaTov
7^9 evepyela <ra)Tr)pla<> Tvy%dveiv aXXa Svvd/A6t, ical ev
TavTTjv eAc8e^e<7^at ? eXTrtSt Xe^co /SeySaia dvavTippiJTy ol
7Tipa0evTe<; vrpOTepov Trjs TOV @eov TraTpiKrjs pd/38ou
ev rcaipy ical TTJS evepyeia o~o)Tripia<s. . . . Aeyet r) etcK\r)(7ia
e/cetvwv -jrowrjv pr) v\ircr)v eZz/at, etV ovv op^avLKrjv fjbrj Bid
Si aXX? OTTOiao-ovv v\ aXXa Sid ^Xi'irea)? /col
TOVTOI<; e/c TOV fa^v
TWV oo~a i> TO!) KOO~ILU> fir) KOTO, \oyov /x^Se Offwo
Prayers of survivors may soften or shorten this condition.
Confess. Dositheis, c. 18: TavTwv (those who have not ex-
piated their sins upon earth) ra9 ^u^a9 aTrip-^eo-dai, ely
ciSov (rrio-TevofjLev^ teal vrrofjieveiv Tr)v eveica oiv elpydaavTO
d/j,apTr)fj.dTO)v Troivrfv elvai o eV a-vvaiad^crei T^9 eiceWev dira\-
PENANCE. 313
' eXevdepova-dat, Be VTTO rr)<; atcpas ayaQoTijTos Bid rrjs
TWV lepewv /cal einrouwv, a 7<av aTroi^o/^evwv eveica oL
(rvyyeveis aTroTeXoucrr [AeydXa Swa-fiewr) 1 ; /iaXurra TT}?
dvcrias, rjv ISiws VTrep TUV teefcoifirj/jievGov crvyyevwv
teal KOIV&S VTrep "rrdvTOJV fj tcado\. 6<rr)nepai, Trotet
Confess, orthod. p. 108, says, on the contrary :
d^a Koi avdpcaTrot, OTTOV va elvai clvd/iecra rwv awfy^ievtav Kal
ToiavTrj? Ta^eoj? avdpwTroi Sev evpia-KOvrai, (JM
TroXXo: a?ro roy? afj,apTW\ov$ IXevdepcavovvrat airo r&v
rov aSou, o^i /ze fterdvoiav rj eofj,o\6<y'T]criv ISircijv TOU?
aXXa fie r9 eirrrouas TWV favrtov teal irpoaev^a^ virep
T?}? KK\r]cria<; /cal /ie rrji> dvaifjiaKTOV fj,d\icna Ovaiav^
Trpoertftepei -f] e/c/cXTycrt'a Sta TOU? %<avTa<s Kal
S o\ov$. . . . P. 110: (tovov at deiai Xet-
at Trpoaev^al Kal eXerj/Jioavvai, OTTOV ylvovvrai Sid rrjv
CLTTO TOU9 ^fwi/ra?, eKtlva rrjv dxpeXovai TroXXorara teal
diro TO, Se<Tfj,a rov aSov TTJV eXevdepovaw.
Philaret, n. 18, rejects both purgatory and every other
purification of the soul after death.
III. PKOTESTANT.
A. Sm. p. 307 : Purgatorium et quidquid ei solennitatis,
cultus et qusestus adhseret, mera diaboli larva est. Pugnat
enim cum primo articulo, qui docet, Christum solum et non
hominum opera animas liberare. S. Conf. Wirtemb. p. 123
eq.
Conf. Helv. ii. cap. 26 : Quod quidam tradunt de igne pur-
gatorio, fidei christianse : credo remissionem peccatorum et
vitam seternam, purgationique plenoe per Christum et Christi
sententiis adversatur.
Conf. Gall. art. 24 : Purgatorium arbitramur figmentum
esse, ex eadem ofiicina profectum, unde etiam manarunt vota
monastica, peregrinationes, interdicta matrimonii et usus
ciborum, ceremonialis certorum dierum observatio, confessio
auricularis, indulgentise, ceteraeque res omnes ejusmodi, quibus
opinantur quidam, se gratiam et salutem mereri. Ea vero
omnia non tantum rejicimus propter falsam meriti opinionem
314 CONFESSIONS OF CHRISTENDOM.
ipsis adjunctam, sed etiam quoniam sunt humana commenta
et jugum ex hominum auctoritate conscientiis impositum.
Thirty-nine Artt. art. xxii. : The Bomish doctrine concern-
ing purgatory, pardons, worshipping, and adoration as well of
images as of relics, and also invocation of saints, is a fond
thing, vainly invented, and grounded upon no warranty of
Scripture, but rather repugnant to the word of God.
S. Declar. Thorun. p. 66, and, as it concerns the Arminians,
Curcellaei Op. p. 655 sqq. ; Limborch, Theol. christ. VL 10.
10 and 16.
Indulgence.
Eelease, perfect or partial, from the temporal penances
which are exacted even after the remission of eternal punish-
ments, as also from the pains of purgatory per modum suffragii
or by prayer, may, according to Eomish doctrine, be obtained
by believers out of the treasure of superabundant merit which
the Church has at her disposal. Such a dispensation is called
Indulgence. The pains of purgatory, however, may also, by
way of supplication, be abridged through masses for the dead,
prayers, satisfactions (fasts, alms, pilgrimages, etc.) of the
living. The Greeks reject all indulgences, as well as all
vicarious satisfaction for the dead. The evangelical church,
rejecting temporal satisfactions, rejects as a consequence the
need of indulgence ; denying the treasury of superabundant
merit, it denies the source of indulgence.
EOMISH SYMBOLS.
The doctrine of indulgences is not dogmatically exhibited
in the Eomish symbols. The Council of Trent only obviates
perversions.
Cone. Trid. sess. xxv. De indulgent.: Cumpotestas conferendi
indulgentias a Christo ecclesise concessa sit, atque hujusmodi
potestate, divinitus sibi tradita, antiquissimis etiam tempori-
bus ilia usa fuerit : synodus indulgentiarum usum, christiano
populo maxime salutarem et sacrorum conciliorum auctoritate
probatum, in ecclesiS, retinendum esse docet et prcecipit;
eosque anathemate damnat, qui aut inutiles esse asserunt
PENANCE. 315
vel eas concedendi in ecclesia potestatem esse negant. In
his tamen concedendis moderationem juxta veterem et pro-
batam in ecclesia consuetudinem adhiberi cupit, ne nimia
facilitate ecclesiastica disciplina enervetur. Abusus vero, qui
in his irrepserunt, quorum occasione insigne hoc indulgentiarum
nomen ab hsereticis blasphematur, emendates et correctos
cupiens, prsesenti decreto generaliter statuit, pravos queestus
omnes pro his consequendis, unde plurima in christiano populo
abusuum causa fluxit, omnino abolendos esse. Ceteros vero,
qui ex superstitione, ignorantia, irreverentia aut aliunde quo-
modocunque provenerunt, cum ob multiplices locorum et pro-
vinciarum, apud quas hi committuntur, corruptelas commode
nequeant specialiter prohiberi, mandat omnibus episcopis, ut
diligenter quisque hujusmodi abusus ecelesise suse colligat cet.
We may give the dogmatic grounds on which indulgences
rest in Bellarmine's words, De indulg. i. 1 : Ecclesia et scholse
theologorum indulgentias vocant remissiones pcenarum, quse
ssepe remanent eluendse post remissionem culparum et recon-
ciliationem in sacramento pcenitentise adeptam, quas remis-
siones summi pontifices ex paterna lenitate . . . certis tem-
poribus et non sine justa aliqua et rationabili causa concedere
solent. Cap. 2 : Opus bonum, qua parte x meritorium est,
non potest alii applicari, potest tamen, qua satisfactorium est ;
. . . exstat in ecclesia thesaurus satisfactionum ex Christi
passionibus infinitus, qui nunquam exhauriri potent. . . . Ad
hunc thesaurum superfluentium satisfactionum pertinent etiam
passiones b. Mariae virginis et omnium aliorum sanctorum, qui
plus passi sunt, quam eorum peccata requirerent. Cap. 3 :
Satisfactiones Christos et sanctis supervacaneae applicari pos-
sunt aliis, qui rei sunt pcenae temporalis. Docemur enim in
Symbolo apostolico, fideles omnes esse invicem membra et
quasi vivum quoddam corpus et, sicut membra viva se in-
vicem juvant, ita fideles inter se bona sua communicare, prae-
sertim cum ea, quse uni superflua sunt, alteri necessaria vel
valde utilia esse possunt. As to the manner and efficacy of
indulgences, c. 5 : Indulgentia proprie est absolutio judiciaria
annexam habens solutionem ex thesauro. Dat (pontifex)
vere indulgentiam subditis suis . . . ; contra autem defunctis
non dicitur dare simpliciter indulgentiam sed per modum suf-
316 CONFESSIONS OF CHRISTENDOM.
fragii, quia non ipse sed deus acceptat compensationem pro
defunctis et eosdem defunctos absolvit, pontifex autem soluru
ofifert ex thesauro justam compensationem. . . . C. 7 : Per
indulg. non absolvimur nee solvimur a reatu culpae ullius i. e.
nee letalis nee venialis . . . ; per indulg. non tollitur nisi reatus
pcenae temporalis, qui remanet culpa dimissa. Indulgentite
liberant homines a reatu pcense non solum coram ecclesia sed
etiam coram deo. Cap. 14 : Ees certissima est et ap.
Catholicos indubitata, indulgentiis juvari posse animas, quae
in purgatorio pcenas luunt. Vera sententia est, indulgentias
prodesse (defunctis) per modum suffragii, quia non prosunt
per modum absolutionis juridicse, sed per modum solutionis,
quo modo prosunt suffragia, quse pro defunctis fieri solent.
Sed cum suffragia tribus modis defunctos juvent, per modum
meriti de congruo, per mod. impetrationis et per mod. satis-
factionis, indulgentioa autem non sint nisi satisfactorise, in-
telligendum est, indulgentias dari defunctis per modum suffragii
tantum satisfactorii Comp. Bellarmin. Pur gat. c. 16.
Bellarmine admits that unanimity is not to be found among
Eomish theologians as to the virtue of indulgences. Many
denied that remission of the temporal punishments of sin was
obtained, that is, of sin as such and as punished by God, and
also that the power of indulgences extended to purgatory.
We have given the more general view, which Bellarmine
maintains, and which modern theologians do not scruple at.
Eck, Loci, c. 23 ; Bossii Institutt. thcol. iii. p. 226 sqq. ; Bos-
suet, Exposit. p. 2 sq. ; Mb'hler, neue Untersuck. 65 f. ;
Klee, JDogmat. iii S. 280 f.
Prayers for tlie Dead.
The suffragia fidclium pro defunctis are briefly mentioned
in the Cone. Trid. sess. xxv. Purg. ; and among them pro-
minence is given to the acceptabile altaris sacrificium. As to
the latter, the masses for the dead, vid. Cat. Rom. ii. 4. 78 ;
and on the whole subject, Bellarm. Purgat. c. 15. He says
among other things : Tria sunt genera suffragiorum, sacri-
ficium missse, oratio et opera quaelibet poenalia et satisfactoria,
ut eleernosyna, jejunia, peregrinationes et similia.
PENANCE. 317
EVANGELICAL PEG-TESTS.
A. Sm. p. 310 : (Draconis cauda ista, missam intelligo,
peperit multiplices abominationes et idololatrias.) Hue per-
tinent indulgentiae vivis et defunctis pro pecunia attributse,
quibus sacrilegus et damnatus ille Judas seu papa meritum
Christ! et merita superflua omnium sanctorum et totius eccle-
sise vendidit, quse omnia et singula nequaquam ferenda sunt,
quia carent verbo dei, non sunt mandata, non sunt necessaria,
sed pugnant cum articulo primo. Meritum enim Christi non
nostris operibus aut nummis, sed per fidem ex gratia appre-
henditur et obtinetur, sine pecunia et merito, non per papse
potestatem sed per prsedicationem verbi dei oblatum et
propositum.
The Eeformed Confessions reject indulgences only in a few
simple terms, as the matter had been thoroughly sifted already.
Selv. ii. c. 14; Gall. art. 24; Eng. Art. xxii. : Conf. Scot.
128. Barclay, for the Quakers, is very strong, Apol. vii.
XVIII.
CONFORMATION; MAKEIAGE; SUPEEME UNCTION;
OKDEKS.
THE Protestant Church rejects these four sacraments as such,
because the scriptural arguments adduced in their favour
appear untenable. Supreme unction is indeed absolutely
renounced ; ordination and confirmation are retained as use-
ful rites, which exert a moral influence ; lastly, on the mar-
riage obligations, whose connection with the religious life is
recognised, the Protestant Church pronounces an ecclesiastical
consecration. What the Greek and Latin Churches have taught
concerning the matter and form of these four sacraments will
appear in the following extracts from their symbols.
a. Confirmation.
I. GREEK AND LATIN.
The difference between the Romish and the Greek Confirma-
tion does not affect the internal sacramental elements, but
the external. 1. In the Greek Church, confirmation may be
validly administered by every priest. 2. The Greeks attach
confirmation immediately to baptism; while the Eoman
Catholic Church requires that confirmation should be ad-
ministered not before the seventh year at least.
Cone. Trid. sess. vii. confirmat. can. 1 : Si quis dixerit, con-
firmationem baptizatorum otiosam esse ceremoniam et non
318
CONFIRMATION, MARRIAGE, SUPEEME UNCTION, ORDEKS. 319
potius verum et proprium sacramentum, aut olim nihil aliud
fuisse, quam catechesin quandam, qua adolescentise proximi
fidei suse rationem corain ecclesia exponebant : anathema sit.
Can. 3 : Si quis dixerit, sanctae confirmationis ordinarimn
minis trum non esse solum episcopum, sed quemvis simplicem
sacerdotem, anathema sit. Cf. sess. xxiji. can. 7.
Cat. Horn, ii 3. 2 : Confirmationem ab ecclesia hoc sacra-
mentum idcirco vocari docendum est, quoniam, qui baptizatus
est, cum ab episcopo sacro chrismate unguitur, additis solem-
nibus illis verbis : Signo te signo crucis et confirmo te chrismate
salutis, in nomine patris et jttii et Spiritus sancti, nisi aliud
efficientiam impediat, novae virtutis robore firmior atque adeo
perfectus Christi miles esse incipit.
Ib. ii 3. 5 : Cum baptismi gratiS, homines in novam vitam
gignantur, confirmationis autem sacramento, qui jam geniti
sunt, viri evadant, evacuatis quee erant parvuli : satis intelli-
gitur, quantum in naturali vita generatio ab incremento distat,
tantundem inter se differre baptismum, qui regenerandi vim
habet, et confirmationem, cujus virtute fideles augescunt et
perfectum animi robur assumunt.
Ib. ii. 3. 18 : Observandum est, omnibus quidem post bap-
tismum confirmationis sacramentum posse administrari, sed
minus tamen expedire, hoc fieri, antequam pueri rationis usum
habuerint. Quare si duodecimus annus exspectandus non
videatur, usque ad septimum certe hoc sacramentum differre
maxime convenit. Neque enim confirmatio ad salutis neces-
sitatem instituta est, sed ut ejus virtute optime instruct! et
parati inveniremur, cum nobis pro Christi fide pugnandum
esset: ad quod sane pugnse genus pueros, qui adhuc usu
rationis carent, nemo aptos judicarit.
Ib. ii. 3. 20: Hasc sacra et mystica signa ejusrnodi esse
demonstratum est, quse gratiam declarant atque efi&ciunt. Ex
quo sequitur, ut peccata etiam condonet ac remittat, quoniam
gratiam simul cum peccato ne fingere quidem nobis licet. Sed
prseter ho3c, quee cum aliis communia censenda sunt, primum
quidem illud proprie confirmationi tribuitur, quod baptismi
gratiam perficit. Qui enim per baptismum christiani efifecti
sunt, quasi infantes modo geniti, teneritatem adhuc et molli-
tiem quandam habent ac deinde chrismatis sacramento adver-
320 CONFESSIONS OF CHRISTENDOM.
sus omnes carnis, mundi et diaboli impetus robustiores fiunt :
et eorum animus in fide omnino confirmatur ad confitendum
et glorificandum nomen Jesu Christi : ex quo etiam nomen
ipsum inventum esse nemo dubitat.
Ib. ii. 3. 23: Habet confirmatio earn vim, ut characterem
imprimat ; quo fit, ut nulla" unquam ratione iterari possit.
The theology of confirmation is very fully handled by
Bellarmine, as also by Klee, K. D. iii
Conf. ortlwd. p. 161 : To Sevrepov fjivartfptov elvai TO ftvpov
rov xpia-fAaro?, TO OTTOIOV tjp^icrev drro rov tcaipbv l/celvov, OTTOV
TO 7rvev/Aa TO ayiov eKard/3r)Kev et? TOW? aTrocrToXov?, a-
Ta? TOW? fie rrjv Oeiav rov yapiv, Bid va Krjpvrrova'i,
real aStaXeiTTTO)? rrjv irL<mv rov Xpicrrov.
Ib. p. 163 : Upwrov fyrelrcu (et9 TO fivcrr^piov rov pvpov
rov p^JiV/iaTO?) va yiverat OTTO rov avwrdrw CTTLO-KOTTOV TO pvpov
TOUTO. Aevrepov va e%r) rrjv "TrpeTrovpevijv rov vXrjv, rjyovv TO
e\aiov, TO j3d\.(rafj,ov K.O.I ra \ot7ra /j,v planar a. Tplrov ifrrelrai,
ort, 7rapvdv<> /j,era TO /Sa7rTto~/ia va ^piy o iepevs rov
fj,evov et? ra Sicapurpeva yu-e\-?7, 7ri\eya)v ra \6<yia e/ceiva-
Stopea? Tn/ev/iaTO? dytov, afjufjv. 'Airo TO nvartfpiov rovro
vovvrai, ol /capital rovroi' Ilpwrov Biarl Ka0a>s fMera
dvajev6fj,eda reroia? \oyfjs, /Lie TO 07^0^ pvpov yev6/j,eda fj,ero%ot,
rov dyiov Trvev/jiaro^ (3e/3aio)6evres et? rrjv vriariv rov Kvpiov,
teal av^dvoftev et? rrjv deiav %dpiv Kara rov dTroaro\ov. Aevre-
pov StaTt /ie rrjv Bvva/Jitv rov dyiov rev. OI/TCU? e'lfjiea-Qev /8e/3atoi
real a-repeol OTTOV Sev rj^Tropei va /SXa-v/r^ Ka06\ov 6 vorjros
e^#po? rrjv "^rv^v /tia?.
Cf. Metroph. Critop. Conf. c. 8, p. 87 sqq. ; Jerem. in Act.
Wirtemb. p. 79. The latter confesses that this sacrament rests
upon no scriptural authority, but upon apostolical tradition.
II. PROTESTANT.
The Protestant Confessions mention Confirmation (the
Komish) only to reject it. Apol. A. C. p. 201 : Confirmatio et
extrema unctio sunt ritus accepti a patribus, quos ne ecclesia
quidem tanquarn necessaries ad salutem requirit, quia non
habent mandatum Dei. Conf. Saxon, p. 82: Eitus confir-
mationis, quern nunc episcopi retinent, quid est nisi inanis
CONFIRMATION, MARRIAGE, SUPREME UNCTION, ORDERS. 321
umbra ? Conf. Heh. ii. c. 1 9 : Confinnatio et extrema unctio
inventa sunt hominum, quibus nullo cum damno carere potest
ecclesia. But the earliest theologians recommended Confirma-
tion as freed from papistical superstition (Chemnicius, Exam.
Cone. Trid. ii. 3. 25; Calvin, Instit. iv. 19. 4; cf. a. Declar.
Thorun. ii. 14. 1) ; and since the middle of the seventeenth
century, this ceremony, which our Church has never held to
be essential, has been everywhere either introduced or brought
into publicity. S. Limborch, Theol. chr. v. 77. 2 sq.
b. Marriage: Divorce.
I. EOMISH.
Cone. Trid. sess. xxiv. matrim. : Gratiam, quse naturalem
amorem perficeret et indissolubilem unitatem confirmaret con-
jugesque sanctificaret, ipse Christus, sacramentorum institutor
atque perfector, sua nobis passione promeruit. . . . Cum igitur
matrimonium in lege evangelica veteribus connubiis per Chris-
tum gratia prsestet, merito inter novse legis sacramenta an-
numerandum patres, concilia et universalis ecclesiae traditio
semper docuerunt.
Ib. can. 1 : Si quis dixerit, matrimonium non esse vere et
proprie unum ex septem legis evangelicse sacramentis a Christo
institutum, sed ab hominibus in ecclesia inventum neque
gratiam conferre : anathema sit.
Cat. Bom. ii. 8. 3 : Ita ex communi theologorum sententia
definitur : matrimonium est viri et mulieris maritalis conjunctio,
inter legitimas personas individuam vitse consuetudinem reti-
nens. Ib. ii. 8. 15: Quemadmodum matrimonium, ut natu-
ralis conjunctio ad propagandum humanum genus ab initio
institutum est, ita deinde, ut populus ad veri dei et salvatoris
nostri Christi cultum et religionem procrearetur atque educa-
retur, sacramenti dignitas illi tributa est. Cum enim Christus
vellet arctissimse illius necessitudinis, quse ei cum ecclesia
intercedit, suseque erga nos immensse caritatis certum aliquod
signum dare, tanti mysterii dignitatem hac potissimum maris
et feminse sanctH conjunctione declaravit. Quod quidem ap-
tissime factum esse, ex eo intelligi potest, quod ex omnibus
x
322 CONFESSIONS OF CHRISTENDOM.
humanis necessitudinibus nulla inter se homines magis quam
matrimonii vinculum constringit, maxim&que inter se vir et
uxor caritate et benevolentiS, devincti sunt. Atque idcirco fit,
ut frequenter sacrse literae nuptiarum similitudine divinam
hanc Christi et ecclesiae copulationem nobis ante oculos pro-
ponant
rb. ii. 8. 23 : Primnm matrimonii bonum est proles, hoc
est liberi, qui ex justa" et legitima suscipiuntur uxore. Id
enim tanti fecit apostolus, ut dicerit : Salvabitur mulier per
filiorum generationem. Nee vero hoc de procreatione solum,
sed de educatione etiam et discipline, qua filii ad pietatem
erudiuntur, intelligendum est. 24 : Sequitur fides, quod est
alterum matrimonii bonum, non ille virtutis habitus, quo im-
buimur, cum baptismum percipimus, sed fidelitas quaedam, qua
mntuo vir uxori - et uxor viro se ita obstringit, ut alter alteri
sui corporis potestatem tradat, sanctumque illud conjugii foedus
nunquam se violaturum pollicetur. 25: Tertium bonum
sacramentum appellatur, vinculum scilicet matrimonii, quod
nunquam dissolvi potest. Nam, ut est apud apostolum, domi-
nus praecipit uxorem a viro non discedere : quod si discesserit,
manere innuptam aut viro suo reconciliari : et vir uxorem non
dimittat. Si enim matrimonium, ut sacramentum est, Christi
conjunctionem cum ecclesia signat, necesse est, ut Christus se
nunquam ab ecclesia disjungit, ita uxorem a viro, quod ad
matrimonii vinculum attinet, separari non posse.
As to the matter and form of this sacrament, it has been
the most common opinion of theologians that the matter is
the corpora or persona contrdhentium, and the form the verba
or signa mutuum consensum exprimentia. Consequently the
bridal pair are the ministri sacramenti. Against this opinion
the dignity of the priestly benediction has been urged by Berg
and others. See, on this controversy, Bossius and Schmid.
IL GKEEK.
Conf. orikod. p. 183 : 'O TI/JUOS 7/xo9, o OTTOIO? yiverai irpw-
rov (j.ev /Lt Tr)v t9 aXX^Xou? a-v/x^wvlav rov avSpos KOI T?}<? 71;-
VCUKOS ^copt? TWO? e/i7ro8iV/iaT09' TI oTTola o-vfKbwvia &ev <f)dvi<Tev
Bia a\i]0ivov yd/JMv av/3@a<ri$, irapa etceivoi ol tSioi va
CONFIRMATION, MARRIAGE, SUPREME UNCTION, ORDERS. 323
ptfaaxnv a\\ij\ov$ TWV eftTrpocrdev TOV iepites rrjv v7r6a-%e<Tiv
?' . . . varepov Be j3e(3aia>veTai, Kal evXoyrjrat, CLTTO TOV lepea
77 (ru^wvia Kal vTroa^ecri^ TCOV. Cf. Metroph. Critop.
Conf. c. 12, p. 114 sqq. ; Jerem. in Actis Wirtemb. pp. 78,
80, 241.
The Greek Church permits no fourth marriage, and makes
the second and third difficult (Met. Critop. Conf. 12).-
Divorce.
The Eoman Catholic Church declares every dissolution of
marriage, or divortium (which allows another marriage), even
after adultery resulting, to be unlawful, and permits only a
separation of the pair. The Greeks, on the contrary, like the
Mennonites, admit adultery to be a reason, and the only suf-
ficient reason, for divorce. Metrop. Critop. Conf. c. 1 3 : " The
married pair must not bs separated for any reason save that
of adultery, according to the gospel." As to the law principles
which regulate the practice of the Greek Church, vide Heinecc.
ii. 393. The Protestant doctrine will appear below.
I. EOMAN SYMBOLS.
ConciL Trid. sess. xxiv. can. 7 : Si quis dixerit, ecclesiam
errare, cum docuit et docet juxta evangelicam et apostolicam
doctrinam, propter adulterium alterius conjugum matrimonii
vinculum non posse dissolvi, et utrumque, vel etiam innocen-
tem, qui causam adulterio non dedit, non posse, altero conjuge
vivente, aliud matrimonium contrahere : mcecharique eum, qui
dimissa adultera" aliam duxerit, et earn, quse dimisso adultero
alii nupserit : anathema sit.
Cat. Rom. ii. 8. 20 sq. : Christi testimonio (Matt. xix. 9)
facile comprobatur, nullo divortio vinculum matrimonii dis-
solvi posse. Si enim post libellum repudii mulier a viri lege
soluta esset, liceret ei sine ullo adulterii crimine alteri viro
nubere. Atqui dominus aperte denunciat: omnis, qui dimittit
uxorem suam et alteram ducit, moschatur. Quare conjugii
vinculum nulla re nisi morte disrumpi, perspicuum est. . . .
Ac ne forte alicui videatur durior matrimonii lex, quod nulla
324 CONFESSIONS OF CHRISTENDOM.
unquam ratione dissolvi possit, docendum est, quse sint cum
ea utilitates conjunctee. Primum enim homines in conjun-
gendis matrimoniis virtutem potius et moram similitudinem,
quam divitias et pulchritudinem spectandam esse hinc intelli-
gent, qua quidem re communi societati maxime consuli nemo
dubitare potest. Praeterea, si divortio matrimonium dissol-
veretur, vix unquam dissidendi causae hominibus, quse iis ab
antiquo pacis et pudicitise hoste quotidie objicerentur, dees-
sent. Nunc vero, cum fideles secum cogitant, quamvis etiam
conjugii convictu et consuetudine careant, se tamen matrimonii
vinculo constrictos teneri omnemque alterius uxoris ducendae
spem sibi praecisam esse, esL re fit, ut ad iracundiam et dissidia
tradiores esse consueverint. Quod si interdum etiam divor-
tium faciant et diutius conjugis desiderium ferre non possint,
facile per amicos reconciliati ad ejus convictum redeunt.
Cf. Bellarmin, De sacram. matrim. c. 1 4-1 7 ; Klee, Jcath.
Doymat. iii 317 ffi; Walter, Kirchenrccht. S. 620 ff.
IL PROTESTANT.
The Protestant symbols recognise in marriage a divine in-
stitution (Conf. Aug. p. 33 ; Apol. A. C. p. 238 ; Cat. maj.
455 ; Conf. Helv. i. art. 27 ; Helv. ii. 29), but without admit-
ting that it is a sacrament. Apol. p. 202 : Matrimonium non
est primum institution in novo Testamento, sed statim initio,
creato genere humano. "It has the commandment of God,
it has also the promises, not indeed peculiar to the New Testa-
ment, but pertaining to life universal in the body. Where-
fore; if any one wishes to call it a sacrament, he ought to
distinguish it from those more proper sacraments which are
signs in the New Testament, testimonies of grace and of the
remission of sins." Cf. Calvin, Instit. iv. 19. 34; Conf. Helv.
ii. cap. 19; Dec. Thor. p. 67. The ecclesiastical benediction
was, however, always usual in the Protestant Church, with the
exception of Holland (Luther's Traiibuchlcin became an ap-
pendix of the Catechism), but not as necessary, rather as an
edifying usage. 1
1 In the Harmon. Conf., the Conf. Helv. ii. c. 29 has : confirmentur (conjugia)
publice in templo cum prccatione et benedidione.
CONFIRMATION, MARRIAGE, SUPREME UNCTION, ORDERS. 325
As to divorce, the Protestant symbols contain nothing com-
plete. Generally, we read in A. Sm. p. 355 : injusta est tra-
ditio, quse prohibet conjugium personae innocenti post factum
divortium. The Conf. Sax., p. 80, is more copious: De divor-
tiis firmissime tenetur regula : peccare eos, qui vel adulterio
vel desertione initium faciunt distractionis et adulteri et adul-
terse, et desertores et desertrices condemnamus voce docentium
in ecclesiis et judicum in consistoriis, et a magistratibus severe
puniuntur. Sed personse innocenti, cum re cognita" pronun-
tiatur esse libera, non prohibetur conjugium, ut deum invocare
et pie vivere possit. . . . Haec nostra consuetudo et cum veteri
ecclesia congruit. Vide Conf. Wirtemb. p. 120 ; Chemnicius,
Exam. Cone. Trid. ii 14, p. 600 sqq. ; limborch, Theol. chr. v.
60. 33 sqq.
c. Extreme Unction: Extrema Unctio.
EOMISH AND GREEK.
Cone. Trid. sess. xiv. Procem. de. sacr. extr. unct. : Visum est
synodo, praecedenti doctrinae de pcenitentia adjungere ea, quse
sequuntur de sacramento extremae unctionis : quod non modo
poenitentise, sed et totius Christianas vitae, quse perpetua pceni-
tentia esse debet, consummativum existimatum est a patribus.
Primum itaque circa illius institutionem declarat et docet,
quod clementissimus redemtor noster, quemadmodum auxilia
maxima in sacramentis aliis praeparavit, quibus christiani con-
servare se integros, dum viverent, ab omni graviori spiritus
incommode possint, ita extreme unctionis sacramento finem
vitse tanquam firmissimo quodam praesidio munivit.
Ib. cap. 1 : Instituta est sacra unctio infirmorum tanquam
vere et proprie sacramentum N. T., a. Christo Marc. vi. 13,
quidem insinuatum, per Jacobum autem (v. 14 sq.) fidelibus
commendatum ac promulgatum. . . . Intellexit ecclesia, mate-
riam esse oleum ab episcopo benedictum. Nam unctio aptis-
sime Spiritus sancti gratiam repraesentat ; formam deinde esse
ilia verba : per istam unctionem cet.
/&. cap. 2 : Oratio fidei salvabit infirmuni et alleviabit eum
dominus et, si in peccatis sit, dimittentur ei. Ees etenim haec
326 CONFESSIONS OF CHRISTENDOM.
gratia est Spiritus sancti, cujus nnctio delicta, si quae sint
adhuc expianda, ac peccati reliquias abstergit et aegroti ani-
mam alleviat et confirmat, magnam in eo divinse misericordise
fiduciam excitando, qua infirmus sublevatus . . . et sanitatem
corporis interdum, ubi saluti animae expedient, consequitnr.
Ib. cap. 3 : Declaratur, esse hanc unctionem infirmis adhi-
bendam, illis vero prassertim, qui tarn periculose decumbunt,
ut in exitu vita? constituti videantur. Quod si infirmi post
susceptam hanc unctionem convaluerint, iterum hujus sacra-
menti subsidio juvari poterunt, cum in aliud simile vitae dis-
crimen inciderint.
Cat. Horn. ii. 6. 9 : Docendi sunt fideles, quamvis hoc sacra-
mentum ad omnes pertineat, queedam tamen hominum genera
excipi, quibus administrandum non est. Ac primum exci-
piuntur, qui sano et finno corpore sunt. lis enim extremam
unctionem tribuendam non esse, et apostolus docet, cum in-
quit : Infinnatur quis in vobis, . . . et ratio ostendit, siquidem
ob earn rem instituta est, non modo ut animae, sed etiam ut
corpori medicinam afferat. Cum igitur illi tantum, qui morbo
laborant, curatione indigeant, idcirco iis etiam, qui adeo peri-
culose aegrotare videntur, ut, ne supremus illis vitae dies instet,
metuendum sit, hoc sacramentum praeberi debet. Nemini
igitur, qui graviori morbo affectus non sit, sacramentum unc-
tionis dare licet, tametsi vitae periculum adeat, vel quia peri-
culosam navigationem paret, vel quia prcelium initurus sit, a
quo illi certa mors impendeat, vel etiam si capitis damnatus
ad supplicium raperetur. Omnes praeterea, qui rationis usu
carent, ad hoc sacramentum suscipiendum apti non sunt ; et
pueri, qui nulla peccata admittunt, quorum reliquias sanare
hujus sacramenti remedio opus sit; amentes item et furiosi,
nisi interdum rationis usum haberent, et eo potissimum tern-
pore pii animi significatiqnem darent peterentque, ut sacro
oleo unguerentur.
Ib. ii. 6. 11 : In quibus illud observare oportet, tm eadem-
que aegrotatione, cum aeger in eodem vitae periculo positus est,
semel tantum unguendum esse. Quod si post susceptam hanc
unctionem aeger convaluerit, quoties postea in id vitae discri-
men incident, toties ejusdem sacramenti subsidium ei poterit
adhiberi.
CONFIRMATION, MARRIAGE, SUPREME UNCTION, ORDERS. 327
Conf. orihod. p. 185 sq. : To ev%e\aiov TO OTTOLOV elvai Sia-
TCTayuevov diro TOV XpiGTov (Mr. VL 13). . . . TIpwTov irpeTrec
va Trpocre^ofjiev, va <yiWrat TO nvarijpiov TOVTO (ev^e^atov) diro
tepets fie ra d/co\ovda rov avaTrjpLOv ical oyi curb Tiva d\\ov
Bevrepov va elvcu TO eXatov /cadapov %&>/?/? TWOS dpTvaaTos, KOI
va elvai 6 do~0evr)S 6p06So%os ical Ka6o\iicf]s 7rurT69, va elvat,
eo/J,o\oyovfj,evo<; TO, a/iapr^yaara TOV ep,Trpoa'6ev et? TOV iepea
TQV TTVeVfiaTLKOV TOV Kttl TplTOV 6t9 TOV KaipOV TOV %pl(TfUlTO<;
va SiojSa^erat r\ eup^ eKeivrj, els TTJV oTroiav epfj,r)veveTai TOV
fjLVo-Trjpiov TOVTOV fj Suvafjiis. Ta Sidtyopa ical Kapirovs OTTOV
yevvovvTat aTro TO fiva-Tijpiov TOVTO, 6 a7roo-TO\09 'la/ceo/So? (v.
14) Tou? epfirjvevei, \eycovTas atyetriv af^apTiwv r) a-coTTjpiav
ijrin?}9, eTretTa vyeiav TOV cr<w/iaT09 tca\a fcal irdvroTe rj 6epa-
rreia TOV o*c>yu,aT09 va fj,rjv yiveTat,, aXV rj a<f)<ri<; TWV ajjLapTiwv
Trjs tyvxfis TrdvTOTe els TOV peTavoovvTa d/co\ov6f).
Cf. Metroph. Critop. Conf. c. 1 3, p. 117 sqq. ; Jerem. in
Act. Wirtemb. pp. 81, 242. The Greek Church deviates from
the Roman, in that it does not defer the anointing till deadly
peril. Vid. Metroph. Critop. Conf. p. 121, ov uevo/jiev TO, \oia-0ui
TOV icdfjLVOVTOs Kal TOT et9 TavTrjv (%pi(riv) ep^oaeBa, aXX' ert
eX-7rt'8a9 dyadas fyovTes vTrep Trjs vytelas eKeivov ^pca/ieda TOVTO>
To> iivcFTrjpia). . . . ware ov% a-na^ TOV j3iov aXXa /cat
yjpr}aQai, TOVTW, tcadd Kal Tols lafAaTitcois
aKts ^pco/ie^a, ocrd/as VO(J"TI<JO^V.
Against extreme unction as a sacrament, see Apol. A. 0.
p. 201; Conf. Hch. ii. c. 19; Conf. Wirtemb. p. 121 sq. ;
Conf. Saxon, p. 82 ; Declar. Thorun. p. 66.
d. Orders: Ordinatio.
I. ROMAN AND GREEK.
Con. Trid. sess. xxiii. Sacram. ordin. cap. 3 : Cum scripturse
testimonio, apostolica traditione et patrum unanimi consensu
perspicuum sit, per sacram ordinationem, quse verbis et signis
exterioribus perficitur gratiam conferri: dubitare nemo debet,
ordinem esse vere et proprie unum ex septem sanctse ecclesise
sacramentis. Cf. can. 3.
/&. can. 4 : Si quis dix., per sacram. ordinationem non dari
328 CONFESSIONS OF CHRISTENDOM.
Spiritum sanctum, . . . aut per eam non imprimi characterem,
vel eum qui sacerdos semel fuit, laicum rursus fieri posse, an. sit.
7&. can. 7 : Si quis dix., episcopos non esse presbyteris
superiores, vel non habere potestatem confirmandi et ordinandi,
vel eam quam habent, illis esse cum presbyteris communem,
... an. sit.
Cat. Rom. ii. 7. 34 : Constat, quamvis ordinis sacramentum
maxime ad ecclesiae utilitatern et pulchritudinem spectet, tamen
in ejus quoque animo, qui sacris initiatur, sanctificationis
gratiam efficere, qua idoneus habilisque ad recte munere suo
fungendum sacramentaque administranda reddatur; quemad-
modum etiam baptismi gratia quilibet ad alia sacramenta per-
cipienda aptus efficitur.
The question to what grade of clerical order consecration is
a sacrament, is answered by Bellarmin, Sacram. ord. c. 5 sqq. :
Convenit inter omnes catholicos, ordinem presbyterorum esse
vere ac proprie sacramentum, de aliis non omnino convenit.
De diaconis valde probabile et omnino tenendum est, eorum
ordinationem sacramentum esse, licet id non sit certum ex fide
(i. e. non potest evidenter deduci ex verbo dei scripto vel tra-
dito). De subdiaconatu non est tanta certitudo, quanta de
diaconatu. Nam nee in scripturis de eo fit mentio, nee ejus
ordinatio habet manus impositionem, nee subdiaconi mini-
strant eucharistiam aut alia facere possunt quse diaconi, et
denique non pertinent proprie ad hierarchiam, nisi ut ministri
beirarcharum. Est tamen valde probabile, etiam hunc ordinem
esse sacramentum turn, quia videtur imprimere characterem,
cum sit initerabilis, turn quia habet annexum solenne votum
continent!, turn denique quia haec est communis theologorum
sententia cet. De minoribus ordin. minus probabile est, quod
sacramenta sint, quam de subdiaconatu, nam neque est ita
communis sententia cet. Absolute tamen probabilior sententia
est, quse ordines omnes sacramenta esse docet, quam ea, quoa
id negat cet.
Conf. ortkod. p. 173 : 'H iepacrvvr), OTTOV clvai
Bierd^dt] rot? aTTOtrroXoi? UTTO rov Xpta-rov, KOI Sia TT}S e
o-ea>5 rcav ^eiptav avrwv (J>e%pi TT}? <rrniepov yiverai 17 %ipoTovia,
BtaBe^afjievcav TWV eTTia/coTrcav avrovs TT/OO? SidSoaiv rwv Oeiwv
fj.va"rripi<av teal Siaicoviav rrjs <ra>TT]pia<> TUV d
CONFIRMATION, MARRIAGE, SUPREME UNCTION, OKDERS. 329
Cf. Jerem. in Actis Wirteinb. pp. 78, 241.
Ordination is called by the Greeks ^tporovia.
II. PROTESTANT.
Apol. A. C., p. 201 sq., admits that orders may be a sacra-
ment in the wider sense ; that is, if ordo means the ministry
of the word.
A. Sm. p. 352 : Cum jure divino non sint diversi gradus
episcopi et pastoris, manifestum est, ordinationem a pastore in
sua ecclesia factum jure divino ratam esse.
The evangelical doctrine of ordination is best given by
Chemnicius, Examen Concilii Tridentini, ed. E. Preuss, S. 4*79,
480.
Conf. Helv. ii. cap. 1 8 : Qui electi sunt (ab ecclesia vel ad
hoc deputatis ab ecclesia), ordinentur a senioribus cum ora-
tionibus publicis et impositione manuum.
/&. cap. 19 : Sunt, qui sacramenta septem numerent. Ex
quibus nos . . . ordinationem ministrorum non papisticam
quidem illam sed apostolicam . . . agnoscimus institutum
esse dei utile, sed non sacramentum.
Declar. Tliorun. p. 67.
XIX.
THE .CHURCH: ITS IDEA AND AUTHORITY.
FIKST POINT OF DIVERGENCE.
THE Eomanists term the Church the fellowship of those bap-
tized into Christ, as founded upon earth by Christ under His
representative, the Pope, as its visible head. The Protestants,
on the contrary, term it the fellowship of the saints, in which
the gospel is purely preached and the sacraments are duly,
that is, in harmony with their institution, administered.
Observations.
The preaching of the word of God and administration of the sacra-
ments, as open to observation and scriptural test, have been regarded
by Protestants as the externce notce of the Church. Apol. A. C. 144 ;
Helv. ii. c. 17. That which lies at the basis of the fellowship of
saints, true faith, is something internal. With reference to this in
particular, and to the doctrine of election, some Reformed Confessions
term the Church invisibilis: Helv. ii. c. 17 ; Conf. Scot. art. 16. Cf.
Calvin, Institt. iv. 1. 7. The German Reformers rather avoided this
term invisible, on account of Anabaptist and Romanist perversions :
cf. e.g. Melanch. Loc. i. p. 283. [That the Church is at once a
fellowship and an institution, is not doubted by either the Romanist
or the Evangelical Church. The question is only as to which of the
two is the foremost and most essential element. The Roman Church
teaches that the Church is principaliter institution ; the Protestants,
that it is principaliter fellowship.]
330
THE CHURCH: ITS IDEA AND AUTHORITY. 331
SYMBOLICAL TESTB10NIES.
I. EOMAN CATHOLIC.
Confut. A. C.7: Septimus Conf. A. artic., quo affirmatur
ecclesiam congregationem esse sanctorum, non potest citra fidei
prsejudicium admitti, si per hoc segregentur ab ecclesia" mali
et peccatores. Nam articulus ille in Constantiensi damnatus
est concilio inter errores damnatse memorise J. Huss et plane
contradicit evangelio (Matt. xiii. 47 sq., xxv. 1 sqq.).
Cat. Horn. i. 10. 7 : In ecclesia militant! duo sunt hominum
genera, bonorum et irnprobonun, et improbi quidem eorundem
sacramentorum participes, eandem quoque, quam boni, fidem
profitentur, vit& ac moribus dissimiles ; boni vero in ecclesia"
dicuntur ii, qui non solum fidei professione et communione
sacramentorum sed etiam spiritu gratise et caritatis vinculo
inter se conjuncti et colligati sunt. . . . Bonos igitur et im-
probos ecclesia complectitur, quemadmodum et divinse litterae
et sanctorum virorum scripta testantur. 8 : Quamvis autem
bonos et malos ad ecclesiam pertinere catholica fides vere et
constanter affirmet, ex iisdem tamen fidei regulis fidelibus ex-
plicandum est, utriusque partis diversam admodum rationem
esse ; ut enim paleae cum frumento in area" confusae sunt vel
interdum membra varie intermortua corpori conjuncta, ita etiam
mali in ecclesiS, continentur. 11: Unus est ecclesiee rector
ac gubernator, invisibilis quidem Christus . . ., visibilis autem
is, qui Eomanam cathedram Petri, apostolorum principis, legi-
timus successor tenet.
(Bellarmini Eccles. milit. c. 2 : Nostra sententia est, ecclesiam
unam tantum esse, non duas, et illam unam et veram esse
co2tum hominum, ejusdem christianse fidei professione et eorun-
dem sacramentorum communione colligatum, sub regrmme legi-
timorum pastorum ac prsecipue unius Christi in terris vicarii,
Eomani pontificis. Ex quS, definitione facile colligi potest,
qui homines ad ecclesiam pertineant, qui vero ad earn non
pertineant. Tres enim sunt partes hujus definitionis. Pro-
fessio verse fidei, sacramentorum communio et subjectio ad
legitimum pastorem, Eomanum pontificem. Eatione primse
partis excluduntur omnes infideles, tarn qui nunquam fuerunt
332 CONFESSIONS OF CHRISTENDOM.
in ecclesia, ut Judaei, Turcae, Pagani, tarn qui fuerunt et reces-
serunt, ut haeretici et apostate. Eatione secundae excluduntur
catecliumeni et excommunicati, quoiiiam illi non sunt admissi
ad sacramentorum communionem, isti sunt dimissL Eatione
tertiae excluduntur schismatici, qui habent fidem et sacramenta,
sed non subduntur legitimo pastori, et ideo foris profitentur
fidem et sacramenta percipiunt. Includuntur autem onines
alii, etiamsi reprobi, scelesti et impii sunt. Atque hoc interest
inter sententiam nostram et alias omnes, quod onines alise re-
quirunt internas virtutes ad constituendum aliquem in ecclesia,
et propterea ecclesiam veram invisibilem faciunt ; nos autem
et credimus, in ecclesia inveniri omnes virtutes, fidem, spem,
caritatem et ceteras, tamen ut aliquis aliquo modo dici possit
pars verae ecclesiae, de qua scripturse loquuntur, non putamus
requiri ullam internam virtutem, sed tantum externam profes-
sionem fidei et sacramentorum communionem, quoe sensu ipso
percipitur. Ecclesia enim est ccetus honrinurn ita visibilis et
palpabilis, ut est costus populi Eomani, vel regnum Gallioe aut
respublica Venetorum.)
IL GREEK.
In the Confessions of the Greeks there is no permanent defi-
nition of Church : even Metr. Critop., c. 7, leaves it undecided
whether eKxXrja-ia signifies a-va-TTjfui iravrwv ruv TM evarfje\iKu>
KTjpvyfutTi OTTCOGOVV TreiffdevTcov, op6oB6(ov KOI aiperiK&v, or, ac-
cording to others, avffrrjfji.a fjiovow rwv opdoBo^cov teal trepl rbv
XjjUTTiavKTfjiov Kara iravra vyuuvovrow. On the other hand,
a synod pronounced against Cyril Lucar's assertion that the
K\KTOI alone constituted the Church of Christ (ecclesia in-
visibilis); vide Parthenii Dec. syn. p. 123; and cf. Dosithei
Conf. c. II. 1
III. PROTESTANT.
C. A. p. 11 : Est ecclesia congregatio sanctorum, in qufi
evangelium recte docetur et recte administrantur sacramenta.
THE CHURCH: ITS IDEA AND AUTHORITY. 333
Apol. C. A. p. 144: Ecclesia non est tantum societas ex-
ternarum rerum ac rituum, sicut alise polities, sed principaliter
est societas fidei et Sp. s. in cordibus, quse tamen habet ex-
ternas notas, ut agnosci possit, videlicet puram evangelii doc-
trinam et administrationem sacramentorum consentaneam
evangelic Christi. Quare illi, in quibus nihil agit Christus,
non sunt membra Christi.
Ib. p. 148 : Non somniamus nos Platonicam civitatem, ut
quidam impie cavillantur, sed dicinms exsistere hanc ecclesiam,
videlicet vere credentes ac justos, sparsos per totum orbem.
Et addimus notas puram doctrinam evangelii et sacramenta.
Et hsec ecclesia proprie est columna veritatis. Eetinet enim
purum evangelium et, ut Paulus inquit, fundamentum, hoc est,
veram Christi cognitionem et fidem, etsi sunt in his etiam
multi imbecilles, qui supra fundamentum sedificant stipulas
perituras, hoc est, quasdam inutiles opiniones, qure tamen, quia
non evertunt fundamentum, turn condonantur illis turn etiam
emendantur. Cf. Conf. Saxon, p. 68.
II. p. 144 : Addiderunt adversarii longam declamationem,
quod mali non sint ab ecclesia segregandi. . . . Nos ob hanc
ipsam causam adjecimus octavum articulum, ne quis existi-
maret, nos segregare malos et hypocritas ab externa societate
ecclesiae. P. 146 : In decretis inquit glossa ecclesiam large
dictam complecti bonos et malos, it. malos nomine tantum in
ecclesia esse, non re, bonos vero re et nomine. (Accordingly
the F. C., p. 827, makes it Anabaptist error to say: non esse
earn veram et christ. ecclesiam, in qua peccatores reperiantur.)
Ib. p. 149 : Fortassis adversarii sic postulant definiri eccle-
siam, quod sit monarchia externa suprema totius orbis terrarum,
in qua oporteat Eomanum pontificem habere potestatem dvu-
Trevdvvov, de qua nemini liceat disputare aut judicare, condendi
articulos fidei, abolendi scripturas, quas velit, instituendi cultus
et sacrificia, item condendi leges, quas velit, dispensandi et
solvendi quibuscunque legibus velit divinis, canonicis et civi-
libus ; a quo imperator et reges omnes accipiant potestatem et
jus tenendi regna, de mandate Christi. Atque hsec definitio,
non ecclesiae Christi sed regni Pontificii, habet auctores non
solum canonistas, sed etiam Danielem cap. xi.
Conf. ffelv. ii cap. 1 7 : Oportet semper fuisse, esse et futu-
334 CONFESSIONS OF CHRISTENDOM.
ram esse ecclesiam, id est e mundo evocatum vel collectum
coetum fidelium, sanctorum inquam omnium communionem,
eorum videlicet, qui deum verum in Christo servatore per
verbum et Spiritum sanctum vere cognoscunt et rite colunt,
denique omnibus bonis per Christum gratuito oblatis fide par-
ticipant. . . . Ulam docemus veram esse ecclesiam, in qu&
signa vel notae inveniuntur ecclesise verae, inpr. vero verbi
divini legitima vel sincera praedicatio.
Conf. Basil, art. 5 : (Germ.) We believe in one holy, Chris-
tian Church : that is, the fellowship of the saints, the congre-
gation of spiritual believers, which is holy and the bride of
Christ, in which all are citizens who confess truly 1 that Jesus
is Christ the Lamb of God . . . and approve that faith by
works.
Conf. Gall, art 27 : Affirmamus ex dei verbo, ecclesiam
esse fidelium ccetum, qui in verbo dei sequendo et pura reli-
gione colenda consentiunt, m qua etiam quotidie proficiunt cet.
Minime tamen infitiamur, quin fidelibus hypocritse et reprobi
multi sint permixti, sed quorum malitia ecclesise nomen delere
non possit.
Conf. Belg. art. 2 7 : Credimus unicam ecclesiam catholi-
cam seu universalem, quae est congregatio sancta seu ccetus
omnium vere fidelium christianorum, qui totam suam salutem
in uno Jesu Christo exspectant, sanguine ipsius abluti et per
spiritum ejus sanctificati atque obsignatL . . . Sancta haec
ecclesia certo in loco non est sita vel limitata aut ad certas
singularesque personas alligata, sed per totum mundum sparsa
atque diffusa. Art 29: Nequaquam hie de hypocritarum
ccetu loquimur, qui quanquam bonis in ecclesia permixti sint,
de ecclesia tamen non sunt, etiamsi corpore in ea sint. Notse
quibus vera ecclesia cognoscitur, haB snnt: si ecclesia pura
evangelii praedicatione, si sincera sacramentorum ex Chr. prae-
scripto administratione utatur, si disciplina ecclesiastica, ut
vitia corrigantur, obtineat.
Ris, Conf. art. 24 : Fideles et regenerati homines per totum
terrarum orbem dispersi sunt verus dei populus sive ecclesia
Jesu Ch. in terra cet. Quamvis hanc inter ecclesiam ingens
simulatorum et hypocritarum lateat et versetur multitudo, illi
1 In the Latin text of the Syntagma, it is only qui confiteutur.
THE CHURCH: ITS IDEA AND AUTHORITY. 335
tamen soli sunt vera corporis Ch. membra atque eapropter
beatorum promissomm haeredes cet.
Cf. Thirty-nine Artt. xix. ; Conf. Scot. art. xvi ; [ West. Conf.
ch. xx. 2, 3, 4]; Declar. Thor. p. 68. The definition of the
Church in the style of Predestinarianism runs thus : Ecclesia
est societas fidelium, quos deus ad vitam seternam praedesti-
navit. Cat. Gen. p. 480.
IV. ARMINIAN.
The Arminians agree with the Lutherans in the definition
of the true Church : limborch, TJi. ch. 7 ; Curcellsei Tr. de
eccl. p. 659. What is found in the Apol. Conf. Bern. p. 241
has nothing to do with the definition of the Church, and may
be passed over.
V. QUAKER.
The Quakers call the Church : 1. In the wider sense, the
community of all, of whatever nation, or race, or tongue,
including those who are far off and strangers to the knowledge
and profession of the Christian faith, who follow the divine
light within them, and the testimony of God in their hearts,
that they may be sanctified by it and delivered from evil
Such men have always been upon earth, even before the
coming of Christ; and they are still to be found among
Turks, and heathens, and Jews. 2. In the stricter sense,
the Church is to be considered a certain number of persons
gathered by God's Spirit, and by the testimony of some of His
servants raised up for that end, unto the belief of the true
principles and doctrines of the Christian faith, who, through
their hearts being united by the same love, and their under-
standings informed in the same truths, gather, meet, and
assemble together to wait upon God, to worship Him, etc.
Barclay, Apol. Prop. x. sec. 3.
The Quakers unite with the Anabaptists and Mennonites
in so interpreting the life of God in the soul, and so applying
the words of Christ, as to refuse certain observances and duties
which others practise, such as some political offices, taking the
336 CONFESSIONS OF CHRISTENDOM.
oath in courts of justice, serving in war. Barclay, Apol. xv.
Ris, Conf. art 37; F. C. 827.
VL SOCINIANS.
The Socinians, placing all religion in the knowledge and
obedience of the divine will, and thinking that both these may
be attained without the Church, hold the idea of the Church to
be unimportant. They understand by it the fellowship of those
who adhere to the true doctrine of Christian salvation. This
they call the invisible Church, as embracing those who trust
in Christ and obey Him, and the visible as embracing those
who hold and profess this doctrine together (Cat. Eac. qu. 488).
The trusting and obeying are to them altogether internal ;
while the profession is external, and constitutes the visible
Church. But they hold the Church proper to be the visible ;
the word is used of the invisible only by metonymy. But
then the visible Church is of course something very different
from that of Rome. Cat. Eac. 352.
SECOND POINT OF DIVERGENCE.
Outside the Church of Christ, which is led by the Spirit of
God into all the truth, there is for men no eternal salvation.
Romanists and Protestants agree in this. But their several
view of the Church affects the meaning of this expression.
Hence the proposition has a very different meaning and appli-
cation in the two systems.
SYMBOLICAL TESTIMONIES.
a. Extra ccclesiam nulla salus.
I. ROMAN CATHOLIC.
Cone. Trid. sess. v. Deer, de pecc. orig. : Ut fides nostra
catholica, sine qua impossibile est placere deo, . . . per-
maneat.
THE CHURCH : ITS IDEA AND AUTHORITY. 337
Cat. Eom. i 10. 16: Universalis etiam ob earn causam
dicitur (ecclesia), quod omnes, qui salutem ceternam conscqui
cupiunt, earn tenere et amplecti debeant, non secus ac qui
arcam, ne diluvio perirent, ingress! sunt.
Ib. L 10. 19 : . . . In sola del" ecclesia", neque extra earn
usquam, verus cultus verumque sacrificium reperitur, quod deo
placere ullo modo possit.
Profess, fid. Trid. : Catholica fides, extra quam nemo salvus
esse potest cet.
S. Klee, JcatM. Dogma*, i. S. 123
II. PROTESTANT.
C. A. p. 10 : Neque vero pertinet (promissio salutis) ad
illos, qui sunt extra ecclesiam Christi, ubi nee verbum nee
sacramenta sunt, quia regnum Christi tantum cum verbo et
sacramentis exsistit.
Cat. maj. p. 500 sq. : Extra christianitatern, ubi evangelio
locus non est, neque ulla est peccatorum remissio, queniad-
modum nee ulla sanctificatio adesse potest. Cf. p. 503.
Conf. Helv. ii. c. 17: Communionem cum ecclesia Ch. vera
tanti facimus, ut negemus, eos coram deo vivere posse, qui
cum vera dei ecclesia non communicant, sed ab ea se separant.
Nam ut extra arcam Noe non erat ulla salus, pereunte mundo
in diluvio, ita credimus extra Christum, qui se electis in
ecclesia fruendum proebet, nullam esse salutem certam, et
proinde docemus, vivere volentes non oportere separari a
vera Christi ecclesia.
Conf. Bdg. art. 2 8 : Credimus, quod cum . . . extra eccle-
siam nulla sit salus, neminem, cujuscunque ordinis aut digni-
tatis fuerit, sese ab ea subducere debere, ut se ipso contentus
separatim degat ; sed omnes pariter teneri huic se adjungere
eique uniri, ecclesice unitatem conservare cet.
Conf. Gall. art. 28 : Papisticos conventus damnamus, quod
pura dei veritas ab illis exsulet, in quibus etiam sacramenta
fidei corrupta sunt cet. Ac proinde arbitramur, omnes eos,
qui sese ejusmodi actionibus adjungunt et iis communicant, a
Chr. corpore se ipsos separare.
S. Conf. Scot. art. 16.
Y
338 CONFESSIONS OF CHRISTENDOM.
5. Infallibility of tlie Church.
t KOMAN CATHOLIC.
Catech. Horn. i. 10. 18: Quemadmodum haee una ecclesia
(cathoL) errare non potest in fidei ac morum discipline, tra-
denda, cum a Spir, s. gubernetur: ita ceteras omnes, quae
sibi ecclesiae nomen arrogant, ut quae diaboli spiritu du-
cantur, in doctrinae et morum perniciosissimis erroribus versari
necesse est.
(Bellarmini Eccl. milit. c. 14 : Nostra sententia est, ec-
clesiam absolute non posse errare nee in rebus absolute neces-
sariis nee in aliis, quae credenda vel facienda nobis proponit,
sive habeantur expresse in scripturis sive non ; et cum dici-
mus, ecclesiam non posse errare, id intelligimus tarn de uni-
versitate fidelium quam de universitate episcoporum, ita ut
sensus sit ejus propositionis : ecclesia non potest errare i. e.
id quod tenent omnes fideles tanquam de fide, necessario est
verum et de fide, et similiter id quod docent omnes episcopi
tanquam ad fidem pertinens, necessario est verum et de fide.
Cf. Klee, kathol. Dogm. i S. Ill ff.)
[The Encyclical of 8th Dec. 1864: Eomani pontifices et
concilia cecumenica a limitibus suae potestatis recesserant, jura
principum usurparunt, atque etiam in rebus fidei et morum
definiendis errarunt. The present Vatican Council makes
Papal Infallibility an article of faith.]
II. PROTESTANT.
Apol. C. A. p. 148 : Haec ecclesia proprie est columna
veritatis, p. 150. Non est ad pontifices transferendum, qiiod
ad veram ecclesiam pertinet, quod videlicet sint columnaa
veritatis.
[Hutterus, Compendium locorum theologicorum loc. xvii.
No. 18: Ergone errare potest ecclesia? Potest. No. 19. Sic
statuendum est, errare non posse ecclesiam si totam ac uni-
versam ecclesiam sive catholicam ecclesiam respicias. .-.4
Cseterum quoad hanc vel illam particularem ecclesiam, imo
THE CHUECH : ITS IDEA AND AUTHORITY. 339
quoad maximam etiam ejus partem errare potest ecclesia,
imo enormiter erravit saepissime, id quod patet exemplo
ecclesise tempore diluvii, tempore Elise prophetse, tempore
nati Christi, tempore Arianismi per totum orientem ecclesias
occupantis.]
Conf. Helv. ii. c. 17 : Ecclesia dei . . . non errat, quamdiu
innititur petrae Christo et fundamento prophetarum et apos-
tolorum.
Against the infallibility of the Eomish Church, see Thirty-
nine Artt. art. xix.
THIED POINT OF DIVERGENCE.
The Christian Church upon earth (ecclesia militans) has,
according to the Protestants and the Greeks, only one invisible
Head, Christ. In the Eomish system there is a visible head,
the Eoman Bishop or Pope, as the successor of Peter ap-
pointed by Christ as chief Bishop and Vicar of Himself. The
power of the Pope in the Church has, however, not been de-
fined, as to its extent, in the symbols.
SYMBOLICAL TESTIMONIES.
I. EOMISH.
Condi. Florent. diffinit. (in Harduin, ix. p. 986) : Diffini-
mus, sanctam apostol. sedem et Eomanum pontificem in uni-
versum orbem tenere primatum et ipsum pontificem Eom.
successorem esse Petri, principis apostolorum, et verum Christi
vicarium totiusque ecclesise caput et omnium Christianor.
patrem ac doctorem exsistere cet.
In the Cone. Trid. is ascribed to the Pope (Christi in terris
vicario, sess. vi. ref. cap. 1) suprema in ecclesiai universal!
potestas (sess. xiv. cap. 7) ; the confirmation of bishops (sess.
xxiii. can. 8) ; the decision as to indulgences and Comnmnio
sub utraque (sess. xxv. de indulg., sess. xxii. super petitione
concess. calic.).
340 CONFESSIONS OF CHRISTENDOM.
In the Profess, fid. Trid. the Pope is called Petri aposto-
lorum principis successor ac I. Ch. vicarius.
Cat. Rom. L 10. 11 : Unus est ecclesise rector ac guber-
nator, invisibilis quidem Christus, . . . visibilis autem is, qui
Eomanam cathedram, Petri apostolorum principis legitimus
successor, tenet. Ib. i 10. 12: (De Romano pontifice)
fuit ilia omnium patrum ratio et sententia, hoc visibile caput
ad unitatem ecclesise constituendam et conservandam neces-
sarium fuisse.
Ib. ii. 7. 28 : Catholica ecclesia Romanum pontificem
maximum, quem in Ephesina synodo Cyrillus Alexandrinus
archiepiscopum totius orbis, terrarum patrem et patriarcham
appellat, semper venerata est. Cum enim in Petri apos-
tolorum principis cathedra sedeat, in qua usque adfixlem
sedisse constat, summum in eo dignitatis graduni et jurisdio-
tionis amplitudinem, non quidem ullis synodicis aut uliis
humanis constitutionibus sed divinitus datam agnoscit. Quam-
obrem omnium fidelium et episcoporum ceterorumque an-
tistitum, quocunque illi munere et potestate prsediti sint, pater
ac moderator universali ecclesia? ut Petri successor Christique
verus et legitimus vicarius in terris prsesidet.
II. GREEK AND PROTESTANT.
Conf. ortJwd. p. 138 sq. : AiBaaKofieda, TTW? fiovos 6 Xp^cTo?
eivat Ke<j>a\7) T??S KK\T)<Tia<; Kara rqv 8i$acnca\iav TOV airo<rTo\ov
(Eph. v. 32).
Metroph. Critop. Conf. c. xxiii. p. 159 : "Ecrri Se roiavrrj
K<f)a\T) TT)? KadoXiicijs eKK\r)<ria<; 6 Kvpiu? 'Itja-ovf Xpi<no<;, 05
e<TTiv 77 K(f>a\r) TrdvToW) ef ov irav TO trwytta a
975 tc<pa\fj<i 5wo"775 8ta Travrot crv^rj ravrrj ical 17 e/
real Siev6vvofj.vr) VTTO T0iavrr]<j adavdrov Kal
Ke<f>a\r)<>, Kal ovSeva rwv iro\fiioiv <J30/3ovfJ,evr}. KUV
fj.vpia Ka/ca ravrrj eTravatrralt], Travrcov avTrj Trepiyiverat Svvdfiei
T?}? eaur?)? Qeias /ce^>a\^<?. Previously : ov&eTrore TjKovaOrj, Trapa
TTJ K,a6o\. eKK\T)<rta avOputirov 6vt)Tov Kal f&p&UQ d/j,apTi'ai$
cvoxpv K(f>a\r]v XeyeaBai, TTJS e/c/cX^o-ta?. As to the opinion
of the Greeks concerning the primacy of the Roman bishop,
cf. Heinecc. ii. 371 ff. ; s. Philaret, n. 16.
THE CHURCH : ITS IDEA AND AUTHORITY. 341
In the Greek symbols the Pope is not mentioned. The
four patriarchs have equal rank.
A. Sm. p. 312: Quod papa non sit jure divino sen.
secundum verbum dei caput totius christianitatis (hoc enim
nomen uni et soli Jesu Christo debetur), sed tantum episcopus
et pastor ecclesise, quce est Komse, et eorum qui voluntarie et
sponte vel per humanam creaturam, id est politicum magis-
tratum, se ad eum conferunt, . . . vetera concilia et setas
Cypriani ostendunt.
Ib. p. 313: Hinc sequitur, omnia, quse papa ex tarn arro-
gante, temeraria, mendace, blasphema et furto accepta" potestate
suscepit et fecit et adhuc facit, fuisse et esse mere diabolica
acta et instituta (excepta politici regni administratione, ubi
deus etiam saepe per tyrannos et perfidos nebulones populo
alicubi benefacit) ad perditionem totius sanctse ecclesise catho-
licse seu christianse (quantum in ipso est) et ad destructionem
primi et prsecipui articuli de redemtione facta per Jesum
Christum.
Ib. p. 314: Ecclesia nunquam melius gubernari et conser-
vari potest, quam si omnes sub uno capite, quod est Christus,
vivamus.
Ib. p. 340 (tr. de potestate et primatu papse) : Eom.
pontifex arrogat sibi, quod jure div. sit supra omnes epis-
copos et pastores ; deinde addit etiam, quod jure div. habeat
utrumque gladium, h. e. auctoritatem etiam regna confer-
endi et transferendi ; et tertio dicit, quod haec credere sit
de necessitate salutis. Et propter has causas Eom. episcopus
vocat se vicarium Christi in terris. Hos tres articulos
sentimus falsos, impios, tyrannicos et perniciosos ecclesite
esse.
Cf. also Con/. Wirtemb. p. 131 sq.
Conf. Helv. ii. cap. 27: Caput est, quod in corpore emi-
nentiam habet et unde vitam haurit, cujus spiritu regitur in
omnibus, unde et incrementa et ut crescat habet. Unicum
item est corporis caput et cum corpore habet congruentiam.
Ergo ecclesia non potest ullum aliud habere caput quam
Christum. Nam ut ecclesia corpus est spirituale, ita caput
habeat sibi congruens spirituale utique oportet. Nee alio
potest regi spiritu, quam Christi. Non probamus ergo doc-
342 CONFESSIONS OF CHRISTENDOM.
trinam cleri Eomani, facientis suum ilium Eom. pontificem
catholicae in terris ecclesiae militantis pastorem universalem et
caput summum, adeoque verum Christi vicarium, qui habeat
in ecclesia plenitudinem, ut vocant, potestatis et dominium
supremum. Docemus enim, Christum dominum esse et man-
ere unicum pastorem universalem, summum item pontificem
coram deo patre, ac in ecclesia ipsum omnia pontificis vel
pastoris obire munia ad finem usque seculi, ideoque nullo in-
digere vicario, qui absentis est. Christus vero praesens est
ecclesiae et caput vivificum.
Confess. Angl. p. 91 : Credimus, ecclesiam esse regnum,
esse corpus Christi, ejus regni Christum solum esse principem,
ejus corporis Christum solum esse caput cet. . . . Caput ec-
clesiae totius aut universalem episcopum non magis aut ilium
(Roman, episcopum), aut alium quemvis mortalem esse posse,
quam sponsum, quam lucem, quam salutem, quam vitam ec-
clesiae : haec enim esse Christi unius privilegia et nomina et
illi uni proprie atque unice convenire.
See Conf. Gall art. 30 ; Bdg. art. 29 ; Declar. Thorun.
p. 70 ; and limborch, Theol. chr. vii. 10.
Apologia Conf. Aug. S. 149 and 208.
Art. Smalc. S. 347 : Constat, Eomanos pontifices cum suis
membris defendere impiam doctrinam et impios cultus. Ac
plane notae Antichristi competunt in regnum papas et sua
membra. Paulus enim ad Thessalonicenses describens Anti-
christum, vocat eum adversarium Christi, extollentem se super
omne, quod dicitur aut colitur Deus, sedentem in templo
Dei, tanquam Deum. Loquitur igitur de aliquo regnante in
ecclesia", non de regibus ethnicis : et hunc vocat adversarium
Christi, quia doctrinam pugnantem cum evangelic excogita-
turus sit, et is arrogabit sibi auctoritatem divinam. Primum
autem constat, papam regnare in ecclesia", et praetextu ecclesi-
.asticse auctoritatis et ministerii sibi hoc regnum constituisse.
. . Deinde doctrina papae multipliciter pugnat cum evan-
gelio, et arrogat sibi papa auctoritatem divinam tripliciter :
primum quia . . ., secundo quia . . ., tertio quia . . . Hoc
autem est se Deum facere, nolle ab ecclesiS, aut ab ullo
judicari. . . . Haec quum ita sint, cavere omnes Christiani
debent, ne fiant participes impiae doctrinae, blasphemiarum
THE CHUECH : ITS IDEA AND AUTHORITY. 343
et injustse crudelitatis papSB. Ideo papam cum suis membris,
tanquam regmirn Antichristi, deserere et exsecrari debent.
Cf. Confessio et expositio brevis et simplex sincerce rel.
christ. cap. xi. in August!, S. 28; Confessio Bohcemica, art.
8; Niemeyer, S. 798; Confessio Sigismundi, c. xiii. ; Nie-
meyer, S. 649.
XX.
THE MINISTEY,
THAT the Church might exert its energies for the advantage
of its members, certain special organs, chosen from the body
of Christians, are necessary : the ministri ecclcsice, or an ap-
pointed ministerial function. With the exception of the
Quakers and Anabaptists, all Christian communities have
been agreed in this. But a divergence of sentiment has
obtained as to the relation of the ministerial order to the
general body of Christians. The Protestants ascribe to that
order a distinction from other believers, grounded only on the
function of their office ; but the Eomish Church vindicates for
its priesthood an indelible character, imparted in ordination,
which for ever separates them from the laity. It sharply
opposes the clergy as the governing, to the laity as the
governed body.
SYMBOLICAL TESTIMONIES.
I. QUAKER.
As by the light or gift of God all true knowledge in things
spiritual is received and revealed, so by the same, as it is
manifested and received in the heart, by the strength and
power thereof, every true minister of the gospel is ordained,
prepared, and supplied in the work of the ministry ; and by
the leading, moving, and drawing hereof ought every evangelist
and Christian pastor to be led and ordered in his labour and
844
THE MINISTRY. 345
work of the gospel, "both as to the place where, as to the
persons to whom, and as to the time wherein, he is to be
minister. Moreover, they who have this authority may and
ought to preach the gospel, though without human commis-
sion or literature ; as, on the other hand, they who want the
authority of the divine gift, however learned, or authorized by
the commission of men or churches, are to be esteemed but as
deceivers, and not true ministers of the gospel. Also, they
who have received this holy and unspotted gift, as they have
freely received it, so are they freely to give it without hire or
bargaining, far less to use it as a trade to get money by ; yet
if God hath called any one from their employment or trades
by which they acquire their livelihood, it may be lawful for
such, according to the liberty which they feel given them in
the Lord, to receive such temporals (to wit, what may be
needful for them for meat or clothing) as are given them
freely and cordially by those to whom they have communi-
cated spirituals.
As to the first part of the objection, viz., that I seem to
make no distinction between the minister and the people,
I answer, if it is understood of a liberty to speak or pro-
phesy by the Spirit, I say all may do that, when moved
thereunto, as above is shown. But we do believe and affirm
that some are more particularly called to the work of the
ministry, and therefore are fitted of the Lord for that purpose ;
whose work is more constantly and particularly to instruct,
exhort, admonish, oversee, and watch over their brethren ; and
that as there is something more incumbent upon them in that
respect than upon every common believer, so also, as in that
relation, there is due to them from the flock such obedience
and subjection as is mentioned in these testimonies of the
Scripture: Heb. xiii. 17; 1 Thess. v. 12, 13 ; 1 Tim. v. 17 ;
1 Pet. v. 5. Also, besides those who are particularly called
to the ministry, and constant labour in the word and doctrine,
there are also the elders, who, though they be not moved to a
frequent testimony by way of declaration in words, yet, as
such are grown up in the experience of the blessed work of
truth in their hearts, they watch over and privately admonish
the young, take care for the widows, the poor and fatherless,
346 CONFESSIONS OF CHRISTENDOM.
and look that nothing be wanting, but that peace, love, unity,
concord, and soundness be preserved in the Church of Christ ;
and this answers to the 'deacons mentioned, Acts vi
That which we oppose is the distinction of laity and clergy,
which in the Scripture is not to be found, whereby none are
admitted into the work of the ministry but such as are edu-
cated at schools on purpose, and instructed in logic, philo-
sophy, etc., and so are at their apprenticeship to learn the art
and trade of preaching, even as a man learns any other art,
whereby all other honest mechanic men who have not got this
heathenish art are excluded from having this privilege.
Seeing male and female are one in Christ Jesus, and that
He gives His Spirit no less to one than to the other, when God
moveth by His Spirit in a woman, we judge it no ways unlaw-
ful for her to preach in the assemblies of God's people.
Accordingly, the fundamental principle of the Quakers is,
that speaking in their assemblies, the end of which is edifica-
tion, is not and cannot be limited to any special order or office.
Hence the preacher in their meetings is only a provision or
surrogate for the case in which no one in the congregation is
moved by the Spirit.
II. ROMISH AND PROTESTANT.
The relation of the clergy to the laity has been laid down
in no one precise statement of the Romish symbols (it is
hinted only in Cat. Rom. ii. 7. 24) ; but it may without diffi-
culty be gathered from what will be adduced below as to
the priesthood and hierarchy, and from what has been adduced
on the sacrament of orders. The works of the theologians
and of the writers on ecclesiastical law plainly distinguish
between the clerical order and the people. Nor do the Pro-
testant symbols enter fully into the matter. The avoidance
of the terms clcrici and laid, however, teaches that the Re-
formers were averse to it (Calvin, Inst. iv. 4. 9 ; vid. Bellar-
mine, De cler. i I 1 ) ; and the proposition that all the power of
1 Prima inter nos et haereticos qusestio nascitnr, rectene, an secus quidam
inter Christianos clerici, quidam laici nominentur. Lutherani euim et Calvin-
THE MINISTRY. 347
the ministry flows from the Church primarily, that is, from the
fellowship of believers, is not reconcilable with the division
of the Church into two essentially different classes. Finally,
where the communio sub und is in question, the Eomish doc-
trine is contradicted. Apol. A. C. p. 235.
SECOND POINT OF DIVERGENCE.
In the Roman and Greek Churches the ministerial office is
regarded as, in its essential character, a true priesthood. But
as various classes of ecclesiastical officers are subordinated to
the priests, so also among the priests themselves there is, jure
divino, a spiritual distinction of rank and office ; that is, there
exists in the Romish Church a hierarchy, instituted by Christ
Himself, and continued in unbroken succession, which consists
of bishops, priests, and deacons. The evangelical Church not
only rejects the priestly character of the ministers of the
Church having no sacrifice, needing therefore no priests
but attributes to all ministers, jure divino, equal official status.
Observations.
For the sake of better order than has been introduced into the
evangelical Church, a distinction of rank and function and ordination
has almost everywhere been reserved for the higher ministry, the
bishops, general superintendents, etc. But this ordinance exists only
jure humano. It affects not so much the spiritual office itself, as the
supervision of the clergy. The general superintendent has, as minister
ecclesiae, no more comprehensive authority than the parochial pastor ;
hence, in the elevation of a deacon to a pastorate, or of a pastor to
the superintendency, there is no new consecration. The English
Episcopal Church approximates in this to the Eomish constitution ; it
has not only three separate orders, but also for each a special conse-
istse, tametsi minime negant, quod ad rem attinet, ministerium verbi et sacra-
mentontm non ex sequo ad omnes pertinere, et habent ipsi quoque suos quosdam
ministros et pastores, . . . tamen quod eorum contentiones et schismata ab
odio clericorum et laicorum favore initium duxerint, et vocabulum cleri non
obscure excellentiam quandam ac dignitatem prse se ferre videatur, nullo modo
ferunt, ut ministri ecclesiastic! clerici, ceteri laici appellentur.
348 CONFESSIONS OF CHRISTENDOM.
cration, and a special and exclusive circle of official functions. The
English Articles, however, have nothing OH this point.
SYMBOLICAL TESTIMONIES.
I. ROMISH AND GREEK.
Concil Trid. sess. xxiii. cap. 1 : Sacrificium et sacerdotium
del ordinatione conjuncta sunt, ut utrumque in omni lege ex-
stiterit. Cum igitur in N. T. sanctum eucharistiae sacrificium
visibile ex domini institutione catholica ecclesia acceperit,
fateri etiam oportet, in ea novum esse visibile et externum
sacerdotium. Hoc autem ab eodem domino institutum esse
atque apostolis eorumque successoribus in sacerdotio potes-
tatem traditam consecrandi, offerendi et ministrandi corpus et
sanguinem ejus nee non et peccata dimittendi et retinendi,
sacrse literce ostendunt et catholicae eccL traditio semper
docuit. Cf. can. 1.
76. cap. 2 : Cum autem divina res sit tarn sancti sacerdotii
ministerium, consentaneum fuit, quo dignius et majori cum
veneratione exereeri potest, ut in ecclesiae ordinatissima dis-
positione plures et diversi essent ministrorum ordines, qui
sacerdotio ex officio deservirent, et ita distributi, ut, qui jam
clericali tonsuni insigniti essent, per minores ad majores
adscenderent. Nam non solum de sacerdotibus, sed et de
diaconis sacne litterse apertam mentionem faciunt, et qufe
maxime in illorum ordinatione attendenda sunt, gravissimis
verbis docent. Et ab ipso ecclesia} initio sequentium ordinum
nomina atque uniuscujusque eonim propria ministeria, sub-
diaconi scilicet, acoluthi, exorcistae, lectoris et ostiarii, in usu
fuisse cognoscuntur, quamvis non pari gradu. Nam sub-
diaconatus ad majores ordines a patribus et sacris conciliis
refertur, in quibus et de aliis inferioribus frequentissime legi-
mus. Can. 6 : Si quis dixerit, in ecclesiH, catholica non esse
hierarchiam divina ordinatione institutam, quse constat ex
episcopis, presbyteris et ministris : anathema sit
Cat. Horn. ii. 7. 26 : Tametsi unus est ordo sacerdotalis,
varios tamen dignitatis et potestatis gradus habet Primus
est eorum, qui sacerdotes simpliciter vocantur. Secundus est
episcoporum, qui singulis episcopatibus praspositi sunt, ut non
THE MINISTRY. 349
solum ceteros ecclesise ministros, sed fidelem populum regant
et eorum saluti summa cum vigilantia et cura prospiciant. . . .
Tertius gradus est archiepiscoporum, qui pluribus episcopis
preesunt, qui metropolitani etiam vocantur, quod illarum iirbium
antistites sint, quse tanquam matres habeantur illius provincise.
Quare superiorem, quam episcopi, locum et ampliorem potes-
tatem habent, tametsi ab episcopis ordinatione nil differunt.
In quarto gradu patriarchse collocantur, id est primi supremique
patres.
Cone. Trid. sess. xxiii. cap. 4 : S. synodus declarat, prseter
ceteros ecclesiasticos gradus episcopos, qui in apostolorum
locum successerunt, ad hunc hierarchicum ordinem prsecipue
pertinere et positos a Spiritu s. regere ecclesiam dei, eosque
presbyteris superiores esse ac sacramentum confirmations con-
ferre, ministros ecclesise ordinare atque alia pleraque peragere
ipsos posse, quarum functionum potestatem reliqui inferioris
ordinis nullam habent.
Conf. orthod. p. 173 : 'H lepoxrvvrj OTTOV elvat ftva-Tijpiov,
rot9 aTroaroXot? airo rov Xpta-rov, KOL Sta TT}<?
TUV ^eipwv avrwv fte%pt TT)? crij/jiepov ryiverai 17
, Sia&e^afjievuv r<av (airoa'rokwv) eTricncoTrwv
777)05 8idSoa-iv TUIV Oeitov fivffTijpicav Kal Biarcoviav TTJ
avdputTrcav.
Ib. p. 176 : 'H tepcoffvvr} Trepifcparei et? Trjv eavrrjv T^? oXou?
/3a6fjLovs' *[j,e 0X0^ TouTO 7rp7ret Kara rrjv rdt;iv va
olov dvayvcaarr] 1 ;, fyd\Ti]<j ) \a/J,7raSdpio<j, uTroSta/coi/o?,
Cf. Metroph. Critop. Conf. c. XL p. 108 sq.
Metroph. Critop. Conf. c. xi. p. 110 : 'O eVtWoTro? &vvarai,
TO. TWV Trpea-fivrepcov, e^o^ov Si aurot? epyov 17 %eipoTovia raiv
v<j> auroi5 rd^ecov. Ovroi (JLCV 'yap ^eiporovovvrat, VTTO rpicav
eTTia-KOTTcov TOv\d i ^LO'TOV' ea<7TO? Se TOVTCOV ra? vTroBeeaTepas
T|et9, ffvfjt,7rap6vr(i)v aura) irpeaftvrepwv re Kal SiaKovwv dSto-
piaTwv. Against the Protestant doctrine as to the equality of
ministers, s. Dosithei Confess, c. 10.
*
II PROTESTANT.
Apol. A. C. p. 201 : Sacerdotium intelligunt adversarii non
de ministerio verbi et sacramentorum aliis porrigendorum, sed
350 CONFESSIONS OF CHEISTENDOM.
intelL de sacrificio, quasi oporteat esse in N. T. sacerdotium
simile levitico, quod pro populo sacrificet et mereatur aliis
remissionem peccatorum. Nos docemus, sacrificium Ch. mori-
entis in cruce satis fuisse cet. Ideo sacerdotes vocantur non
ad ulla sacrificia velut in lege pro populo facienda, . . . sed
ad docendum evang. et sacramenta porrigenda populo. Nee
habemus nos aliud sacerdotium, simile levitico. Cf. p. 265,
and Conf. Wirtenib. p, 119.
Conf. Hdv. ii cap. 18 : Diversissima inter se sunt sacer-
dotium et ministerium. Illud enim commune est christianis
omnibus, hoc non item. Nee e medio sustulimus ecclesise
ministerium, quando repudiavimus ex ecclesia Christi sacer-
dotium papisticum. ... In Novo Testam. Christi non est
amplius tale sacerdotium, quale fuit in populo veteri, quod
unctionem habuit externam, vestes sacras et caerimonias plu-
rimas, quae typi fuerunt Christi, qui ilia omnia veniens et
adimplens abrogavit. Manet autem ipse solus sacerdos in
seternum, cui ne quid derogemus, nemini inter ministros sacer-
dotis vocabulum communicamus. Ipse enim dominus noster
non ordinavit ullos in ecclesia Novi Testam. sacerdotes, qui
accepta potestate a suffraganeo offerant quotidie hostiam, ipsam
inquam carnem et ipsum sanguinem domini pro vivis et mor-
tuis, sed qui doceant et sacramenta administrent.
Art. Sm. p. 314: Ecclesia nunquam melius gubernari et
conservari potest, quam si omnes sub uno capite, quod est
Christus, vivamus et episcopi omnes pares officio, licet dispares
sint quoad dona, sumrnS, cum dfligentia cet. C p. 352.
Conf. Helv. ii. cap. 18 : Data est omnibus in ecclesia mini-
stris una et sequalis potestas sive functio. . . . Interea propter
ordinem servandum unus aut certus aliquis ministrorum coetum
convocavit et in ccetu res consultandas proposuit, sententias
item aliorum collegia denique ne qua oriretur confusio, pro
virilicavit.
Conf. Gall. art. 30 : Credimus omnes veros pastores, ubi-
cunque locorum collocati fuerint, eadem et sequali inter se
potestate esse prseditos sub unico illo capite summoque et solo
universali episcopo Jesu Christo.
Conf. Belg. art. 31: Quantum attinet divini verbi ministros,
ubicunque locorum sint, eandem illi potestatem et auctoritatem
THE MINISTRY. 351
habent, ut qui omnes sint Christ! unici illius episcopi univer-
salis unicique capitis ecclesise ministri.
Conf. Remonstr. xxi. 7 : Cum episcoporum et presbyterorum
omnium mtinus atque officium sit juxta propositam ab apostolis
formam ecclesias docere ac regere, manifestum satis esse vide-
tur, aliis in alios imperium ac potestatem proprie dictarn nullo
jure div. competere. Neque idcirco tamen omnino impro-
bamus . . . gradus illos docentium ac regentium, qui . . . ordinis
et decori causs& jam olim instituti sunt et passim hactenus
obtinent, si modo ii tandem non degenerent in tyrannidem cet*
Observations.
The bishops, on Romish principles, constitute, when they are assem-
bled under their Primus the Pope in an (Ecumenical Council, the
ecclesia reprcesentans, to which belongs an infallible decision as to the
faith and morals of the Church out of the word of God. In the Pro-
testant symbols the synodal constitution is only touched (J.. Sm. p.
351 ; Conf. Helv. ii. c. 18 ; Eng. Art. xxi.) ; yet the idea of a general
council is not foreign to Protestantism, though for infallible as such
it could not be held, Conf. Wirt. p. 134. On the foregoing premisses,
however, all ministers without exception would be eligible for election.
THIED POINT OF DIVEEGENCE.
All Christian communities, which hold a separated order of
ministry as necessary, require also (the Socinians excepted) a
special call on the part of each individual. The prerogative
of this call Protestants generally assign to the Church ; while
the Eomanists and Greeks vindicate it lege divind for the epis-
copate, that is, in the final resort, for the head of the Church,
from whom all ecclesiastical jurisdiction flows. (The possible
committal of this right to an ecclesiastical selection, or to the
civil power, cannot be entered upon here, as the symbols have
not decided it.)
SYMBOLICAL TESTIMONIES.
I. EOMISH.
Concil. Trid. sess. xxiii. cap. 4 : Docet s. synodus, in ordi-
natione episcoporum, sacerdotum et ceterorurn ordinum nee
352 CONFESSIONS OF CHRISTENDOM.
populi nec cujusvis secularis potestatis et magistrates consen-
sum sive vocationem sive auctoritatem ita requiri, ut sine ea
irrita sit ordinatio ; quin potius decernit, eos, qui tantummodo
a populo aut seculari potestate ac magistratu vocati et instituti
ad hsec ministeria exercenda ascendunt, . . . non ecclesiae
ministros, sed fures et latrones per ostium non ingressos
habendos esse.
(Bellarmin, De cleric, c. 2 : Exsistit inter nos et adversaries
controversia, cui potissimuni -jus sit in ecclesia episcopos
creandi, id est eligendi, vocandi, atque initiandi. . . . Sunt
autem tres de hac tota qusestione sententiae. . . . Altera sen-
tentia est M. Lutheri, J. Calvini, Matthise Illyrici, Jo. Brentii,
Mart. Chemnicii aliorumque hujus temporis sectariorum, qui
electionem et vocationem jure divino ad ecclesiam universam,
hoc est ad clerum et populum spectare volunt, ita prorstis ut
sine populi consensu ac suffragio nemo legitime electus aut
vocatus ad episcopatum habeatur. Contra autem doctores
catholici summa consensione docent, jus episcopos ordinandi
ac vocandi ad plebem nullo modo pertinere posse, jus autem
eligendi fuisse aliquando et aliquo modo penes populum, sed
pontificum concessione vel conniventia, non lege divina. Ex
quo nos longe verius colligemus, nullam esse apud hsereticos
veram ordinationem, nullam vocationem, nullam electionem,
proinde nullos episcopos, nullam ecclesiam.
The Greek Confessions say nothing on this point; but
Jeremias shows from the decrees of councils that the people
have no part in the choice and vocation of the clergy.
II. PROTESTANT.
A. Sm. p. 353 (de potestate et primatu papse) : Ubicunque
est ecclesia, ibi est jus administrandi evangelii Quare necesse
est, ecclesiam retinere jus vocandi, eligendi et ordinandi mini-
stros. Et hoc jus est donum proprie datum ecclesiae, quod
nulla humana auctoritas ecclesias eripere potest. . . . Idque
etiam communissima ecclesiaB consuetudo testatur. Nam olim
populus eligebat pastores et episcopos cet
Conf. Hdv. ii cap. 18: Vocentur et eligantur electione
^ecclesiastica et legitima ministri ecclesiaa, i e. eligantur reli-
THE MINISTRY. 353
giose ab ecclesia vel ad hoc deputatis ab ecclesia, ordine
justo cet.
Conf. Belg. art. 31 : Credimus, ministros divini verbi, seni-
ores et diaconos ad functiones suas legitima ecclesiae electione
. . . eligi debere.
Cf. Eng. Art. xxiii.
III. SOCINIAN.
Catech. Eacov. qu. 505: Nonne ii, qui decent in ecclesia" et
ordini tuendo et conservando invigilant, ut singulari aliqua
ratione mittantur, opus habent ? Nullo modo. Etenina illi
nunc nullam novam nee antea inauditam doctrinam afferunt.
Sed apostolicam antiquitus ab omnibus exceptam tantum
proponunt, inculcant, utque secundum earn vitam instituant
homines hortantur. Unde etiam apostolus describens diserte
omnia, quse ad constituendas personas ejusmodi pertinent,
nullam missionis facit mentionem. Nihilominus tamen, cum
personse ejusmodi ex prsescripto apostolicae doctrinse consti-
tuuntur et his duabus rebus prsestant, vitse innocentia et ad
docendum aptitudine, propter ejusmodi constitutionem merito
apud omnes auctoritatem justam invenire debent.
FOUKTH POINT OF DIVEEGENCK
According to the fundamental principle of all Christian
bodies, the ministry thus called are ordained to their office by
imposition of hands and prayer. Differences of view obtain
only : 1. As to the dignity of this usage ; the Eomish Church
holding ordination as a sacrament, which impresses an indelible
character, while Protestants regard it only as an observance
continued from the apostles. 2. As to the person whose
office it is to ordain ; the Eomanists and Greeks assigning that
prerogative to the bishops alone, while Protestants hold every
minister competent and justified in imparting consecration to
others, most individual Protestant churches attaching the office
of ordination to special superior functionaries only for the sake
of order. Vide No. XVIII. | ^
z
354 CONFESSIONS OF CHRISTENDOM.
FIFTH POINT OF DIVERGENCE.
The Roman Catholic Church has imposed on consecrated
priests the law of perpetual celibacy ; the Protestant Church
leaves marriage free to its ministers. The Greek Church
tolerates no married bishops, but allows other clergy to marry
under certain restrictions.
SYMBOLICAL TESTIMONIES.
I ROMISH.
Cone. Trid. sess. xxiv. Sacram. matrimon. can. 9 : Si quis
dixerit, clericos in sacris ordinibus constitutes vel regulares
castitatem solemniter professes posse matrimonium contrahere
contractumque validum esse, non obstante lege ecclesiastica
vel voto, et oppositum nil aliud esse, quam damnare matri-
monium; posseque omnes contrahere matrimonium, qui non
sentiunt se castitatis, etiamsi earn voverint, habere donum :
anathema sit, cum deus id recte petentibus non deneget nee
patiatur nos supra id, quod possumus, tentari.
Confut. A. C. p. 94 : Quod memorant inter abusus cseliba-
tum cleri, et quo pacto sacerdotes eorum uxdres ducant et
alios ducere suadeant, res profecto est admiratione digna, quod
cselibatum sacerdotalem abusum vocent, cum potius e diverso
violatio cselibatus et illicitus ad conjugium transitus in sacer-
dotibus pessimus abusus dici mereatur. Etenim sacerdotes
nunquam debere uxores ducere, testatur Aurelius in concilio
2 Carthaginiensi, ubi inquit : quia sic docucrunt apostoli ex-
emplo et ipsa servavit antiquitas, nos quoque custodiamus.
Et paulo ante talis legitur canon : placet, ut episcopi, presby-
teri -et diaconi vel qui sacramenta contrectant pudicitise cus-
todes ab uxoribus se abstineant. Ex quibus verbis liquet, ab
apostolis receptam esse hanc traditionem, non ab ecclesia novi-
ter inventam. . . . Ad hsec sacerdotes veteris legis tempore officii
et ministerii sui in templo separabantur ab uxoribus. Cum
autem sacerdos novae legis semper debeat esse in ministerio,
sequitur, semper eum debere continere. Amplius, conjuges
THE MINISTEY. 355
non debent se fraudare officio conjugali, nisi ad tempus (1 Cor.
viL), ut vacent orationi. Cum ergo sacerdos semper debeat
orare, semper debet continere. . . . Continentia sacerdotalis cum
sit a conciliis, a pontificibus praecepta et a deo revelata, proprio
voto a sacerdote deo promissa, non est rejicienda. Nam hanc
exigit sacrificii, quod tractant, excellentia, orationis frequentia,
libertas et puritas spiritus, ut curent, quomodo deo placeant,
juxta S. Pauli doctrinam. . . . Habet sacerdos medium, ut
neque uratur neque nubat, sed per gratiam dei contineat, quam
oratione devota et castigatione carnis, jejuniis et vigiliis a deo
impetret. Amplius, dum aiunt, Christum docuisse, non omnes
homines ad caelibatum idoneos esse, hoc quidem verum, ideo-
que nee omnes idonei sunt ad sacerdotium, sed sacerdos oret,
et poterit capere verbum Christi de continentia.
Comp. Eck, Loci, c. 18; Bellarmin, De cleric, c. 18-22;
Eichhorn, Kir chenr edit, i. S. 516 ff.
II. PKOTESTAXT.
A. C. p. 23 : Cum exstet mandatum dei, cum mos ecclesias
notus sit, cum impurus caelibatus plurima pariat scandala,
adulteria et alia scelera, digna animadversione boni magis-
tratus, tamen mirum est, nulla in re majorem exerceri ssevi-
tiam, quam adversus conjugium sacerdotum. Deus prsecepit
honore afficere conjugium. Leges in omnibus rebus publicis
bene constitutis etiam apud ethnicos maximis honoribus orna-
verunt. At nunc capitalibus pcenis excruciantur, et quidem
sacerdotes, contra canonum voluntatem, nullam aliam ob
causam, nisi propter conjugium. Paulus vocat doctrinam dae-
moniorum, quae prohibet conjugium 1 Tim. iv. 3. Id facile
nunc intelligi potest, cum talibus suppliciis prohibitio conjugii
defenditur.
Apol. A. C. p. 237: Non legem de coelibatu, quam defen-
dunt adversarii, ideo non possumus approbare, quia cum jure
divino et naturali pugnat et ab ipsis canonibus conciliorum
dissentit, et constat, superstitiosam et periculosam esse. Parit
enim infinita scandala, peccata et corruptelam publicorum
morum.
A. Sm. p. 334: Quod conjugium prohibuerunt et divinum
356 CONFESSIONS OF CHRISTENDOM.
ordinem sacerdotum perpetuo caelibatu onerarunt, malitiose
sine omni honesta causa 1 fecerunt, et in eo anticliristi, tyran-
norum et pessimorum nebulonum opus exercuerunt ac causam
prsebuerunt multis horrendis, abominandis, innumeris peccatis
tetrarum libidinum, in quibus adhuc volutantur. . . . Quare
ipsornm spurco cselibatui assentire nolumus, nee etiam ilium
feremus, sed conjugium liberum habere volumus, sicut deus
illud ipse ordinavit et constituit, cujus opus nee rescindere
nee destruere nee impedire volumus.
Comp. Conf. Wirtemb. p. 120 sq.
Conf. Helv. ii. cap. 29 : Qui coelitus donum habent casli-
batus, ita ut ex corde vel toto animo puri sint ac continentes
nee urantur graviter, serviant in e& vocatione domino, donee
senserint se divino munere prseditos, et ne efferant se ceteris :
sed serviant domino assidue, in simplicitate et humilitate.
Aptiores autem hi sunt curandis rebus divinis, quam qui pri-
vatis familise negotiis distrahuntur. Quod si ademto rursus
dono ustionent senserint durabilem, meminerint verbi aposto-
lici : melius esse nubere, quam uri.
Art. Angl. 32 : Episcopis, presbyteris et diaconis nullo
mandate divino praeceptum est, ut aut caelibatum voveant aut
a matrimonio abstineant. licet igitur etiam illis ut ceteris
omnibus christianis, ubi hoc ad pietatem magis facere judica-
verint, pro suo arbitratu matrinionium contrahere. Cf. Conf.
Angl. p. 92.
S. Calvin, Institut. iv. 12. 23 sq.
III. GREEK.
MetropL Critop. Conf. c. 11, p. Ill : Uao-at? rat? rd^eat
(of the ministry) 7r\r)v TWV eVto-/ro7r&>i> arvyKe^caprjrai 6 70/^05,
&>? eru^e Be, d\\a fjwa \6yov Trdvv 4iraiverov. Hpwrov
ev 01 j3ov\6/j,evoi yafj,eiv, irpo T^<? ^eiporovla<; rovro TTOIOVCTIV.
Aevrepov, et Tivo$ ryuvr) <f>6r) TO %rjv eKfierp^aaaa, el /j,ev irpecr-
/Sure/305 r) SiaKovos eartv 6 . ^rjpeua-a^ /cat /SouXerat Sevrepa
l Trpocro/iiX^orat, Travel T^? rS)v /AVffTijpifDV lepovpyias.
Be novov et? TTapajJivdiav ... 6 fiev rrjv yuera rwv 7rpe<r-
) o Se rrjv //.era rwv Biatcovcov KaOeBpav. Ol Be //.era
TOUTOV5, olov vTToBidtcovoi, avcvyvuHnai cet. Tfjs ftev rd|ea)5
THE MINISTKY. 357
avrcov ov KaOaipovvrai 49 ya^aavre^, Trpoa^drjvat Be ei9 /W-
ova ov SvvavTCU, pevei, ovv e/cacrro? ev y evpeOrj. Tovs 8e eTTt-
e/cXeyet r) e/c/cX^cr/a irdvrore IK Trjs rae&)9 rwv povaywv
6K Trapdevwv rf etc ffox^povtav 7rap6evov<f pev KCL\ovpv TOV?
Tore yvvaiica OTTGOCTOVV eyvcoKoras, crcatypoves Se \eyovrat, ol
/cat fJ*6vrj i/<tyu'/i&> ^wai/cl crvva(j)6evTe<; cet.
Cf. Jerem. in Actis Wirtemb. p. 129.
SIXTH POINT OF DIVEEGENCE.
The ministerial authority committed to the pastorate con-
sists, on Romish and Protestant principles, in the preaching
of the word of God, the administration of the sacraments, and
the power to forgive or retain sins. But as the Romish Church
has reserved the administration of two sacraments, ordination
and confirmation, and the Greek Church that of ordination, to
the bishops, so both limit still further, and more than they
limit preaching, the offering of the sacrifice on the altar. Ex-
communication, that is, exclusion from the communion" of the
Church, is regarded as issuing from the power of the keys,
and has consequently never been considered in praxi to be the
function of any particular minister. The excommunication
practised in the Ionian Church, the major and the minor, has
always been held to belong to the episcopate. But the power
of jurisdiction given by that Church to the bishops, as by
divine right, is rejected by Protestants.
SYMBOLICAL TESTIMONIES.
I. ROMISH AND GREEK.
Catech. Rom. ii. 7. 6 : Potestas ecclesiastica est duplex,
ordinis et jurisdictionis. Ordinis potestas ad verum Christi
domini corpus in sacrosancta eucharistia refertur, jurisdictionis
vero potestas tota in Christi corpore mystico versatur. Ad earn
enim spectat christianum populum gubernare et moderari et ad
seternam coelestemque beatitudinem dirigere.
358 CONFESSIONS OF CHRISTENDOM.
JTb. ii 7. 2 : Sacerdotibus potestas turn corpus et sanguinem
domini nostri conficiendi et offerendi, turn peccata remittendi
collata est. 32 : In sacerdote non solum ea cognitio requi-
renda est, quae ad sacramentorum usum et tractationem per-
tinet, sed etiam sacrarum literar. scientia ita instructum esse
oportet, ut populo christianae fidei mysteria et divinae legis
praecepta tradere, ad virtutem et pietatem excitare, e vitiis
revocare fideles possit. Cf. praefat. 5.
Ib. i 11. 4: Cum necesse fuerit, in ecclesiS, potestatem
esse peccata remittendi, ali& etiam ratione, quam baptismi
sacramento, claves regni coelorum illi concreditae sunt, quibus
possint unicuique poenitenti, etiamsi usque ad extremum vitae
diem peccasset, deKcta condonari. 5 : Neque vero existiman-
dum est, hanc potestatem certis quibusdam peccatorum gene-
ribus definitam esse, nullum enim tarn nefarium facinus vel
admitti vel cogitari potest, cujus remittendi potestatem sancta
ecclesia non habeat.
Cone. Trid. sess. xxv. d, reformat, cap. 3 : Quamvis excom-
municationis gladius nervus sit ecclesiasticas disciplinae et ad
continendos in officio populos valde salutaris : sobrie tamen
magnaque circumspectione exercendus est, cum experientia
doceat, si temere aut levibus ex rebus incutiatur, magis con-
temni, quam formidari, et perniciem.potius parere, quam salu-
tem. Quapropter excommunicationes illae, quae monitionibus
praemissis ad finem revelationis ut aiunt pro deperditis seu
subtractis rebus ferri solent, a nemine prorsus praeterquam ab
episcopo decernantur, et tune non alias quam ex re non vul-
gari causaque diligenter ac magnet maturitate per episcopum
examinata, quae ejus animum moveat ; nee ad eas concedendas
cujusvis saecularis etiam magistrates auctoritate adducatur cet.
As to the distinction between excommunicatio major and
minor, s. Walter, Kirchenrecht, S. 365 ff.
Conf. orthod. p. 174: 15 rrjv olKOvofiiav ravrrjv (fivarr)-
Geov, 1 Cor. iv. 1) &vo Trpdjfjiara irepie^ovrat, irpwTOV 77
KOI rj %ova-{a rov \veiv ra? T<WZ> avQpwTrwv afiaprias,
. . . Sevrepov rj e^ovcria Kal 17 Sui/a/zt? rov BiSdcriceiv. Metroph.
Critop. Conf. c. 11, p. 108, Btaicovia rov \6yov Kal rwv fiva-rr)-
piwv iepovpyia, cf. p. 110, and Jer. in Actis Wirtemb. p. 105.
Excommunication is not in the Greek Confessions. But it
THE MINISTRY. 359
is customary in that Church, though attended by much super-
stition and abuse.
II. PKOTESTANT.
Apol. A. O. p. 294 : Habet episcopus potestatem ordinis,
hoc est ininisterium verbi et sacramentorum, habet et potesta-
tem jurisdictionis, hoc est auctoritatem excommunicandi ob-
noxios publicis criminibus et rursus absolvendi eos, si conversi
petant absolutionem.
A. Sm. p. 351: Evangelium tribuit his, qui prsesunt ecclesiis,
mandatum docendi evangelii, remittendi peccata, administrandi
sacramenta, prseterea jurisdictionem, videlicet mandatum ex-
communicandi eos, quorum nota sunt crimina, et resipiscentes
rursum absolvendi. Ac omnium confessione etiam adversa-
riorum liquet, hanc potestatem jure divino communem esse
omnibus, qui prsesunt ecclesiis, sive vocentur pastores, sive
presbyteri, sive episcopi.
A. C. p. 39 : Secundum evangelium s. de jure divino nulla
jurisdictio competit episcopis ut episcopis h. e. his, quibus est
commissum ministerium verbi et sacramentorum, nisi remittere
peccata, item cognoscere doctrinam et doctrinam ab evangelic
dissentientem rejicere et impios, quorum nota est impietas,
excludere a communione ecclesiae sine vi humana sed verbo.
... Si quam habent aliam vel potestatem vel jurisdictionem
in cognoscendis certis causis videl. matrimonii aut decimarum
cet, hanc habent humano jure.
Conf. Helv. ii. cap. 1 8 : In hoc sunt vocati ministri ecclesiae,
ut evangelium Christi adnuncient fidelibus et sacramenta ad-
ministrent. Potestas ecclesiastica ministrorum ecclesiae est
functio ilia, qua ministri ecclesiam dei gubernant quidem,
verum omnia in ecclesia sic faciunt, quemadmodum verbo suo
prsescripsit dominus, quae cum facta sunt, fideles tanquam ab
ipso domino facta reputant. Officia ministrorum sunt varia,
quae tamen plerique ad duo restringunt, in quibus omnia alia
comprehenduntur, ad doctrinam Christi evangelicam et ad legi-
timam sacramentorum administrationem.
A. Sm. p. 333 : Majorem illam excommunicationem, quam
papa ita nominat, non nisi civilem poenam esse ducimus, non
pertinentem ad nos ministros ecclesiae : minor autem, quam
360 CONFESSIONS OF CHRISTENDOM.
nominat, vera et Christiana est excomraunicatio, quae manifestos
et obstinates peccatores non admittit ad sacramentum et com-
munionem ecclesiae, donee emendentur et scelera vitent. Et
niinistri non debent confundere hanc ecclesiasticam pcenam
seu excommunicationem cum poenis civilibus. Ib. (de potest.
et prim, papae) p. 354 : Constat, jurisdictionem illam commu-
nem excommunicandi reos manifestorum criminuin pertinere
ad omnes pastores.
Conf. Gall. 33 : Excommunicationem approbamus, et una
cum suis appendicibus necessariam esse arbitramur.
Eng. Artt. art. xxxiii. : That person which by open denun-
ciation of the Church is rightly cut off from the unity of the
Church, and excommunicated, ought to be taken of the whole
multitude of the faithful as an heathen and publican, until he
be openly reconciled by penance, and received into the Church
by a judge that hath authority thereunto.
Conf. Angl. p. 9 1 : Ministris a Christo datum esse dicimus
ligandi, solvendi, aperiendi, claudendi potestatem. Ac solvendi
quidem munus in eo situm esse, ut minister vel dejectis animis
et vere resipiscentibus per evangelii praedicationem merita
Christi absolutionemque offerat et certam peccatorum condona-
tionem ac spem salutis seternae denunciet, aut ut eos, qui gravi
scandalo et notabili publicoque aliquo delicto fratrum animos
offenderint et sese a communi societate ecclesiae et a Christi
corpore quodammodo abalienarint, resipiscentes reconciliet et
in fidelium ccetum atque unitatem recolligat ac restittiat.
Ligandi vero ilium claudendique potestatem exercere dicimus,
quoties vel incredulis et contumacibus regni ccelorum januam
occludit illisque vindictam dei et sempiternum supplicium
edicit, vel publice excommunicatos ecclesise gremio excludit.
Sententiam autem, quamcunque ministri dei ad hunc modum
tulerint, deus ipse ita comprobat, ut quidquid illorum opera
solvitur et ligatur in terris, idem ipse solvere et ligare velit et
ratum habere in ccelis.
From the passages of the Eeformed symbols it is clear that
excommunication is understood of an exclusion from church fel-
lowship, but without civil consequences. Vid. A. C. 39. The
distinction in practice between the major and minor excom-
munication is post-symbolicaL
THE MINISTRY. 361
THE POWER OF THE KEYS.
Observations.
The power of forgiving or retaining sins is termed, both in Romish
and in Protestant formularies, after Matt. xvi. 19, potestas eluvium.
Yet this expression is by no means limited to that meaning. The
Reformed Confessions, almost without exception, and the Lutheran
here and there, refer it to the ministry of the gospel generally, by
which the entrance of the kingdom of heaven is opened or shut.
The power of the keys, then, includes in it that binding or loosing,
since the preaching of the word is either an announcement of forgive-
ness or threatening of condemnation. The disciplinary power of the
keys is proved from Matt, xviii. 17 by Calvin, Inst. iv. 11. Bellar-
mine, De Rom. Pont. c. 13, refers Matt. xvi. to Peter's primacy, and
understands by the claves (cceli) the summa potestas in omnem
ecclesiam.
SYMBOLICAL TESTIMONIES.
I. PROTESTANT.
A. C. p. 37 : Sic sentiunt, potestatem clavium seu potesta-
tem episcoporum juxta evangelium potestatem esse seu man-
datum del prsedicandi evangelii, remittendi et retinendi peccata
et administrandi sacramenta. Nam cum hoc mandate Christus
mittit apostolos.
Conf. Helv. ii. cap. 14: De clavibus regni del traditis a
domino apostolis multi admiranda garriunt et ex his cudunt
enses, lanceas, sceptra et coronas, plenamque in maxima regna,
denique in animas et corpora potestatem. Nos simpliciter
judicantes secundum verbum dei dicimus, omnes ministros
legitime vocatos habere et exercere claves vel usum clavium,
cum evangelium adnunciant, id est populum suae fidei creditum
decent, hortantur, consolantur et increpant inque disciplina
retinent. Ita enim regnum coelorum aperiunt obsequentibus
et inobsequentibus claudunt. . . . Eite itaque et emcaciter
ministri absolvunt, dum evangelium Christi et in hoc remis-
sionem peccatorum, quae singulis promittitur fidelibus, sicuti
et singuli sunt baptizati, praedicant et ad singulos peculiariter
pertinere testantur.
Cat. Heiddb. Fr. 83: What is the office of the keys?
The preaching of the holy gospel and Christian discipline, by
362 CONFESSIONS OF CHRISTENDOM.
which the kingdom of heaven is opened to believers and shut
against unbelievers.
Cf. Conf. Hdv. i art. 16 ; Conf. Angl. p. 91 sq.; Conf. Tdrap.
c. 13 ; Calvin, Instit. iv. 6. 3 and xi. 1.
II. EOMISH.
Bellarmin, I.e. : Nos et catholici omnes per claves datas
Petro intelligimus summam potestatem in omnem ecclesiam.
Id tribus rationibus confirmamus. Prirnum ipsa metaphora
clavium, ut in scripturis accipi solet, cf. Isa. xxii. 15-22,
Hie aperte per claves non intelligitur remissio peccatorum aut
ministerium verbi, sed principatus ecclesiasticus. . . . Secundo
probatur verbis illis quodcunqiie ligaveris cet., nam in scripturis
ligare dicitur, qui praecipit et qui punit, Matt. xxiiL 4, xviii.
18. Tertio probatur ex patribus cet
XXL
DIYINE WOKSHIP: LITUKGY.
WITH the exception of the Quakers, all Christian communions
have an appointed order of divine service. The necessary
constituents of this are the preaching of the word of God, and
the administration of the sacraments, with the sacrifice of the
mass in the Komish and Greek Churches. These essential
elements may be clothed with edifying ceremonies, and, as in
a liturgy, made compact and harmonious. Such religious cere-
monies appear to Protestants as in their nature adiaphora,
indifferent, that is, as not necessary to the attainment of sal-
vation ; and every particular Church has the right to appoint
them, according to its necessities, and in accordance with the
word of God. The Papists and Greeks regard the ritual and
ceremonial of the Church as commandments necessary to be
observed ; and derive them, or those of them which are con-
nected with the sacrifice of the mass, from apostolical or
ecclesiastical tradition. Their worship is at the same time
complicated with much more abundant ceremonies than that
of the Protestants. The Reformed Church among the latter is
almost entirely free from ceremonial ; and its symbols appoint
but few ecclesiastical usages of any kind.
Observations.
Parallel with ecclesiastical ceremonies are the pious exercises
which are appointed in the Romish Church ad promerendam gratiam,
such as fastings, pilgrimages, etc. For the protests of the evangelical
Church against these human traditions, see No. I. The priestly con-
secrations of various things are contended against in Conf. Wirt. p.
129. Many matters of this kind are usually by Papists summed up
under the term sacramentalia or ritus sacramentales.
363
364 CONFESSIONS OF CHRISTENDOM.
SYMBOLICAL TESTIMONIES.
I. QUAKER.
Barclay, Apol. Prop. XL : All true and acceptable worship
to God is offered in the inward and immediate moving and
drawing of His own Spirit, which is neither limited to places,
times, nor persons. For though we are to worship Him
always, and continually to fear before Him; yet as to the
outward signification thereof, in prayers, praises, or preachings,
we ought not to do it in our own will, where and when we
will, but where and when we are moved thereunto by the
stirring and secret inspiration of the Spirit of God in our
hearts ; which God heareth and accepteth of, and is never
wanting to move us thereunto when need is, of which He
Himself is the alone proper judge. All other worship, then,
both praises, prayers, or preachings, which man sets about in
his own will and at his own appointment, which he can
both begin and end at his pleasure, do or leave undone as
himself seeth meet, whether they be a prescribed form, as a
liturgy, etc., or prayers conceived extempore by the natural
strength or faculty of the mind, they are all but superstition,
will-worship, and abominable idolatry in the sight of God,
which are now to be denied and rejected, and separated from,
in this day of His spiritual arising. However, it might have
pleased Him (who winked at the times of ignorance, with a
respect to the simplicity and integrity of some, and of His
own innocent seed, which lay as it were buried in the hearts
of men under that mass of superstition) to blow upon the
dead and dry bones, and to raise some breathing of His own,
and answer them ; and that until the day should more clearly
dawn and break forth.
In that these particular men come not thither to meet with
the Lord, and to wait for the inward motions and operations of
His Spirit ; and so to pray as they feel the Spirit breathe
through them, and in them ; and to preach as they find them-
selves actuated and moved by God's Spirit, and as He gives
utterance, so as to speak a word in season to refresh weary
souls, and as the present condition and state of the people's
DIVINE WORSHIP : LITURGY. 365
hearts require, suffering God by His Spirit both to prepare
people's hearts, and also give the preacher to speak what may
be fit and seasonable for them.
To come, then, to the state of the controversy as to the
public worship, we judge it the duty of all to be diligent in
the assembling of themselves together, and when assembled,
the great work of one and all ought to be to wait upon God ;
and returning out of their own thoughts and imaginations, to
feel the Lord's presence, and know a gathering into His name
indeed, where He is in the midst, according to His promise.
And as every one is thus gathered, and so met together in-
wardly in their spirits, as well as outwardly in their persons,
there the secret power and virtue of life is known to refresh
the soul, and the pure motions and breathings of God's Spirit
are left to arise ; from which, as words of declaration, prayers
and praises arise, the acceptable worship is known, which
edifies the Church, and is well-pleasing to God. And no man
here limits the Spirit of God, nor bringeth forth his own
conned and gathered stuff; but every one puts that forth
which the Lord puts into their hearts ; and it is uttered forth
not in man's will or wisdom, but in the evidence and demon-
stration of the Spirit and of power. Yea, though there be
not a word spoken, yet is the true spiritual worship performed,
and the body of Christ edified ; yea, it may, and hath often
fallen out among us, that divers meetings have passed without
one word, and yet our souls have been greatly edified and
refreshed, and our hearts wonderfully overcome with the secret
sense of God's power and Spirit, which without words hath
been ministered from one vessel to another.
II. EOMAN AND GREEK.
Cone. Trid. sess. xxii. Sacrific. niissae, cap. 5 : Cum natura
hominum ea sit, ut non facile queat sine adminiculis exteriori-
bus ad rerum divinarum meditationem sustolli, propterea pia
mater ecclesia ritus quosdam, ut scilicet qusedam summissa
voce, alia vero elatiore in missS, pronunciarentur, instituit ;
ceremonias item adhibuit, ut mysticas benedictiones, lumina,
thymiamata, vestes aliaque id genus multa ex apostolic^ dis-
366 CONFESSIONS OF CHRISTENDOM.
ciplin& et traditione, quo et majestas tanti sacrificii commenda-
retur et mentes fidelium per haec visibilia religionis et pietatis
signa ad rerum altissimarum, quae in hoc sacrificio latent, con-
templationem excitarentur.
Jb. can. 7 : Si quis dixerit, ceremonias, vestes et externa
signa, quibus in missanun celebratione ecclesia catholica utitur,
irritabula impietatis esse magis, quam officia pietatis, ana-
thema sit.
Ib. sess. vii. sacram. can. 13 : Si quis dixerit, receptos et
approbates ecclesiae catholicse ritus, in solemni sacramentorum
administratione adhiberi consuetos aut contemni aut sine pec-
cato a ministris pro libito omitti, aut in novos alios per quem-
cunque ecclesiarum pastorem mutari posse : anathema sit.
Cat. Eom. ii 2. 59 : These ceremonies in the sacraments
are not obscurely referred to the apostles' origination.
(Bellarmin, De sacram. ii. 30 : Fatemur omnes catholici,
ceremonias ecclesiasticas non esse praecipuum cultum, nee ab
iis pendere essentiam et efficaciam sacramentorum, nee habere
vim justificandi, ut habent sacramenta, proinde inferiora esse
sacramentis nee esse approbandos ritus, qui pugnant cum verbo
dei, nee esse nimis multiplicandas, ita ut sua\ multitudine
obruant quodammodo religionem, cui servire debent. Nota,
totam controversiam consistere in sex capitibus. Primum
est, an sint aliquse ceremoniae a Christo vel apostolis insti-
tutae, quae non habeantur in scriptura, sed ex traditione solst
cognoscantur ; secundum est, an ceremoniae, quae non sunt
sacramenta, habeant vim aliquam spiritualeni, ut coercendi
daemones ; tertium est, an ecclesia possit instituere novas
ceremonias: quartum an possit eas ita instituere, ut teneantur
fideles in conscientia eas servare etiam circa scandalum ;
quintum, an ejusmodi ceremoniae sint res bonae et meritoriae
et pars aliqua divini cultus ; sextum, an lingua latina sacra-
menta celebranda et ministranda sint. Ad hasc omnia catho-
lici respondent affirmative, ad eadem capita solo excepto tertio
omnes fere Lutherani et Calvinistae respondent negative. Id.
De missa, ii 13 : Chemnicius dicit, apud catholicos ita neces-
sariam existimari ceremoniarum observantiam, ut pronuncient
mortaliter peccare, qui aliquid in ill is neglexerint. At hoc
mendacium est, non enim ap. nos quaelibet negligentia pec-
DIVINE WORSHIP : LITURGY. 367
catum est mortale, sed contemtus aut notabilis negligentia in
rebus gravibus.)
The Greeks not only regard their liturgy as perfect, but
attach to ceremonies as much importance as the Eomans do.
Comp. Simeon Thessalon. irepl rov vaov /cal ef j^o-t? et<? Trjv
\eiTovpyiav in Goari Euchol. p. 212 sqq. ; s. also Heineccii
Abbild. i. 28 ; Augusti Progr. i. p. 6 sqq. The ritual of the
mass is carried back to the apostles, Jerem. in Act. Wirtemb.
p. 103 ; but Metroph. Critop., Conf. ch. vii. p. 85, refers the
sacramental ceremonies to a tradition of the Church, under
the influence of the Holy Ghost.
III. PROTESTANT.
C. A. p. 13: De ritibus ecclesiasticis docent, quod ritus illi
servandi sint, qui sine peccato servari possunt et prosunt ad
tranquillitatem et bonum ordinem in ecclesia, sicut certse
feriae, festa et similia. De talibus rebus tamen admonentur
homines, ne conscientiee onerentur, tanquam talis cultus ad
salutem necessarius sit.
Apol. A. C. p. 1 5 1 : Damnant adversarii . . ., quod diximus
ad veram unitatem ecclesiae satis esse consentire de doctrina
evangelii'et administratione sacramentorum, nee necesse esse,
ubique similes traditiones humanas esse sen ritus et cere-
monias ad hominibus institutes. Cf. A. C. p. 19 sq.
F. C. p. 615: Credimus, . . . quod ceremonise s. ritus
ecclesiastici, qui verbo dei neque prsecepti sunt neque pro-
hibiti, sed tantum decori et ordinis caus& instituti, non sint
per se cultus divinus aut aliqua saltern pars cultus divini.
Credimus, ecclesise dei ubivis terrarum et quocunque
tempore licere pro re nata" ceremonias tales mutare juxta
earn rationem, quse ecclesise dei utilissima et ad sedificationem
ejusdem maxime accommodata judicatur. P. 616 : Credimus,
. . . quod ecclesia alia aliam damnare non debeat propterea,
quod hsec vel ilia plus minusve externarum ceremoniarum,
quas dominus non instituti, observet, si modo in doctrina
ejusque articulis omnibus et in vero sacramentorum usu sit
inter eas consensus. Hoc enim vetus et verum dictum est:
Dissonantia jejunii non dissolvit consonantiam fidei.
368 CONFESSIONS OF CHRISTENDOM.
Conf. Angl. p. 9 6 : De multitudine otiosarum ceremoniarum
scimus Augustinum graviter suo tempore conquestum esse.
Itaque nos magnum earum numerum resecavimus, quod illis
sciremus affligi conscientias hominum et gravari ecclesiam del.
Eetinemus tamen et colimus non tantum ea, quae scimus tradita
fuisse ab apostolis, sed etiam alia quaedam, quae nobis vide-
bantur sine ecclesiae incommodo ferri posse.
Eng. Artt. art. xxxiv. : It is not necessary that traditions
and ceremonies be in all places one, and utterly like ; for at
all times they have been diverse, and may be changed accord-
ing to the diversities of countries, times, and men's manners,
so that nothing be ordained against God's word. Whosoever
through his private judgment willingly and purposely doth
openly break the traditions and ceremonies of the Church,
which be not repugnant to the word of God, and be ordained
and approved by common authority, ought to be rebuked
openly (that others may fear to do the like), as he that offend-
eth against the common order of the Church, and hurteth the
authority of the magistrate, and woundeth the consciences of
the weak brethren. Every particular or national Church hath
authority to ordain, change, and abolish ceremonies or rites
of the Church, ordained only by man's authority, so that all
things be done to edifying.
Conf. Belg. art. 32 : Eejicimus omnia humana inventa
omnesque leges, quae pro cultu dei a quocunque introduci
possunt, ut iisdem conscientias ullo omnino modo devinci-
antur atque constringantur. Illud itaque solum suscipimus,
quod ad conservandam et alendann concordiam atque unitatem
omnesque in dei obedientia retinendos idoneum est. Ad id
vero inprimis requiritur excommunicatio juxta verbum dei
usurpata cet.
Conf. Hdv. i art. 23 : Ceteras vero (preaching, eucharist,
etc., had been referred to) ceremoniarum ambages inutiles ac
innumerabiles, vasa, vestes, vela, faces, aras, aurum, argentum,
quatenus pervertendae religioni serviunt, idola praesertim, quae
ad oultum prostant et offensionem praebent, ac id genus omnia
prophana a sacro nostro costu procul arcemus.
Conf. JTelv. ii cap. 2 7 : Quanto magis accedit cumulo rituum
in ecclesia, tanto magis detrahitur non tantum libertati chris-
DIVINE WORSHIP : LITURGY. 369
tianse, sed et Christo et ejus fidei, dum vulgus ea quaerit in
ritibus, quae qusereret in solo Jesu Christo per fidem. Suffi-
ciunt itaque piis pauci moderati, simplices nee alieni a verbo
dei ritus. Quod si in ecclesiis dispares inveniuntur ritus,
nemo ecclesias existimet ex eo esse dissidentes. . . . Et nos
hodie ritus diversos in celebratione ccenae domini et in aliis
nonnullis rebus habentes in nostris ecclesiis, in doctrina tamen
et fide non dissidemus, neque unitas societasque ecclesarium
nostrarum ea re discinditur. Semper vero ecclesise in hujus-
modi ritibus, sicut mediis, usae sunt libertate. Id quod nos
hodie quoque facimus.
See Conf. Bohem. art. 15 ; Declar. Thorun. p. 59; and the
Conf. Remonstr. xxiii. 68.
THE VERNACULAR.
Observations.
As in Protestant worship all is ordered for edification through the
divine word, the Confessions ordained the use of the language of
the country in public service. The Romish Church has permitted
the Latin language in the performance of holy rites. The Council
of Trent expressly prescribed this tongue for the Mass.
SYMBOLICAL TESTIMONIES.
I. PtOMISH.
Cone. Trid. sess. 22, sacrific. missse, cap. 8 : Etsi missa mag-
nam contineat populi fidelis eruditionem, non tamen expedire
visum est patribus, ut vulgari passim lingu& celebraretur.
Quamobrem retento ubique cujusque ecclesise antiquo et a
sancta Eom. ecclesia", omnium ecclesiarum matre et magistra,
probato ritu, ne oves Christi esuriant neve parvuli panem
petant et non sit, qui frangat eis, mandat s. synodus pastoribus
et singulis curam animarum gerentibus, ut frequenter inter
missarum celebrationem, vel per se vel per alios, ex iis, quse
in missa leguntur, aliquid exponant atque inter cetera sanctis-
simi hujus sacrificii mysterium aliquod declarent, diebus prse-
sertim dominicis et festis. Comp. Bellarmin, Controv. de
missa, ii. 11 sq,
2 A
370 CONFESSIONS OF CHRISTENDOM.
Confut. A. C. p. 99 sq.: Cum persona communis sit sacerdos
totius ecclesiae, non solum circumstantium, ideo non minim,
quod sacerdos latine in latina celebrat ecclesia. Proficit autem
auditori, si in fide ecclesiae audit missam. . . . Neque neces-
sarium est, ut omnia verba missae audiat vel intelligat et
etiam intelligens semper attendat : prasstat enim intelligere et
attendere finem, quia missa celebratur, ut offeratur eucharistia
in memoriam passionis Christi.
II. PROTESTANT.
A. C. p. 23 sq. : Servantur usitatse cerimonias fere omnes
(in missa) praterquam quod latinis concionibus admiscentur
alicubi germanicae, quae addita3 sunt ad docendum populum cet.
A. C. p. 250 : Adversarii longam declamationem habent
de usu latinae linguae in missa, in qua suaviter ineptiunt,
quomodo prosit auditori indocto in fide ecclesiae missam non in-
tellectam audire ; videlicet fingunt, ipsum opus audiendi cultum
esse et prodesse sine intellectu. Latinam linguam retinemus
propter bos, qui latine discunt et intelligunt. Et admiscemus
germanicas cantiones, ut habeat et populus, quod discat et
quo excitet fidem et tiinorem. Conf. Wirtemb. p. 118.
Conf. Helv. ii. c. 22: Taceant omnes peregrinae linguae in
ccetibus sacris. Omnia proponantur lingua vulgari et quae eo
in loco ab hominibus in coetu intelligatur.
Conf. Angl. p. 122 : Precamur ea lingua", quam nostri, ut
par est, omnes intelligant, ut populus, quemadmodum Paulus
monet, a communibus votis utilitatem communem capiat,
quemadmodum omnes pii patres et catholici episcopi, non
tantum in veteri, verum etiam in novo testamento, et precati
sunt ipsi et populum precari docuerunt : ne, ut Augustinus
ait, tanquam psittaci et merulae videamur sonare, quod nes-
cimus. Comp. Eng. Art. xxiv.
See Dedar. Thoi-un.'ip. 57.
DIVINE WORSHIP : LITURGY. 3*71
IMAGES AND PICTURES.
Observations.
The most important difference between the Lutheran and the Re-
formed Churches in the matter of divine worship concerns the
adornment of churches by pictures (and altars). The former holds
these permissible, though indifferent. The latter rejects them.
I. REFORMED.
Conf. Helv. ii. cap. 4 : Eejicimus . . . Christianonun
simulacra. Tametsi enim Ch. humanam assumserit naturam,
non ideo tamen assumsit, ut typum prseferret statuariis atque
pictoribus. . . . Ut instituantur homines in religione preedi-
care jussit evangelium dominus, non pingere et pictura" laicos
erudire ; sacramenta quoque instituit, nullibi statuas constituit.
Cat. Heidelb. Fr. 98 : May not pictures be endured in the
church as the books of the people ? No ; for we should not
be wiser than God, who will teach His Christendom not by
dumb figures, but by the living preaching ol His word.
Comp. Conf. Czenger. p. 158; Calvin, Institut. i 11. 13.
The altars are particularly mentioned, Conf. Helv. i. art. 23.
II. LUTHERAN.
The Lutheran symbols give no utterance concerning pictures
in churches. But Luther's own opinion is plain from the
following :
WerJce v. Walch, vi 2747 : When the worship of them is
out of the question, we may use figures, like letters, which
remind us of good things, and put them as it were before our
eyes. Who is so stone blind as not to see that, as Christian
stories may be told without sin and to the profit of the
hearers, so for the good of the simple such histories may
without sin be painted and carved, not only at home in our
houses, but publicly in the churches ? I assuredly know that
God will have His word to be heard and read, especially
concerning the passion of Christ. But if I hear and think of
372 CONFESSIONS OF CHRISTENDOM.
this, it is impossible but that I form images of those things in
my mind. For, will I or will I not, if I hear of Christ, the
figure of a man is drawn in my heart, hanging on the cross ;
just as my countenance is pictured in the water when I look
into it. If then it is not sin, but a good thing, to have Christ's
image in my heart, why should it be sin to have it before my
eyes ? For, the heart is more than the eyes, and ought
more than the eyes to be preserved from sin : since there is
the true dwelling-place and seat of God Himself.
Cf. Chemnicius, Exam. iv. 2. 9.
TABLES OF COMPARATIVE THEOLOGY.
373
374
CONFESSIONS OF CHRISTENDOM.
COMPAEATIVE
ROMISH.
GREEK.
LUTHERAN.
REFOEMED.
Christianity is a Divine
the saving
from the Bible and tradition ;
which, under the special influence of the Holy
Ghost, have been, the former written, the
latter continued uncorrupt.
The interpretation of the Bible rests with the
Church, led by the Holy Ghost,
and finally with the '
Pope.
According
God is
that is, the divine essence exists in
in dignity
(The Holy Ghost pro-
ceeds from Father and
Son.)
(The Holy Ghost pro-
ceeds from the Father
alone.)
Besides this Triune God
Yet it is wholesome to
invoke Mary, who was
conceived without sin,
and
the saints as inter-
cessors with God, and
to reverence their
pictures and relics.
Man is born with a corrupt
the first man,
(besides natural facul-
ties of his soul) habi-
tual holiness and im-
mortality (gifts of
divine grace).
immortality, perfect
wisdom, and a will
regulated by reason.
Through
Revelation communicated
truths of which
from the
There exists in the Church
contents unfold
to the
a
Three Persons, both in nature and
perfectly equal.
(The Holy Ghost proceeds
there is no
All service of saints,
bias, which was not his
that is, as he came
a justitia originalis inwrought, and belong-
ing to his nature (and immortality).
the
COMPARATIVE THEOLOGY.
375
THEOLOGY. TABLE I.
ABMINIAN.
SOCINIAN.
to mankind
must be
Bible alone,
no infallible tribunal of interpretation of
themselves to
Christian
Trinity ;
that is, the divine essence exists in Three
Persons, equal in nature, but in dignity
admitting subordination.
from Father and Son.)
object of divine worship,
pictures, and relics is
property from the
from the hands of his
innocence, and hope of
-
first
through Christ,
derived
from the New Testament.
Holy Scripture ; its divine
every Christian.
Revelation
God, the eternal and absolute Being, is one
Jesus, the Man, was in time exalted by God
to divine majesty; and to Him, who now in
eternity is God, belongs divine honour ; the
Holy Ghost is nothing personal in God, but
the divine power working unto sanctification.
Besides Him there is no object of divine
worship.
contrary to Scripture.
beginning of the race ;
Creator, possessed
continuance in being.
sin
376
CONFESSIONS OF CHRISTENDOM.
TABLE I. continued.
ROMISH.
GREEK.
Adam and his pos-
terity lost those di-
vine gifts of grace,
and his will (towards
good) was weakened.
Adam and his pos-
terity lost immortal-
ity, and his will re-
ceived a bias towards
evil.
In this state the natural man, even
sinner before God
Original sin consists
in the carentiajustitias
originalis ; evil con-
cupiscence, however,
is not itself sin, but
only leads to sin.
and commits,
although not absolutely without power of
will towards good, well pleasing to God, and
not in his natural state doing only evil.
LUTHERAN.
REFORMED.
Adam and his posterity lost the justitia
originalis, and there entered a total corrup-
tion of his nature (in spiritual things).
before be commits actual sin, Is a
(in original or inherited sin).
Evil concupiscence is positively original sin.
following his evil desire,
being altogether unable to do what is pleas-
ing to God, and able to do nothing but sin.
COMPARATIVE THEOLOGY.
TABLE I. continued.
377
ARMINIAN.
SOCINIAN.
Adam and his posterity lost their destined
quence of repeated sinning, man's
The natural man is affected with an
Involve
The bias to evil is
manifold
although not absolutely unable
freedom from death; and now, in conse-
nature is firmly held by a bias to eviL
Inherited evil, which, however, does not
guilt,
not in itself sin.
sins,
to do anything good.
373
CONFESSIONS OF CHRISTENDOM.
COMPARATIVE
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
the Son of God (became man)
of two natures (the Divine and the
has, according to the
im-
inasmuch as He
His satisfaction was perfectly commensurate
The satisfaction of
Christ was indeed more
than sufficient; and the
superabun dant merit of
the Redeemer is com-
mitted to the Church
as a precious treasure.
The condition
attains to, being moved upon and sustained
by the Holy Ghost.
But
offered to all men
but may by them
In
(who appeared in the flesh
Chr
as the
con-
Human), which, most internally and insepar-
so that the properties
of the one nature be-
long also to the other
(communicatio idio-
yet so that no mutual
communication of the
properties of the two
natures takes place,
matum),
eternal purpose of God, obtained for
me- diate-
by His vicarious death has made satisfaction
with 'the sins of the world, and had before
God a sufficient value.
under which man is made partaker of
which
lacking all power of his own to good, can be-
gin and complete only through the influence
of the Holy Ghost.
this Divine
without distinction ;
be rejected.
offered only to those
whom God has by His
eternal absolute decree
elected to salvation.
It cannot be resisted
by the elect.
order to attain to
COMPARATIVE THEOLOGY.
379
THEOLOGY. TABLE IL
ARMINIAN.
SOCINIAN.
1st
Son of God)
sisting
ably united, make one only Person,
mankind reconciliation with God and
to God for the world's sins ;
although. His death had not in itself this
satisfying power, but received it through
the mercy of God, who reckoned the satisfac-
tion, imperfect of itself, as perfect for man.
reconciliation with God and eternal salva-
man
by the help of the Holy Ghost begins and
finishes.
help
imparted to all men
but may by them
salvation, man Is
a man, conceived by the Holy Ghost and born
as the Son of God,
of one nature, the Human, exalted to divine
majesty.
eternal life,
mediately ;
in that by His teaching and work He has
opened the way for an amendment acceptable
to God, which He rewards of His grace with
forgiveness and eternal salvation.
His death was not expiatory : it gave to
men a great motive to amendment ; and also
led Christ Himself to divine dignity and
heavenly authority on behalf of His own.
tion is spiritual regeneration,
begins by his own strength, but can finish
only by the aid of the Holy Ghost.
is
without distinction,
be rejected,
justified ;
380
CONFESSIONS OF CHRISTENDOM.
TABLE II. continued.
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
The Justified
that is, habitual right-
eousness is infused in-
to him ; and by the
good works which he
thereby performs, he
merits increase of
grace and eternal sal-
vation.
may do more than the
commandments of God
demand, and, by ob-
serving the evangelical
counsels, may obtain a
higher degree of moral
perfection and of
heavenly salvation.
may, however,
fall from a
But the venial sins, which do not in their
nature work condemnation, may be expiated
by personal satisfactions.
Mortal sins do not necessarily destroy faith.
that is, he receives
of grace for Christ's sake. But the merit of
Christ is appropriated by faith.
can, however, do no
through mortal sins,
state of grace ;
The lighter sins (of
inadvertence), which
might indeed bring
condemnation,are for-
given by God's grace
for Christ's merits'
sake.
Mortal sins consist
not with faith.
but never, even
through great sins,
can altogether lose
the grace of God.
COMPAKATIVE THEOLOGY.
TABLE II. continued.
381
ARMINIAN.
SOCINIAN.
from God forgiveness of sins (and hope of
eternal salvation).
more tlian the commands of
God require.
may, however, sink
the unre-
again into the state of
generate.
382
CONFESSIONS OF CHRISTENDOM.
COMPAEATIVE
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
The
by means
and by means
which under visible signs communicate to
Christians the invisible grace of God.
The Sacraments exhibit this power,
in every partaker ex I
opere operate, \
if the administrator does it cum intentions
Of
seven : Baptism ; Confirmation ; Eucharist ;
Penance ; Marriage ; Orders ; Extreme f
Unction.
Baptism must be
and it entirely destroys original sin.
In the Eucharist the veritable body and the
Christ axe substantially
that is, under the elements, which on conse-
cration lose their substance, and are changed
into the substance of Christ.
The body and blood of Christ are by
corporeally partaken
and this participation increases sanctifying
grace, confirms the forgiveness of remissible
sins, preserves from mortal sins, etc.
The laity need to re-
ceive only the body of
Christ.
All Christians
Regeneration of man
of the word
of the Sacraments,
which under and in
visible signs commu-
nicate to Christians
the invisible grace of
God.
which in the commu-
nication of visible signs
seal to the Christian
divine grace.
administered by godly or ungodly ministers,
only in believers,
| the elect,
without the intention of the minister being
necessary.
such Sacraments
only two,
administered to children of Christians,
and it abolishes the guilt of original sin, with-
out destroying the sin itself.
veritable blood of
present,
that is, in and under
the elements ; which
do not lose their sub-
stance, nor are chang-
ed into the body of
Christ.
communicants
of;
In the Supper, bread
The body and blood of
Christ are partaken of
by recipients spiritu-
ally in faith ;
and this participation assures of forgiveness
of sins, life, and salvation.
must receive the
COMPAKATIYE THEOLOGY.
383
THEOLOGY. TABLE III.
ARMINIAN.
SOCINIAN.
Is
of
The Sacraments are ceremonies -which sensibly
exhibit the spiritual covenant between God
and man.
effected
God;
The Sacraments are ceremonies by means of
which the Christian publicly avows his faith
in Christianity.
there
that is, Baptism and the Lord's
Baptism may be administered
and wine are signs of the substantial, not
Supper.
Baptism was not ordained as a permanent
rite.
to the children of Christians.
present, body and Wood of Christ.
the communicants
and thus make thankful confession of the
union with
bread and the
receiving both,
death of Christ suffered for men, and their
Christ.
wino.
384
CONFESSIONS OF CHRISTENDOM.
TABLE III. continued.
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
The Eucharist is also an expiatory sacrifice,
in which the priest presents unbloody to God
the body of Christ, which was offered in
blood on the cross ; and this oblation of Christ
in the mass procures benefit for the living
and the dead.
Justification
Penance consists not merely (a) in sincere re-
pentance, but also (b) in confession of sin to
the priest, in which the individual mortal
sins of which a man is conscious must be re-
counted, and (c) in the discharge of penances
imposed by the priest for the removal of the
temporal punishments which may have been
imposed by God.
With the absolution of the priest, who here
acts as judge, penance makes a proper sacra-
ment.
He who dies without
having made full sa-
tisfaction is placed in
purgatory, where, be-
fore he can enter hea-
ven, he must undergo
discipline of purifica-
tion. Indulgence dis-
pensed by the Church
secures dispensation
from penance to those
who know true repent-
ance. Indulgence also,
like masses for the dead
and other pious works,
abridge (per mpdum
suffragii) the pains of
purgatory.
There is no purgatory
lost may be restored
Repentance consists essentially
Confession of sin to the
but useful, and there-
fore as an ecclesiasti-
cal institute to be re-
tained.
Absolution is be-
stowed by the mini-
ster, not as judge, but
as announcer of the
divine will.
but in certain cases
useful, and therefore
to be permitted to such
as desire.
Yet no enumeration of
Ecclesiastical penances
Penance is by no means
Purgatory, and all
COMPARATIVE THEOLOGY.
TABLE III. continued.
385
AKMINIAN.
SOCINIAN.
through repentance.
of sincere sorrow for sin.
priest is not necessary,
particular sins is to be required,
disparage the merit of Christ.
a Christian sacrament.
that is connected with it, is of human
invention.
2B
386
CONFESSIONS OF CHRISTENDOM.
COMPAEATIVE
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
The
is the fellowship of all is the fellowship of all
confessors of Christ, those who accept and
good and evil, united \ profess all the articles
under Christ and His of faith transmitted
visible representative by the apostles, and
the Pope. ^ ! approved by general
i synods.
Without this visible church is no salvation.
The same is under the abiding influence of
the Holy Ghost, and therefore cannot err as
to matters of faith.
In the
which form an order essentially distinguished
from other Christians. This order has many
gradations of spiritual offices and dignities,
which jure divino are distinguished in their
prerogatives : that is, bishops, priests, and
ministers.
Among the bishops,
the first (Primas) is the
Bishop of Rome, as
successor of the Apostle
Peter, and therefore
the visible head of the
Church.
The bishops under the
Pope,
Among the bishops
the four patriarchs
have the highest rank,
but are of equal dig-
nity among them-
selves.
The bishops,
united in a general council, represent the
Church, and infallibly decide, under the guid-
ance of the Holy Ghost, concerning all mat-
ters of faith and ecclesiastical life.
All ministers
To their
by the sacrament of orders, which
impresses upon them
an indelible character,
but
can be administered only by the bishop,
Church
is the fellowship of saints united under
the pure gospel is preached and the
Without this church
The same is by the Holy
service of the Church specially
which form
There
and all
There is no
[rather is the
and, if united in a Synod,
of Christ must be regularly called
office, however, they are
by the apostolic ordinance of imposition of
COMPARATIVE THEOLOGY.
387
THEOLOGY. TABLE IV.
ARMINIAN.
of
Christ as their invisible Head, in which
sacraments are duly administered.
is no salvation.
Ghost led into all truth.
appointed persons are
an order only officially distinguished from
are no
(jure divino) have the same vocation and
first among these (jure divino), and no visible
Pope Antichrist].
they must decide only according to the
and appointed,
consecrated
hands, which may be exercised by all ministers,
SOCINIAN.
Christ
is the fellowship of those who hold fast in
faith and obedience, and outwardly confess,
the doctrines of salvation announced by
Christ.
necessary,
other Christians,
priests,
official rights.
head of the Church
written word of God.
Christian ministers need no specific call
388
CONFESSIONS OF CHRISTENDOM.
TABLE IV. continued.
ROMISH.
GREEK.
LUTHERAN.
REFORMED.
and entails the obliga-
tion of celibacy.
Bishops must be un-
married, but priests
and deacons must not
contract a second mar-
riage : otherwise they
lose their right to ex-
ercise spiritual func-
tions.
To all priests in common belongs, besides the
preaching of the gospel, the administration
of five sacraments :
baptism, penance, Eu-
charist, marriage, and
extreme unction ;
of six sacraments :
baptism, confirma-
tion, penance, Eucha-
rist, marriage, unc-
tion of sick ;
and the presentation of the sacrifice of the
mass.
To the bishops alone belongs the administra-
tion
of the sacraments of
confirmation and
orders.
of the sacrament of
orders..
Ecclesiastical ceremonies are part of the
divine service,, most of them having apostoli-
cal origin ; and those connected with the
sacraments must not be omitted by the
priests, on pain of mortal sin.
and
The office of the ministry
administration
as also the exercise of
Ecclesiastical ceremonies, which are not
the need of
Pictures and altars | but they need be few ;
may be set up in : and pictures and altars
churches. i are not to be suffered
! in churches.
COMPARATIVE THEOLOGY.
TABLE IV. continued.
389
ARMINIAN.
SOCINIAN.
does not involve the obligation of
celibacy.
consists in the preaching of the gospel,
of the
and in
sacraments :
the power of the keys.
part of the diviue worship, may be ordered
the community, in harmony with the word
by every particular church according to
of God ;
INDEX.
ABILITY, human, 148.
Absolution, 303, 357.
Acceptatio, acceptilatio, 138.
Adoration of the host, 284.
Anabaptists, 29.
Antichrist, 353.
Arininianism, 28.
Altars in churches, 363.
Apocrypha, O.T., 60.
Atonement of Christ, 138.
Augsburg Confession, 15.
BAPTISM, meaning, 249 ; necessity,
255 ; infant, 258 ; of heretics, 262.
Barclay's Apology, 35.
Bible, 41, 56.
Bishops in general council, 351 ; juris-
diction, 352 ; celibacy of, in Greek
Church, 354.
Bread in the Eucharist, 290.
Bullarium Romanum, 10.
CALVIN'S doctrine of the Eucharist,
269.
Canon, 45.
Canonization of saints, 72.
Catechismus Romanus, 9.
Celibacy, 354.
Ceremonies of the Church, 361.
Chemnitz, Examen, 1.
Christ, divinity, 116 seq. ; person,
116; body, 124; impeccability and
sinlessness, 130 ; mediator in one
or both natures, 132 ; exaltation,
133 ; merit, 138.
Church, 330.
Clerici et laici, 346.
Communio sub una, 347.
Communicatio idiomatum, 116 seq.
Conception, immaculate, 98.
Concilia evangelica, 205.
Concupiscentia, 99.
Confessio Augustana, 15.
Confession, 303.
Confirmation, 318.
Consubstantiation, 280.
Councils, fficumenical, 56.
Cup, withdrawal of, 287.
Cultus of the Virgin, 68.
DECALOGUE, 227.
Decrees, divine, 161.
Divine image in man, 82.
Divine worship, 366.
ECCLESIA reprsesentans, 351.
Election, 161.
Elevation and adoration of the host
284.
Eucharistic sacrament and sacrifice
292.
Excommunication, major et minor
357.
Exorcism, 263.
Extreme unction, 325.
FAITH, in justification, 179 ; in chil-
dren, and mortal sin, 219.
Fall, effects of, 86 seq.
Fasting, 309.
Fathers and tradition, 49.
Feet-washing, 239, 243.
Fides formata, 189.
Filioque, 67.
Flacius' doctrine of original sin, 91.
Forensic justification, 178.
Formula Concordise, 17-
Free will, 48 ; its co-operation in re-
generation, 50.
GHOST, Holy, divine personality, 16 ;
procession, 57 ; in regeneration, 146.
Grace, 145 ; and ability, 148.
Grace, means of, 223.
Grace, resistible and irresistible, 146.
HEATHEN, perdition of, 333.
Hierarchy, 347.
Host, reservation and adoration of,
284.
IMAGE of God in man, 78 seq.
Immaculate conception, 198.
Imposition of hands, 353.
391
392
INDEX.
Imputation of Adam's sin, 106 ; to
faith, 188.
Inability, moral, 111.
Indelibility in sacrament, 243.
Indulgences, 143, 314.
Infralapsarians, 161.
Inspiration, 57.
Intention of priest, 243.
Invocation of saints, 68.
JUSTIFICATION, 178.
Justitia originalis, 82.
KEYS, power of the, 357.
LAW and gospel, 227.
Light, internal, 46.
Liinbus infantum and patrum, 312.
Liturgy, 345.
Lutheran confessions, 15.
MARRIAGE and divorce, 321.
Mary, immaculate conception, 198.
Mass, 292.
Masses, private, 296.
Means of grace, 222.
Merit, 201.
Meritum, de condigno and de congruo,
185.
Ministry, the, 340 ; degrees, 347 ;
equality, 347 ; Quaker, 344.
Monasticism, 210 ; and evangelical
counsels, 210.
NOTES of the Church, 330.
OATH, 346.
Obedience, active and passive, 130.
Ordination, 329, 353.
Original sin, 86 ; guilt, 106 ; and bap-
tism, 108.
PAPAL infallibility, 354.
Penance, 297.
Penances, 307.
Perseverance, 217.
Person of Christ, 116.
Pictures and relics, 75.
Pope, the, 353.
Prayers for the dead, 316.
Predestination, 161.
Presence, the real, 286.
Private masses, 296.
Purgatory, 310.
QUAKER confessions, 34.
BEADING of Scripture by laity, 57.
Redemption, 127 seq.
Reformed Church, 20.
Relics, 75.
Renewal and conversion, 150.
Repentance, 298.
Restoration of the cup, 289.
Righteousness of Christ, 181.
SACRAMENTS, 232.
Sacrifice of the Mass, 280.
Saints, invocation of, 68 ; pictures and
relics, 75.
Satisfaction of Christ, 138.
Satisfactions, 198.
Scripture, sufficiency of , 41 ; interpre-
tation, 56.
Sinlessness of Christ, 130.
Sin, mortal and venial, 219.
Sin, original, 106 ; and baptism, 108.
State, original, of man, 80 seq.
Subordination in Trinity, 63 seq.
Supererogation, 205.
Supralapsarianism, 161.
Symbola CEcumenica, 45.
Synergism, 145.
Synods, 45.
TESTAMENT, Old, its validity, 45.
Tradition, 41.
Transubstantiation, 280.
Trinity, 63 seq.
Treasure of merits, 127.
UNLEAVENED bread in Eucharist, 290.
Vows, 210, 212.
Vulgate, 58.
WORD and sacrament, 223.
Word of God, 222.
Works, good, 196, 198, 203.
Wine in Eucharist, 290.
ZWINGLIAN doctrine of the Eucha-
rist, 269.
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