,library of ,pennsylvania ,,american ,,lutheranism ,,vindicated2 ,,or1 ,,examination ,,of ,,the ,,lutheran ,,symbols1 on ,,certain ,,disputed ,,topics3 ,,including ,a ,,reply ,,to ,,the ,,plea ,,of ,rev4 ,w4 ,j4 ,,mann4 ,,by ,s4 ,s4 ,,schmucker1 ,d4 ,d41 ,professor of ,christian ,theology in the ,theological ,seminary of ,general ,synod at ,gettysburg1 ,pa4 ,earnestly contend for the faith1 once delivered to the saints4 ,,jude #c4 ,,baltimore3 ,,published ,,by ,t4 ,,newton ,,kurtz1 ,no4 #aea ,,west ,,pratt ,,street4 #ahef ,entered according to act of ,congress in the year #ahef1 ,,by ,s4 ,s4 ,,schmucker1 ,,in ,,the ,,clerk',s ,,of ,,the ,,district ,,court ,,of ,,the ,,united ,,states1 ,,for ,,the ,,eastern ,,district ,,of ,,pennsylvania4 ,,stereotyped ,,by ,,george ,,charles1 ,,no4 #i ,,sansom ,,st41 ,,phila4 ,,printed ,,by ,c4 ,,sherman ,,son4 ,,to ,,the ,,reader4 ,the design of the following treatise1 and the occasion which elicited it1 are indicated both on the title page and in the introduction of the work itself4 ,its primary object is not to discuss the obligation of ,synods to adopt the doctrinal basis of the ,platform4 ,what we felt it a duty to the church to publish on that subject1 we have presented in the ,lutheran ,observer4 ,but the pamphlet of the ,rev4 ,mann1 entitled ,plea for the ,augsburg ,confession1 having called in question the accuracy of some of the interpretations of that ,confession contained in the ,definite ,synodical ,platform1 and affirmed the ,scriptural truth of some of the tenets there dissented from2 it becomes a question of interest among us as ,lutherans1 which representation is correct4 ,for the points disputed are those1 on the ground of which the constitutions of the ,general ,synod and of her ,seminary avow only a qualified assent to the ,augsburg ,confession4 ,in hope of contributing to the prevalence of truth1 and the interests of that kingdom of ,god which is based on it1 the writer has carefully re-examined the original documents1 and herewith submits the results to the friends of the ,general ,synod and her basis4 ,since these results as to the question1 what do the symbols actually teach8 are deduced impartially1 as must be admitted1 from the original symbolical books themselves1 as illustrated by the writings of ,luther1 ,melancthon1 and of the other ,reformers of the same date2 those who approve of those books should so far sustain our work3 and those who reject these tenets1 that is1 the ,new ,school portion of the church1 will not object to seeing a vindication of the reason why they and the ,general ,synod avow only a qualified assent even to the ,augsburg ,confession1 namely1 because these errors are there taught4 ,the topics here discussed1 are all such as are left free to individual judgment1 both by the ,constitution of the ,general ,synod1 and that of her ,theological ,seminary4 ,both explicitly bind to the ,augsburg ,confession1 only so far as the fundamental doctrines1 not of that confession1 but of the ,scriptures are concerned4 ,a fundamental doctrine of ,scripture is one that1 is regarded by the great body of evangelical ,christians as essential to salvation1 or essential to the system of ,christianity2 so that he who rejects it cannot be saved1 neither be regarded as a believer in the system of ,christian doctrine4 ,the doctrinal peculiarities of no denomination1 though often highly important1 can therefore be regarded as fundamental1 without unchurching all other denominations and consigning them to perdition4 ,the topics here discussed are1 #a4 ,ceremonies of the ,mass4 #b4 ,private ,confession and ,absolution4 #c4 ,the ,divine institution of the ,christian ,sabbath4 #d4 ,nature of ,sacramental ,influence4 #e4 ,baptismal ,regeneration4 #f4 ,the nature of the ,saviour's presence in the ,lord's ,supper2 and1 #g4 ,exorcism4 ,now1 not one of these is found in the list of fundamentals published by the ,synod of ,maryland1 and by the great ,evangelical ,alliance of all the prominent ,christian denominations assembled in ,london in #ahdf1 consisting of more than a thousand ministers of ,christ1 delegated from nearly all parts of ,europe and ,america4 ,that list is found in the ,lutheran ,manual1 and is the following3-- #a4 ,the ,divine inspiration1 authority and sufficiency of the ,holy ,scriptures4 #b4 ,the right and duty of private judgment in the interpretation of the ,scriptures4 #c4 ,the unity of the ,godhead1 and the ,trinity of persons therein4 #d4 ,the utter depravity of human nature in consequence of the fall4 #e4 ,the incarnation of the ,son of ,god1 his work of atonement for sinners of mankind1 and his mediatorial intercession and reign4 #f4 ,the justification of the sinner by faith alone4 #g4 ,the work of the ,holy ,spirit in the conversion and sanctification of the sinner4 #h4 ,the ,divine institution of ,christian ministry1 and the obligation and perpetuity of ,baptism and the ,lord's ,supper2 and #i4 ,the immortality of the soul and the judgment of the world by our ,lord ,jesus ,christ1 with the eternal blessedness of the righteous and the eternal punishment of the wicked4 ,not one of these are here discussed4 ,as to the doctrines taught in this little volume1 they are the same inculcated in our ,popular ,theology twenty-one years ago1 and in our different works published since that time4 ,and here it seems proper to avail ourselves of this public opportunity to correct an error committed by our esteemed friend1 ,dr4 ,schaff1 of ,mercersburg1 in his recent work on the ,american churches1 in which he represents us as denying the reality1 as well as the guilt of natural depravity4 ,this is entirely a mistake4 ,the reality of ,natural ,depravity is a doctrine so clearly taught in ,god's word1 as well as by the history of the human race1 that we have never even been tempted to doubt it4 ,in the eighth edition of the ,popular ,theology1 7p4 #add17 which has recently left the press1 our views on this subject are thus summed up3-- ,the ,augsburg ,confession seems to combine1 both these views1 7i4e4 both absence of holiness and predisposition to sin17 and the great body of ,lutheran divines has regarded natural1 or original1 or innate depravity1 as that disorder in the mental and bodily constitution of man1 which was introduced by the fall of ,adam1 is transmitted by natural generation from parent to child1 and the result of which is1 that all men who are naturally engendered1 evince in their action want of holiness and a predisposition to sin4 ,without the admission of such a disorder in the human system1 no satisfactory reason can be assigned for the universality of actual transgression amongst men4 ,our own views on this disputed subject1 maybe summed up in the following features3 #a4 ,all mankind1 in consequence of their descent from fallen ,adam1 are born with a depraved nature1 that is1 their bodily and mental system is so disordered1 as in result of its operation to evince a predisposition to sin4 #b4 ,this natural depravity disqualifies its subjects for heaven4 ,because the action of depraved 7disordered7 faculties and powers1 would not1 even in heaven itself1 be conformed to the divine law1 and could not be acceptable to ,god ,in our natural state1 moreover1 we have not the qualifications requisite for the enjoyment of heaven1 having no spiritual appetites4 ,but we cannot suppose that ,god would condemn us to positive and eternal misery merely on account of this depraved 7disordered7 nature2 for we are in no sense the authors or causes of it2 and a just ,god will not punish his creatures for acts which they did not perform2 7p4 #adg47 ,it is evident1 therefore1 that we do maintain the reality of natural depravity inherited from our first parents1 but deny the imputation of it to us as personal guilt4 ,this correction1 we doubt not1 ,dr4 ,schaff will make in the future editions of his work4 ,nor are we more chargeable with even the remotest tendency to rationalism1 than the great mass of ,american and ,english theologians1 including such men as ,drs4 ,dwight1 ,mason1 ,woods and ,alexander1 who all distinguish things above reason from those contrary to it1 and whilst they deny that revelation teaches any doctrine of the latter class1 admit and believe a number of its doctrines1 such as the ,trinity1 ,incarnation1 c41 to be above the comprehension of human reason4 ,with them1 moreover1 we maintain1 that in doctrines which lie within the grasp of human reason1 it is proper and a duty to expect and to inculcate a harmony between the teachings of revelation and the dictates of reason1 thus to exhibit and confirm the intrinsic moral fitness and glory of those truths of revelation4 ,and it is these and similar things which a certain class of ,german theologians of late are wont to style rationalizing tendencies4 ,as to the necessity of this work2 two little volumes have appeared1 assailing some of the positions of the ,definite ,platform1 and none in vindication of them4 ,the ,new ,school must therefore receive credit for moderation4 ,those volumes were hailed with exultation by the four or five ,old-,school papers of our church1 and all of them1 even the ,missionary1 invite the continuance of the discussion in pamphlet form4 ,those publications did not agitate the church1 neither will this4 ,that man must be ignorant of human nature1 who does not perceive a vast difference between a controversy conducted in the newspapers of the church1 and one confined to independent pamphlets or volumes4 ,in the former case1 the dispute is forced upon all who see the paper1 and reaches fifty times as many persons1 amongst whom may be many who1 from prejudice1 or want of sufficient intelligence1 do not appreciate the importance of the discussion2 in the latter1 it reaches only those who desire to see it1 and feel sufficient interest to purchase the volume4 ,yet the ,definite ,platform1 be it remembered1 was not the cause but the result of ,symbolic agitation1 continual1 progressive1 and aggressive1 in the several ,old-,school papers and periodicals1 for eight or ten years past4 ,as it evinced a spirit of resistance1 they of course pounced down upon it1 and labored hard for its destruction4 ,but their continued discussion has brought to light such high-toned and intolerant grounds of opposition1 that the church generally1 we doubt not1 will settle down1 in a just appreciation of the case4 ,the course pursued by the ministers of the ,general ,synod1 has always been a liberal one4 ,they have freely expressed their sentiments on these disputed topics1 and cheerfully conceded to others the same liberty4 ,this principle pervades the ,constitution of the ,general ,synod and of her ,seminary4 ,even within the last few weeks1 the ,directors of the ,seminary have listened to a vindication of the entire symbolic system1 in the ,inaugural of their ,german ,theological ,professor1 and resolved to publish it1 although it advocates some views rejected by the majority of the ,board1 and by the other members of the ,faculty4 ,after such a specimen of liberality1 we may well hope that the propriety of any of the other ,professors advocating the doctrines1 which have from the beginning been taught in the institution1 will be conceded by all4 ,for the information of those foreign brethren who have recently taken part in our ministry1 we deem it just to remark1 that the term ,american was employed in reference to our church1 many years before the existence of the political party now designated by this name1 and is used by us1 not in distinction from those born in foreign lands1 but to designate those peculiarities of doctrine1 discipline1 and worship1 which characterize the great mass of the churches of the ,general ,synod1 as the terms ,danish ,lutheran1 or ,swedish ,lutheran1 and ,german ,lutheran1 indicate the peculiarities of our church in those countries4 ,some of our best ,american ,lutherans are natives of foreign lands4 ,in conclusion1 we repeat the assurance1 that it has been with deep regret that we have felt compelled1 in defence of ,american1 that is1 ,new ,school ,lutheranism1 to exhibit what we regard the errors of the former symbols4 ,but as the existence of these errors has of late years been perseveringly denied1 and ,new ,school ,lutherans have been incessantly reproached for not yielding an unqualified assent1 to these books1 necessity was laid on us2 and the evil of the controversy1 if any1 lies at the door of the aggressors4 ,praying that our ,divine ,master may bless this little volume to the advancement of his glory and the welfare of his church1 we submit it to the friends of truth4 ,s4 ,s4 ,,schmucker4 ,gettysburg1 ,april #bc;d1 #ahef4 ,,contents4 ,,chapter ,i4 ,,introductory ,,remarks44444#ac ,religious ,controversy4 ,plea of ,rev4 ,mann4 ,apostolic ,church4 ,authority of ,creeds4 ,apostles' ,creed4 ,augsburg ,confession-altered by ,melancthon4 ,,chapter ,,ii4 ,,reply ,,to ,,the ,,general ,,observations ,,of ,,the ,,plea44444#bd ,augsburg ,confession the only universal symbol of the ,lutheran ,church4 ,definite ,platform liberal4 ,the ,episcopalians1 ,presbyterians and ,methodists1 altered their ,european ,creeds in this country4 ,creeds subordinate1 to ,scripture4 ,progressive light of ,scripture4 ,human creeds fallible4 ,drs4 ,lochman1 ,endress1 ,f4 ,c4 ,schaeffer1 ,hazelius1 ,bachman1 c4 ,origin of the ,definite ,synodical ,platform4 ,dr4 ,kocher on ,creeds4 ,,chapter ,,iii4 ,,disadvantages ,,under ,,which ,,the ,,augsburg ,,confession ,,was ,,prepared44444#dg ,diet of ,augsburg4 ,alarm of ,melancthon-his complaints to ,luther-his letters to ,camerarius1 remarkable letter to ,campegius4 ,luther checks ,melancthon's ,concessions4 ,,chapter ,,iv4 ,,positions ,,of ,,the ,,definite ,,synodical ,,platform ,,established44444#eg ,the ,reformers progressive4 ,rigid ,symbolic ,system rejected in ,germany4 ,reinhard1 ,knapp1 ,storr1 ,olshausen1 ,tholuk1 ,hengstenberg1 c4 ,analysis of the ,american ,recension of the ,augsburg ,confession1 it is almost the entire ,augsburg ,confession4 ,,chapter ,v4 ,,synodical ,,disclaimer44444#fc ,luther on the ,elevation of the ,host4 ,ceremonies of the ,mass4 ,drs4 ,murdock1 ,fuhrman4 ,import of the term ,mass among ,romanists1 and amongst the ,reformers whilst in the ,romish ,church4 ,testimony of ,luther in his ,treatise on the ,mass1 in his letters to ,spangler1 to ,duke ,george1 in the ,short ,confession1 letter to ,justus ,jonas1 c4 ,testimony of ,melancthon1 in his letter to ,luther during the ,diet4 ,testimony of other ,reformers1 ,aurifaber1 ,spalatin4 ,testimony of the ,romish ,refutation of the ,augsburg ,confession4 ,internal evidence from the ,augsburg ,confession itself4 ,separate captions and articles for ,mass and the ,lord's ,supper4 ,the two kept distinct in ,melancthon's translation2 if you exchange the words the articles make nonsense4 ,the ,romanists understood the ,confession to mean mass proper4 ,melancthon in the ,apology to the ,confession so understands it4 ,refutation of the proofs4 ,reference to the author's former works1 the ,popular ,theology1 the ,history of the ,american ,lutheran ,church4 ,,chapter ,,vi4 ,,private ,,confesisonand ,,absolution44444#ig ,import of the phrase4 ,dr4 ,funck's early ,lutheran ,directories for ,worship4 ,formularies for private ,confession and ,absolution1 ,luther's1 that of ,wolfgang1 c41 in #aeeg4 ,proof that this rite is inculcated in the ,augsburg ,confession4 ,siegel1 ,prof4 ,jacobsen4 ,augsburg ,confession admits the want of ,scripture authority for it4 ,god alone can forgive sin4 ,,chapter ,,vii4 ,,denial ,,of ,,the ,,divine ,,institution ,,and ,,obligation ,,of ,,the ,,christian ,,sabbath44444#ajg ,proofs of the ,charge1 ,drs4 ,rucker1 ,hengstenberg1 ,walter1 ,murdock4 ,ground taken by the ,plea4 ,the same opinion taught by ,luther in his ,commentary1 ,larger ,catechism1 c41 and by ,melancthon1 in ,loci ,communes1 or system of ,divinity1 c41 in ,augsburg ,confession1 and in his ,apology to it4 ,,chapter ,,viii4 ,,general ,,nature ,,of ,,the ,,sacramental ,,influence44444#aba ,doctrine of the ,plea-not fully developed4 ,scriptural view of ,sacramental ,influence4 ,man a sinner by nature and practice1 ,divine truth the grand instrumentality of the ,spirit in our spiritual renovation4 ,the stage of progress in this renovation1 morally requisite for pardon1 is that of living faith1 or entire surrender to ,god4 ,evidence of this pardon or justification1 is internal2 peace1 love1 joy1 testimony of the ,spirit1 fruits of the ,spirit1 and not any outward rite-,sacraments therefore only mediate and not immediate conditions of pardon-proofs1 ,mosheim1 ,reinhard1 ,knapp4 ,,chapter ,,ix4 ,,baptismal ,,regeneration44444#ace ,is taught in ,symbolical books and by the ,reformers and early ,theologians1 ,hunnius1 ,gerhard1 ,buddeus4 ,influence of this doctrine on the pulpit-proofs against it4 ,,chapter ,x4 ,,the ,,lord',s ,,supper44444#adh ,extracts from the ,symbols4 ,arguments4 ,supposed ,sin-forgiving ,power of the ,eucharist4 ,,chapter ,,xi44444#aee ,,exorcism4 ,altered interpretation of this rite4 ,proofs that it was regarded as symbolic and was practised in different parts of the ,lutheran ,church4 ,testimony of ,drs4 ,guericke1 ,koellner1 ,baumgarten-,crusius1 ,augusti1 ,siegel1 ,sigismund1 ,baumgarten4 ,at some periods regarded as a test of orthodoxy4 ,,chapter ,,xii4 ,,concluding ,,remarks44444#afa ,what is our duty under these circumstances8 ,erroneous reasonings of the rigid ,lutherans4 ,four different remedies considered--the true one4 ,,appendix44444#afi ,,examination ,,of ,,the ,,lutheran ,,symbols4 ,,chapter ,i4 ,,introductory ,,remarks4 ,religious controversy1 though it often degenerates from that calm and dignified character1 which it should ever sustain as a mutual search after truth1 seems sometimes to be necessary and proper4 ,it springs out of the nature of that moral evidence1 never amounting to demonstration1 by which religious doctrines are sustained1 and from the fact1 that whilst the word of ,god reveals what is necessary to salvation with entire distinctness1 it leaves undecided1 or to be deduced from clearer passages of ,scripture1 many points which are both interesting and important1 as well as naturally sought for by the constitutional1 systematizing tendencies of the human mind4 ,discussions on such topics of practical utility1 are alike pleasing to ,god and beneficial to the church1 if conducted in a ,christian spirit1 and if the parties have truth and not victory for their aim4 ,truth is the will of ,god1 exhibited in the diversified creations of his hand1 either physical1 intellectual1 or moral1 and the revelations of his word1 correctly apprehended by the human mind4 ,since truth1 therefore1 is of ,god1 it need fear no investigation4 ,the divinity that is in it1 will secure its ultimate triumph4 ,though it may for a season be obscured1 or crushed to earth by passion1 prejudice1 or irresponsible authority1 it will sooner or later assert its rights1 and secure the homage of all upright minds4 ,no friend of truth should dread impartial investigation4 ,if he has unconsciously imbibed erroneous opinions1 he will thus be conducted to the truth2 and if his views are correct1 they will be confirmed by investigation4 ,eternal vigilance has been styled the price of civil 'liberty2' and to search the ,scriptures daily1 to prove all things and hold fast that which is good1 is the grand safeguard of religious truth and ecclesiastical purity4 ,no new enterprise of ,christian benevolence has ever been achieved1 no reformation of established institutions or doctrines ever been accomplished in the church of ,christ1 without discussion and controversy either oral or written2 because error when assailed by the truth1 will always make more or less resistance4 ,the life of the greatest moral hero of the sixteenth century1 to whom ,christianity is so hugely indebted1 was almost entirely expended in controversial efforts2 and even the mild and peace-loving ,melancthon1 though he advised his aged mother not to trouble herself about religious controversies1 himself felt it his duty to devote much of his time1 his learning1 and his talents to the vindication of the truth against its enemies4 ,note #a ,we are commanded earnestly to contend for the faith once1 delivered to the saints1 and by inference for those regulations1 which tend to secure that faith4 ,we are taught to pray for the unity of the disciples of ,christ1 that they may be one as ,he and the ,father are one1 and consequently to oppose such regulations as tend to sever the bonds of union among ,god's people1 and cause divisions in the household of ,christ4 ,such means for defending the faith1 are creeds which inculcate only those doctrines clearly taught in ,scripture2 such hindrances to union and apples of discord1 are creeds embracing many minor points1 not clearly decided in ,scripture1 on which true ,christians differ1 and which are not necessary for cordial co-operation among the children of ,god4 ,within the last few months1 a discussion on creeds has occupied the religious papers of our church in this country1 the specific subjects of which were the merits of the ,definite ,synodical ,platform recently adopted by several of our ,western ,synods1 and the import and scriptural truth of some portions of that venerable document1 the ,augsburg ,confession4 ,in these discussions we took part1 in a series of articles over the initials of our name1 in the ,lutheran ,observer1 in vindication of the ,definite ,platform1 which we hold to be a faithful and definite exhibition of the import of the generic doctrinal pledge of the ,general ,synod4 ,that pledge includes1 in connection with absolute assent to the ,word of ,god1 as the only infallible rule of faith and practice1 the belief that the fundamental doctrines of ,scripture are taught in a manner substantially correct in the doctrinal articles of the ,augsburg ,confession3 and the ,platform is an unaltered copy of these articles of that confession1 only omitting those parts1 which we know by long acquaintance with ,american ,lutherans1 to be generally regarded by them not only as nonfundamental1 but erroneous4 ,the ,definite ,platform1 therefore1 retains even more of the ,augsburg ,confession than the ,general ,synod's pledge requires2 for it contains some specifications of the ,augsburg ,confession1 which though true1 are not fundamental4 ,the ,platform is1 therefore1 more symbolic than the ,general ,synod's doctrinal basis1 though the contrary opinion has repeatedly been expressed1 by those who have not carefully examined4 ,had both parties in this discussion exhibited more christian comity1 and abstained from personalities1 levelling their logical artillery against opinions instead of the persons entertaining them2 the effect upon the church would1 we think1 have been favorable1 and unity of sentiment might have been promoted4 ,that a different impression has been made on many minds is1 doubtless1 owing to the human infirmity and passion that mingled in the contest4 ,which party exhibited the largest amount of this weakness1 we will not undertake to decide1 although we doubt not1 that here as in most other cases1 the judgment of the ,leyden cobbler would be found correct1 who was in the habit of attending the public ,latin disputations of the university1 and when asked whether he understood ,latin1 replied1 ,no1 but ,i know who is wrong in the argument1 by seeing who gets angry first4 ,nevertheless1 christian truth has often been defended in a very unchristian way1 and doubtless more depends on the natural temper and the manners of the disputants1 as well as the extent to which divine grace enables them to subdue their passions4 ,the disposition occasionally evinced1 to frown down discussion by invective and denunciation1 is not only illogical1 as it proves neither the affirmative nor negative of the disputed question2 but in this free country1 where we acknowledge no popes1 and in the judgment of free ,americans1 who think for themselves1 it must always reflect unfavorably on its authors4 ,the same topic1 so closely connected with the prosperity of our beloved church1 is to engage our attention on the present occasion1 in reply to an interesting1 christian1 and gentlemanly pamphlet1 from the pen of the ,rev4 ,mr4 ,mann1 of ,philadelphia1 who controverts some of the positions of the ,definite ,synodical ,platform4 ,it shall be my earnest effort to write in the same christian manner1 and my prayer is that the ,spirit of our ,divine ,master may direct my pen1 that it may record ,no line1 which dying1 ,i could wish to blot4 ,in order that our readers may follow1 with advantage1 the reasonings of this treatise1 it is necessary that we should conduct them to the proper stand-point1 from which the interesting and important subject before us should be examined4 ,the same object1 viewed from different positions1 often presents a very different appearance2 but contemplated from the same point of observation1 by impartial observers of sound vision1 it will1 by the laws of our organization1 appear the same to all4 ,the questions before us relate to the meaning of certain documents1 which were adopted some centuries ago in a foreign land and foreign tongue1 as a creed or test of membership in the church4 ,a very brief glance at this church1 the authority of human creeds1 and the circumstances under which this one was published1 will prepare us for the more satisfactory solution of the points in question4 ,the most important visible organization of the human family1 is undoubtedly the church of our ,lord and ,savior ,jesus ,christ4 ,the political institutions of the world1 such as republics1 kingdoms and empires1 are instituted to administer the temporal affairs of men2 but the church of the divine ,redeemer involves the never-dying interest of immortal souls4 ,the former are established and conducted by the ordinary powers of men2 the latter is heaven descended1 and was founded by the incarnate ,son of ,god1 and his inspired ,apostles4 ,the former are sustained1 as far as defensible1 by the ordinary evidences of human wisdom1 manifest in their adaptation to secure our material interests2 the divinity of the latter is established by the most stupendous miracles of ,jesus and his ,apostles1 as well as by internal evidence of superhuman wisdom1 goodness and knowledge1 seen alike in the institutions it embraces and the truths it inculcates4 ,these inspired ,apostles left a written record of this divine institution1 of the church with its ordinances1 as well as of the doctrines and duties to be inculcated by its teachers4 ,they also pronounce this record to be complete1 and threaten to blot out from the book of life1 the names of those who add to or subtract from it4 ,hence it is evident1 that the church of this record is not as ,romanists and ,puseyites imagine1 a mere seminal principle or germ1 to which equally binding additions may be made by the church of every generation2 but on the contrary1 that the church of the ,new ,testament is the church in its most perfect and faultless form1 is the model church for all ages1 which in its development and adaptation to different countries and generations1 must ever remain faithful to its primitive and inspired lineaments4 ,this church1 whilst administered by inspired men during the first century1 must also have been more pure1 than in its subsequent periods1 when placed under uninspired and fallible teachers1 and in corrupting contact with ,pagan philosophy1 as well as in debasing union with civil governments4 ,now1 in this apostolic age1 this golden era of the church1 we hear of no other creed than the word of ,god itself1 which was regarded as sufficient4 ,and certainly1 if as ,romanists1 after the report of ,rufinus1 believed the ,apostles had either written or employed this creed1 the piety of that age would have enrolled it in the ,scripture canon1 and the early church have guarded it with special care4 ,but there is not a word in the ,old or ,new ,testament authorizing or commanding the church of any future age to frame a creed in addition to the ,bible1 as a rule for admission into the church1 or exclusion from it4 ,the only scriptural ground for such a creed is inferential4 ,we are instructed earnestly to contend for the faith 7doctrines7 once delivered to the saints1 and not to bid ,god speed1 to him who preaches another ,gospel1 or denies that ,jesus is the ,christ4 ,in order to obey these injunctions we must demand1 of applicants for church membership or ordination1 their views of the prominent doctrines of the ,bible1 and judge whether they accord with ours4 ,or we may state to them our views of these topics1 and require their assent4 ,in either case1 we have a creed1 and for obvious reasons it is preferable for us to prepare a carefully written statement of ,bible truth1 so that it may be known1 examined and improved by renewed comparison with ,god's word4 ,on the other hand1 the ,apostle commands us to receive into our community the brother 7him whom we regard as a true disciple of ,christ17 who is weak in the faith1 7imperfect in some of his views of the truth7 but not for doubtful disputations2 not for the purpose of disputing with him on doubtful points4 ,moreover1 the primitive disciples1 of contiguous residence1 were all united into one church by the ,apostles1 and the ,savior enjoins it on all his disciples to love one another1 to be one1 as ,he and his ,father are one4 ,therefore1 it was then sinful to divide and separate true ,christians from one another1 and must be so at present1 as a general rule4 ,now1 as human creeds1 when extended so as to embrace minor doctrines1 on which good men differ1 necessarily do divide1 them1 such creeds are inconsistent with the precepts of ,christ4 ,the result of these two principles1 the duty to exclude fundamental errorists on the one hand1 and the command not to separate1 but to unite the true disciples of ,christ on the other1 by reciprocal limitation1 affords us the rule1 to employ a human creed specifying the cardinal truths of the ,scriptures1 but not to include in it minor doctrines1 which would divide the great mass of true disciples of ,christ2 nor to introduce more specifications of government or modes of worship1 than are necessary to enable enlightened ,christians to walk harmoniously together4 ,accordingly1 we find that such was the character of the earliest uninspired creed of the church1 the only one that was extensively employed in the admission and exclusion of members during the first three centuries of her history4 ,we allude1 of course to the ,apostles' creed1 so called1 not because the ,apostles were at first supposed to have written it1 but because1 it confessedly contained doctrines promulged by the ,apostles4 ,this creed1 which was for along time circulated orally among the churches1 embraces only fundamental doctrines1 forms less than half a page in the ,definite ,synodical ,platform1 and is believed by all evangelical denominations at the present time4 ,here then we have the christian church in her golden age of greatest purity1 the first three centuries1 relying on the word of ,god alone1 with only this brief human creed4 ,in the fourth century1 7,a4 ,d4 #cbe17 the ,council of ,nice adopted a creed1 which is but a paraphrase of the above1 following the order of its subjects1 and adding various specifications to repel heresies which had arisen4 ,yet even this does not amount to one page in the ,definite ,platform4 ,near the close of the fifth1 or perhaps in the sixth century1 the so-called ,athanasian ,creed was adopted1 which would form less than three pages of the ,platform4 ,during the subsequent1 centuries of ,romish corruption1 different councils made various enactments for the church1 but they generally related to the multitudinous rites and ceremonies introduced into the popish worship1 or to the functions1 rights and privileges of the pope1 the different ranks of priests1 bishops1 arch-bishops and the inferior officers2 and in the progress of time1 men were allowed to adopt almost any error1 provided they paid their dues to the priests1 and performed the superstitious ceremonies of the church4 ,in the age of the ,reformation1 ,luther had obligated himself to the entire ,romish system1 yea1 had at the receipt of his ,doctorate1 taken an oath to obey the ,church of ,rome1 and not to teach any doctrines condemned by her ,note #b ,but having been enlightened by the study of the ,bible1 which providentially fell into his hands1 he saw his errors1 and wisely judging that an oath to do any criminal deed ceases to be obligatory after the sinfulness of the contemplated act is seen1 he renounced those errors one after another1 as fast as the light of truth illumined his mind4 ,this work he commenced in #aeag1 and continued from year to year till near the close of his life4 ,in #aecj1 eleven years after1 he began the work of reform1 and sixteen before his death1 he approved the ,augsburg confession1 as drawn up by ,melancthon1 although he told him in a letter during the diet1 that he had yielded too much to the papists1 as will be seen in the sequel4 ,but ,luther never signed any confession of faith2 nor was a pledge to the ,augsburg confession or to any other symbol required of the ministers of the church during his lifetime2 although the ,augsburg confession was regarded as the exponent of the prevalent views of the ,protestant churches in ,germany4 ,it was not until a quarter of a century after ,luther had left the church militant1 and not until the ,lutheran church had been established in ,germany for full half a century1 that the so-called symbolic system was regularly and generally introduced by the civil authorities of the major portion of ,protestant ,germany4 ,now it is in regard to the import of this ,confession of ,augsburg1 published before the middle of ,luther's labors as a reformer1 that some differences of opinion have been entertained4 ,to ascertain the true sense of such passages according to the most impartial and just principle of exegesis1 is one principal object of our investigations in the following pages4 ,it has often been affirmed by some1 who have not examined the history of that eventful diet with particular care1 that the ,augsburg ,confession was prepared under the most favorable circumstances for an impartial and full exhibition of all the views of the confessors1 both of positive truth and papal errors4 ,the contrary was1 however1 the case1 as will be distinctly shown in the sequel4 ,but we will first reply to the ,general ,observations of the ,plea of our esteemed brother1 the ,rev4 ,mr4 ,mann4 ,let it be remembered1 however1 that whatever may be the import of this and other creeds1 they have all been formed since the age of inspiration1 they are all uninspired and therefore fallible4 ,hence1 it is equally the duty of the church1 in every generation1 to test her existing creed by the word of ,god1 and to correct and improve it1 if found unscriptural in any of its teachings1 or if experience has taught that it is too brief or too extended1 successfully to accomplish the legitimate purposes of such documents4 ,the idea of the infallibility of any human creed1 or even its semi-inspiration1 is philosophically unreasonable1 and either a remnant of ,romish superstition1 or an amiable weakness of judgment4 ,melancthon himself did not regard his ,confession as perfect1 for he made sundry alterations in it in his successive editions4 ,and even at ,augsburg1 after the confession had been sent to ,luther1 at ,coburg1 and returned with his approbation on the #afth of ,may1 ,melancthon1 in a letter to him1 dated six days later1 7,may #bb17 employs the following language3 ,in the ,apology1 7which was the name first intended for the ,augsburg ,confession17 ,i daily make many changes4 ,the section concerning ',vows1' which was too meagre1 ,i have stricken out1 and have treated the subject more fully4 ,i am now doing the name with the section concerning ',the ,keys4' ,i wish you could have reviewed the doctrinal articles1 7namely1 as now amended17 and then1 if you found nothing defective in them1 ,i would discuss the remaining articles as well as may be4 ,for1 in ,articles of faith1 some change must be made1 from time to time1 and they must be adapted to the occasions4 ,note #c ,here is anything else than the idea of the immaculate and unalterable nature of the ,augsburg ,confession for all after times4 ,note #a4 ,in #aebi1 whilst ,melancthon was attending the ,conferences at ,spire1 this great and good man made a little excursion to ,bretton1 to visit his mother4 ,during their interview1 she asked him what she should believe amid so many disputes1 and repeated to him her prayers1 which were free from superstition4 ,go on1 mother1 said he1 to believe and to pray as you have done1 and never trouble yourself about religious controversies4 ,note #b4 ,as this oath is a literary curiosity1 we subjoin it1 in the original1 for the gratification of our learned readers3 ,ego juro ,domino ,decano et ,magistris ,facultatis ,theologiae obedientiam et reverentiam debitam1 et in quocunque statu utilitatem universitatis1 et maxime ,facultatis ,theologicae1 pro virili mea procurabo1 et omnes actus theologicos exercebo in mitra1 7nisi fuerit religiosus7 vanas1 peregrinas doctrinas1 ab ecclesia damnatas1 et piarum aurium offensivas non dogmatisabo1 sed dogmatisantem ,dn4 ,decano denunciabo intra octendium1 et manutenebo consuetudines1 libertates et privilegia ,theologicae ,facultatis pro virili mea1 ut me ,deus adjuvet1 et ,sanctorum evangeliorum conditores4 ,juro etiam ,romanae ecclesiae obedientiam1 et procurabo pacem inter ,magistros et ,scholasticos seculares et religiosos1 et biretum in nullo alio gymnasio recipiam4 ,lib4 ,statutorum facultatis theol4 ,academiae ,wittemberg4 ,cap4 #g4 ,note #c4 ,an der ,apologie 7,confession7 aendere ich taeglich ,vieles4 ,den ,abschnitt von den ,geluebden1 der zu mager war1 habe ich gestrichen und den ,gegenstand ausfuehrlicher abgehandelt4 ,eben so verfahre ich jetzo mit dem ,abschnitt von den ,schluesseln4 ,ich wuenschte1 du haettest die ,glaubensartikel ueberblickt1 wo ich dann1 wenn du nichts fehlerhaftes darin gefunden1 das uebrige1 so gut es gehen will1 abhandeln werde4 ,denn es musz zum oeftern an den ,glaubensartikeln abgeaendert werden1 und man musz sie den ,gelegenheiten anbequemen4 ,in the ,latin3 ,vellem percurisses articulos fidei1 in quibus si nihil putaveris esse vitii1 reliqua utcunque tractabimus4 ,subinde enim1 mutandi stint atque ad occasiones accommodandi4 ,christian ,niemeyer's ,philip ,melancthon1 im ,jahre der ,augsburgischen ,confession1 pp4 #ac1 #ad4 ,,chapter ,,ii4 ,,reply ,,to ,,the ,,general ,,observations ,,of ,,the ,,plea4 ,in replying to the general observations1 which constitute the introduction of the ,plea1 we shall pursue the order of their occurrence4 ,we shall1 in this short tract1 says the author1 not speak of the objections1 which in the ,definite ,platform are set forth against some errors1 contained in some other symbolical books of the ,lutheran ,church1 but we shall confine ourselves exclusively to the errors pointed out in the ,augsburg ,confession1 the work of ,luther and ,melancthon themselves1 and the only one of our ,confessions which was universally received as such1 by the whole ,lutheran ,church in all parts of the world1 p4 #d4 ,this concession is no less honorable to the reverend author1 than the fact itself is important in the discussion of the subject before us4 ,as the contrary has frequently been asserted in this country1 in the face of history1 it seems proper to advert to its details4 ,the facts in the case are the following3 ,the ,form of ,concord was rejected in ,denmark1 ,sweden1 ,hessia1 ,pommerania1 ,holstein1 ,anhalt1 and the cities of ,strasburg1 ,frankfurt a4 m4 ,speier1 ,worms1 ,nuerenberg1 ,magdeburg1 ,bremen1 ,dantzig1 c4 ,for particulars see ,koellner's ,symbolik1 ,vol4 ,i1 pp4 #ege-gg4 ,the ,smalcald ,articles were rejected by ,sweden and ,denmark4 ,the ,apology to the ,augsburg ,confession1 was denied1 official authority1 by ,sweden and ,denmark4 ,the ,larger ,catechism of ,luther1 in ,sweden and ,denmark4 ,even the ,smaller ,catechism of ,luther was not received as symbolic in ,sweden4 ,see ,guericke's ,symbolik1 pp4 #fg1 c41 #aac4 ,here1 then1 we perceive1 that those ultra ,lutherans of our day1 who insist on the whole mass of former symbols as essential to ,lutheranism1 must unchurch a very large portion of the ,lutheran ,church even of the sixteenth century4 ,but among these we can by no means class the author of the ,plea1 who is evidently a ,lutheran of the more enlightened and liberal class4 ,the author of the ,plea represents the ,augsburg ,confession1 as the unexceptionable password of the adherents of the ,lutheran ,church for three centuries4 ,the idea designed probably is1 that the great mass of doctrines taught in this confession has been thus received4 ,for it is a historical fact1 that cannot be contested1 that private confession1 which is enjoined in the eleventh1 twenty-fifth and twenty-eighth ,articles of the ,augsburg ,confession1 and was retained by ,luther1 ,melancthon and their churches1 was from the begining sic rejected by the entire ,lutheran ,church in ,sweden and ,denmark1 as well as other places1 and a public confession of the whole church1 such as is now employed in ,germany and this country1 introduced in its stead4 ,see ,siegel's ,handbuch1 ,vol4 ,i41 p4 #bjj4 ,of course the accusation against the ,augsburg ,confession1 involves an exhibition of ,luther and ,melancthon1 those pillars of the ,reformation1 as teaching heretical doctrines1 which are not in accordance with the word of ,god4 p4 #d4 ,this language we regard as not entirely correct4 ,those errors alone are1 in correct ,english1 usually termed heretical1 which are of fundamental importance1 and deny some doctrine that is necessary to salvation4 ,that this is neither affirmed or implied by the ,platform1 must1 we think1 be admitted by all4 ,but that both ,luther and ,melancthon did entertain some erroneous views in #aecj1 some of which are taught in the ,augsburg ,confession1 namely1 those specified in the ,platform1 is affirmed by the great body of our ,american ,lutheran ,church4 ,the errors are not1 on the side of the ,augsburg ,confession1 but on the side of those who agitate our ,lutheran ,church with the introduction of a fatherless and motherless child1 the ,definite ,platform4 ,to this we reply1 the ,platform was publicly adopted by three or four ,synods in the ,west1 within a few weeks after its publication4 ,as to its authorship1 we never denied having prepared it1 at the urgent request of some of those brethren1 on the plan agreed on by them1 and some ,eastern brethren of the very first respectability4 ,it was carefully revised by ourselves and ,dr4 ,b4 ,kurtz1 and we have not yet found a single one of its positions refuted4 ,that the request was made and complied with1 will not be regarded as discreditable to either party by impartial judges1 after the smoke of battle shall have disappeared1 and the vision of men again be unobstructed4 ,as to the friends of the ,platform being agitators of the church1 we regard the supposition as erroneous4 ,the ,platform was designed to be adopted by those ,western ,synods1 as it has been1 publicly1 but without controversy1 as other ,synods had done before with their symbolic platforms4 ,but enemies of the ,platform raised the alarm1 and agitated the church with threatened dangers4 ,that the friends of the assailed instrument should stand up in its vindication1 was an indispensable act of self-defence1 to which no impartial man will object4 ,we shall endeavor to maintain in this controversy1 a dignified and ,christian spirit1 as becomes this holy subject1 and those who1 differing in some points1 know one ,master and one service4 ,people on earth will always differ in their opinions4 ,the truth will gain by giving free scope to investigation1 and by the illustration of the different sides of the same question4 ,this position is true1 and creditable alike to the head and the heart of the author4 ,church government and doctrine are topics of primary importance to the prosperity of the kingdom of the ,redeemer1 and no reason can be assigned why they cannot be debated to the edification of the church1 except the human frailty of disputants4 ,had these subjects been discussed in our religious papers with calmness1 and in a ,christian spirit1 they would have been alike instructive and edifying both to ministers and laity4 ,the discussion would have infused into laymen a deeper interest for the welfare of the church1 and a larger liberality in the support of her institutions4 ,are we not commanded to prove all things1 and hold fast that which is good2 and to be always ready to give to him that asked us a reason for the hope that is in us8 ,but let us not despond2 ,god will overrule even these controversies to the good of his church4 ,forsan et haec olim meminisse juvabit4 ,the ,synods adopting this ,platform are expected to make it a principle not to receive into their membership any one who will not subscribe this ,definite ,platform1 7meaning the whole pamphlet17 p4 #f4 ,on this subject the ,platform was entirely misapprehended1 by the readers not reflecting that the third resolution1 on p4 #f1 must be construed in connection with the two immediately preceding and numerically connected with it4 ,resolutions first and second declare the doctrinal ,platform to consist of the ,apostles' ,creed1 the ,nicene ,creed1 and the ,american ,recension of the ,augsburg ,confession1 together with the ,general ,synod's ,formula of ,government and ,discipline4 ,and the third resolution adds1 no one shall be received into this ,synod who will not subscribe this ,platform1 namely1 the one just defined4 ,this ,american ,recension or ,revision of the ,augsburg ,confession1 contains1 unaltered1 the doctrinal articles of that ,confession1 except1 that a few sentences are omitted1 and nothing added in their stead4 ,now1 if it be admitted that when an enumeration of the parts of a whole is professedly and explicitly made1 any thing not included in that enumeration is excluded1 then certainly1 as the first two resolutions enumerated specifically the ,apostles' ,creed1 the ,nicene ,creed1 and the ,american ,recension of the ,augsburg ,confession1 as the parts constituting the ,platform to which assent was required1 it follows that the list of ,symbolic ,errors rejected1 which is not named at all1 and which formed a separate part of the pamphlet1 is excluded4 ,but the misapprehension evidently arose from the fact1 that after the term doctrinal platform had been used in the work1 to designate the doctrinal and disciplinarian basis contained in the first part of it1 the name ,definite ,synodical ,platform was selected for the whole pamphlet1 and the distinction not kept up with sufficient prominence before the mind of the reader4 ,this is remedied in the second edition1 by employing the phrase ,doctrinal ,basis or ,creed for the first1 and ,synodical ,disclaimer1 or ,list of ,symbolical ,errors for the second part4 ,moreover it is expressly stated1 on p4 #e1 that whilst we will not admit into our ,synod any one who believes in ,exorcism1 ,private ,confession1 and ,absolution1 or the ,ceremonies of the ,mass1 7not one of which is practiced1 so far us we know1 by a single minister connected with the ,general ,synod71 the ,platform grants liberty in regard to all the other topics1 omitted from the ,augsburg ,confession in the ,american ,recension of it4 ,for it adds1 ,we are willing1 as heretofore1 to admit ministers who receive these views1 provided they regard them as non-essential 7that is1 as non-fundamental1 not1 as has been asserted by others1 as of minor or of little importance71 and are willing to co-operate in peace with those who reject them4 ,to the ,list of ,errors rejected no one is required to subscribe1 and it is published by the ,synod as a disclaimer of these errors1 which are often imputed to us1 but which are rejected by the great body of the ,american ,lutheran ,church4 ,the ,platform cannot1 therefore1 with truth1 be said to exclude old-,lutherans1 unless they are so rigid as to regard their own views on these disputed points as essential1 and are unwilling to co-operate in peace with their brethren3 and in that case it is certainly preferable for all parties1 that they should organize a ,synod for themselves4 ,says the author of the ,plea1 p4 #f3 ,suppose some ,episcopal ministers having arrived at the conviction that some of their church canons were wrong1 would it be regarded as anything else than a most astounding presumption1 for such men to dare to change the character of the church canons and denounce some of them as errors1 and at the same time to maintain that they themselves are the true representatives of the ,episcopal ,church1 and can unchurch others8 ,here are three positions1 all of which we regard as erroneous4 ,in the first place1 it is not presumptuous1 but a ,christian duty1 when ministers of a church are firmly convinced1 that the avowed standards of their church contain some tenets contrary to the word of ,god1 publicly to disavow them1 that their influence may not aid in sustaining error2 and if the majority of a synod participate in this opinion1 it is their duty to change their standards into conformity with ,god's word4 ,the ,augsburg ,confession itself was such1 a disclaimer of ,romish errors1 and avowal of the truth3 and if it was the duty of the ministry in the sixteenth century to make their public profession conform to their belief of ,scripture truth1 it is equally the duty of every other age4 ,but although their case involves the principle objected to by the ,plea1 the following cases are more exactly analogous4 ,the ,episcopal ministry and laity did1 after the ,american ,revolution1 change their doctrine1 that the king is the head of the church and adopted the opinion that no civil officer1 as such1 has any office in the church4 ,they accordingly rejected from their creed ,article ,,xxi41 and also excluded from their liturgy and forms of prayer1 all allusion to the king as the head or governor of the church4 ,listen to the testimony of the ,episcopal ministers of ,maryland1 in #aghc1 soon after the acknowledgment of the independence of this country4 ,they passed a number of resolutions1 of which the fourth reads thus3 ,that as it is the right1 so it will be the duty of the ,episcopal ,church1 when duly organized1 constituted1 and represented in a ,synod or ,convention of the different orders of her ministers and people1 to revise her liturgy1 forms of prayer and of public worship1 in order to adapt the same to the late ,revolution1 and ,,other ,,local ,,circumstances ,,of ,,america1 ,note #a c4 ,our ,presbyterian brethren also changed their ,confession of ,faith1 and adapted it to their belief4 ,hear the testimony of ,dr4 ,hodge1 in his ,constitutional ,history of the ,presbyterian ,church in the ,united ,states3 ,note #b the ,synod then took into consideration the twentieth chapter of the ,westminster ,confession of ,faith1 the third paragraph of the twenty-third chapter1 and the first paragraph of the thirty-first chapter2 and having made some alterations1 agreed that the said paragraphs1 as now altered1 be printed for consideration1 together with a draught of a plan of government and discipline4 ,they were subsequently adopted4 ,in like manner did our ,methodist ,episcopal brethren deal with the ,thirty-nine ,articles of the ,episcopal ,church1 which they had avowed from the days of ,wesley4 ,they not only rejected the recognition of the king as the head of the church1 but also entirely omitted ,article ,,xvii41 which is supposed by many to inculcate ,calvinism1 together with several others2 and materially altered ,articles ,i41 ,,ii41 ,,vi41 ,,ix41 ,,xxvi41 and ,,xxxiv4 ,if1 then1 it be competent for these several ,synods1 or ,conferences1 to change the ,westminster ,confession and ,thirty-nine ,articles1 which were prepared far more deliberately1 and with much less restraint1 and had become equally venerable by age1 without any one pretending to deny their authority1 or to pronounce the measure presumptuous1 why may not the ,synod of ,wittenberg1 and other similar bodies1 correct the ,augsburg ,confession1 by the omission of several tenets1 believed not only by her members1 but by the great body of ,american ,lutherans1 to be unscriptural8 ,now the ,definite ,platform was prepared at the request of the leading members of those ,western ,synods1 according to a plan previously agreed on among them and others1 for the express purpose of being proposed for discussion1 correction1 and adoption by these ,synods2 and1 until so acted on1 was a mere unofficial proposal1 such as any friends of the church have a right to make4 ,and who can dispute their right1 or the right of any ,synod1 to adopt a ,confession of ,faith for herself1 when the ,constitution of the ,general ,synod originally conceded this power specifically to each ,synod1 and still does so1 in ,article ,,iii41 ,section #c1 by requiring them only to adhere to the fundamental doctrines of the ,bible1 as taught by our church8 ,is not a ,lutheran ,synod possessed of as much power as an ,episcopal or ,methodist convention8 ,and although an individual necessarily drew up the document1 it was prepared according to the plan decided on by about twenty brethren1 and claimed no authority until acted on by ,synod4 ,the ,definite ,platform could never1 with truth1 be regarded as the work of a few individuals4 ,its inception was the result of a consultation of a large number of influential brethren1 especially of the ,west1 who had been convinced by the aggressions of surrounding symbolists1 that a decided1 but also a more definite stand on the ground of the ,general ,synod1 was necessary in self-defence4 ,it was prepared and published at their request1 not as an official document1 but as a draft of such a basis as they had agreed on4 ,it was presented to them1 and taken up for consideration by their several ,synods2 and the unanimity with which they adopted it is conclusive proof that it was prepared according to the stipulated principles4 ,by denying the right of the several ,synods of ,ohio1 and of any other ,synod1 to improve or decide on their own doctrinal basis1 within the fundamentals of ,scripture as taught in the ,augsburg ,confession1 the enemies of the ,platform renounce the principles of the ,general ,synod1 which expressly allows this right2 and they also renounce the original and universally acknowledged ,independent or ,congregational principles of ,lutheran ,church ,government1 avowed by ,luther1 ,melancthon1 and all the leading divines of our church1 one part of which is the right and obligation to form our own views of ,scripture truth1 and to avow them to the world4 ,no individual can justly pronounce the ,platform an invasion of his rights2 for it has never even been proposed by its friends to any ,synod other than those at the request of whose members it was prepared2 and should it1 at any time hereafter1 be presented1 it will possess no authority unless conferred on it by ,synodical action1 in which each minister has a right to participate4 ,the war that has been and is still waged against the ,platform1 by old ,lutheran ,synods1 and papers1 to whom it was never proposed for adoption1 is wholly offensive2 and whilst we do not deny the right of any ,synod to take it up by way of counsel1 the intolerant and aggressive principles avowed by ,old ,school papers1 is a direct assault on the rights of ,american or ,new ,school ,lutherans1 which cannot in the end fail to unite them in measures of self-defence4 ,secondly1 the ,plea is mistaken1 in supposing that the friends of the ,platform profess to be the true representatives of the ,lutheran ,church in the symbolic sense of the term3 for have they not reiterated1 in a score of publications1 for five and twenty years past1 that they do not hold all the views of the former symbols2 and does not the ,platform itself explicitly disclaim any such idea1 by publicly protesting against the errors of those books8 ,thirdly1 the idea of our unchurching others1 is openly disclaimed by the ,platform1 as was proved above4 ,again1 says the ,plea3 ,those who undertake to change the doctrinal basis of a church1 take upon themselves an awful responsibility1 p4 #g4 ,true2 but there is an equally awful responsibility resting on those who1 favored by ,providence with the increased light of three centuries1 continue to avow in their creed1 and thus lead multitudes to embrace the superstitious and truly dangerous errors1 which remain in these documents issued in the earlier and immature stages of the ,reformation1 and some of them under circumstances unpropitious to a free expression of views of ,scripture doctrine4 ,if these errors constituted the essence of ,lutheranism1 we ought to forsake the church2 but as they do not1 we are under sacred obligation to expunge them from our creed1 so that we may not aid in their perpetuation4 ,from this renewed church 7of the ,reformation7 as from a new heart1 of mankind1 new and fresh and vigorous blood flows in an uninterrupted stream through mighty arteries1 into the whole world4 p4 #g4 ,or rather1 we would say1 this fresh and vigorous blood flows not from the church1 much less from the errors which she retained in her symbols1 but from that amount1 of ,god's truth1 which constitutes the great mass of her confession4 ,the separation of these errors1 instead of impairing the efficiency of the church1 will greatly multiply her energies1 and pave the way for new and enlarged conquests over the world4 ,let any one examine the theological mastership1 which this learned and honored disciple of ,christ 7,melancthon7 exhibited in his ,apology for the ,augsburg ,confession--and he will be convinced of the folly of those1 who presume to think1 that he1 or his mighty coadjutor1 7,luther17 might be materially benefited by the dogmatical and exegetical instructions of the theological professors and authors of the present times4 p4 #g4h4 ,this all sounds well enough in the abstract1 and we ourselves have frequently and with equal sincerity1 praised these great reformers4 ,but after all1 they were fallible men4 ,this same ,melancthon1 in this same ,apology for the ,augsburg ,confession1 regards ,private ,confession and ,absolutism sic as the third sacrament4 ,at the ,diet of ,augsburg1 he was willing to yield to ,romish bishops the dangerous powers which they formerly had exercised over the churches1 and when he saw danger thicken around him1 he positively wrote to ,luther1 inquiring whether they might not1 yield to the papists in the matter of private and closet masses1 as will be seen in the sequel6 ,besides1 these modern professors1 authors1 and1 we will add1 pastors1 do not propose to improve the ,confession by any light of their own2 but by the progressive light1 which the ,providence of ,god has vouchsafed to the prayers1 the philological and exegetical studies of three centuries4 ,this light we receive with gratitude to ,god1 and cannot for a moment doubt1 that if these noble servants of ,christ were now living1 they would be amongst its most grateful recipients4 ,they both continued through life to study the word of ,god1 and to profess their improved views without the least hesitation4 ,so far was ,melancthon himself from regarding any of his works perfect1 that he continued deliberately to make improvements1 even in this same ,augsburg ,confession1 after the storms of papal persecution had subsided1 till the end of his life4 ,and we might easily fill pages with the declarations of ,luther1 avowing his sense of the imperfections of his publications1 and of the work of ,reformation in his day4 ,we believe1 says the ,plea1 that they 7,luther and ,melancthon7 are no more than guides to the fountain of truth1 to the gospel2 and whenever we find that they lead us off from the ,word of ,god1 we are bound not to hesitate in our decided deviation from their views4 p4 #h4 ,this is precisely the noble1 enlightened1 and christian stand point of the ,american ,lutheran ,church4 ,in principle1 the respected author of the ,plea1 does not differ from us4 ,it is only in its application to particular cases1 that we may occasionally not coincide4 ,the state of theology and religion of an age1 does not at all depend upon the progress of general science and social life4 p4 #aj4 ,from this sentiment and the train of observation in reference to it on the same page1 we do not dissent4 ,but no ,american ,lutheran appeals to this spirit of the age1 exhibited in the progress of the physical sciences1 as proofs of any advance in theology4 ,the sciences to which we refer as media of increasing life1 are those on which the proper interpretation of the sacred volume depends1 philology1 archaeology1 hermeneutics1 e41 and certainly our brother cannot dissent from this position1 he will not maintain1 that no progress has been made1 in the knowledge of the original languages of ,scripture by continued studies of scores of the ablest philologians the world has ever seen1 especially during the last half century4 ,he will not deny1 that the exploring labors of travellers sic to the lands of holy writ1 the increased study of the manners and customs and institutions of the nations inhabiting them1 have illustrated some portions of the sacred volume4 ,nor will he affirm the utter fruitlessness of all the prayerful efforts of men of ,god1 during the last three centuries1 to understand the general principles of languge1 sic the different significations of words1 7the literal1 the tropical1 the typical1 the allegorical1 c417 and the proper rules for the interpretation of the ,sacred ,record4 ,he is too well acquainted with the literary fame of ,germany and the writings of that galaxy of theological luminaries1 that has reflected so much glory on the land of the ,reformation1 not to admit that many parts of the ,sacred ,record are better understood at present1 than they were three centuries ago4 ,but the principal difficulty which prevented the full and clear appreciation of divine truth in the earlier ,reformers1 was the fact that they were educated till adult age1 ,note #c in all the superstitious rites and ceremonies of the ,romish ,church1 and we all know that it is impossible entirely to emancipate ourselves from the prejudices of early education4 ,under these circumstances the marvel is1 not that they retained a few papal views and practices1 but that they accomplished as much as they did1 in unlearning the errors of their early education4 ,if all ,christianity were to take its first start to-day2-to-morrow already interpretations and confessions would spring up like mushrooms in a hot-bed4 p4 #aa4 ,this idea is expressed rather too strongly for the claims of history2 as it is certain that during the golden era of ,christianity1 the first three centuries1 no other creeds were employed by the churches generally1 than the so-called ,apostles' and the ,nicene ,creeds4 ,it is chiefly since the period of the ,reformation1 that the church of the ,redeemer has been cut up into so many denominations1 professing different and some of them very extended creeds4 ,every denomination has an individual life1 and the law of self-preservation ought1 to teach her1 that she is throwing herself away1 if she1 is not determined to stand by her banners and to defend her position4 p4 #aa4 ,whatever definition we may adopt of the indefinite and cloudy term life in this passage1 our reply is1 the life of every ,christian church ought to be the life of the ,gospel1 and the life of the church as established and conducted by the inspired apostles4 ,every thing in the life of any church inconsistent with this1 must be wrong4 ,it is true1 since the formation of the different ,protestant denominations1 each one of them has a different creed1 and is characterized by some peculiarities of government or worship1 and if these peculiarities are intended by the peculiar life of a denomination1 we judge it would be equally wrong for the members of any church1 to lay it down as a rule in every case to defend them4 ,it would bear some resemblance to the corrupt1 political motto1 so justly denounced by all good men3 ,our ,country right or wrong4 ,had ,luther adopted this rule1 it would have required him to defend all the errors of ,rome1 which had been fully sanctioned by that church4 ,but his judgment taught him differently1 and he gradually rejected every one of those elements of the peculiar life of ,romanism1 which he found hostile to the life of the sic ,god's word4 ,but if it be replied1 that by peculiar life is intended those peculiarities of our church1 which are accordant with the ,gospel2 we fully assent to the position4 ,this is precisely the principle1 on which we endeavor to act4 ,we defend and retain every peculiarity of the church of our fathers1 which we find taught in the word of ,god1 or consistent with its spirit2 whilst we deem it a privilege and duty to labor at the improvement of our church and her ecclesiastical framework or platform1 by removing from it every thing which1 after a life of prayerful study1 we are persuaded is offensive to ,god1 because opposed to ,his word4 ,even the ,form of ,concord affirms the principle for which we here contend1 by representing creeds as exhibitions of the sense in which ,christians of a particular age understood the ,bible2 and never1 until the duty of the church in every age to conform her standards to the word of ,god1 is conceded2 can she as a whole become more united1 more pure and scriptural1 and the kingdom of ,christ be extended throughout the earth4 ,the ,plea objects to what it styles the officious manner in which some persons raise alarm throughout the church1 promulgate their intention to change the ,augsburg ,confession1 and act in such a manner as if their views in regard to the so-called errors of the ,augsburg ,confession were absolutely above all possibility of error4 p4 #ac4 ,this objection is probably based on a want of acquaintance with the history of our church in this country1 if it is designed to refer particularly to the ,definite ,platform2 which would be excuseable in our brother1 as his residence amongst us is comparatively of recent date4 ,but the truth is1 that the rejection of the custom of requiring assent to the ,augsburg ,confession by the fathers in the ,pennsylvania ,synod fifty years ago1 is proof enough of their dissatisfaction with that document4 ,nor did they hesitate distinctly to declare their dissent from some of its tenets4 ,this was done not only privately1 but also in their occasional publications4 ,as to private confession and absolution1 they never adopted that practice in this country2 but from the beginning employed a public and general confession1 preparatory to the ,lord's ,supper1 as our church in ,sweden and ,denmark did in the days of the ,reformation4 ,as to the ceremonies of the public mass1 they were rejected by our church universally1 some years after the diet of ,augsburg1 as private and closet masses had been before4 ,the ,general ,synod1 at the adoption of her constitution in #ahbj1 freely expressed her dissatisfaction in the public discussions1 with some parts of the ,augsburg ,confession1 and inserted a clause in her constitution1 giving power both to the ,general ,synod and to each ,district ,synod to form a new ,confession of ,faith1 for their own use4 ,dr4 ,lochman1 one of the most active1 pious1 and respected divines of our church1 in his ,catechism1 published in #ahbb1 states it as one of the leading principles of our church1 sic on quotation marks that the ,holy ,scriptures and not human authority1 are the only source whence we are to draw our religious sentiments1 whether they relate to faith or practice4 ,that ,christians are accountable to ,god alone for their religious principles1 and says not a word about adherence to the ,augsburg ,confession1 as one of the principles of our church4 ,he also published an edition of the ,augsburg ,confession1 in his work1 entitled ,doctrine and ,discipline of the ,evangelical ,lutheran ,church1 in which he made more omissions than are found in the ,american ,recension2 and yet no one found fault with him for doing so4 ,that the reader may judge of the extent of these omissions1 we specify them3 ,in ,art4 ,i4 he omitted the definition of person1 in the ,trinity4 ,art4 ,,ii4 omits the condemnatory clause4 ,art4 ,,iii4 omits the epithet pure1 in reference to the ,virgin ,mary1 and the reference to the so called ,apostles' ,creed4 ,art4 ,,iv4 omits the closing sentence1 that ,god will regard this faith as righteousness4 ,art4 ,v4 omits the condemnatory clause1 and part of another sentence4 ,art4 ,,vi4 omits the word true in reference to the unity of the church4 ,art4 ,,viii4 omits the condemnatory clause concerning the ,donatists4 ,art4 ,,ix4 omits the name ,anabaptists4 ,art4 ,x4 omits the condemnatory clause4 ,art4 ,,xii4 omits absolution and part of the condemnatory clause4 ,art4 ,,xvii4 omits the condemnatory clause4 ,art4 ,,xviii4 omits the name of ,augustine's work1 ,hypognosticon1 and about ten lines at the close4 ,art4 ,,xix4 omits the last sentence4 ,art4 ,,xx4 omits different portions of this long article1 amounting to one-half of the whole4 ,art4 ,,xxi4 omits all that is said on war1 and the ,turks1 c41 and the entire concluding paragraph1 amounting to half a page #abmo4 ,yet this work was circulated throughout the church1 and we never heard a single word of objection1 although the notes appended to it are far from being symbolic4 ,rev4 ,j4 ,a4 ,probst1 in his work on the ,reunion of the ,lutheran and ,reformed ,churches1 published in #ahbf1 speaking of this country1 and especially the ,synod of ,pennsylvania1 of which he was a member1 says1 ,zwingle's more liberal1 rational1 and scriptural view of this doctrine1 7election7 as well as of the ,lord's ,supper1 has become the prevailing one among the ,lutheran and ,reformed1 p4 #gd4 ,the same fact1 the rejection of some of the articles of the ,augsburg ,confession1 is taught in some publications in #ahbg1 by ,dr4 ,endress1 one of our most respected and learned ministers2 and is confirmed by the language of the resolution passed by the ,synod of ,pennsylvania in #ahbc1 on the subject of union between the ,lutheran and ,reformed churches in this country1 between which bodies they affirm a unity of doctrinal views4 ,this dissent1 was publicly avowed by ,dr4 ,f4 ,c4 ,schaeffer1 of ,new ,york1 who1 in his edition of ,luther's ,catechism1 published in #ahbj1 omitted the word real or true in reference to the ,saviour's body in the eucharist1 7p4 #ba17 and in his ,address at the ,laying of the ,corner-stone of ,st4 ,matthew's ,church1 thus expresses himself4 ,we rejoice with thanksgiving before the ,lord1 because he has given us our great symbolical book1 the bible4 ,this is preferable to all the books and confessions of men4 ,according to a fundamental principle of the ,lutherans1 we depend not merely on the irrigating streamlets that originate in the fountain to which we have access1 but we rather drink from that fountain itself4 ,the study and proper interpretation of the sacred writings1 accompanied by the use of all outward helps which ,god's providence has furnished1 and aided by fervent prayer in the acceptable name of ,jesus ,christ the ,mediator1 is mainly inculcated in the ,evangelical ,lutheran ,church4 p4 #aj4 ,this same dissent from the symbols1 was also publicly avowed by ,dr4 ,hazelius1 who in his ,annotations on the ,augsburg ,confession1 published in #ahda1 says1 ,the opinions now entertained in the ,lutheran church1 as to the nature of the sacrament of the ,lord's ,supper1 differ in no material point from those entertained by the other protestant churches on the subject4 p4 #ba4 ,this dissent in non-fundamentals from the ,augsburg ,confession1 is also avowed by ,dr4 ,bachman1 in his ,discourse on the ,doctrines and ,discipline of the ,lutheran ,church1 published in #ahcg1 and sanctioned by his ,synod3 also by ,dr4 ,lintner1 in his preface to the ,augsburg ,confession1 in #ahcg1 pp4 #c1 #d2 by ,dr4 ,krauth1 in his ,sketch of the ,evangelical ,lutheran ,church in the ,united ,slates1 for ,buck's ,theological ,dictionary1 in #ahcj2 in which he says the doctrines of the ,evangelical ,lutheran ,church are substantially those of the ,augsburg ,confession1 sic on quotation mark6 implying dissent from that creed in some non-essentials2 and recently his own dissent in an article in the ,lutheran ,observer1 and the ,evangelical ,review of ,july1 #ahej4 ,dr4 ,g4 ,b4 ,miller published his dissent from the ,confession on some of its representations of baptism1 7baptismal regeneration1 as he contends17 and the real presence in the ,eucharist1 in his ,sermon before the ,ministerium of ,new ,york1 in #ahca4 ,the same dissent was freely expressed by ,dr4 ,baugher1 in his ,report on the ,doctrines and ,usages of the ,synod of ,maryland1 in which he thus describes his position and that of this ,synod3 ,,on ,,regeneration4--,we believe that the ,scriptures teach that regeneration is the act of ,god1 the ,holy ,ghost1 by which1 through the truth1 the sinner is persuaded to abandon his sins and submit to ,god1 on the terms made known in the gospel4 ,this change1 we are taught1 is radical and is essential to present peace and eternal happiness4 ,consequently1 it is possible1 and is the privilege of the regenerated person to know and rejoice in the change produced in him4 ,,of ,,the ,,sacraments4--,we believe that the ,scriptures teach1 that there are but two sacraments1 viz43 ,baptism and the ,lord's ,supper1 in each of which1 truths essential to salvation are symbolically represented4 ,we do not believe that they exert any influence 'ex opere operato1' but only through the faith of the believer4 ,neither do the ,scriptures warrant the belief1 that ,christ is present in the ,lord's ,supper in any other than a spiritual manner4 ,,of ,,the ,,symbolical ,,books4--,luther's ,larger and ,smaller ,catechisms1 the ,formula ,concordiae1 ,augsburg ,confession1 ,apology1 and ,smalkald ,articles are called in ,germany the ,symbolical ,books of the church4 ,we regard them as good and useful exhibitions of truth1 but do not receive them as binding on the conscience1 except so far as they agree with the ,word of ,god4 ,to this catalogue we might add the names of many others1 who have avowed the same position of dissent from this venerable symbol1 long before the ,definite ,platform was thought of4 ,no one in former times presumed to deny the right of our ministers and synods expressing this dissent1 and proposing to form a new creed1 if they deem it requisite4 ,to call the dissenting position of the ,definite ,platform a new one1 is therefore a historical error2 and to attempt to cast odium on it by the charge of officiousness1 is also an act of injustice4 ,the same charge would equally lie against the greater part of our best ministers during the last half century1 and against the founders of the ,general ,synod themselves4 ,with this occasional disclaimer of these errors1 ,american ,lutherans have hitherto been satisfied1 nor would the question of officially adopting a new creed have been raised at this time1 had not the ,ultra-,lutherans of our land1 of late become animated by a new zeal to disseminate their symbolic errors1 and to denounce as not ,lutherans1 all who do not receive them4 ,when the adoption of a new creed was thus forced upon them1 a number of the brethren advocated the formation of one entirely new2 but others believing it best to retain the venerable mother symbol of ,protestantism1 as far as we could regard her teachings as ,scriptural1 proposed the omission of the few disputed points1 and the adoption of the residue unaltered1 thus retaining nearly the whole of the doctrinal articles4 ,the suggestion was adopted1 as being more respectful to the venerable symbol of our church1 we were urged to prepare the work for the consideration of some of the ,western ,synods2 and thus the ,american ,recension of the ,augsburg ,confession originated from respect for that creed1 rather than the want of it4 ,the talk about sacrilege1 c41 would sound more natural among ,romanists than ,protestants2 and the idea of deception is utterly unfounded1 because the very name adopted1 ,american ,recension1 is a constant notification to the reader of some change4 ,neither one or the other charge was ever made against the ,methodist ,episcopal ,church1 for making four times as many changes in the ,thirty-nine ,articles4 ,as to respect for the ,confession1 we see but little difference between several methods proposed amongst ,american ,lutherans2 to adopt the ,confession as to the fundamentals of ,scripture doctrine1 leaving all free to reject the non-fundamentals2 or to publish the symbol1 with a list appended of some of its articles1 which may be rejected2 or to omit those same articles1 leaving them free1 and adopting all the residue unconditionally4 ,on neither of these three plans does the matter of the ,confession remain intact1 even if the letter does2 for in all1 certain parts of it divested of binding authority1 and left to the judgment of each individual4 ,the ,american ,recension is nothing more than a revised edition of the ,confession1 in which those parts are omitted that had already been divested of binding authority1 and thus been superseded by subsequent ecclesiastical legislation4 ,and is it not creditable to any church1 when she finds some tenets of her creed in conflict with the ,scriptures1 and calculated to circulate error1 to reform and improve it8 ,we should suppose that every enlightened and reflecting theologian1 and still more every intelligent layman1 would concur in the sentiments of that devoted friend and defender of the ,lutheran ,church1 ,dr4 ,koecher1 of ,jena1 in #agei1 who1 discussing the charge that our church had changed her doctrines1 says1 ,it avails nothing merely to charge a church with having made changes in her ,creed2 we must direct our attention to the subject or doctrine itself1 and inquire whether it is true or false4 ,because1 not every alteration in matters of faith is inadmissible and censurable4 ,suppose a church to perceive that a doctrinal error has crept into her creed1 and to correct it by the exclusion of the error2 does she not merit our approbation1 much rather that our censure or abuse8 ,suppose that the ,lutherans did formerly believe in transubstantiation 7as has been charged17 but in the course of time rejected this doctrine1 because they found it militate against divine truth2 suppose the earlier ,lutheran divines did approve of the doctrine of unconditional election1 and limited grace of ,god1 whilst our later theologians had renounced them1 because they are in conflict with the teachings of ,god's word3--we say1 suppose this had been the case1 though it was not2 their procedure would not be improper1 and their doctrinal change would merit our approbation and praise1 rather than censure4 ,how much more christian and manly are these views1 than the position which1 though not avowed1 is acted on by many1 that the members of a church should never attempt to improve her symbols2 but1 as a matter of course1 defend any doctrine taught by them1 because it is there inculcated4 ,what is this else than practically to elevate ,luther1 ,melancthon1 ,zwingli1 ,calvin1 or ,wesley1 above ,christ8 ,what is it else1 than prefering sic to be ,lutherans rather than ,christians1 if we are not ever ready to renounce anything ,lutheran1 if found not to be ,christian8 ,how can the church of ,christ continue to develope sic herself in accordance with the divine purposes and plan1 unless every part of the church is kept in constant contact with the ,bible1 and is ever willing to improve and conform its entire framework to the increased light of ,god's word and ,providence8 ,it was ,luther's deep sense of obligation to the ,bible1 as paramount to all human authority1 which enabled him and his ,spartan band of coadjutors1 under ,god1 to reform the church of ,germany from so many ,romish errors1 and nothing short of the same noble principle can conduct the church safely in her high and holy mission of converting the world4 ,whilst1 therefore1 we love ,luther much1 let us1 my brethren1 ever love ,christ more4 ,and whilst we respect the soul-stirring productions of the illustrious reformers1 let that respect never induce us to sanction any errors contained in them1 or bias our minds against the free and full reception of the revelations of ,god's holy ,word6 ,note #a4 ,colton's ,genius of the ,protestant ,episcopal ,church in the ,united ,states1 c41 p4 #aea4 ,note #b4 ,vol4 ii41 p4 #dih4 ,note #c4 ,luther was a faithful papist until he was upwards of thirty years did1 when he began to protest against the errors of ,rome4 ,,chapter ,,iii4 ,,disadvantages ,,under ,,which ,,the ,,augsburg ,,confession ,,was ,,prepared4 ,in forming an idea of the estimate which should be placed on the ,augsburg ,confession1 as an expression of the results attained by the biblical studies of ,luther1 ,melancthon and their associates1 at the date of the diet in #aecj2 much depends on the question1 whether the circumstances under which it was prepared1 and the design for which it was intended1 were favorable to a free and full exhibition of their views4 ,the affirmative of this question has often been declared in this country2 but the contrary is incontestably established by authentic history1 as well as by the declarations of the ,reformers themselves4 ,the diet1 it will be remembered1 was appointed by the ,emperor of ,germany1 ,charles ,v41 for the purpose of settling the controversies between the ,pope and the ,protestant princes of his empire1 as well as for other political purposes4 ,the place selected was the ,city of ,augsburg1 in ,bavaria1 about two hundred ,english miles from ,wittenberg1 and about ninety miles from ,coburg1 where ,luther was left by the ,elector during the diet4 ,note #a ,the ,pope had long been urging the emperor to adopt violent measures for the suppression of the ,protestants4 ,he fondly anticipated that a deathblow would now be given to the ,protestant cause1 and with which party the emperor would side was not fully known1 although1 being a ,romanist1 little favor could be expected by the ,confessors4 ,the ,confession was composed by ,melancthon out of the ,torgau ,articles1 at ,augsburg1 where he and the ,elector ,john1 with his retinue1 arrived on the #b;d of ,may4 ,on the #ajth of ,may1 it was sent to ,luther1 at ,coburg1 for his revision1 and he returned it with his approbation on the #afth1 remarking1 ,i have read ,philip's ,apology 7the ,confession17 and am very well 7fast wohl1 an obsolete meaning of the term fast17 pleased with it4 ,i know nothing to improve or alter at it2 nor would it be suitable1 as ,i cannot tread so softly and lightly4 ,note #b ,as the emperor did not arrive until about a month later1 ,melancthon continued to make various alterations1 to render the ,confession more acceptable to the ,romanists2 for the fears of the ,protestants were greatly excited1 as will appear by the following extracts from ,melancthon's own letters1 penned at this eventful period4 ,in a letter to ,luther1 dated ,augsburg1 ,june #aeth1 ,melancthon says1 ,on the day before ,corpus ,christi festival1 at #h o'clock1 ,p4 ,m41 the emperor arrived at ,augsburg4 ,from the imperial court1 it appears1 we have nothing to expect2 for the sole object which ,campegius seeks to accomplish1 is that we should be suppressed by force4 ,nor is there any one in the emperor's entire court1 who is milder than he himself4 ,note #c ,this was indeed a gloomy prospect1 for they were entirely at the mercy of their emperor4 ,he could reenact the scenes of the previous century1 and send them1 like ,huss and ,jerome1 to the dungeon and the stake4 ,on the #bfth of ,june1 the day after the public presentation of the ,confession1 he again addresses ,luther3 ,we live here in the most lamentable anxiety and incessant tears4 ,to this a new source of consternation has been added today1 after we had read the letter of ,vitus 7,dietrich1 ,luther's friend17 in which he states that you are so much offended at us1 that you are unwilling even to read our letters4 ,my father1 ,i will not increase my sufferings by words1 but ,i merely beg you to consider1 where and in what danger we are1 where we can have nothing to tranquilize us except your consolations4 ,streams of sophists and monks collect here daily1 to inflame the hatred of the emperor against us4 ,but the friends1 if we could formerly number them amongst our 7party17 are no longer with us4 ,alone and despised1 we are here contending against endless dangers4 ,our ,vindication 7the ,confession7 has been presented to the emperor1 and ,i herewith send it to you for perusal4 7,if it had not been altered after ,luther had seen and approved it1 it would have been superfluous to send him another copy47 ,in my judgment1 it is strong enough2 for you will here perceive the monks depicted sufficiently4 ,now1 it appears to me1 that before our enemies reply1 we must determine1 what we will yield to them in reference to the 'eucharist in both kinds1' what touching matrimony 7celibacy of priests17 and what in regard to ',,closet ,,masses4' ,in sic appears they are determined in no case to yield the last two4 ,note #d ,in a letter to ,camerarius1 ,note #e he thus describes his condition3 ,my spirit is filled with lamentable anxiety1 not for the sake of our cause1 but on account of the indifference of our associates4 ,be not concerned about me1 for ,i commit myself to ,god4 ,but something remarkable disturbs us1 which ,i can only tell you personally4 ,note #f ,to ,luther1 he writers sic on the #bgth of ,june1 ,i cannot describe how deeply ,i was distressed1 on reading in the letter of ,vitus1 7or ,dietrich1 a favorite of ,luther1 who remained with him at ,coburg1 as his associate17 that you are irreconciliably sic offended1 because ,i do not write with sufficient frequency4 ,the condition of our affairs here is still such1 that we spend the greater part of our time in tears4 ,we have written very often1 as we can prove4 ,from this and other passages in ,melancthon's letters1 as well as from his complaints1 that he could not induce ,note #g the ,protestant princes to send messengers regularly to ,luther1 ,niemeyer regards it as evident1 that ,luther's displeasure arose in part from the fact1 that the princes felt disposed1 at this important juncture1 to act without either his knowledge1 counsel1 or co-operation1 probably under the impression1 that1 they could more easily effect a reconciliation1 if the intrepid1 firm and hated ,luther were kept out of view4 ,but to proceed with ,melancthon's letter4 ,our ,confession 7he says17 has been presented to the emperor1 and ,i have sent you a copy4 ,i entreated you 7in my former letter7 to inform me1 how far we might yield to our opponents1 if it is practicable4 ,it is true1 as you know1 we have already consulted on these subjects2 but they are always adjusted in a different manner on the field of battle 7sie geben sich im ,schlachtfeld allezeit anders17 from what they are when previously made the subjects of discussion4 ,i presume the greatest conflict will occur in regard to private masses4 ,but as yet ,i have no certain information4 ,note #h ,in another letter to ,luther1 dated ,aug4 #f1 he says3 ,the ,landgrave proceeds with great moderation1 and has openly told me1 that in order to preserve peace1 he would submit to still more severe conditions1 provided they could be accepted without bringing reproach on the gospel4 ,during the pendency of these negotiations1 ,melancthon made repeated efforts by letter to conciliate influential individuals of the papal party4 ,among these is his letter to ,cardinal ,campegius1 the apostolic legate1 of ,july #fth1 which reflects no little light on the state of his mind4 ,this intense anxiety to gain the imperial favor for the ,protestant cause1 could not fail strongly to tempt him to make the ,confession as palatable as possible to the ,romanists1 by yielding nearly everything that he did not regard as essential4 ,hear the letter3 ,most ,reverend ,sir3--,as many good men applaud the very great moderation exhibited by your ,eminence1 amid your honors and elevation1 ,i am induced to cherish the hope1 that your ,eminence will receive my letter with favor4 ,verily it was a true saying which ,plato uttered1 that nothing more desirable1 or better1 or more divine1 can happen to men1 than when wisdom is associated with power in government4 ,hence1 when the intelligence arrived1 that your ,eminence was sent to this ,diet1 as judge in the pending religious controversy1 many good men congratulated ,germany1 that the investigation of these most important affairs was confided to a man1 who transcended others not merely by his high 7official7 dignity1 but also much more by his wisdom2 for even heretofore the fame of your ,eminence's wisdom him resounded through all ,germany4 ,now1 as ,i believed1 that with this wisdom your ,eminence would greatly abhor violent measures1 ,i was thereby induced to write to your ,eminence1 that it might be made known to you1 that we also long only for peace and concord1 and reject no condition for the restoration of peace4 ,we have no doctrine different from that of the ,romish ,church1 7wir haben keinen von der ,roemischen ,kirche verschiedenen ,lehrsatz17 yea1 we have restrained many who wished to disseminate pernicious doctrines1 as may be proved by public testimonies4 ,note #i ,we are prepared to obey the ,romish ,church1 if1 with that mildness which she has always manifested toward all men1 she will only overlook and yield1 some little1 7einiges ,wenige17 which we could not now alter if we would4 ,note #aj ,let not your ,eminence believe our enemies1 who wickedly pervert our writings1 and falsely impute to us anything which can inflame the general hatred against us4 ,we reverently pledge obedience ,note #aa to the authority of the ,roman ,pontif1 sic and to the entire organization of the 7,verfassung7 of the sic on repetition church1 only let not the ,pope of ,rome reject us4 ,many feel assured1 that if your ,eminence were better acquainted with our cause and views1 you would not approve of these violent counsels4 ,for no other reason do we incur greater hostility in ,germany1 than because we defend the doctrines of the ,romish ,note #ab ,church with the utmost steadfastness4 ,this fidelity1 if the ,lord will1 we will show to the ,romish ,church until our last breath4 ,there is indeed some small difference in usages1 which seems to be unfavorable to union4 ,but the ecclesiastical laws themselves declare1 that the unity of the church may continue even amid such diversity of customs4 ,note #ac ,is it possible that any impartial man1 after reading this letter can suppose the circumstances of this diet to have been favorable to a free and full expression of the points of dissent1 between the ,protestants and ,papists1 even at that day8 ,during the entire six weeks that ,melancthon was at ,augsburg1 before the arrival of the ,emperor1 his mind was in this agitated and alarmed condition4 ,according to his own account he continued daily to make changes in the ,confession1 after it had been submitted to ,luther4 ,no wonder1 therefore1 that ,luther1 responding to ,melancthon's inquiry1 what more they could yield to the ,romanists1 makes this rather dissatisfied reply1 under date ,june #bi3 ,your ,apology 7the ,augsburg ,confession1 as altered by ,melancthon4 after ,luther had sanctioned it on the #aeth of ,may1 and it had been presented to tho diet on the #beth of ,june17 ,i have received1 and wonder what you mean1 when you desire to know1 what and how much1 may be yielded to the papists4 ,as far as ,i am concerned1 ,,too ,,much ,,has ,,already ,,been ,,yielded ,,to ,,them ,,in ,,the ,,apology 7,confession74 ,note #ad ,here it in evident that the various changes1 made by ,melancthon between the #aeth of ,may and #beth of ,june1 led ,luther to affirm what ,american ,lutherans now maintain1 that he had yielded too much to the papists in the ,augsburg ,confession4 ,i daily altered and recast the greater part of it1 7says ,melancthon himself17 and would ,note #ae have altered still more if our counsellors sic had allowed it4 ,and so much greater was his dissatisfaction at the still more important concessions1 ,note #af which ,melancthon and his associates were willing to make1 in their negotiations after the ,confession had been delivered1 that1 in a letter of ,sept4 #bj1 to ,justus ,jonas1 one of the principal ,protestant theologians at the ,diet1 he gives vent to his feelings in the following remarkable language3 ,i almost burst with anger and displeasure1 7,ich boerste schier fuer ,zorn und ,widerwillen17 and ,i beg you only to cut short the matter1 cease to negotiate with them 7the ,papists17 any longer1 and come home4 ,they have the ,confession4 ,they have the gospel4 ,if they are willing to yield to it1 then it is well4 ,if they are unwilling1 they may go4 ,if war comes out of it1 let it come4 ,we have entreated and done enough4 ,the ,lord has prepared them as victims for the slaughter1 that he may reward them according to their works4 ,but us1 his people1 he will deliver1 even if we were sitting in the fiery furnace at ,babylon4 ,note #ag ,thus have we heard abundant evidence from the lips of ,melancthon and ,luther themselves1 that the circumstances under which the ,augsburg ,confession was composed1 in eight days1 before its submission for ,luther's sanction1 and the increasing pressure under which ,melancthon afterwards made numerous changes in it1 during five weeks before its presentation to the ,diet1 were far from being favorable to a full and free exhibition of the deliberate views of the ,reformers even at that date1 and fully account for some of the remnants of ,romanism still found in that confession1 whose import we are now to examine4 ,the declaration of that elaborate historian ,arnold1 is therefore only too true2 ,melancthon had prepared the ,confession amid great fear and trembling1 and in many things accommodated himself to the ,papists4 7,nun hatte dieselbe ,melancthon zuvor in grossen ,zittern und ,angsten aufgesetzet1 und sich in vielen nach den ,papisten bequemet4 ,note #ah ,of similar import is the judgment of ,dr4 ,hazelius4 sic on quotation mark ,note #ai ,in reference to the article of ,baptism1 says he1 we have first to remind the reader of the sentiments expressed by the ,confessors1 in the preface to this 7the ,augsburg7 ,confession1 declaring there1 and in various passages of their other writings1 that it was their object1 not only to couch the sentiments and doctrines they professed1 in language the least offensive to their opponents1 but also to ,,give ,,way ,,as ,,far ,,as ,,conscience ,,would ,,permit4 ,this being premised1 we shall endeavor to discover the meaning of the ,reformers in regard to the article of baptism from some of those portions of their writings1 where they had not cause to be so circumspect and careful of not giving offence to the ,roman party1 as they had in the delivery of the ,augsburg ,confession4 ,nor is it at all surprising1 that1 as ,luther's views of the evils of the mass were so much clearer even at this period1 he should1 after seven years more time for study1 and in times of peace and security1 express his abhorrence of this ,romish error in such strong terms as we meet in the ,smalcald ,articles4 ,indeed1 it was this undecided character of the ,augsburg ,confession on some points1 which led the ,elector1 who1 in other respects valued it highly1 to have this new ,confession prepared by ,luther for the ,council1 which ,pope ,paul ,,iii4 sic had convoked1 to meet at ,mantua1 in #aecg1 for the purpose of settling these religious disputes4 ,because1 says ,koellner1 the ,augsburg ,confession had been prepared with the view to give the least possible offence to the opponents4 ,but now1 the ,evangelical party1 being stronger1 were not only able to avow the points of difference more openly2 but they were also determined to do so2 and for such negotiations a different form 7from that of the ,augsburg ,confession7 was of course requisite4 ,finally1 the transactions at ,augsburg1 during the reciprocal efforts at reconciliation1 and especially through the great mildness and yielding disposition of ,melancthon1 had in regard to many doctrines1 obliterated the clear and real point of difference1 so that in many of them the opponents affirmed1 there was no longer any difference at all4 ,koellner's ,symbolik1 ,vol4 ,i41 p4 #dda4 ,note #a4 ,the reason why he was left1 was because the civil authorities of ,augsburg excepted him in the safe passport1 which they sent to the ,elector1 under date of ,april #cj4 ,see ,koellner1 ,vol4 ,i41 p4 #agb4 ,note #b4 ,ich habe ,m4 ,philipsen's ,apologie ueberlesen1 die gefaellt mir fast wohl1 und weisz nichts daran zu bessern1 noch zu aendern1 wuerde sich auch nicht schicken3 denn ich so sanft und leise nicht treten kann4 ,note #c4 ,we mention here once for that all our extracts from ,melancthon's ,letters are translated from ,c4 ,niemeyer's work1 entitled ,philip ,melancthon im ,jahre der ,augsburgischen ,confession1 ,halle1 #ahcj4 ,note #d4 ,niemeyer1 pp4 #bf1 #bg4 ,note #e4 ,at that time ,professor of ,greek and ,latin ,literature in the ,gymnasium of ,nurenberg4 ,note #f4 ,niemeyer1 p4 #bh4 ,note #g4 ,niemeyer1 p4 #gh4 ,ich kann es bei ,hofe nicht erlangen1 dasz von heir sic ein bestimmter ,bote an ,luther geschickt wird4 ,note #h4 ,page #cj4 ,note #i4 ,dogma nullum habemus diversum a ,romana ,ecclesia4 ,note #aj4 ,here ,niemeyer also gives the ,latin3 ,parati sumus1 obedire ecclesiae ,romanae1 modo ut illa pro sua dementia1 qua semper ergo omnes homines usa est1 pauca quaedam vel dissimulet1 vel relaxet1 quae jam ne quidem1 si velimus1 mutare queamus4 ,note #aa4 ,ad haec ,romani ,pontificis auctoritatem et universam politiam ecclesiasticam1 reverenter colimus1 modo non abjiciat nos ,romanus ,pontifex4 ,note #ab4 ,here1 says ,niemeyer1 ,melancthon probably means the ,romish church as she ought to be1 and not as she was4 ,note #ac4 ,page #cb4 ,note #ad4 ,eure ,apologia habe ich empfangen1 und nimmt mich wunder was ihr meynet1 dasz ihr begehrt zu wissen1 was und wie viel man den paepstlichen soll nachgeben4 ,fuer meine person ist ihnen allzuviel nachgegeben in der ,apologia 7,confession74 ,luther's ,werke1 ,b4 ,,xx41 p4 #ahe1 ,leipsic ,edit4 ,note #ae4 ,see his letter to ,camerarius1 dated ,june #bf1 #aecj4 ,ich veraenderte und gosz das meiste taeglich um1 und wuerde noch mehreres geaedert sic haben1 wenn es unsere ,raethe erlaubt hatten4 ,niemeyer1 p4 #bh4 ,note #af4 ,melancthon had agreed to the restoration of the power of the bishops1 and evidently1 as seen by his letter to ,luther1 of ,june #bf1 if ,luther had not objected1 he would have made some retractions on the celibacy of the clergy1 the communion in both kinds and even the private and closet masses4 ,the ,protestants did admit that the saints pray for us in heaven1 and that commemorative festivals might be kept to pray ,god to accept the intercession of these saints2 but by no means that our prayers should be addressed to the saints themselves4 ,niemeyer1 p4 #hg4 ,note #ag4 ,luther's ,works1 ,vol4 ,,xx1 p4 #aif4 ,note #ah4 ,gottfried ,arnold's ,unpartheische ,kirchen und ,ketzer ,historien1 ,vol4 ,i41 p4 #hji1 edit4 #b;d of #agdj4 ,note #ai4 ,doctrine and ,discipline of the ,synod of ,south ,carolina1 pp4 #ah1 #ai1 published in #ahda4 ,,chapter ,,iv4 ,,cumulative ,,proof ,,of ,,the ,,truth ,,of ,,the ,,several ,,positions ,,of ,,the ,,definite ,,synodical ,,platform4 ,the ,preamble4 ,on the subject of the preamble1 we will add a few authorities for one or two of its positions1 which we have heard called in question4 ,on page #c1 we read3-- ,subsequently1 ,luther and his coadjutors still further changed their views on some subjects in that ,confession1 such as the mass4 ,the truth of this position is demonstrated even by the extract from the ,smalcald ,articles1 given on p4 #bb of the ,platform4 ,in the ,augsburg ,confession1 ,melanchon sic says 7and ,luther approved of it73 ,it1 is unjustly charged against our churches1 that they have abolished the mass4 ,for it is notorious that the mass is celebrated among us with greater devotion and seriousness than by our opponents4 ,but seven years later1 in the ,smalcald ,articles1 ,luther employs this very different language1 which was sanctioned by his coadjutors3 ,the mass in the ,papal church1 must be the greatest and most terrible abomination1 since it is directly and strongly opposed to this chief article 7of ,justification through faith in ,christ17 c4 ,here the contradiction in words is positive and unqualified4 ,but we must recollect that the term mass here1 as will be fully proved hereafter1 does not signify the ,papal mass in full4 ,it is a well-known fact1 and the ,confession itself informs us1 that the confessors had long before rejected private and closet masses1 and also had rejected the idea of the public mass being a sacrifice1 or offering of ,christ1 for the sins of the living or the dead4 ,but that the word mass cannot be regarded as merely synonymous with ,lord's ,supper1 or communion1 in this passage1 as it frequently is elsewhere1 is clear from the context4 ,for we are told that by proper and diligent instruction in the design and proper mode of receiving the holy sacrament1 the people are attracted to the communion and to the mass1 7zur communion und mess gezogen wird27 clearly proving that by mass they here meant something else than communion1 namely1 the public mass1 divested of its sacrificial nature1 and of its design to benefit any others than the communicants themselves2 in short1 regarding it1 thus modified1 as an admissible preparation for the holy communion4 ,this mass1 which the ,platform1 with great moderation1 styles merely ,ceremonies of the mass1 p4 #ba1 they confessedly did subsequently also abandon1 as they had done private and closet masses before4 ,again1 if we may believe ,luther himself1 they certainly did a afterward change their ground in regard to the jurisdiction of the ,pope and bishops4 ,hear his own language in #aecc1 three years later3 ,hitherto we have always1 and especially at the diet of ,augsburg1 very humbly offered to the ,pope and bishops1 that we would not destroy their ecclesiastical right and power1 but that we would gladly be consecrated and governed by them1 and aid in maintaining their prerogatives and power1 if they would not force upon us articles too unchristian4 ,but we have been unable to obtain this2 on the contrary1 they wish to force us away from the truth1 to adopt their lies and abominations1 or wish us put to death4 ,if now1 7as they are such hardened ,pharaohs17 their authority and consecration should fare as their indulgences did1 whose fault will it be8 ,he then proceeds to denounce the power and consecration which he had admitted at the time of the ,augsburg ,diet1 and declares the church's entire independence of ,rome for ordination4 ,note #a ,again1 the ,preamble asserts1 ,that the entire ,lutheran ,church of ,germany has rejected the symbolical books as a whole1 and also abandoned some of the doctrines of the ,augsburg ,confession1 among others the far greater part of them1 the doctrine of the bodily presence of the ,saviour in the eucharist4 ,the truth of these positions is well known to those acquainted with the churches in ,germany generally4 ,a few extracts from standard authorities may be pleasing to those not well informed on this subject4 ,says ,koellner1 in #ahcg3 ,the theologians of more recent times have1 as a body1 departed from the rigid doctrinal system of the symbols1 and let it be particularly noted1 not only those who in the opposing parties are termed rationalists1 but also those who1 in antithesis to these1 desire to be regarded as champions for the doctrines of the church4 ,accordingly1 not only those who have been sufficiently denounced as heterodox1 have abandoned the doctrines of the symbols1 but also the so-called orthodox1 such as ,doederlein1 ,morus1 ,michaelis1 the venerable ,reinhard1 ,knapp1 ,storr1 ,schott1 ,schwartz1 ,augusti1 ,marheinecke1 as well as ,hahn1 ,oltshausen1 ,tholuk1 and ,hengstenberg4 ,in like manner has the public pledge to the symbols been greatly relaxed1 and is nowhere unconditional2 but in fidelity to the principles of ,protestantism1 and guarding it1 the obligation is always expressed with the explicit reservation of the supreme authority of the ,scriptures1 as is evident from an inspection of the pledges prescribed in the different ,protestant countries4 ,note #b ,again3 ,it may as well be confessed and openly avowed1 for the good of the church1 that1 there are but few theologians who still believe and teach the doctrines of the symbols4 ,note #c ,professor ,schultz1 in his work on the ,eucharist1 ,note #d in #ahca1 says3 ,if1 in the most recent times1 individuals have here and there arisen in the ,lutheran ,church itself1 as defenders of ,luther's views of the ,lord's ,supper1 it must not be overlooked1 that even they1 sensibly feeling the difficulty of their undertaking1 resort to all manner of subtle explanations and arbitrary additions1 in order to explain away the objectionable aspects of this view4 ,finally1 listen to the testimony of ,dr4 ,hagenbach1 of ,basel1 one of the most distinguished orthodox divines of ,europe3 ,how few ,lutherans1 in this rationalizing period1 firmly adhere to the doctrine of the bodily presence of ,christ in the eucharist3 and how few ,reformed adhered consistently to the doctrine of unconditional election4 ,if1 therefore1 the one1 party relinquished the one1 and the other party the other point 7or dividing doctrine17 then the union between them was of course effected in the most natural way possible4 ,note #e ,we close our observations on this topic with the impressive counsels of the venerable ,dr4 ,knapp3 ,note #f ,speculations concerning the manner of the presence of the body and blood of ,christ1 have not the least influence upon the nature and efficacy of the ,lord's ,supper4 ,what the ,christian chiefly needs to know is the object and uses of this rite1 and to act accordingly4 ,vide ,sec4#ade4 ,he must there therefore believe from the heart that ,christ died for him2 that now1 in his exalted state1 he is still active in providing for his welfare2 and that hence it becomes him to approach the ,lord's table with feelings of the deepest reverence and most grateful love to ,god and to ,christ4 ,upon this everything depends1 and this makes the ordinance truly edifying and comforting in its influence4 ,these benefits may be derived from this ordinance by all ,christians2 and to all who have true faith1 or who allow this ordinance to have its proper effect in awakening attention to the great truths which it exhibits1 it is a powerful1 divinely-appointed means of grace1 whatever theory respecting it they may adopt--the ,lutheran1 the ,reformed1 or even the ,roman ,catholic transubstantiation1 gross as this error is4 ,the ,american ,recension of the ,augsburg ,confession4 ,the general principle1 on which this ,recension was constructed1 is to present the doctrinal articles entire1 without the change of a single word1 merely omitting the several sentences generally regarded as erroneous1 together with nearly the entire condemnatory clauses1 and adding nothing in their stead4 ,all that the ,recension contains is therefore the unadulterated ,augsburg ,confession1 slightly abridged4 ,the following list will show1 that almost the entire ,confession is thus retained1 a single article only being omitted1 viz43 that on ,private ,confession and ,absolution4 ,,art4 ,i4 ,of ,god3 retained entire4 ,,art4 ,,ii4 ,of ,natural ,depravity3 entire1 except the omission of the words1 by baptism and the ,holy ,spirit4 ,the condemnatory clause is also given1 except the name ,pelagians and others1 c4 ,,art4 ,,iii4 ,of the ,son of ,god and his ,mediatorial ,work3 retained entire4 ,,art4 ,,iv4 ,of ,justification3 retained entire4 ,,art4 ,v4 ,of the ,ministerial ,office3 retained entire4 ,,art4 ,,vi4 ,concerning ,new ,obedience 7or a ,christian ,life37 entire4 ,,art4 ,,vii4 ,of the ,church3 entire4 ,,art4 ,,viii4 ,what the ,church is3 entire1 except the omission of the last two sentences4 ,,art4 ,,ix4 ,concerning ,baptism3 according to the ,german copy4 entire4 ,,art4 ,x4 ,of the ,lord's ,supper3 omits the words body and blood and truly1 and the phrase are dispensed1 c4 ,,art4 ,,xi4 ,of ,confession3 omitted1 as private confession and absolution sic on punctuation are confessedly not taught in ,scripture4 ,,art4 ,,xii ,of ,repentance 7after ,backsliding37 entire1 except the omission of the church's granting absolution to those manifesting repentance1 and that faith is produced also by means absolution4 ,,art4 ,,xiii4 ,of the ,use of the ,sacraments4 entire4 ,,art4 ,,xiv4 ,of ,church ,orders1 7or the ,ministry47 entire4 ,,art4 ,,xv4 ,of ,religious ,ceremonies4 entire4 ,,art4 ,,xvi4 ,of ,political ,affairs2 7excepting the word imperial47 entire4 ,,art4 ,,xvii4 ,of ,christ's ,return to ,judgment4 entire4 ,,art4 ,,xviii4 ,of ,free ,will4 entire4 ,,art4 ,,xix4 ,of the ,author of ,sin4 entire4 ,,art4 ,,xx4 ,of ,god's ,works4 entire4 ,,art4 ,,xxi4 ,of the ,invocation of the ,saints1 7except a reference to the authority of the ,romish church1 the canons and the fathers47 entire4 ,note #a4 ,see ,luther's ,works1 ,vol4 ,,xxi41 p4 #cd1 ,leipsic ed4 ,see this subject ably discussed in several articles in the ,evangelical ,lutheran1 of ,december1 #ahce1 by ,dr4 ,s4 ,sprecher1 ,president of ,wittenberg ,college1 ,ohio4 ,note #b4 ,koellner's ,symbolik1 ,vol4 ,i41 p4 #aba4 ,note #c4 ,idem4 p4 #adh4 ,note #d4 ,p4 #cdd4 ,note #e4 ,hagenbach's ,church ,history of the ,eighteenth and ,nineteenth ,centuries1 ,vol4 ,,ii41 p4 #ceh2 also ,hahn's ,lehrbuch1 #ahbh1 p4 #egh4 ,note #f4 ,see ,knapp's ,theology1 translated by ,l4 ,woods1 ,jr41 page #eac1a 7,glauben's ,lehre1 c41 #ahbg17 or ,german copy1 ,vol4 ,,ii41 p4 #eje4 ,,chapter ,v4 ,,synodical ,,disclaimer1 or ,list of ,symbolic ,errors rejected by the great body of the churches belonging to the ,general ,synod4 ,having now arrived at the second part of the ,definite ,synodical ,platform1 namely1 that part which is not to be subscribed to by the members of ,synod2 but which is published as the view of the majority1 from which individuals are allowed to dissent2 we shall pursue the following order in regard to each topic3 #a4 ,we shall recapitulate1 briefly1 what the ,platform does assert4 #b4 ,state the objections made to these positions by the plea of ,rev4 ,mr4 ,mann4 #c4 ,examine these objections and vindicate what seems to be the truth4 ,and as the ,rev4 ,mr4 ,mann confines himself to the alleged errors of the ,augsburg ,confession1 we shall1 with little exception1 do the same4 ,,ceremonies ,,of ,,the ,,mass4 #a4 ,as to what the ,platform teaches on this topic1 there ought to be no difficulty2 because1 a4 ,on page #e of the ,platform1 we find a definite list of the errors contained in the ,augsburg ,confession1 viz43 #a4 ,the approval of the ceremonies of the mass4 #b4 ,private ,confession and ,absolution4 #c4 ,denial of the ,divine obligation of the ,christian ,sabbath4 #d4 ,baptismal ,regeneration4 #e4 ,the real presence of the body and blood of the ,saviour in the ,eucharist4 ,here it is evident that the charge is1 that the ,confession advocates the ceremonies of the mass1 but not the mass itself1 as has been alleged4 b4 ,in the same connexion it is stated1 ,these are the only errors contained in the ,augsburg ,confession4 ,but if these are the only errors charged1 then it follows that the error of inculcating the mass itself1 or doctrine of the mass1 is at all events not charged in the ,platform1 if it is in words even contained in the ,confession4 c4 ,the caption in the list of errors on page #ba of the ,platform1 is not headed the ,mass1 as is the article of the ,confession to which it refers2 but what the ,confession calls mass1 the ,platform1 with great moderation1 styles ,ceremonies of the mass4 d4 ,in the list of errors1 the profession of which should exclude from membership in ,synods accepting the ,platform1 we find p4 #ae1 the following3 ,whilst we will not admit into our ,synod any one who believes in ,exorcism1 ,private ,confession and ,absolution1 or the ,ceremonies of the ,mass4 ,here again ,ceremonies of the mass are stated1 but if the ,platform taught that the ,mass itself is inculcated in the ,confession1 believers in the ,mass would1 a fortiori1 have also been mentioned as excluded4 ,what then is the meaning of the sentence on page #bb of the ,platform1 ,in refutation of the tolerant views of the mass above expressed1 c8 ,why1 of course we should suppose it meant those views of the mass which the ,platform charges against the ,confession1 as taught in these passages1 namely1 retaining and approving the ceremonial of the mass1 which constituted by far the greater part of the public mass1 so called1 although its nature had been changed by denying the sacrificial character of the minister's act of self-communion1 and its being performed for the benefit of others1 either living or dead4 ,we think also1 some objectionable parts of the ceremonial itself were changed1 although the ,confession asserts that the addition of some ,german hymns1 along with the ,latin1 was the only alteration made4 ,among those objectionable parts retained1 was the elevation of the host1 of which ,luther thus speaks1 in his ,short ,confession about the ,sacrament against the ,fanatics1in #aedd4 ,note #a ,it1 happened about twenty or twenty-two years ago1 when ,i began to condemn the mass 7messe17 and wrote severely against the papists1 to show that it 7the mass7 was not a sacrifice1 nor a work of ours1 but a gift and blessing or testament of ,god1 which we could not offer to ,god1 but ought and must receive from him4 ,at that time ,i was disposed to reject the elevation of the host1 on account of the papists1 who regard it1 as a sacrifice1 c4 ,but as our doctrine was at that time new and exceedingly offensive over the whole world1 ,i had to proceed cautiously1 and on account of the weak1 to yield many things1 which ,i1 at a later period1 would not do4 ,i therefore suffered the elevation of the host1 to remain1 especially as it admits of a favorable1 explanation1 as ,i showed in my little work ',de ,captivitate ,babylonica1 c4' ,the elevation of the host was still practised in ,saxony generally in #aedb1 ,note #b twelve years after the ,confession was written1 approving of the ceremonies of the mass1 of which this was one4 ,this remnant of popery was1 however1 universally rejected soon after this period1 certainly before #aede1 and in ,wittenberg1 in #aedb4 ,again1 what is the natural import of the phrase on page #ba of the ,platform3 ,accordingly the ,lutheran church1 in ,europe and ,america1 has unanimously repudiated alike the mass and its ceremonies4 ,the passage itself specifies no time1 when either was rejected1 and neither says nor implies that both were rejected at the same time4 ,the word accordingly refers to what preceded4 ,the whole reads thus3 ,topic ,i41 ,ceremonies of the mass4 ,the error taught on this subject by the ,augsburg ,confession and ,apology to it 7namely1 the error on these ceremonies of the mass7 was rejected by the reformers themselves a few years after the ,confession was first published4 ,accordingly1 the ,lutheran ,church1 both in ,europe and ,america1 has unanimously repudiated alike the mass and its ceremonies4 ,as the ,augsburg ,confession expressly teaches that private and closet masses had been previously rejected1 and the ,platform says the only error in the ,augsburg ,confession on this subject is the ceremonies of the public mass1 its sacrificial and vicarious nature having also been repudiated long before1 it follows1 that the thing here spoken of as the mass and its ceremonies is that remnant of this rite1 which1 as proved above1 had not yet been rejected before #aecj1 the essential doctrine even of the public mass having been rejected long before4 ,hence1 the import of this passage is3 that whilst the reformers had long before the ,diet of ,augsburg rejected the doctrine of the mass1 as a sacrifice or a vicarious service for the benefit of others1 and had wholly rejected private and closet masses2 they retained the ceremonies or ritual of the public mass1 preceding communion3 but even this latter also they renounced soon after2 and accordingly1 the ,lutheran church1 every where in ,europe and ,america1 imitating their example1 has repudiated alike the mass and its ceremonies1 which with the above-mentioned various qualifications1 are taught in the passages cited from the ,confession4 ,had we been writing for those unacquainted with the ,augsburg ,confession1 the qualifications here referred to1 might have been specified4 #b4 ,our next inquiry is1 ,what objection does the ,plea make to the representations of the ,platform on this subject8 ,the whole charge of our respected friend against the ,platform is1 that it misapprehends the import of the word mass in the #bdth ,article1 and therefore misrepresents the ,confession1 in charging it with sanctioning the ceremonies of the ,romish mass4 ,to support this charge he affirms1 that the word mass 7or missa1 mess17 was at the time of the ,confession1 in #aecj1 in general use for the eucharist2 and that in later years the term mass1 in this sense1 was entirely given up by the ,reformers1 page #ae of ,plea4 ,the charge is certainly a grave one1 and if unfounded1 a grievous injustice is done to the venerable mother symbol of ,protestantism4 ,viewing it in this light1 we were slow to admit its truth ourselves1 until a pretty extensive acquaintance with the writings of the ,reformers compelled us to yield our conviction4 ,still we would have greatly preferred to remain silent on the subject and throw the mantle of oblivion over this deformity of our symbolic mother2 had not ill-advised ultra-symbolists of late years carried on a crusade against all ,lutherans who will not adopt the entire symbolic system4 ,the charge in the ,platform was advisedly made1 after careful examination4 ,since the charge has been denied1 we have again extensively examined the writings of the ,reformers1 and whilst it would afford us pleasure to withdraw it1 and acknowledge our error2 our conviction has grown more firm1 and we shall be greatly surprised if the great majority of impartial minds do not find the evidence of our position fully satisfactory4 ,at the same time1 whilst we charge the ,confession with favoring merely the ceremonies of the mass1 other writers of the first respectability1 have expressed the charge in stronger language4 ,thus ,fuhrmann1 in his ,lexicon of ,religious and ,ecclesiastical ,history1 speaking of the ,romish mass1 says3 ,that ,luther for some time tolerated it1 and gave if a a ,german garb and afterwards abolished it1 is notorious4 ,note #c ,and that impartial and highly respectable historian of our own country1 ,dr4 ,murdock1 whose extended and valuable additions to the classic church history of ,dr4 ,moshiem1 abundantly prove his acquaintance with the subject2 in giving a synopsis of the contents of the ,augsburg ,confession1 thus epitomises the #bdth ,article3 ,the ,protestants are falsely taxed with abolishing the mass4 ,they only purified it2 and discarded the idea of its being a work of merit1 or offering for the sins of the living and the dead1 which militates against the scriptural doctrine1 that ,christ's sacrifice is the only sin offering4 note #d ,in order that we may give this question an impartial and conscientious investigation1 let us first inquire into the meaning of the word mass among the ,papists1 apart from the present dispute4 ,mass 7missa1 ,mess17 says ,fuhrmann1 in his ,lexicon of ,religious and ,ecclesiastical ,history1 ,note #e at first signified that worship of ,god1 which preceded the celebration of the ,lord's ,supper4 ,subsequently1 and especially in the fifth century1 ministers termed the public celebration of the eucharist1 mass 7or missa1 dismissed72 because this service took place after the catechumens were dismissed4 ,this word 'missa' was gradually corrupted into mass4 ,but how did that mode of celebrating this ordinance arise in the ,romish ,church1 which consisted in the priest's giving the sacrament to himself alone1 connected with solemn turnings around1 and moving about from place to place1 and changes of attitude1 resembling in some degree a theatrical exhibition1 which is termed mass8 ,he then proceeds to explain the history of the ,romish mass here defined4 ,siegel1 in his excellent ,manual of ,christian ,ecclesiastical ,antiquities1 published at ,leipsic1 in #ahcg1 in four volumes1 presents an extended view of this subject1 from which we will extract little more than his definition of the mass4 ,the mass1 in the ,roman ,catholic sense of the term1 belongs not to the centuries of ,christian antiquity1 but to a later period4 ,note #f ,we take up the subject at the time when the ,catholic doctrine of transubstantiation was fully developed1 7since the ,lateran ,council of #abae47 ,in conformity to this view of the sacrament1 7the doctrine of transubstantiation17 the idea of the mass was so developed1 as to signify that solemn act of the priest1 decorated with many ceremonies1 by which he offers the unbloody sacrifice at the altar4 ,note #g ,the mass service is a commixture of ,scripture passages1 long and short prayers1 extracts from the gospels and epistles 7pericopen17 liturgic forms1 which are divided into several chief parts1 designated by different names1 ,introitus1 ,offertorium1 ,canon missae1 c4 ,note #h ,this whole service amounts to some fifteen or twenty octavo pages1 including the directions for genuflections1 crossings1 tergiversations1 c41 occupying about an hour in the reading1 the performance of which by the priest was termed reading mass1 as the listening of the audience was called hearing mass4 ,in view of these authorities1 we may take for granted1 what we suppose no one will deny1 that in the ,romish ,church1 not only of the present day1 but since several centuries before the ,reformation1 and1 therefore1 in #aecj1 the most common and primary meaning of the word mass1 was not ,lord's ,supper2 but that long ceremonial1 including the consecration of the elements1 elevation of the host1 and self-communion of the priest1 as an offering of the body of ,christ a sacrifice for the sins of the living and dead1 which preceded the distribution of the sacrament to the people4 ,again1 it will be admitted1 that whilst among ,papists the above specific meaning of the word mass was the most common one1 that term was also not unfrequently used by synecdoche1 as a part of the whole1 to designate the sacramental celebration in general3 just as we use the word preaching which specifically signifies the delivery of a sermon1 for the whole services of public worship in the phrase1 will you go to preaching to-day8 ,finally1 it will be admitted1 that the ,reformers1 having been educated as ,papists1 were trained up to this twofold use of the word mass1 namely1 specifically the extended services above described1 which preceded the communion1 and sometimes informally the eucharist1 communion or sacrament in general4 ,the question then seems definitely to be reduced to these two inquiries2 first1 ,did the ,reformers retain this distinction in the use of the word mass at the time of the ,diet at ,augsburg2 and1 secondly1 did they employ the word in its specific sense in the disputed passages of that ,confession8 ,first ,inquiry4 ,we shall first inquire whether this distinction in the use of the word mass was observed by the ,reformers at and before the time of the ,augsburg ,diet8 ,i4 ,and first let us listen to ,luther himself4 ,in #aebc1 the great ,reformer1 #a1 in his ,method of conducting ,christian ,mass1 addressed to ,rev4 ,nicolas ,hausman1 after having rejected such portions of the ,romish mass1 as he thought wrong1 he approved others1 as explained by himself1 such as the1 ,introitus1 the ,kyrie eleison1 the ,collecta or prayer epistles1 the ,singing of the ,gradual1 a short sequens1 the ,gospel1 the ,nicene ,creed1 and a number of other matters1 including the elevation of the host1 but not for worship1 ,note #i he proceeds to the next part of the ,treatise which is headed ,how to administer the most holy sacrament to the people1 ,note #aj and his first sentence is the following3 ,let this much suffice to be said of the ,mass1 and service of the minister2 we will now proceed to treat of the manner in which the holy sacrament shall be administered to the people1 for whose benefit especially the ,supper of our ,lord was instituted4 ,here we clearly see the distinction between the performances of the priest before the communion which constitute the ,mass1 and the distribution of the elements to the people1 which he terms holy sacrament4 ,then1 after having discussed the subject of the communion1 that it should be received in both kinds1 c41 he adds1 ,let this suffice for the present on the subject of the mass and communion4 ,note #aa #b4 ,in his letter to ,lazarus ,spengler1 in #aebh1 ,luther observes this same distinction4 ,in the first place1 he remarks1 it is unreasonable that any one should be forced to receive the sacrament or to abstain from it4 ,and he adds3 ,all masses1 at which there are no communicants 7that is1 at which the sacrament is not administered17 should absolutely be omitted4 ,note #ab ,here the administration of the supper to the laity is termed sacrament1 and that service performed by the minister1 which was sometimes succeeded by the sacrament or communion1 and at others not1 is called mass4 #c4 ,the ,counsel of ,luther and ,pomeranius1 in #aebh1 to ,duke ,george3 ,first1 as you inquire concerning parish masses1 c4 ,be it known to you that no minister can with good conscience perform mass alone1 when there are no communicants4 ,therefore here there is no room for further inquiry2 either there must be communicants1 or them should be no mass4 ,note #ac #d4 ,luther's ,confession of the ,christian ,doctrines1 in ,,xvii4 ,articles1 published in #aecj4 ,this is a very short ,confession1 each article containing but three or four sentences1 and the whole amounting to only three or four #hvo4 pages4 ,in ,article ,x4 he says3 ,the eucharist or sacrament of the altar also consists of two parts1 namely that the true body and blood of ,christ should verily be present in the bread and wine2 and in ,article ,,xvi4 he says3 ,above all other abominations1 the masses1 that have hitherto been regarded as a sacrifice or good work1 by which one designed to procure grace for the other1 are to be rejected4 ,note #ad ,here the distinction is not only made between the mass and eucharist1 but the doctrine of the mass as a sacrifice of ,christ offered by the priest for others1 is also denounced4 ,it will also be recollected that this view of the mass as a sacrifice1 and as vicarious1 is strongly denounced in the ,augsburg ,confession1 whilst the charge of having rejected the rite itself with these and other modifications1 is flatly denied1 in these words3 ,it is unjustly charged against our churches1 that they have abolished the mass1 7,art4 ,,xxiv41 p4 #ba of the ,platform17 a thing never charged against them in reference to the eucharist1 for from the very beginning of the ,reformation1 they charged the ,papists with having mutilated it1 and claimed the restoration of the cup also to the laity4 #e4 ,in a letter of ,september #bj1 #aecj1 addressed to ,justus ,jonas1 one of the theologians at the diet1 ,luther thus expresses himself3 ,for1 what else do our opponents1 7the ,papists17 presume to propose1 than that they shall not yield a hairsbreadth1 but that we not only yield on the subject of the canon1 the mass1 the one kind1 7in the eucharist17 celibacy1 7of the clergy17 and jurisdiction 7of the bishops72 but shall also admit that they have taught the truth1 and acted properly in all things1 and were falsely accused by us4 ,note #ae ,here the mass is again distinguished from the eucharist in one kind4 ,he then adds3 ,if we will get at it 7yielding to the ,papists17 let us yield only the canon1 and the closet masses2 and either of these two is sufficient fully to deny our doctrine and to confirm theirs4 ,the canon was that part of the ritual of the mass which contained the forms of transubstantiation1 which were positively rejected by the reformers1 the closet masses are rejected in the ,augsburg ,confession2 but ,luther says nothing against the public mass1 qualified as it is in the ,confession4 #f4 ,in his ,exhortation to the ,sacrament of the body and blood of ,christ1 published in #aecj1 he says3 ,if the ,papists do1 as usual1 quibble at my language1 and boast that ,i myself here make a sacrifice in the sacrament1 although ,i have hitherto contended that the mass is no sacrifice2 then you shall answer thus3 ,i make neither the mass nor the sacrament a sacrifice1 7,ich mache weder ,messe noch ,sacrament zum opfer17 but the remembrance of ,christ1 ,note #af c4 ,here the two are distinguished as clearly as language can discriminate between two separate objects1 and even placed in antithesis to one another3 and let it be remembered1 that all the examples are taken from works published either before or in the very year in which the ,augsburg ,confession was written4 ,a few years later1 in #aecd1 in a letter to a friend1 in which he inveighs strongly against the closet masses and the perverted order or arrangements of the mass1 7verkehrte ordnung der ,messe17 and against the ,romish mass in general3 ,i wish1 and would very gladly see and hear1 that the two words mass and sacrament were considered by every one as being as far apart as light and darkness1 yea1 as the devil and ,god4 ,for they 7the ,papists7 must themselves confess1 that mass dues not signify the reception of the sacrament as ,christ instituted it2 but the reception of the sacrament they do1 7and no thanks to them17 they must call communion4 ,but that is called ,,mass which the priest alone performs at the altar1 in which no common christian or layman takes part4 ,all other christians do nothing more than receive the sacrament1 and do not perform mass4 ,note #ag ,certainly it must be evident that ,luther did not regard the word mass as the ordinary term for eucharist1 but had a clear idea of the distinction1 and of the importance of observing it4 ,,ii4 ,let us now adduce similar evidence from the writings of ,melancthon himself1 who wrote the ,confession1 to show that he also observed the distinction between mass and eucharist4 ,this evidence will be the stronger as all his letters quoted1 were written from ,augsburg itself1 during the very time that he composed the ,confession1 and whilst it was under consideration in the ,diet4 ,note #ah #a4 ,in a letter to ,luther1 dated ,augsburg1 ,july #cj1 #aecj1 ,melancthon says3 ,zwingle has sent hither a printed ,confession4 ,his views of the ,eucharist 7,abendmahl7 he urge strongly4 ,he wishes all bishops to be extirpated4 ,then after speaking of human traditions1 he adds3 ,in the matter of the mass1 7not eucharist1 which he had just mentioned before17 and in the first discussion 7,aufsatz1 composition7 of the doctrinal articles ,i think ,i was cautions enough1 but on the topics concerning unwritten traditions1 ,i was never rightly satisfied with myself4 ,note #ai #b4 ,in another letter to ,luther1 of ,august #fth1 he says3 ,at last1 on ,aug4 #c;d1 we heard the 7,romish7 ,refutation 7of the ,augsburg ,confession71 and also the declaration of the emperor4 ,his declaration was terrible enough1 but the ,refutation was composed in such a puerile manner1 that we could not but heartily congratulate each other4 ,there is not a single composition of ,faber1 7the pensman of the ,refutation17 however silly it may be1 that is not exceeded in silliness by this4 ,on the doctrine concern the two kinds1 7in the ,eucharist17 he adduced the history of the sons of ,eli1 who desired bread to eat2 and wished to prove by it1 that it becomes laymen to be satisfied with the mere bread in the ,eucharist4 ,his defence of the ,mass was very frosty4 ,note #bj ,here we find the eucharist and the mass spoken of as separate things1 and the discussion of the one represented as silly1 and that of the other frosty4 #c4 ,in a letter to ,luther1 dated ,august #bb;d1 he thus writes3 ,yesterday we closed the discussion1 or rather the quarrel 7,gezaenk7 which has been conducted before the umpires4 ,the third point was the question of merit1 c4 ,then he came to the two kinds 7in the eucharist74 ,here he exerted himself to the utmost to prove that both kinds are not commanded4 ,he maintained that it was a matter of indifference whether one or both kinds are received1 and and sic that if we would teach this1 he would cheerfully allow us both kinds4 ,this ,i could not accede to2 nevertheless1 ,i excused those who had hitherto erroneously received but one kind2 for they cried out1 the whole church is condemned by us4 ,what think you of this8 ,the command of ,jesus refers to ministers and laymen4 ,hence if it is our duty to receive the sacrament1 we are also obligated to retain the form of the entire sacrament4 ,if you also are of this opinion1 then inform me of it distinctly4 ,on the subject of the mass1 vows and marriage1 there was no discussions1 only some conditions were proposed1 which we1 however1 did not accept4 ,note #ba ,here again1 the distinction between the sacrament and the mass is clearly made1 and we are told that at the disputation before the umpires1 the former was debated and the latter not4 ,can anything be plainer1 than that a distinction is here made between eucharist and mass8 #d4 ,under date of ,august #bh1 ,melancthon thus writes to ,luther3 ,they 7the ,papists17 wish us to admit1 that neither those who administer but one kind1 nor those who receive it1 are guilty of sin4 ,we have1 indeed1 exonerated those from blame1 who receive but one kind2 but as to those who administer but one1--there is the knot4 ,the ,synod of ,basil conceded the whole sacrament to the ,bohemians1 on condition that they would acknowledge that it may1 with propriety1 be taken and received in one kind only4 ,this confession they also wish to extort from us4 ,eckius says he contends for this point1 merely because the people cannot be retained in the discharge of duty1 unless we also release their consciences in regard to the sacrament 7that is1 unless the reformers would admit1 that its reception in one kind was also allowable74 ,we therefore desire to know your judgment on the case4 ,as to the application of masses1 they are willing to postpone this till the meeting of the synod 7or council72 and thus they intimate1 that they will not oppress us with the reception of their ungodly views on the mass 7,koethe's edition3 mit der gottlosen ,application der ,messe1 with the ungodly application of the mass1 i4e4 to the living and dead74 ,and yet they desire us to receive the canon of the mass1 7i4e4 the most objectionable part of the ritual of the mass1 relating to the transubstantiation of the bread and wine1 its application to others1 c417 but with a convenient and devout explanation4 ,note #bb ,here again1 the distinction between the mass and the sacrament is clearly seen4 #e4 ,on ,sept4 #dth1 he again writes to ,luther3 ,i know that this long silence must be very annoying to you1 especially at this time1 when we ought to consult one another most frequently2 but believe me1 nothing is so much opposed to my wishes in the court1 as this indifference in dispatching more frequent messengers to you1 and yet ,i am unable to induce them to do it4 ,we have not yet received from our opponents the proposed conditions in reference to the two kinds 7in the eucharist71 marriage and the mass4 ,note #bc ,here again1 who does not see the distinction8 #f4 ,in a document1 which ,melancthon prepared for a friend of the chancellor of the bishop of ,luettich1 in which he states how far they yielded1 and also the points in which they could not agree1 we find the following3 ,of the two kinds4--,here we excused those 7the laity17 who receive one kind alone 7that is1 merely the bread in the eucharist71 for as they do not distribute the sacraments1 they have to receive the sacrament as it is given to them4 ,note #bd ,of the mass4--,in regard to the mass we have already given our reply3 namely1 that our party retain the substantials 7substantalia17 and principal parts of the mass1 so far as the consecration is concerned1 c4 ,note #be ,the mass is not a work which1 when applied to others1 merits grace for them ex opere operato2 but according to the confession of the whole church1 the ,lord's ,supper is the sacrament1 through which grace is offered to him that receives it1 which grace he also really receives1 but not by the more external act1 but through faith1 when he is certain that1 in it41 grace and pardon of sins are offered4 ,note #bf ,,iii4 ,we will add a few short extracts from other reformers1 written at the time of the ,diet1 to confirm our position that they also made a distinction between the mass and the eucharist1 and that by the former they meant that performance of the priest alone at the altar1 which preceded the communion4 #a4 ,aurifaber1 who was a particular personal friend of ,luther1 and was present at his death4 ,in his account of the incidents of ,luther and his doctrines in the year #aecj1 speaking of the special committee which was appointed on the #afth of ,august1 consisting of seven members on each side1 he remarks3 ,note #bg ,these assembled and took into consideration the ,augsburg ,confession of the ,protestant ,states1 deliberating on one article after another1 and the first day agreed upon eleven articles4 ,the second day they continued their negotiations and agreed toll sic to twenty-one articles4 ,but on the articles concerning the mass1 marriage of priests1 the ,lord's ,supper1 monastic vows and the jurisdiction of the bishops1 c41 they could not agree and remained at variance4 ,here the mass and the ,lord's ,supper are distinctly classed as different topics4 #b4 ,spalatin1 one of the theologians who attended the ,elector to ,augsburg1 in his narrative of what occurred during the diet1 giving a brief abstract of the contents of the ,augsburg ,confession1 epitomises the1 ,xth ,article thus3 ,of the ,holy ,sacrament of the true body and blood of ,christ in the ,sacrament of the altar2 and the ,,xxiv ,article1 of the ,mass1 how it is celebrated amongst us1 and the reason why closet masses have been rejected by us4 ,here again1 who does not see that the two are represented as distinct8 ,,iv4 ,we shall close this cumulative mass of evidence for the distinction between the terms mass and eucharist or ,lord's supper1 at the time of the diet of ,augsburg1 by an extract from the professed refutation of the ,augsburg ,confession1 prepared by the papists during the diet2 from which it will be evident1 not only that they make this distinction themselves1 which no one denies1 but that they understood the ,augsburg ,condition as making it also4 ,in their reply to ,article ,,xxiv4 of the ,confession1 7or the ,,iii4 of the ,abuses ,corrected7 they state3 ,for the mass is celebrated1 in order that the holy eucharist may be offered in memory of the passion of ,christ4 ,note #bh ,in those churches1 7which apostatize in the latter times7 no more masses will be celebrated1 no more sacrament distributed1 no more altars1 nor images of the saints1 c4 ,note #bi ,finally1 near the close of their pretended refutation of this ,article of the ,augsburg ,confession1 7,,xxiv47 the papist ,refutation says1 ,it is therefore not rejected or regarded as wrong that the 7,protestant7 ,princes and cities 7according to their ,confession1 ,article ,,xxiv417 celebrate one common 7public7 mass in their churches2 if they only performed it properly1 according to the holy rule and canonical regulations1 as all ,catholics perform it4 ,but that they 7the ,protestants1 in their ,confession7 reject all other masses1 can neither be tolerated nor suffered by the christian faith and ,catholic profession1 7that is1 cannot be allowed by us1 who profess the ,roman ,catholic faith47 ,note #cj ,here then1 in view of all this mass of evidence1 we appeal to every candid and conscientious reader1 whether it is not impossible1 fairly1 to resist the conviction1 that the ,reformers did1 at and before the diet at ,augsburg in #aecj1 ordinarily observe the distinction to which they had been trained in the ,romish church1 between the words mass and eucharist1 or ,lord's supper1 so that in all cases where precision was necessary1 and especially where both were spoken of1 each was called by its appropriate name8 ,we say ordinarily1 because we freely admit that sometimes they did use the word mass in a more general sense1 as a part for the whole1 to include both the eucharist and the mass proper1 just as we now use the term preaching for the whole of the public service1 in the inquiry1 ,will you go to preaching to day8 whilst in its proper meaning1 preaching has reference only to the sermon4 ,our chain of argument is therefore not complete until we add another link1 and prove that the ,reformers employed the word mass in its specific and proper signification1 in the disputed passages of the ,augsburg ,confession1 as they did in the numerous passages above cited1 and as the ,papists themselves understood them to do4 ,second ,inquiry4 ,let us now1 in the second place1 inquire1 ,whether the ,reformers employed the word mass in its proper and specific meaning in the disputed passages of the ,augsburg ,confession4 ,the affirmative of this question is1 we think1 certain1 from a variety of evidences4 #a4 ,because we find two different articles of the ,confession1 the one with mass 7,messe7 for its caption1 and the other headed3 ,,of ,,the ,,holy ,,supper 7vom ,heiligen ,abendmahl47 ,now1 if mass here signified ,holy ,supper1 the probability is that one or the other term would have been used in both places4 ,the design of captions prefixed to a chapter or article1 is to indicate the general contents of such article2 and a diversity of caption or title1 naturally raises the presumption that different subjects are discussed4 ,the most natural method of deciding this question concerning the meaning of the caption1 is to inquire what1 are the subjects discussed in each article4 ,if the subjects discussed in both articles are the same1 then the captions are or ought to be synonymous1 and as the ,lord's ,supper never signifies mass in its specific sense1 it follows that mass would have to mean ,lord's ,supper4 ,but if different subjects are treated of in the two articles1 then the captions1 if appropriate1 must mean different things4 ,now1 it will not be denied1 that whilst the ,article ,x41 headed ,lord's ,supper1 discusses matter specifically relating to the eucharist1 7namely the real presence of the body and blood of the ,saviour in the ,holy ,supper27 the ,article ,,xxiv41 headed the ,mass1 actually discusses what is specifically termed the mass1 namely1 the ceremony and acts of the priest or minister preceding the ,lord's ,supper4 ,thus1 the article states1 ,no perceptible change was made in the public ceremonies of the mass1 except the addition of ,german hymns along with the ,latin2 but it is well known that there are no other public ceremonies connected with the ,lord's ,supper in the ,romish church1 except those embraced in the mass1 specifically so called1 and that the ,latin hymns were part of this mass1 ,masses are bought and sold at annual fairs1 and the greater part of them 7the masses7 in all the churches1 were sold for money2 but we have never heard that ,romanists had to pay for receiving the communion1 it is only for a certain performance of the priest1 called mass1 that they pay the priest4 ,these money masses and closet masses1 are condemned2 whilst no objection is made to public mass1 at which the sacrament is administered2 on the contrary1 it is stated1 that by proper instruction1 the people are attracted to communion and the mass4 ,the question is referred to whether a mass performed for a number of persons collectively1 was as efficacious as a separate mass for each individual2 but who ever heard of christians receiving one ,lord's ,supper collectively1 for a number of other persons1 or for an individual8 ,and if the thing is done by the priest1 then it is what is specifically called mass4 ,so also1 who ever heard of the ,lord's ,supper being received for the dead2 but it is very common for the priest to say mass for the dead4 ,thus1 might we add additional sentences from this ,article ,,xxiv41 which applied to the ,lord's ,supper1 make no sense1 but are appropriately and historically true of the mass in its specific sense4 ,since then almost the whole article treats of the mass proper1 does not common sense1 as well as the legitimate principles of interpretation1 require us so to interpret the word mass in the caption and passages cited from this article8 ,the same reason would apply to a comparison of the caption of ,article ,,xxii41 or ,i1 of the ,abuses ,corrected1 namely1 ,of ,communion in both kinds1 compared with the word mass2 but we deem it unnecessary4 #b4 ,that the word mass is here used in its appropriate sense1 is evident1 because ,melancthon himself1 in translating the ,latin original into ,german1 always renders the ,latin term for mass 7missa7 by the ,german term messe 7mass72 whereas if he had used the ,latin term in its more general sense in ,article ,,xxiv41 he would at least sometimes have translated it eucharist1 or ,lord's ,supper4 ,but so far as we have examined1 the word mass 7messe7 is always employed in this article1 where the ,german is a translation of the ,latin4 ,in one case at least we have found the ,german and ,latin ,confessions pursue different trains of thought2 so that though mass is found in the one1 nothing corresponding is contained in the other4 ,the same may be affirmed of all translations into ,english that we have seen1 whether made in this country or in ,great ,britain4 ,no translator1 so far as our knowledge extends1 has ventured to render missa or messe1 by ,lord's ,supper or eucharist2 but by the appropriate term mass2 because they all felt that the context and scope of the ,article demanded it4 #c4 ,another proof in ,article ,,xxiv4 itself1 that the word mass is used to designate that ceremonial1 which preceded the distribution of the sacrament1 is found in the fact that both the word mass and sacrament are used together1 with the copulative conjunction ,,and connecting them4 a4 ,thus1 near the commencement of the article1 we read3 ,our people are instructed repeatedly1 and with the utmost diligence1 concerning the design and proper mode of receiving the holy sacrament2 namely1 to comfort alarmed consciences2 by which means the people are attracted to the communion ,,and the mass1 ,note #ca 7dadurch das volk zur communion und ,mess gezogen wird47 ,the ,latin copy here has a different train of remarks4 b4 ,again1 the following passage near the close of the ,article3 ,the ancient canons also show that one of the priests performed the mass1 and administered the communion to the other priests and deacons4 ,note #cb 7,auch zeigen die alten canones an1 dasz einer das ,amt gehalten hat ,,und die andern ,priester und ,diakon communicirt47 c4 ,also the passage preceding this3 ,our custom is1 that on holy days1 and also at other times1 if communicants are present1 we hold mass ,,and admit to communion such as desire it4 7,so wird diese ,weise bei uns gehalten1 dasz man an ,feiertagen1 auch sonst so communicanten da sind1 mess haelt1 und etliche so das begehren1 communiciert4 ,servatur apud nos una communis missa singulis feriis1 atque aliis etiam diebus1 si qui sacramento velint uti1 ubi porrigitur sacramentum his qui petunt47 ,here1 then1 we find three passages in this very ,article itself1 in which the mass is distinguished from the distribution of the supper1 and the two things are connected by and1 necessarily implying their diversity4 #d4 ,that the words sic mass is used in its appropriate specific sense in this ,article1 and not as synonymous with ,lord's ,supper1 or eucharist1 as the ,plea for the ,augsburg ,confession ,note #cc asserts1 is proved by the fact1 that if you substitute either of these words for it1 many passages in the ,article will not make sense4 ,we will present a few specimens1 which may be multiplied by any one who will take ,article ,,xxiv4 of the ,confession and read it1 substituting either ,lord's ,supper or eucharist in place of the word mass4 ,by which means the people are attracted to the communion and the eucharist1 7the mass27 which is equivalent to saying1 they were attracted to the eucharist and the eucharist4 ,an annual fair was made1 at which eucharists 7masses7 were bought and sold4 ,this would be historically untrue4 ,and the greater part of them 7the eucharists7 in all the churches1 were performed for money4 ,to this the same remark applies4 ,these money-eucharists and closet eucharists 7masses17 have ceased in our churches3 but the eucharist certainly had not ceased4 ,hence also arose the controversy1 whether a eucharist 7mass7 performed for 7not by7 a number of persons collectively1 was as efficacious as a separate eucharist for each individual4 ,this question applies only to the mass proper1 and was never mooted about the eucharist4 ,the ancient canons also show1 that one of the priests performed or celebrated 7halten1 celebrare7 eucharist1 and administered the communion to the other priests and deacons4 ,note #cd ,this specimen1 like the first1 would be purely tautological4 #e4 ,that the word mass is used in ,article ,,xxiv41 distinctively for the mass1 is evident from the fact that the ,romanists so understood it1 and in their answer to the ,confession attempt to refute the ,protestant rejection not of the ,lord's ,supper1 but of the private masses1 the closet masses1 and the sacrificial and vicarious nature of the mass in general whilst they applaud the retention of public mass by the ,reformers1 if they would only celebrate it according to canonical regulations4 ,we will cite a single passage1 out of many that might be adduced3-- ,it1 is therefore not rejected1 nor regarded as wrong1 that the 7,protestant7 princes and cities 7according to ,article ,,xxiv4 of their ,confession1 on which they are commenting17 celebrate one common 7or public7 mass in their churches2 if they only performed it properly1 according to the holy rule and canonical regulations1 as all ,catholics perform it4 ,but that they 7the ,protestants7 reject all other masses1 can neither be tolerated nor suffered by the ,christian faith and ,catholic profession2 7that is1 cannot be allowed by us who profess the ,roman ,catholic religion4 ,note #ce7 ,as this ,romish ,refutation is rarely met with1 we add the exact original3 ,wird demnach nicht verworfen noch fuer unrecht erkannt1 dasz die ,fuersten und ,staedt halten ein gemeine ,mess in der ,kirchen1 wann sie solche nur ordentlich und richtig nach der heiligen ,richtschnur und canonischen ,regel hielten und thaeten1 we es alle ,catholischen halten3 ,dieweil sie aber alle andere ,messen abschaffen1 das kann der ,christlich glaub und ,catholische ,profession und ,bekaentnisz weder dulden noch leiden4 #f4 ,the same fact is confirmed still further by the ,apology to the ,augsburg ,confession1 written by ,melancthon1 in reply to the ,romish ,refutation1 from which we have just presented an extract4 ,from this it is evident that the ,papists had correctly understood the ,augsburg ,confession as speaking of the mass properly so called2 and that we have therefore also not misunderstood or misrepresented it4 ,speaking of the very part of the ,refutation from which the above passage is cited1 ,melancthon says3 ,in the first place1 we must state1 by way of introduction1 that we do not abolish the mass4 ,for on every ,sunday and ,festival1 masses1 7,messen7 7not ,lord's ,suppers7 are held in our churches1 at which the sacrament is administered to those who desire it4 ,here evidently mass and the sacrament are two things4 ,our opponents make a great talk 7geschwaetz7 about the ,latin mass1 that is about the ,mass which1 as is well known1 was and is read in ,latin2 but certainly they did not talk about the ,latin ,lord's ,supper4 ,but where do we find the ,pharisaic1 doctrine written1 that the hearing of the mass without understanding it1 is1 ex opere operato1 meritorious and saving8 ,the term hearing evidently refers to the mass1 which was read2 but what sense would there be in the phrase hearing the ,lord's ,supper8 ,that we do not celebrate private masses1 but only a public mass 7eine oeffentliche ,messe17 when the people also commune1 is not at all contrary to the common 7or general7 ,christian church4 ,here the private masses are distinguished from the public mass1 and the fact affirmed1 as clearly as language can convey the idea1 that the ,reformers did retain and practice ,,public mass on sacramental occasions4 ,note #cf ,we might easily adduce a number of other passages from this book1 but really it seems to be a work of supererogation4 ,to this decided declaration of ,melancthon1 we might add his assertions on other occasions4 ,let a single one suffice4 ,in his letter to ,margrave ,george1 of ,brandenburg1 on the private mass1 he uses this language3 ,finally1 as your excellence wishes to know what we retain in our churches of the ceremonies of the mass1 ,i would inform your excellence1 that the mass is entirely abolished1 except when are persons present who wish to receive the ,lord's ,supper2 ,note #cg that is1 we have entirely abolished private masses2 at which1 as it is well known1 no one communed but the priest himself1 but retain the public mass at communion seasons4 ,finally1 to make assurance doubly sure1 we will add a similar testimony from ,luther himself1 in a letter of ,counsel to ,lazarus ,spengler1 in #aebh3 ,in the first place1 let all masses be absolutely dispensed with at which there are no communicants present2 as they properly ought to be set aside4 ,secondly1 that in the two parish churches 7namely1 in ,nuerenberg1 where ,spongier resided17 one or two masses should be held on ,sabbath and holy days1 according as there may be many or few communicants4 ,note #ch ,now1 in this passage1 the word mass either means ,lord's ,supper in general or mass in particular4 ,it does not mean the former1 because it was something which ,luther says had been performed without any communicants being present1 but should not be performed hereafter1 unless there were communicants4 ,again1 he says1 that on ,sabbath or holy days1 when there are communicants present1 this mass1 which from its nature could be and had been performed without communicants1 should be performed once or twice4 ,but what sense is there in terming that the administration of the ,lord's ,supper at which there are no communicants4 ,or in talking about administering one or two ,lord's ,suppers1 as the number of communicants might be large or small8 ,for ourselves1 it is impossible to doubt1 that the mass proper is here intended1 which was often celebrated by the minister alone1 and which1 at communion seasons1 was the usual preparation for the communion4 ,and now1 what is the result of our inquiry8 ,we premised1 as conceded by all1 that as the word mass among the ,romanists does now1 so it did at the time of the the sic ,reformation1 and several centuries before1 specifically signify a certain service of about an hour's length1 consisting of a commixture of ,scripture passages1 long and short prayers1 invocations1 extracts from the gospels and epistles1 liturgic forms1 the forms of consecration of the elements and transubstantiation of them into the ,saviour's body and blood1 with numerous crossings1 genuflexions1 the elevation of the host and especially the self-communion of the priest1 as an offering of the body of ,christ a bloodless sacrifice for the sins of the living or dead2 all of which was read and done by the priest himself before the altar2 and which preceded the sacramental communion of the congregation1 and was the only preparation for the communion4 ,we also admitted1 that then1 as now1 the word mass was sometimes used by the ,romanists for the sacramental celebration in general1 including the mass proper4 ,thirdly1 we assumed as undenied1 that the ,reformers1 having been born and educated in the ,romish religion till their majority1 were accustomed to this two-fold use of the term mass4 ,we then asserted that the ,reformers continued the twofold use of the term1 and as its occasional use for the eucharist in general is not disputed1 we especially proved that they continued to observe the distinction and to employ it in its specific sense1 whenever the mass proper was spoken of4 ,we proved from various letters and other documents of ,luther1 written in the year of the ,diet1 that he makes the distinction and uses the term mass for the above described mass proper4 ,we proved from various letters and other articles of ,melancthon1 written during the session of the ,diet1 that he employed it in this specific sense4 ,we proved that the other ,reformers used the word in this specific sense1 such as ,aurifaber1 and ,spalatin4 ,and finally3 ,we proved that the ,romanists used it in this sense at the ,diet1 in their pretended ,refutation of the ,augsburg ,confession4 ,there being no possible doubt of the ,reformers using the word mass to mean the specific mass1 in their other writings at that time2 the1 only remaining question was1 whether ,melancthon so used it in the disputed passages of the ,article ,,xxiv4 of the ,augsburg ,confession4 ,that he did here employ it1 in this specific sense1 we proved by the following facts3 ,because he made two different captions or headings for two different articles1 and in the one headed ,of the ,lord's ,supper1 he discusses that subject1 and in the other headed ,the ,mass1 he discusses what is specifically termed mass4 ,we proved1 that ,melancthon and all other translators from the ,latin or ,german copy1 have translated these passages1 messa1 and mass1 and not ,abendmahl1 or ,lord's ,supper1 or ,eucharist4 ,we have proved1 that in this very ,article ,,xxiv41 the mass and sacrament are spoken of in the same sentence as different things1 being connected together by the word and4 ,we have proved1 that if we substitute the ,lord's ,supper instead of mass in this ,article1 many of the passages will make nonsense4 ,we have proved1 that the ,romanists themselves in their ,refutation of the ,augsburg ,confession1 understood this ,article ,,xxiv4 as speaking of the ,mass proper1 and censured it for rejecting private masses1 whilst it approved of it for retaining public masses4 ,finally1 we have proved1 that ,melancthon1 in replying to this ,romish ,refutation1 does not charge them with having misunderstood the ,,xxiv4 ,article2 but goes on to refute their arguments1 implying that they had understood him correctly4 ,in view of all these facts it is impossible for us to doubt1 that the word mass in the objected passages of the ,article ,,xxiv41 signifies the mass in its specific sense1 and not the ,lord's ,supper in general3 and that when the ,reformers affirm in their ,confession1 that they are unjustly charged with having abolished the mass they meant that they retained the mass on sacramental occasions1 with the limitations and altered explanations of the nature and application of it1 specified in different parts of the ,confession2 whilst they freely admitted1 that they had rejected private and closet1 masses1 and indeed all masses1 except on occasions when the sacrament was administered to the people4 ,what the ,romanists considered as the essential doctrine of the mass1 viz41 its being a sacrifice of ,christ1 offered by the priest1 and its being offered by him for others than himself1 either living or dead1 and its being performed at any other time1 or for any other purpose than as a preparative for ,sacramental ,communion1 the ,confession rejects1 but the outward rite itself1 on public sacramental occasions1 it professes to retain3 and this being the only charge made in the ,platform on this subject1 we appeal to every candid reader to decide1 whether it has not been fully established4 ,whether ,melancthon and the princes had yielded more in this ,confession than ,luther approved1 and whether any of the alterations confessedly made in the ,confession after ,luther had approved it1 related to this ,article1 is quite a different question1 and cannot affect the meaning of the ,article itself4 ,it is not improbable that such was the case2 but even the ritual1 which ,luther prepared in #aebc1 contained the greater part of the ,romish mass1 such as the ,introitus1 the ,kyrie ,eleison1 the ,collecta1 or prayer and epistles1 ,singing of the ,gradual1 a ,short ,sequens1 the ,gospel1 the ,nicene ,creed1 and a number of other matters1 not excepting even the elevation of the host1 but not for adoration1 which latter he retained till sic till twelve years after the ,diet at ,augsburg6 ,yet1 even at that time1 he had rejected the greater part of the most objectionable portions of the mass4 ,hence1 as the ,platform charges the ,confession only with favoring the ,ceremonies of the ,mass1 the charge is not only sustained1 but falls short1 of what we have established in the preceding pages3 and all the vituperation aimed at us by different individuals1 who have studied the subject imperfectly1 or not at all1 we cheerfully forgive1 conscious that the aim of all we have published on this subject has been the prosperity of the church1 and assured that it will be blessed by the ,master to this glorious end4 ,reference to the author's former works containing representations of this subject4 ,in view of these indisputable results of a careful investigation of the original sources1 it may not be amiss to cast a glance at the representations of this subject in our former publications during the last quarter of a century1 as we have frequently been charged1 not indeed by the author of the ,plea1 but by superficial writers1 with self-contradiction and misrepresentation4 ,it would indeed have been in perfect unison with the habit of the best authors of ,europe and ,america1 to change our opinions as we extended our investigations1 and freely to profess such change4 ,nor should we feel any reluctance in following such distinguished authorities1 if we felt that our case required it4 ,but in reperusing our former statements1 we cannot see that they differ1 in any material point1 from the results of our latest investigations above given4 ,in the ,popular ,theology1 7page #djf of the seventh edition17 first published in #ahcd1 speaking of the article of the ,augsburg ,confession on the ,mass1 we find the following3--,on this subject1 7the mass17 the language of the ,confession was less condemnatory1 than that which they soon after employed4 ,in the ,smalcald ,articles1 which were published seven years after this ,confession1 in #aecg1 ,luther declares the ,papal mass to be a most momentous and abominable corruption2 because it militates directly and powerfully against the fundamental doctrine1 7justification by faith in ,jesus ,christ47 ,we then add several extracts from the ,augsburg ,confession1 showing that the confessors rejected the sacrificial and vicarious nature of the mass1 as well as other objectionable features of it4 ,now here we find the same two positions taken1 which the preceding discussions of this chapter have established1 namely1 that the ,confession is less condemnatory than the later ,smalcald ,articles2 that it favors the mass more1 and speaks of it in milder language than was employed at a subsequent period4 ,as no one of any note at that day pretended to urge the adoption of the entire ,augsburg ,confession1 much less of all the symbolical books1 there was no necessity of dilating on the objectionable features of the ,confession1 and we of course abstain from doing so4 ,in this silence we would have persevered to this day1 had not a new generation of ,european symbolists since then sought refuge on our shores1 and carried on aggressive operations1 incessantly assailing the ,general ,synod and her members1 and charging them with unfaithfulness to ,confessions which they never adopted1 except as to fundamentals2 thus compelling us to expose these remnants of ,romish error which they certainly do contain4 ,when1 we turn to our ,history of the ,american ,lutheran ,church1 published in #aheb1 we find on pages #bdj1 #bda1 the following statement3-- ,the mass1 that is1 the name and some of the ceremonies of the ,romish mass1 were retained in the ,augsburg ,confession2 although the errors in doctrine1 by which the ,romish mass grew out of the ,scripture doctrine of the ,lord's ,supper1 were rejected in that as well as subsequent symbols4 ,our churches1 7says the ,augsburg ,confession1 ,art4 ,,xxiv47 are unjustly charged with having rejected the mass1 7messe47 ,for it is publicly known that the mass is celebrated amongst us with greater devotion and earnestness1 than amongst our opponents4 ,nor has there been any perceptible change made in the public ceremonies of the mass1 except that at several places ,german hymns are sung along with the ,latin ones4 ,our custom is on holy days 7and at other times also1 if there be communicants7 to say mass1 7not to say a ,lord's ,supper17 and those who desire it1 receive the ,lord's ,supper4 ,subsequently1 however1 great changes were made in the public ceremonies attendant on the ,lord's ,supper1 and ,luther in his ,smalcald ,articles rejects the mass entirely1 both the name and accompanying ceremonies4 ,and soon after the whole ,lutheran church followed him4 ,still1 if the ,augsburg ,confession were strictly binding on us1 we should be under the necessity of adopting on sacramental occasions all the public ceremonies then and now usual in the ,romish ,church in celebrating public mass4 ,here again we see the following points1 which were clearly proved above3 #a4 ,that the ,augsburg ,confession denies having rejected the mass4 #b4 ,that she does reject those doctrinal errors which gave rise to the ,romish mass4 #c4 ,that it was their custom on public occasions 7when persons were present who desired to commune7 to say a mass1 and then administer the sacrament to them4 #d4 ,that the ,confession explicitly asserts that no perceptible change had been made in the public ceremonies of the mass1 except the introduction of ,german hymns along with the ,latin ones in several places4 ,hence the inference would necessarily follow1 that if they had made no perceptible change in the public ceremonies of the mass1 we could make none1 if the ,confession was strictly binding on us3 and as the ceremonies of the ,romish mass are the same now as then1 the ceremonies which the ,confession prescribes are the same as those now observed in the church1 and if we obeyed the ,confession1 we should have to perform the same without any perceptible difference1 except the addition of ,german hymns along with the ,latin1 which were at that time used in the ,lutheran ,church4 ,these1 ,luther for sometime himself defended1 as it is certain he did the elevation of the host1 7but not for adoration17 till #aedb1 more than twenty years after he commenced the ,reformation4 ,those who object to these statements confound the teachings of the ,confession with the subsequent practice of ,luther and the churches2 yea1 it has appeared to us1 in the course of our recent examinations on these subjects1 that the ,augsburg ,confession was not even up to the progress of reform attained by churches at that day1 and this may be one reason why ,luther told ,melancthon he had yielded too much to the ,papists in the ,confession4 ,in our ,lutheran ,manual1 we have simply presented the article of the ,confession in full1 in juxtaposition with the ,smalcald ,article1 treating of the same subject2 and have done so without note or comment1 except the remark1 that the latter refutes the tolerant views of the mass expressed in the former4 ,we can1 therefore1 see no inconsistency between what we have published on this subject at distant intervals1 certainly much less than might have occurred to the most careful and conscientious writer1 on a subject so closely connected with the fluctuations of language4 ,doubtless1 by taking detached portions of a paragraph apart from the limitations connected with them1 and falsely imputing sinister motives to almost every sentence1 it in possible to make the most correct author contradict himself and misrepresent his subject2 but with such men1 whether their misrepresentations arise from deliberate design or inveterate general habit1 we cannot consent to debate4 ,the injury done is rather to the cause of ,christ and of truth than ourselves1 and we can well afford to commit the case for adjudication to that ,omniscient ,being1 who judgeth righteously4 ,note #a4 ,see ,luther's ,works1 ,leipsic ed41 ,vol4 xxi1 pp4 #ddg1 #ddh4 ,note #b4 ,see ,luther's letter to ,prince ,george in his ,works1 ,vol4 xxi41 p4 #dcj4 ,note #c4 ,vol4 iii41 p4 #aad4 ,note #d4 ,see ,murdock1 ,edition of ,moshiem's ,history1 ,vol4 iii1 page #ec1 ,harper's edition4 ,note #e4 ,fuhrmann's ,lexicon1 ,vol4 iii41 p4 #c4 ,note #f4 ,siegel's ,manual1 ,vol4 iii41 p4 #cfb4 ,note #g4 ,ibid1 p4 #cff4 ,note #h4 ,ibid1 p4 #cge4 ,note #i4 ,luther's ,works1 ,vol4 xxii41 p4 #bcc-cg4 ,note #aj4 ,ibid1 p4 #bcg4 ,note #aa4 ,ibid1 p4 #bdj4 ,note #ab4 ,ibid4 p4 #cch4 ,note #ac4 ,luther's ,works1 ,vol4 xix41 p4 #fff4 ,note #ad4 ,ibid41 ,vol4 xx41 p4 #c4 ,note #ae4 ,luther's ,works1 ,vol4 xx41 p4 #aie4 ,note #af4 ,ibid41 p4 #beg4 ,note #ag4 ,luther's ,works1 ,vol4 xxi41 p4 #fc4 ,note #ah4 ,the edition from which all our translations of ,melancthon's ,letters are made is that of ,niemeyer1 published at ,halle1 in #ahcj1 entitled ,philip ,melancthon in ,jahre der ,augsburgischen ,confession4 ,note #ai4 ,niemeyer's ,melancthon1 pp4 #da-dc4 ,note #bj4 ,ibid41 p4 #ef4 ,note #ba4 ,niemeyer's ,melancthon1 p4 #ga4 ,note #bb4 ,niemeyer's ,melancthon1 p4 #gf4 ,note #bc4 ,niemeyer1 p4 #ij1 #ia4 ,note #bd4 ,koethe's ,melancthon's ,works1 ,vol4 ,i41 p4 #bfc4 ,note #be4 ,ibid41 p4 #bfe4 ,note #bf4 ,ibid41 p4 #bfg4 ,note #bg4 ,luther's ,works1 ,vol4 ,,xx41 p4 #aii4 ,note #bh4 ,pfeiffer's ,augapfel1 second edit41 p4 #ajde4 ,note #bi4 ,ibid4 p4 #ajdh4 ,note #cj4 ,pfeiffer's ,aug4 ,appel41 second edit41 p4 #ajej4 ,note #ca4 ,see the ,lutheran ,manual1 p4 #bhh1 and ,muller's ,symb4 ,bucher1 p4 #ea4 ,note #cb4 ,see ,lutheran ,manual1 p4 #bhi4 ,note #cc4 ,plea1 c41 p4 #ae4 ,note #cd4 ,lutheran ,manual1 pp4 #bhh1 #bhi1 and ,muller's ,symb4 pp4 #ea1 #eb1 #ec4 ,note #ce4 ,pfeiffer's ,augapfel1 #b;d ed41 p4 #ajde4 ,note #cf4 ,mueller's ,symb4 ,books1 pp4 #bdh1 #bdi4 ,note #cg4 ,koethe's ,melancthon's ,werke1 ,vol4 i41 p4 #bej4 ,note #ch4 ,luther's ,works1 ,leipsic ed41 ,vol4 xxii41 p4 #cch4 ,,chapter ,,vi4 ,,of ,,private ,,confession ,,and ,,absolution4 ,this rite1 in any sense of the term1 that can be given to it in the ,augsburg ,confession and other former symbols of the ,lutheran church1 has long since been abandoned throughout our church in ,europe1 excepting in that small portion of ,german churches1 known as ,old ,lutherans1 and among those foreigners in the west of our country1 who constitute the ,missouri ,synod4 ,it is historically unjust to apply the term private confession to that public confession of sins1 made by the congregation collectively1 as part of our preparatory exercises on sacramental occasions1 and usually a misnomer to apply the name private confession1 to the habit of some of our ,german ministers1 7termed ,anmeldung17 of having all communicants call on them for conversation on their spiritual state1 prior to sacramental communion4 ,although these customs both grew out of private confession properly so called1 neither of them retains its essential elements4 ,let us first inquire what does the ,augsburg ,confession mean by the phrase ,private ,confession4 ,among the ,romanists1 ,auricular ,confession is that rite1 in which every individual of both sexes must1 at least once a year1 appear before the priest at the confession box in the church or chapel1 and confess in detail all the sins that he can recollect2 after which1 the priest assigns the penitent some acts of penance1 and on his promising to perform them1 he then1 as in the stead of ,god1 professes to forgive him his sins4 ,the ,reformers1 however1 distinctly rejected the necessity of the penitents enumerating his individual sins1 and the propriety of the minister's prescribing any penance to the penitent4 ,they also distinctly made confession optional with the penitent1 and the absolution dependent on his faith2 and this purified rite they termed ,private ,confession1 although in some parts of the church it was still called ,auricular ,confession 7,ohrenbeicht74 ,note #a ,the manner in which this rite was performed in the ,lutheran ,church1 is thus described by ,funk in his work entitled ,kirchenordnungen of the first century of the ,lutheran ,church in ,germany1 in which he presents the results of thirty of the oldest ,lutheran ,formulas of ,church ,discipline and ,worship4 ,absolution was received privately1 by each one individually1 kneeling before the confessional1 the confessor imposing his hands at the time4 ,private confession was given only in the church1 in which the confessional was so located near the pulpit1 that no other person could be near1 or hear what was said by the penitent4 ,note #b ,but ,i4 ,what does the ,platform teach in regard to this ,private ,confession8 ,the ,platform teaches1 #a4 ,that it was retained by the ,augsburg ,confession and other symbolical books4 #b4 ,it is objected to by the ,platform1 as unauthorized by the ,word of ,god4 #c4 ,and thirdly1 as being inconsistent with the fundamental doctrine of the ,reformation1 that faith it the only condition of the justification or pardon of the sinner4 ,,ii4 ,what does the ,plea object to these positions8 #a4 ,that the impression might be made by the ,platform1 that the ,lutheran doctrine has some affinity to the ,romish doctrine of ,auricular ,confession4 ,but the ,platform expressly states the rejection of ,auricular ,confession by the ,reformers1 and their retention of what they called private confession in its stead1 the latter differing from the former as above stated4 ,the ,plea next introduces a formula of absolution1 used in ,wittenberg1 in #aeei1 to show the harmlessness of the rite4 ,but here1 unfortunately1 if we are not entirely mistaken1 our friend has overlooked the fact1 that it is a formula for public1 and not private confession which he cites4 ,this is certain from the language throughout1 being addressed to all such as are here present1 c4 ,it is well known that private confession was rejected in the ,lutheran ,church in ,denmark and ,sweden in the beginning1 as well as by different portions of ,germany at an early day1 and a public or general confession adopted in its stead4 ,in ,luther's ,short ,directory for ,confession1 c41 ,note #c tr4 note3 there is no note number in the original to go with the corresponding footnote1 but this appears to be where it should go we have his formula for private or individual absolution1 which will convey to the reader a more correct idea of its form3 ,after the directions for confession of sins2 the ,confessor says3 ,god be merciful to thee and strengthen thy faith4 ,amen4 ,dost thou believe that my remission of thy sins is ,god's remission8 ,answer of the penitent3 ,yes1 dear sir1 ,i do4 ,then the confessor says3 ,according to thy faith1 so be it unto thee4 ,and ,i1 by command of our ,lord ,jesus ,christ1 forgive thee thy sins1 in the name of the ,father1 the ,son1 and the ,holy ,ghost4 ,amen4 ,depart in peace4 ,another specimen of private absolution we find in the ,kirchenordnung1 ,note #d or ,church ,directory of ,count ,wolfgang1 of the ,palatinate1 on the ,rhine1 c41 published in ,nuernberg1 #aeeg4 ,the ,almighty ,god and ,father of our ,lord ,jesus ,christ1 will be gracious and merciful to thee1 and will pardon all thy sins1 for the sake of his dear ,son ,jesus ,christ1 who suffered and died for them4 ,and in the name of this1 our ,lord ,jesus ,christ1 by his command1 and in virtue of his declaration1 ',whose sins ye remit they am remitted1' c41 ,i pronounce thee free and clear of all thy sins1 that they shall all be forgiven thee1 as certainly and completely1 as ,jesus ,christ by his sufferings and death merited the same1 and in his gospel has commanded it to be preached to all the world4 ,receive1 therefore1 this consoling promise1 which ,i have now made to thee in the name of the ,lord ,christ1 let thy conscience be at rest1 and do thou confidently believe1 that thy sins are assuredly forgiven thee1 for ,christ's sake1 in the name of the ,father1 the ,son and the ,holy ,ghost4 ,amen4 #b4 ,the ,plea affirms1 that private confession may be useful as a means of bringing the1 members of the church into personal interview with their pastor4 ,the advantage of such interviews we freely admit2 but they can be and are secured in our churches without this rite2 and as it is confessedly destitute of ,scripture authority1 we have no right to invent a new ordinance in ,christ's church for any purpose4 #c4 ,the ,plea maintains that explanation of the power of the ,keys1 which authorizes a minister to pronounces absolution of sins1 and appeals to ,matth4 xviii4 #ah1 ,whatsoever ye shall bind one arth1 sic c4 ,but the previous context tell it to the church c41 clearly shows that it refers to church discipline1 and signifies whatever acts of discipline ye enact in regard to such an individual1 ,i will ratify in heaven4 ,but this has no bearing on private confession and absolution4 ,the other passage from ,john1 xx4 #bc1 ,whosoever's sins ye remit1 c41 was uttered on a different occasion1 after the ,saviour's resurrection2 and either refers to a miraculous power bestowed on the apostles1 to discern the condition of the heart1 and to announce pardon to those whom they knew to be truly penitent and believing2 or it confers on the ministry1 in all ages1 the power to announce in general the conditions on which ,god will pardon sinners4 ,but it contains no authority to uninspired ministers to apply these promises to individuals1 the condition of whose hearts they cannot know1 as is done in private absolution4 ,,iii4 ,we therefore feel constrained to maintain the positions of the ,platform on this subject also4 #a4 ,that private confession and absolution were inculcated by the ,augsburg ,confession1 is so evident1 that it cannot be successfully denied4 ,nor is this done only in the ,abuses ,corrected1 as the ,plea seems to suppose1 p4 #bj4 ,in ,art4 ,,xi4 of the ,confession1 we read3 ,in regard to confession1 they teach1 that private absolution ought to be retained in the church2 but that an enumeration of all our transgressions is not requisite to confession4 ,in the ,apology ,note #e to the ,confession1 ,melancthon employs this language3 ,wherefore it would be impious to take away private absolution from the church4 7,quare impium esset1 c47 ,luther1 in the ,smalcald ,articles1 ,art4 ,,viii41 says1 confession and absolution ought by no means be abolished in the church1 c41 7,nequaquam in ecclesia confessio et absolutio abolenda est1 c427 and he is speaking of private confession4 ,the ,romish alleged ,refutation of the ,augsburg ,confession1 on the above cited ,art4 ,,xi41 thus expresses its approbation3 ,this article 7,art4 ,,xi47 that private and special absolution should remain1 and be preserved in the churches is ,catholic4 ,yet two things must be required of them1 7of the ,reformers17 that both men and women should attend confession at least once a year1 c42 secondly1 to confess all the sins you can recollect4 ,note #f ,dr4 ,plank1 in his celebrated and elaborate ,history of the ,origin and ,changes of the ,protestant ,doctrinal ,system1 ,note #g speaking of the negotiations between the ,reformers and ,papists during the ,diet of ,augsburg1 says1 ,on the subject of the ,confessional there was an entire agreement1 for they 7the ,reformers7 had declared that they regarded ,confession as a very useful institution1 and had no idea of suffering it to fall1 and also regarded it as good1 that the people should be accustomed to confess their sins1 viz41 at the confessional4 ,siegel1 in his ,manual of ,christian ,ecclesiastical ,antiquities1 ,note #h after stating that ,luther rejected ,auricular ,confession1 as a sacrament1 and a means of oppressing the conscience1 adds3 ,but1 on the other hand1 ,luther was as unwilling as ,melancthon1 to have private confession abolished1 and the latter had1 in his ,loci ,theologici1 pronounced private absolution to be as necessary as baptism4 ,in regard to confession in the ,lutheran ,church of ,germany1 the fact is1 that private confession1 which the ,reformers so earnestly recommended1 is almost entirely abandoned and changed into a general 7and public7 confession1 which may with more propriety be termed preparatory services to the ,lord's ,supper4 ,finally1 we will add the testimony of only one more witness1 ,prof4 ,jacobson1 in the excellent ,theological ,encyclopedia of ,dr4 ,herzog1 now in progress of publication in ,germany1 who says1 ,whilst the compulsory part of the institution 7private confession17 fell to the ground1 each one was left to judge whether and how much he would confess4 ,the institution itself was retained1 and private confession especially recommended4 ,the ,augsburg ,confession presupposes it 7private confession17 as the rule3 ,our custom is not to give the sacrament to those who have not first been confessed and absolved2 and the ,smalcald articles sic teach that ,confession and ,absolution must by no means be allowed to be omitted in the church4 ,note #i ,after all this testimony1 it may be regarded as incontestably established1 that the former symbolical books of our church do teach private confession and absolution1 with some modifications1 and hence1 that the church in ,sweden and ,denmark always rejected this part of the ,augsburg ,confession1 in practice1 and that the entire church in ,germany and the ,united ,states1 which now use a public confession1 have made a similar departure from the teachings of the ,augsburg ,confession as well as of ,luther1 ,melancthon and the other ,lutheran reformers4 #b4 ,that this rite of private confession1 is unauthorized by any command of the ,word of ,god1 in so clear1 that the ,symbolical books themselves admit it1 and commend the rite merely on the ground of human expediency1 and inferential scriptural reasoning4 ,the same acknowledgment is made by the ,plea of the ,rev4 ,mr4 ,mann4 ,in ,art4 ,,xxvi4 of ,augsburg ,confession1 being ,topic ,v4 of the ,abuses ,corrected1 the confession says3 ,confession is not commanded in ,scripture1 but has been instituted by the church4 ,note #aj #c4 ,the rite of private absolution1 on which the ,reformers lay much stress1 is in like manner destitute of scriptural authority1 and most injurious to the interests of spiritual religion4 ,the omniscient ,saviour could well say to the sick of the palsy1 ,son1 be of good cheer1 thy sins be forgiven thee1 ,matt4 ix4 #b2 for he knew the heart of man4 ,for the same reason he could say to ,mary ,magdalene1 ,thy sins are forgiven4 ,luke vii4 #dh4 ,but1 even the inspired apostles never in a single instance1 either undertook to forgive sins themselves1 or to announce the pardon of sin to any individual personally4 ,it is therefore a solemn thing for ministers1 unguided by inspiration1 to assume greater power4 ,to proclaim publicly and privately the willingness of ,god to pardon the impenitent1 is an important and delighful sic part of the minister's duty2 but for uninspired men to institute a special rite in the church1 for the express purpose of announcing pardon to individuals1 even when done conditionally1 as the reformers maintained it always should be1 is inevitably calculated to lead1 especially the less intelligent1 to believe their sins forgiven1 at least in part1 because the ministers announce the fact1 and because they have professed penitence to him4 ,but this is wholly unauthorised in ,god's ,word4 ,on the contrary3-- 7a7 ,the ,scriptures throughout represent ,god1 and the ,lamb of ,god1 as the only beings that can forgive and take away sin4 ,exod4 xxxiv4 #f1 #g4 ,the ,lord passed by before him and proclaimed1 ,the ,lord ,god1 merciful--forgiving iniquity1 transgression and sin4 ,the blessed ,saviour1 in his memorable prayer1 teaches us to address our supplication1 not to the minister1 but to our heavenly ,father1 forgive us our sins1 c41 ,luke xi4 #d4 ,he says nothing1 nor does any writer of the ,old or ,new ,testament say a word about advising a resort to the priest or minister to obtain forgiveness of sins4 ,the same truth is taught in a multitude of other passages4 ,we refer the reader to a few3 ,eph4 iv4 #cb2 ,acts viii4 #bb2 #a ,john i4 #i2 ,matth4 ix4 #f2 ,mark xi4 #be2 #a ,kings viii4 #cj2 #b ,chron4 vii4 #ad2 ,psalm lxxxvi4 #e2 ,jerem4 xxxi4 #cd2 ,dan4 ix4 #ai4 7b7 ,the very fact1 that sin is committed essentially against ,god1 is a violation of his law1 implies that no other being1 not even an angel or archangel1 much less a man1 can forgive it1 ,against thee1 thee only have ,i sinned1 said the ,psalmist1 and done this evil in thy sight4 7c7 ,the offers of pardon in ,god's ,word1 are all conditional and general1 and these alone has the minister the right to proclaim1 either to a congregation or to an individual4 ,the implication of the promise to individuals is made by the ,holy ,spirit1 working faith in the individual1 or enabling him to trust in ,christ4 ,being justified by faith1 we have peace with ,god1 and this peace is the believer's evidence1 is the ,testimony of the ,spirit1 that our sins are forgiven4 7d7 ,the actual pardon of individuals by ,god1 depends on their possessing the moral fitness required by him4 ,it is based on their having performed the prescribed moral conditions sincerely1 of which none but the ,omniscient ,jehovah can certainly judge2 hence1 even the declarative annunciation of pardon to individuals1 is not only unauthorized but dangerous4 ,because1 even if conditionally announced1 the formality of the absolution1 and the fact that the church has made a special rite of it1 are calculated to beget the idea1 especially in the unintelligent1 that the granting of absolutions by the minister1 is proof of the genuineness of their faith1 and reality of their pardon4 7e7 ,finally1 the doctrine of ministerial absolution1 or the supposed sin-forgiving power of the ministry1 is inconsistent with the doctrine1 that justification or pardon can be attained only by a living faith in ,jesus ,christ1 a doctrine of cardinal importance in the eyes of the ,reformers1 and the one which ,luther has styled the articulus stantis vel cadentis ecclesiae1 the doctrine with which the church must stand or fall4 ,the ,scriptures and also the ,reformers1 teach that pardon or justification can be obtained only through the merits of ,christ1 which merits must be apprehended by a living faith1 which living faith can be found only in the regenerate or converted soul4 ,hence1 as none but a regenerate sinner can exercise living faith1 no other can be pardoned1 whatever else he may do or possess4 ,now those who attend confession are either regenerate1 or they are not4 ,if they were regenerated or converted before they went to confession1 they had faith1 and were pardoned before2 if they were unregenerate or unconverted1 then neither their confession1 nor the priest's absolution1 can confer pardon on them1 because they have not a living faith1 although they may be sincere and exercise some sorrow for their sins4 ,on the other hand1 if any amount of seriousness and penitence1 short of true conversion or regeneration1 could1 through the confessional1 or any other rite1 confer pardon of sin2 the line of distinction between converted and unconverted1 between mere formalists and true ,christians would be obliterated2 we should have pardoned saints and pardoned sinners in the church1 converted and unconverted heirs of the promise1 believing and unbelieving subjects of justification1 and the words of the ,lord ,jesus would prove a lie1 ,that1 unless a man be born again1 he cannot enter the kingdom of heaven6-,def4 ,platform1 p4 #be4 ,on the subject of this rite1 we regret to state1 that a more careful study of the subject1 as presented in the above results1 will not permit us to speak as favorably of the practice of the ,reformers1 as we did in some of our former publications1 twenty years ago1 and even later4 ,the positions above maintained1 we think1 cannot be successfully controverted1 as our investigations of the original sources has been sufficiently extensive to dispel all doubt4 ,note #a4 ,see ,koecher1 p4 #eae4 ,note #b4 ,funk's ,kirchenordnungen1 pp4 #ahi1 #aij4 ,note #c4 ,mueller's ,symb4 ,b41 p4 #cfd4 ,note #d4 ,page #ig4 ,note #e4 ,mueller's ,symb4 ,b41 p4 #ahe4 ,note #f4 ,pleiffer1 p4 #ecd4 sic ,note #g4 ,vol4 iii4 pt4 #a1 p4 #abe4 ,note #h4 ,vol4 i41 pp4 #aii1 #bjf4 ,note #i4 ,vol4 iv41 p4 #gha4 ,note #aj4 ,lutheran ,manual1 p4 #bic4 ,,chapter ,,vii4 ,,denial ,,of ,,the ,,divine ,,institution ,,and ,,obligation ,,of ,,christian ,,sabbath4 ,the incalculable importance of the proper observation of the ,christian ,sabbath to the progress of the kingdom of ,christ in general1 and to the growth of piety in the heart of every ,christian in particular1 is a point on which1 we are happy to state1 there is no difference between the ,plea and the ,platform4 ,yet we cannot resist the conviction1 that in our efforts to observe this day1 not with the pharisaic formalities of the ,jew1 but with the conscientious spirituality of the ,christian1 the question whether in doing so1 we are obeying an injunction of ,god1 exhibited in the inspired example of his apostles1 or are merely conforming to an uninspired regulation of the church1 must be of great importance4 ,the lax views of the early reformers on this subject are so frequently met with in theological discussions1 that we had not expected to find the position of the ,platform disputed2 but rather that the theory of the ,reformers would be defended1 as is done by writers of no mean name in ,germany at the present day4 ,the author of the ,plea1 however1 takes a different view of the ,confession1 and affirms that this venerable document does not deny the divine institution and obligation of the ,christian ,sabbath4 ,luther and ,melancthon 7says he17 had received from the older church1 the doctrine and practice of the ,christian ,sabbath1 as a holy day1 as a divine institution and obligation1 and they had not a word to say against this view of the ,sabbath4 ,but they had a great deal to say against the abuses1 by which the bishops made the ,sabbath a day of sin and dishonor to ,god and his church1 instead of making it a day devoted to his glory1 p4 #bh4 ,this opinion is different from that commonly entertained among the learned4 ,a few authorities alone may suffice to sustain our statement4 ,dr ,ruecker1 in his work on ,the ,lord's ,day1 in which he thoroughly examines the views of the church on this subject1 in all the different ages of her history1 fully confirms the position of the ,definite ,platform4 ,he says1 ,the ,reformers do not recognize in the religious observance of ,sunday an institution resting on an immediate divine command2 and the idea of a transfer of the ,sabbatic law of the ,old to the ,new ,testament ,sunday1 is altogether strange to them1 and is positively rejected by them1 as in consistent with the gospel 7,die ,reformatorem erkennen in der ,sonntagsfeier keine unmittelbar goettliche anordnung1 c47 ,ruckert1 von ,tage des ,herrn1 p4 #dh4 ,and again1 on p4 #fg1 he affirms this more liberal view of the ,lord's ,day1 to be the more general one in ,germany at the present time4 ,so far1 says he1 as we know1 the most important1 living1 theological writers1 of the present day1 entertain this so-called more liberal or lax view1 7namely1 that of ,luther47 ,dr4 ,hengstenberg1 the well-known editor of the ,evangelical ,church ,paper at ,berlin1 ,prussia1 and author of numerous learned and valuable works1 uses the following language3 ,what ,luther's views were1 on the law concerning the ,sabbath1 may easily be inferred from his views of the ,old ,testament law in general1 and of the ,decalogue in particular4 ,the distinction which became current after his day1 between the moral and ceremonial law1 according to which ,christ abrogated only the latter1 whilst the former is regarded as universal and binding on all ages1 was distant from his views4 ,he regards the whole law as an external1 coercive letter1 designed only for the ,jews4 ,how ,luther regarded the ,sabbath from this general view1 is so clearly exhibited in his ,larger ,catechism1 that the introduction of other passages from his writings1 is entirely superfluous4 ,he then quotes the passages which will be given in full in our next section1 in which ,luther declares the ,sabbath to be designed only for the ,jews1 and that in its outward sense it does not concern ,christians4 7,darum1 says ,luther1 gehet nun dies gebot nach dem groben ,verstande uns ,christen nichts an1 c47 ,melancthon 7continues ,hengstenberg17 agreed with ,luther1 and this view was introduced into the ,augsburg ,confession4 ,see ,hengstenberg1 ueber den ,tag des ,herrn1 ,berlin1 #aheb1 pp4 #ajh1 #aji1 #aaj4 ,but the accuracy of the ,platform will no longer be disputed1 when even ,dr4 ,walter1 sic2 should be ,walther the leader of the old ,lutheran ,synod of ,missouri1 and editor of their periodical1 a man of acknowledged theological learning and rigid advocate for the entire ,augsburg ,confession1 bears testimony in favor of our position4 ,in the ,march ,no4 of the ,lehre und ,wehre1 p4 #ic1 he thus expresses his views3 ,we cannot agree with him 7the author1 whom he is reviewing7 in the views he expresses concerning the ,sabbath4 ,he asserts that the ,sabbath or ,christian ,sunday is a divine institution1 and that this is the doctrine of the ,lutheran ,symbols3 ,that the ,lutheran ,church differs from the ,calvinistic only in the mode of observing the ,sabbath1 the former advocating an evangelical1 the latter1 a legal method4 ,the contrary of this is clearly evident from ,article ,,xxviii4 of the ,augsburg ,confession1 and it would be almost incomprehensible how the author could fail to perceive this1 were it not for his manifest desire to make the sanctification of the ,sabbath as binding a duty as any other precept in the decalogue1 and his apprehension that this could not be accomplished any other way1 than by maintaining the divine appointment of the ,sunday4 ,once more1 let us listen to the the sic testimony of that learned and impartial historian of our own country1 ,dr4 ,murdock1 himself1 though a native ,american1 a highly respectable ,german scholar3 ,the ,,xxviii4 ,article of ,augsburg ,confession1 says he1 teaches that as to ,sundays and other holy days1 and rites and forms of worship1 bishops may and should appoint such as are convenient and suitable2 and the people should observe them1 ,,not ,,as ,,divine ,,ordinances1 but as conducive to good order and edification4 ,murdock's ,mosheim1 ,vol4 iii41 p4 #ec1 ,harper's edition4 ,i4 ,what is the charge of the ,definite ,platform against the ,augsburg ,confession on this subject8 ,it is1 that ,the ,augsburg ,confession treats the ,sabbath as a mere ,jewish institution1 and supposes it to be totally revoked whilst the propriety of our retaining the ,lord's ,day or ,christian ,sabbath as a day of religious worship1 is supposed to rest only on the agreement of the churches for the convenience of general convocation4 ,,ii4 ,what ground does the ,plea take8 ,it denies the position1 and affirms the contrary1 as above stated1 while it supposes the ,confession to object not to the divine institution and obligation of the ,lord's ,day1 but to the corruptions which the ,romish church had connected with it1 and especially the idea that the observance of the ,lord's ,day was a meritorious work1 which would secure our justification before ,god4 ,the observations of the ,plea against the self-righteous abuse of the ,sabbath are just and ,christian1 but do not affect the position of the ,platform4 ,the author also intersperses other useful practical remarks1 which we have not have room to quote4 ,the simple point of difference1 of any moment1 is that relating to the question whether our obligation to observe the ,christian ,sabbath rests on its appointment by ,god or by the church4 ,indeed1 it can scarcely be said that this question remains1 for the author of the ,plea1 at the close of his discussion1 virtually acknowledges the point affirmed by the ,platform1 when he says3 ,the ,augsburg ,confession1 notwithstanding her definite assertion that the ,christian ,sabbath rests on no special dictate of the ,word of ,god1 maintains that by necessity1 and by right1 the church instituted our ,christian ,sabbath1 and we ought to keep it4 ,p4 #cd4 ,to this we shall confine our proof4 ,,iii4 ,we shall prove that the ,augsburg ,confession does deny the divine appointment of the ,christian ,sabbath or ,lord's ,day4 ,in establishing this position1 we shall first prove from the other writings of ,luther and ,melancthon1 that they both rejected the divine appointment of the ,christian ,sabbath or ,lord's day2 secondly1 show from the ,augsburg ,confession itself1 as well as the ,apology to it1 both written by ,melancthon1 that its divine appointment is there denied4 ,let us listen to the declarations of ,luther on this subject4 ,in his ,commentary on the ,pentateuch1 speaking of the decalogue1 he says3 ,saint ,paul and the entire ,new ,testament have abolished the ,sabbath of the ,jews1 in order that men may understand that the ,sabbath concerns the ,jews alone4 ,it is therefore unnecesssary sic that the ,gentiles should observe the ,sabbath1 although it was a great and rigid command among the ,jews4 ,note #a ,among ,christians1 under the ,new ,testament1 every day is a holy day1 and all days are free4 ,therefore1 says ,christ1 the ,son of man is ,lord even of the ,sabbath day4 ,matt4 xii4 #h4 ,therefore ,paul1 at different places1 admonishes the ,christians1 not to suffer themselves to be bound to any particular day4 ,ye observe days and months1 and times and years4 ,i am afraid of you1 lest ,i have bestowed upon you labor in vain4 ,gal4 iv4 #aj1 #aa4 ,and still more clearly in ,colossians ii4 #af1 #ag4 ,let no mint therefore judge you in meat or in drink1 or in respect of an holy day1 or of the new moon1 or of ,sabbath days3 which are a shadow of things to come4 ,but although the ,sabbath is now revoked1 and the consciences of men are free from it1 it is nevertheless good and necessary that some particular day of the week be observed1 in order that the word of ,god may be dispensed on it1 may be heard and learned2 for not every one can attend to it every day4 ,moreover1 nature demands that both man and beast rest one day in the week1 and abstain from labor4 ,hence1 if any one desires to make a necessary command out of the ,sabbath1 as a work required of ,god1 he must observe ,saturday and not ,sunday1 for ,saturday was enjoined upon the ,jews1 and not ,sunday4 ,but ,christians have hitherto observed ,sunday1 and not ,saturday1 because on that day ,christ1 arose4 ,now this is a certain evidence to us that the ,sabbath1 yea the entire ,moses 7,mosaic dispensation7 no longer concerns us1 else we would be under obligation to observe ,saturday4 ,this is a great and strong proof that the ,sabbath is revoked2 for throughout the whole ,new ,testament we find no place in which the observance of the ,sabbath in enjoined upon ,christians4 ,but why 7continues ,luther17 is ,sunday observed among ,christians8 ,although1 all days are free and one day is like another1 it is still necessary and good1 yea1 very necessary1 that some one day be observed1 whether it be ,sabbath1 ,sunday or any other day4 ,for ,god designs to lead the world decently1 and govern it peaceably2 therefore he gave six days for work1 but on the seventh day1 servants1 hirelings1 and laborers of every kind1 yea1 even horses and oxen and other laboring animals shall have rest1 as this precept requires1 in order that they may be refreshed by rest4 ,and especially in order that those1 who at other times have no leisure1 may hear the preached word and thereby learn to know ,god4 ,and for this reason1 namely1 of love and necessity1 ,sunday has been retained1 not on account of the ,mosaic precept1 but for the sake of our necessities in order that we might rest and learn the word of ,god4 ,note #b ,in his larger ,catechism1 ,luther thus expresses himself4 ,note #c ,this commandment1 therefore1 with respect to its outward and literal sense1 does not concern us ,christians2 for it is wholly an external thing1 like other ordinances of the ,old ,testament1 confined to certain conditions1 and places1 which are all now left free through ,christ4 ,but in order that we may draw up for the uninformed1 a ,christian meaning of what ,god requires of us in this commandment1 is is necessary to observe1 that we keep the ,sabbath-day1 not for the sake of intelligent and learned 7gelehrten7 ,christians2 for these have no need of it3 but in the first place1 on account1 of physical reasons and necessities1 which nature teaches and requires for the common mass of people1 men-servants and maid-servants1 who attend during the whole week to their labor and employments1 so that they may also have a day set apart for rest and refreshment 7erquicken37 in the second1 mostly for the purpose of enabling us to take time and opportunity on these ,sabbath-days1 7since we cannot otherwise attain them17 to attend to divine service1 so that we may assemble ourselves to hear and treat of the ,word of ,god1 and then to praise him1 to sing and pray to him4 ,but this1 ,i say1 is not so confined to time1 as ii was among the ,jews1 that it must be precisely on this or that day2 for one day is not better in itself than another1 but it should be daily attended to2 but since the mass of the people cannot attend to it1 we should reserve one day in the week1 at least1 for this purpose4 ,inasmuch1 however1 as ,sunday has been set apart from of old for this purpose1 we should therefore let it remain so1 that the ,sabbath may be observed with uniformity1 and that no one create disorder through unnecessary innovation4 ,the above testimony of ,luther is so distinct and decided1 that he certainly would not have approved of the ,augsburg ,confession if ,melancthon had introduced a different doctrine into it4 ,but there was no difference of opinion on this point1 between these two luminaries of the church4 #b4 ,melancthon1 in a letter addressed to ,luther from ,augsburg1 dated ,july #bg1 #aecj1 thus speaks of the ,christian ,sabbath3 ,when ,st4 ,peter appoints the religious observance of ,sunday1 ,i regard this work 7the observance of the day7 not as divine worship1 7,gottesdienst1 cultus17 but as being attended by bodily advantage1 7leiblichen ,nutzen17 if the people assemble together on a fixed day4 ,note #d ,again1 in his ,system of ,divinity1 or ,loci ,theologici1 ,note #e we find the following unequivocal declaration3 ,we have1 heard above that the ,levitical ceremonies are abolished4 ,but the law concerning the ,sabbath is a ,levitical ceremony1 and ,st4 ,paul expressly says1 ,col4 ii41 ,let no one judge you1 if you do not observe the ,sabbaths1 7,niemend sic soll euch richten1 so ihr die ,sabbathe nicht haltet27 why then 7it may be asked7 do you insist so rigidly on this precept8 ,answer4 ,this precept in the words of ,moses embraces two things1 one common1 that is necessary to the church at all times1 and a particular day1 which concerned only the government of ,israel4 ,the common part 7of this precept7 is the proper public office 7or duty7 to preach and to observe the divine ceremonies1 which ,god has at any time enjoyed4 ,this common precept binds all men2 for this honor all rational creatures owe to ,god1 to aid in sustaining the office of preacher1 and ,christian assemblies1 7public worship17 according to the condition and calling of each one1 as shall be farther stated hereafter4 ,but the particular part1 concerning the seventh day1 ,,does ,,not ,,bind ,,us3 therefore we hold meetings on the first day and on any other days of the week1 as occasion offers4 ,such then being the views of the illustrious reformers1 one of whom penned the ,augsburg ,confession1 and the other sanctioned it1 we might naturally expect to find them expressed in the ,confession itself1 which a bare recital of a few passages1 will prove to be the case4 ,and1 ,i4 ,from the ,augsburg ,confession1 ,art4 ,,xxviii4 ,and what are we to believe concerning ,sunday 7the ,lord's day17 and other similar ordinances and ceremonies of the church8 ,to this inquiry we reply1 the bishops and clergy may make regulations1 that order may be observed in the church1 not with the view of thereby obtaining the grace of ,god1 nor in order thus to make satisfaction for sins1 nor to bind the consciences1 to hold and regard this as a necessary worship of ,god1 or to believe that they would commit sin if they violated these regulations without offence to others4 ,thus ,st4 ,paul to the ,corinthians 7#a ,cor4 xi4 #e17 has ordained that women shall have their heads covered in the congregation2 also1 that ministers should not all speak at the same time in the congregation1 but in an orderly manner1 one after another4 ,it is becoming in a ,christian congregation to observe such order1 for the sake of love and peace1 and to obey the bishops and clergy in these cases1 and to observe these regulations so far as not to give offence to one another1 so that there may be no disorder or unbecoming conduct in the church4 ,nevertheless1 the consciences of men must not be oppressed1 by representing these things as necessary to salvation1 or teaching that they are guilty of sin1 if they break these regulations without offence to others2 for no one affirms that a woman commits sin who goes out with her head uncovered1 without giving offence to the people4 ,,such ,,also ,,is ,,the ,,ordinance ,,concerning ,,sunday1 ,easter1 ,whitsunday1 and similar festivals and customs4 ,for those who suppose that the ordinance concerning ,sunday instead of ,sabbath1 is enacted as necessary1 are greatly mistaken4 ,for the ,holy ,scripture has abolished the ,sabbath1 and teaches that all the ceremonies of the old law may be omitted1 since the publication of the gospel4 ,and yet1 as it was necessary to appoint a certain day1 in order that the people might know when they should assemble1 the ,christian church1 7not the apostles17 has up appointed ,sunday 7the ,lord's day7 for this purpose2 and to this change she was the more inclined and willing1 that the people might have an example of ,christian liberty1 and might know that the observance of neither the ,sabbath nor any other day is necessary4 ,there have been numerous erroneous disputations published1 concerning the change of the law1 the ceremonies of the ,new ,testament1 and the change of the ,sabbath1 which have all sprung from the false and erroneous opinion1 that ,christians must have such a mode of divine worship as is conformed to the ,levitical or ,jewish service1 and that ,christ enjoined it on the apostles and bishops1 to invent new ceremonies1 which should be necessary to salvation4 ,note #f ,here we are distinctly taught1 7a7 that the ,jewish ,sabbath is entirely abolished2 7b7 that no particular day was divinely appointed in its stead2 7c7 that those who suppose the ordinance concerning ,sunday instead of ,sabbath is enacted as necessary1 are greatly mistaken4 7d7 ,but that1 as it was necessary to appoint a certain day for the1 convocation of the people1 the ,christian church 7not the apostles17 appointed ,sunday4 ,,ii4 ,of similar import are the teachings of the ,apology to the ,confession1 which also flowed from the pen of ,melancthon4 ,apology to the ,confession1 ,art4 ,,iv4 ,but we maintain1 that the harmony of the church is no more broken by variations in such human ordinances1 than it is by variations in the natural length of the day in different places4 ,yet we like to see the general ceremonies uniformly kept1 for the sake of harmony and order1 as in our churches1 for instance1 we retain 7behalten7 the mass1 the ,lord's ,day1 and other great festivals4 ,and we approve1 all human ordinances which are good and useful1 especially those which promote good external discipline among youth and the people generally4 ,but the inquiry is not1 shall human ordinances be observed on account of external discipline and tranquillity8 sic ,the question is altogether different2 it is1 is the observance of such human ordinances a divine service by which ,god is reconciled2 and that without such ordinances1 no one can be righteous before ,god8 ,this is the chief inquiry1 and when this shall have been finally answered1 it will be easy to judge whether the unity of the church requires uniformity in such ordinances4 ,note #g ,here again the ,lord's day 7a7 is classed in the category of human ordinances1 the observance of which is free1 and may differ in different places4 7b7 ,yet uniformity in general ceremonies is pleasing1 such as the mass1 the ,lord's day1 and other great festivals4 7c7 ,it is classed again with human ordinances which promote good external discipline among the people4 ,and now having proved that the lax views of the ,christian ,sabbath1 charged by the ,platform on the ,augsburg ,confession1 are attributed to it by the learned in ,germany generally1 that ,luther and ,melancthon teach them in their other writings3 in view of all these evidences1 we ask every impartial1 conscientious reader1 whether it is possible to doubt the accuracy of the positions maintained by the ,platform on this subject--namely1 that the ,augsburg ,confession treats the ,sabbath1 or religious observance of the seventh day of the week1 as a mere ,jewish institution1 an institution appointed of ,god for the ,jews alone2 whilst the propriety of retaining the ,lord's day or ,christian ,sabbath1 as a day of religious observation and worship1 in their judgment1 rests on the appointment of the church1 and the necessity of having some one day for the convenience of the people in assembling for public worship4 ,the act of keeping any one day entirely for religious observance1 they regard as ceremonial and temporary1 and the moral or common part of the precept1 as stated in our extract from ,melancthon1 they resolve into the general duty of preaching and hearing the gospel1 and of sustaining public assemblies for this purpose2 that is1 of bearing the expenses incident to the support of the ministry and the ordinances of ,god's house4 ,our ,american churches1 on the contrary1 as well as some few in ,germany1 believe in the divine institution and obligation of the ,christian ,sabbath1 or ,lord's day1 convinced that the ,old ,testament ,sabbath was not a mere ,jewish institution2 but that it was appointed by ,god at the close of the creative week1 when he rested on the seventh day1 and blessed it1 and sanctified it1 7,gen4 ii4 #b1 #c17 that is1 set it 7namely1 one whole day in seven17 apart for holy purposes1 for reasons of universal and perpetual nature1 ,exod4 xx4 #aa4 ,even in the re-enactment of it in the ,mosaic rode1 its original appointment is acknowledged1 ',remember the ,sabbath day--because in six days ,god made heaven and earth--and rested on the seventh2 wherefore he1 7then1 in the beginning17 blessed the ,sabbath day1 and hallowed it4' ,now this reason has no more reference to the ,jews than to any other nation1 and if it was sufficient to make the observance of the ,sabbath obligatory on them1 it must be equally so for all other nations before and after them4 ',since therefore the observance and sanctification of a portion of his time1 is based on universal reasons in the nature of man1 especially as a religious being1 and the proportion of time was fixed at a seventh1 by the example and precepts of the ,creator in the beginning2 the ,sabbath or religious observance of one day in seven1 must be universally obligatory1 and the abrogation of the ,mosaic ritual1 can at most only repeal those ceremonial additions which that ritual made1 and must leave the original ,sabbath as it found it4 ,now whilst the apostles1 and first ,christians under the inspired guidance1 for a season also attended worship on the ,jewish ,sabbath1 they observed the day of the ,lord's resurrection1 the first day of the week1 as their day of special religious convocations2 and this inspired example is obligatory on ,christians in all ages4 ,still the essence of the institution consists1 not in the particular day of the week1 though that is now fixed1 but in the religious observance of one entire day in seven4 ,note #h ,we do not1 indeed1 maintain that the conduct of the apostles was inspired on all occasions2 but it seems just and necessary to maintain1 that when engaged in the specific and appropriate duties of that office1 for which they were inspired1 they were as much under the guidance of the ,spirit in their actions1 as their words4 ,on the divine institution and obligation of the ,christian ,sabbath1 we refer the reader to an extended argument in its favor1 in the author's ,lutheran ,manual1 pp4 #caj-bd4 ,note #a4 ,luther's ,works1 ,leipsic edit41 ,vol4 iii41 pp4 #fdb1 #fdc4 ,note #b4 ,luther's ,works1 ,vol4 iii41 p4 #fdc4 ,note #c4 ,symbolical ,books1 pp4 #ddi1 #dej1 corrected by the original4 ,note #d4 ,niemeyer's ,briefe ,melanchthons1 sic p4 #ej4 ,note #e4 ,vol4 iv41 p4 #aac1 of ,koethe's edit4 ,note #f4 ,see ,schmucker's ,lutheran ,manual1 pp4 #cjf1 #cjg4 ,note #g4 ,see ,symb4 ,b4 ,newmarket1 ed4 #b;d41 corrected by the ,german1 p4 #bbc4 ,note #h4 ,see ,definite ,synodical ,platform1 p4 #bg4 ,,chapter ,,viii4 ,,general ,,nature ,,of ,,the ,,sacraments4 ,on this subject the author of the ,plea does not pursue the order of the ,platform1 in which baptism and the eucharist are discussed separately2 but he unites the two under the caption of ,baptismal ,regeneration and the ,real ,presence in the ,eucharist1 and enters into some discussions of the sacraments in general1 and then introduces remarks on each in particular4 ,whilst we deem a separate discussion of each sacrament necessary to its proper elucidation1 there are certain general views common to them both1 which may with propriety be considered in connexion4 ,we1 therefore1 devote some pages to this purpose1 under the head of the ,general ,nature of the ,sacraments1 and reserve the discussion of each one individually to subsequent chapters4 ,it would require an extended volume to discuss all the several aspects of this interesting and solemn subject glanced at by our author4 ,he does not1 however1 present in definite lineaments the precise system1 which he attributes to the ,lutheran ,symbols2 and lest we should do him injustice in endeavoring to present his system in detail1 in order to controvert it1 we deem it more ,christian and courteous to specify only a few items of his chapter1 and occupy our space chiefly in presenting and defending what we regard as the doctrine taught in the ,word of ,god on this subject4 ,this doctrine is also the theory that underlies the positions of the ,definite ,platform1 and1 we suppose1 is assented to by its friends4 ,the ,plea affirms1 ,the ,lutheran doctrine maintains that the ,sacraments have an intrinsic value2 but the ,definite ,platform seems to regard them as mere signs1 which may have a tendency to promote piety1 p4 #ce4 ,on this point we think our author has not clearly presented the point of difference between the friends of the ,platform and the ,plea4 ,we not only admit1 but strenuously affirm1 that the sacraments have an important intrinsic influence4 ,the ,platform thus describes it3 ,baptism in adults is a means of making a profession of previous faith1 or of being received into the visible church1 as well as a pledge and condition of obtaining those blessings purchased by ,christ1 and offered to all who repent1 believe in him and profess his name by baptism1 p4 #cj4 ,as to the question1 whether this influence is intrinsic or not1 it is not touched in the ,platform2 although we doubt not its adherents very generally hold the affirmative4 ,but the real point of dispute is the precise nature of the influence exerted by the sacraments4 ,the symbols seem to regard forgiveness of sins1 that is1 justification1 as the immediate effect of every worthy reception of these ordinances2 whilst the friends of the ,platform hold this influence to consist in their tendency to produce that living faith1 resulting from regeneration1 which is the only condition of pardon1 and without the possession of which ,god has not promised to forgive the sins of any one1 no matter what outward duties he may perform4 ,for ,god will not forgive the sins of an unconverted sinner4 ,the symbols do1 indeed1 often insist on the necessity of faith1 yet they speak as though in those who do believe1 it was the sacrament1 and not their faith in the ,redeemer1 which secured the blessing4 ,nor do they in many passages sufficiently discriminate1 that it is not a mere historical or intellectual1 but a living faith1 a faith of the heart also1 a faith that works by love and purifies the heart and overcomes the world1 a faith that involves an entire surrender to the soul of ,god1 which is required to the full efficacy of the sacraments4 ,the ,plea affirms that the primitive church regarded the sacraments as mysteries2 p4 #cg4 ,but the author presents no evidence of this fact from ,god's word1 or the apostolic church2 and the church of subsequent ages is no conclusive doctrinal authority for us as ,protestants4 ,the ,plea states3 ,he 7,god7 is able to accomplish by the ,holy ,baptism1 performed in the mysterious name of the ever adored ,trinity1 a work of regeneration in the heart of the little child4 ,the expression used in the ,augsburg ,confession1 ,art4 ,,ii41 is1 regenerated by baptism and the ,holy ,ghost1 7,john iii4 #e47 ,this doctrine1 however1 is not to be understood as if the new creation was fully completed by new generation4 ,it is complete so far as a live seed is complete in itself4 ,this does1 by no means1 exclude subsequent development brought about by favorable internal and external influences2 p4 #cf4 ,and ,christ1 the ,godman1 is able to make us poor earthly creatures partakers of his celestial nature1 7#b ,pet4 i4 #d17 in the most solemn rite of his church1 7the eucharist17 which is therefore communion between ,christ and man1 in the fullest manner possible on earth2 p4 #cg4 ,here the respected author1 by adopting the theory that a living seed is implanted by baptism1 7whether into the soul or body he does not specify17 and then that the ,godman ,christ ,jesus makes these baptized individuals partakers of his ,,celestial ,,nature by the sacramental supper1 seems to favor something like that theory of concorporation1 or a physical union between ,christ and the believer1 which is known in various phases as ,puseyism in ,england1 and ,nevinism in the ,german ,reformed ,church of this country1 and which has spread a withering influence over the interests of practical piety wherever embraced4 ,yet we would by no means affirm that the ,rev4 ,mr4 ,mann has embraced all the cardinal features of this system4 ,the objection that is fatal to it in our mind is1 that we cannot find it in ,god's word4 ,note #a ,we shall therefore proceed to ascertain the ,scripture doctrine in regard to the influence of the sacraments in general4 ,for the sake of brevity and perspicuity1 we shall present it in a concatenation of propositions1 that in the end will cover the whole ground1 and conduct us safely to the surest biblical results4 ,scripture view of the ,influence of the ,sacraments4 ,i4 ,the plan of salvation1 revealed in ,god's word1 presupposes that1 man is a fallen creature1 depraved in nature and practice1--that all men are rebels against the righteous government of ,god1 lying under his righteous displeasure1 and morally disqualified for heaven4 ,and also1 that without holiness no man shall see the ,lord6 ,note #b ,that which is born of the flesh1 is flesh1 is sinful1 and except a man be born again1 he cannot see the kingdom of ,god4 ,note #c ,consequently1 without a new-birth1 an entire moral renovation1 in which the rebel lays down the arms of his rebellion1 and the slave of sin is delivered from the dominion of his depraved habits1 and becomes an obedient servant of ,christ1 loving holiness and delighting in the service of ,god1 it is impossible for him to obtain pardon or to be justifled4 ,,ii4 ,the grand means by which the ,holy ,spirit effects this moral reformation1 is divine truth1 either oral1 written or symbolic4 ,go ye into all the world1 says the ,saviour1 and preach the gospel to every creature2 he that believeth and is baptised1 shall be saved1 and he that believeth not shall be damned4 ,here preaching the gospel1 the truths of ,god's word1 is placed foremost in the list of instrumentalities1 and baptism is only appended as a rite to be performed after the ,holy ,spirit1 through the preached word1 has wrought faith in the hearer's soul4 ,but faith presupposes regeneration4 ,hence1 as truth is the instrumentality employed by the ,holy ,spirit in the production of regeneration1 and faith1 as baptism is to be added after the great moral change1 conversion has been effected in adults1 it follows that the truth or word is the grand and principal means of grace1 and not secondary to baptism4 ,in other passages the mission of the apostles is characterized as a mission to preach1 and baptism is not even named at all4 ,jesus ordained the twelve1 we are told1 that they might be with him1 and that he might send them forth to preach1 c42 ,mark iii4 #ad1 #ae4 ,and ,paul even thanks ,god1 in his epistle to the ,corinthians1 ,note #d that he had baptized none of them save ,crispus and ,caius1 and adds3 ,for ,christ sent me1 not to baptise1 but to preach the gospel4 ,paul1 therefore1 certainly regarded preaching as far more important than baptism4 ,of the apostles1 ,luke informs us1 they daily in the temple and in every house1 ceased not to teach and preach ,jesus ,christ2 ,acts v4 #da1 #db4 ,and in order to gain more time for their great work1 they appointed deacons to attend at tables1 that they might give themselves continually to prayer and the ministry of the ,word1 but they say nothing of baptism and the ,lord's ,supper4 ,paul expressly tells the ,romans 7x4 #ac-ae17 that faith comes by hearing 7not by baptism72 and to the ,corinthians he says1 ,for in ,christ1 ,jesus ,i have begotten you1 through the gospel4 #a ,cor4 iv4 #ae4 ,we are regenerated by the incorruptible seed of the word4 ,note #e ,we are sanctified by the truth4 ,in short1 our call1 ,note #f our convictions1 ,note #g regeneration1 our faith1 our sanctification1 ,note #h our preservation ,note #i and salvation1 ,note #aj are all produced by the word or truth1 and it must be the grand means of grace4 ,note #aa ,this truth1 contained in ,god's ,word1 is therefore fully adequate to the production of all the progressive changes1 by which we pass from the condition of the careless sinner to that of the advanced and sanctified believer4 ,,iii4 ,the stage of progress in this moral renovation which in requisite before the returning sinner is morally qualified for pardon or justification1 is that implied by a living faith4 ,this justifying faith may be defined to be1 that voluntary act of the illuminated and evangelically penitent sinner1 by which he confides in the mercy of ,god through ,christ for salvation1 on the terms offered in the gospel4 ,note #ab ,a more historical faith implies no such preparation1 nor the more intellectual belief of the reality and truth of the statements of ,god's ,word1 whilst the heart is estranged from him2 for with such a faith the devils believe and tremble but remain devils still4 ,nor does the state of the convicted1 or penitent1 or seeking1 but yet unconverted sinners furnish such moral preparation to receive pardon4 ,evidently nothing short of living faith will satisfy the representations of ,god's ,word and the nature of the case4 ,whenever the returning sinner exercises the first act of this living faith1 he is justified1 that is1 then ,god performs that judicial or forensic act1 by which a believing sinner1 in consideration of the merits of ,christ1 is released from the penalty of the divine law1 and is declared to be entitled to heaven4 ,note #ac ,in this state of justification the believer continues through life1 unless he by voluntary transgression falls from a state1 of grace and becomes a backslider4 ,,iv4 ,the evidence of this pardon or justification1 to the believer himself1 is within his own heart3-- 7a7 ,it is that peace of ,god1 or sense of pardoned sin1 wrought in the soul by the ,holy ,spirit4 ,being justified by faith1 we have peace with ,god1 through our ,lord ,jesus ,christ4 ,rom4 v4 #a4 7b7 ,the love of ,god shed abroad in our hearts by the ,holy ,ghost which is given unto us4 ,note #ad 7c7 ,it is the testimony of the ,spirit bearing witness with our spirits that we are children of ,god4 ,note #ae ,he that believeth hath the witness in himself4 ,note #af 7d7 ,it is the fruit of the ,spirit1 exhibited in the believer's life1 which is love1 joy1 peace1 long-suffering1 gentleness1 goodness1 faith1 meekness1 temperance4 ,note #ag 7c7 ,it is being led by the ,spirit of ,god1 for then1 says the apostle1 sic on punctuation they are the sons of ,god4 ,note #ah ,all these evidences presuppose or involve that great change of heart and life1 termed by the ,saviour new birth1 by which the sinner becomes morally qualified for that pardon1 purchased by the blood of ,christ1 and appropriate to the believer by his faith4 ,but no outward rites necessarily imply such moral preparation1 and hence they could not be the conditions of justification1 according to the analogy of ,god's ,word4 ,v4 ,hence the sacraments1 baptism and the ,lord's ,supper1 are not the immediate conditions or means of pardon or justification2 but they are means of grace1 like the ,word of ,god1 and seals of grace to all worthy recipients4 ,they have an intrinsic efficacy by virtue of the truths symbolically represented by them1 and an additional specific efficacy in virtue of their peculiar nature1 in connexion with the influence of the ,holy ,spirit1 to awaken1 convert and sanctify the soul4 ,the distinguished ,lutheran divine1 ,dr4 ,baumgarten1 speaking of adult receivers of these ordinances1 thus expresses his view3 ,the sacraments stand in the same relation to these influences1 7namely1 those of covenant grace17 as does the ,word of ,god4 ,hence they are also called the visible word of ,god1 verbum visible2 because the offer of their reformatory1 changing and restoring influence is universal1 and reaches every recipient of these ordinances2 but its actual communication and full effect take place only in those1 who permit themselves to be made susceptible of it4 ,note #ai ,in regard to children1 however1 he with equal propriety adds1 that the blessings which baptism confers on them1 are bestowed irrespectively of any action of their own4 ,these sacraments1 however1 do not necessarily prove the existence of any particular progress in the work of conversion1 or any definite state of mind1 except1 a general disposition to seek the ,lord1 which is implied in the willingness to attend on these ordinances4 ,they cannot therefore be the condition of pardon or justification4 ,these influences1 like those of the truth1 may be resisted1 and depend for their success on the disposition of the recipient2 they do not act ex opere operato4 ,the special influence of the sacraments1 so far as known1 is the same in kind as that of the truth4 ,that the sacraments are not ,,immmediate conditions of pardon or justification1 is evident1 from a multitude of considerations4 #a4 ,if the sincere reception of the sacraments actually secures pardon or justification per se1 immediately1 without the intervening instrumentality of a living faith1 then faith is not the only condition of justification as the scriptures teach1 but we are justified either by faith1 or by the sacraments1 and then there will be three conditions of justification1 faith1 baptism1 and the ,lord's ,supper6 ,for thousands receive the eucharist sincerely1 who are unregenerate1 and have not a living faith4 #b4 ,because no sinner is morally qualified for pardon1 until he has been regenerated1 and has consecrated himself to the service of ,god2 but multitudes receive the sacrament who are unregenerate1 and who therefore cannot be justified or pardoned1 even by the sincere reception of the sacraments4 ,hence as the reception of the sacraments is no certain proof of pardon1 it cannot be the immediate condition of it4 #c4 ,the sacraments are not immediate conditions of justification or pardon1 because previous faith is required in the recipients of each of them4 ,he that believeth and is baptised1 shall be saved1 ,note #bj says the great ,redeemer2 but he that believeth not shall be damned4 ,but if some may be baptised who are destitute of faith1 then the existence of faith is not necessarily involved in baptism4 ,and as baptism without faith does not rescue the soul from damnation1 it evidently cannot be the immediate or certain condition of pardon2 for if the immediate condition of a blessing is performed1 that blessing must be conferred4 ,and since previous faith is required in baptism1 and none but the baptised are admitted to the ,lord's ,supper1 it is evident that faith is also required of communicants4 #d4 ,that they are not immediate conditions of pardon1 is evident1 because the same truths which the sacraments inculcate1 do not when taught orally or in ,god's word1 invariably or necessarily secure the pardon or justification of all attentive hearers4 ,the result of the proper use of the truth preached or read1 is invariably the spiritual advancement of the sinner1 whatever the stage of his progress may be4 ,and such appears to be the operation of the sacraments4 ,as it is absurd to affirm that each sermon preached1 will convert or affect the pardon of every sinner who attentively hears it2 so it were equally gratuitous to affirm the same of the sacraments4 ,if the sinner had been on the verge of regeneration and faith before he heard the sermon in question1 and the hearing of that discourse completed the change1 the result might be affirmed of the last sermon which preceded his faith1 but not of its predecessors2 and so also of the sacraments as means of grace4 ,every sermon attentively heard will benefit all who thus hear it4 ,but whether it will produce conviction1 or penitence1 or faith1 or a sense of pardoned sin1 depends on the recipient's previous stage of progress in the divine life4 #e4 ,if the sacraments were possessed of a sin-forgiving power1 in such a sense1 as to be the immediate conditions of pardon or justification1 then the sinner would be dependent for pardon on the sacraments1 and on the clergyman who administers them1 and not immediately on the ,spirit of ,god4 ,but this would virtually be one of the most dangerous features of ,puseyism and ,romanism1 by which the minister is thrust in between the penitent1 sinner and his ,god1 and the priest is elevated to the position of the dispenser of pardon1 holding in his hand the keys of the kingdom of heaven4 ,now it is indeed flattering to the frail heart of the minister 7for we are all mere men7 to find himself elevated to such an exalted post1 to stand 7as the ,papists say of their priest7 in the place of ,god1 and have his whole congregation look to him for the pardon of sin1 in private confession and the sacraments2 and this may possibly be one of the reasons why this ,puseyite1 semi-,romish system is more popular with the clergy than with the laity4 ,but ,protestant ministers should never forget1 that the ,saviour himself asserted it as his peculiar characteristic1 that the ,son of man hath power upon earth to forgive sin4 ,mark ii4 #g4 #f4 ,that the sacraments are not the necessary or certain conditions of pardon1 is evident1 also1 from the fact1 that some1 as the thief upon the cross1 were saved without them after their institution1 whilst others who had partaken of them were lost1 of which ,judas and ,simon ,magus are examples4 #g4 ,that the sacraments are not immediate conditions of pardon is finally evident from the declaration of the apostle ,peter1 ,the like figure whereunto baptism doth now save us2 not the putting away of the filth of the flesh1 that is1 not the mere outward rite of applying the water1 but the answer of a good conscience toward ,god4 ,note #ba that is1 the faithful performance of the duties to which our ,christian profession1 made in baptism1 obligated us1 by keeping a conscience void of offence before ,god and man4 ,from all this1 it is very clear1 that whilst the sacraments are divinely appointed as means and seals of grace1 they operate like divine truth1 either oral or written1 by promoting that great change of heart1 without which no man can see ,god3 that where they are received with a living faith1 there is indeed pardon of sin or justification2 but this pardon is the result of that living faith1 the appointed condition of justification1 and not of the sacraments1 which can only tend to secure pardon by promoting faith4 ,that these views of the mode of operation of the sacraments1 are sustained by many of our ablest divines1 is evinced by the following extracts from their works4 ,dr4 ,mosheim1 one of the greatest ornaments of the ,lutheran ,church1 expressly affirms1 ,those who possess faith have the benefits of ,christ sealed and confirmed to them4 ,let it therefore be remarked1 that faith is necessary to the salutary fruit and effect of the sacraments1 though not required as necessary to their essence 7namely1 as valid outward ordinances47 ,note #bb ,the distinguished ,dr4 ,reinhard says1 ,we attribute to the sacraments a really beneficial influence in effecting our salvation1 only in as far as they are used in accordance with their design4 ,this is a necessary inference from the nature of a ceremony 7or rite7 in general1 which can only then be of any service1 when it excites those views and feelings1 which it is designed to produce4 ,here this illustrious divine evidently implies that the sacraments exert their influence by promoting certain views and feelings1 and that these are the immediate causes of the beneficial results1 such as pardon and salvation3 consequently the sacraments are mediate1 but not immediate conditions of pardon4 ,one extract more1 taken from the ,biblical ,theology of the venerable ,dr4 ,knapp1 of ,halle1 edited by ,dr4 ,guericke1 may suffice3 ,the power and influence of these several religious ordinances or sacraments1 is not physical and mechanical1 and also not magical1 or operating by enchantment 7or charm47 ,nor does the mere external rite exert any influence4 ,on the contrary1 they stand in the most intimate connexion with the doctrines themselves1 which they represent1 and never exert any influence without them4 ,therefore they can by themselves exert no influence in the case of a person who has no knowledge and lively conviction of the doctrines which they represent4 ,but the truths which are thereby represented to the senses1 and are to be appropriated to ourselves1 operate precisely in the same way1 or the ,holy ,spirit works through them on the hearts of men1 in exactly the same way as these truths are wont to act apart1 7from the sacraments17 when they are heard1 read or meditated on by any person2 only1 that in the case of the sacraments1 these truths are not communicated by words1 but in a different way presented to the senses4 ,all that we have said 7,part4 ,i41 ,art4 #h7 on the influences exerted by the ,holy ,spirit1 through the word1 7or divine doctrine17 and in the use of the divine doctrines on the hearts of men1 is also applicable to this subject4 ,for he operates in a similar manner in these religious ordinances1 through the divine doctrines which are represented by them to the senses1 and appropriated by ourselves4 ,against the abuse of such divinely appointed religious ordinances1 when their mere external performance is regarded as sufficient1 7as in the case of the sacrifices17 even ,moses and all the prophets1 protest in the most emphatic manner4 ,note #bc ,from all those considerations it is most evident1 that although baptism and the ,lord's ,supper are important1 and influential1 and divinely appointed ordinances2 neither of them can be the immediate condition of pardon or justification1 because neither necessarily involves that state of moral qualification1 which1 the ,scriptures require for pardon1 namely1 genuine conversion or regeneration1 evinced by its immediate and invariable result1 a living faith4 ,note #a4 ,for the information of such of our readers as prefer a skeleton of the ,puseyite system of the sacraments1 rather than wade through volumes of ,semi-romish discussion1 we annex its features3--- ,i4 ,that man is made a member of ,christ1 the child of ,god1 and an inheritor of the kingdom of heaven1 in and by holy ,baptism4 ,,ii4 ,that man made a member of ,christ1 the child of ,god1 and an inheritor of the kingdom of heaven1 in and by holy ,baptism1 is renewed from time to time in holy ,communion4 ,,iii4 ,that a death unto sin1 and a new birth unto righteousness is given to every adult1 and every infant1 in and by the outward visible sign or form in ,baptism1 water1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,,iv4 ,that the gift may be received1 in the case of adults1 worthily or unworthily1 but that it is always received4 ,v4 ,that the body and blood of ,christ are given to every one who receives the ,sacramental ,bread and ,wine4 ,,vi4 ,that the gift may be received worthily or unworthily1 but that it is always received4 ,there is no mistaking the meaning of this4 ,it is clear and explicit2 but wherein it differs from ,romanism it would be difficult to tell4 ,note #b4 ,heb4 xii4 #ad4 ,note #c4 ,john iii4 #f1 #b4 ,note #d4 #a ,cor4 i4 #ad-ag4 ,note #e4 ,see also #a ,pet4 i4 #bc4 ,luke viii4 #d1 #aa1 #ae4 ,here the whole process of conversion is described1 and the grand instrumentality is the word or seed1 but not a syllable is said of baptism4 ,also ,james i4 #ah4 ,note #f4 #b ,tim4 ii4 #ad4 ,note #g4 ,jer4 xxiii4 #bi4 ,note #h4 ,john xvii4 #ag4 ,note #i4 ,psalm cxix4 #aa4 ,note #aj4 #a ,tim4 #d4 ,note #aa4 ,verbum ,dei est medium salutis efficacissimum1 quippe cujus vis non est tantum objectiva1 sed etiam effectiva4 ,hollazii ,theol4 ,dog4 ,,ii4 p4 #deb4 ,see the writer's ,elemental ,contrast1 pp4 #bf1 #bg4 ,note #ab4 ,mark i4 #ae4 ,repent ye and believe the gospel4 ,james ii4 #ad-ag ,even so faith1 if it have not works is dead1 being alone1 c4 ,note #ac4 ,rom4 v4#a1 #b2 iii4 #ba1 #bb1 #bc4 ,john iii4 #ah4 ,note #ad4 ,rom4 v4 #e4 ,note #ae4 ,rom4 viii4 #af4 ,note #af4 #a ,john v4 #aj4 ,note #ag4 ,rom4 viii4 #ae4 ,note #ah4 ,gal4 v4 #bb4 ,note #ai4 ,dogmatik1 ,vol4 iii41 p4 #bhe4 ,note #bj4 ,mark xvi4 #af4 ,acta ii4 #cg1 #ch3 viii4 #cg1 c4 ,acts ix4 #aa4 c4 ,note #ba4 #a ,peter1 iii4 #ba4 ,note #bb4 ,elementa ,theol4 ,dog41 ,vol4 ii1 p4 #bie4 ,qui fidem habent1 illis beneficia ,christi obsignantur et confirmantur4 ,notandum ergo est1 fidem quidem ad salutarem fructum et effectum sacramentorum1 non autem ad corum essentiam requiri4 ,note #bc4 ,biblische ,glaubenslehre von ,dr4 ,h4 ,e4 ,f4 ,knapp1 ,prop4 ,halle1 #ahdj1 p4 #bib4 ,,chapter ,,ix4 ,,baptismal ,,regeneration4 ,in regard to this error1 the author of the ,plea1 relieves us from the necessity of proving that it is contained in the ,symbolical books1 by himself not only acknowledging the fact1 but also defending the doctrine4 ,for ourselves we do not think it taught as clearly in the ,augsburg ,confession1 as most of the other errors touched on in the ,definite ,platform4 ,but although not inculcated as explicitly as the others1 the substance of the doctrine runs through the entire symbolic system1 and therefore is justly chargeable on it4 ,the name is not often distinctly met with there1 but the thing meets us on many occasions4 ,this seems evident even from the following few citations4 ,proof that this doctrine was taught by the ,lutheran ,symbols and early ,lutheran divines4 ,,art4 ,,ii4 - ,augsburg ,confession ,our churches teach that this innate disease and original sin1 is truly sin1 and condemneth all those under the eternal wrath of ,god1 who are not born again by ,baptism and the ,holy ,spirit4 ,apology to ,augsburg ,confession1 p4 #bbf4 ,our opponents also agree to the ninth article1 in which we confess that ,baptism is necessary to salvation1 and that the baptism of infants is not fruitless1 but necessary and salutary4 ,luther's ,smaller ,catechism4 ,what does ,baptism confer or benefit8 ,ans4--,it effects the forgiveness of sins1 delivers from death and the devil1 and confers everlasting salvation upon all who believe it1 7not believe in ,christ17 as the words and promise of ,god declare4 ,how can water effect such great things8 ,ans4--,indeed it is not the water that has such effect1 but the ,word of ,god that is with and in the water1 and the faith trusting such ,word of ,god in the water4 ,for without the ,word of ,god the water is mere water1 hence no baptism2 but with the ,word of ,god it constitutes a baptism1 that is1 a gracious water of life1 and a washing of regeneration1 in the ,holy ,ghost4--,symb4 ,b41 p4 #dba4 ,luther's ,larger ,catechism4 ,every ,christian1 therefore1 has enough to learn and practice in baptism during his life2 for he must ever exert himself to maintain a firm faith in what it promises and brings him1 namely1 triumph over the devil and death1 the remission of sins1 the grace of ,god1 ,christ with all his works1 and the ,holy ,ghost with all his gifts4 ,in short1 the blessings of baptism are so great1 that if feeble nature could but comprehend them we might justly doubt their reality4 ,for1 imagine to yourself a physician1 who possessed an art preventing persons from dying2 or1 even if they died1 immediately restoring them to life so as to live eternally afterwards1 how the world would rush and flock around him with money1 while the poor1 prevented by the rich1 could not approach him6 ,and yet1 here in baptism1 every one has such a treasure1 and medicine gratuitously brought to his door-a medicine which abolishes death1 and preserves all men to eternal life4--,p4 #ebe4 ,luther's ,larger ,catechism4 ,it 7baptism7 is1 therefore1 very appropriately called food for the soul1 which flourishes and strengthens the new man2 for through baptism we are born anew2 but beside this1 the old vicious nature in the flesh and blood nevertheless adheres to man1 in which there are so many impediments and obstacles1 with which we are opposed as well by the devil as by the world1 so that we often become weary and faint1 and sometimes stumble4--,symb4 ,b41 p4 #ecc4 ,in the ,visitation ,articles1 published fourteen years after the other symbolical books for the purpose of explaining their true import1 and then made symbolic in ,saxony3 ,,art4 ,,iii4--,on ,baptism4 ,,sect4 ,,ii4 ,by baptism as the laver of regeneration1 and the renewing of the ,holy ,ghost1 ,god saves us1 and works in us such righteousness and purification from sins1 that whosoever perseveres in such covenant1 and reliance1 will not be lost1 but have eternal life4 ,,sect4 ,,iv4 ,baptism is the bath 7laver7 of regeneration1 because in it we are regenerated1 and sealed with the spirit of sonship and obtain pardon4-,mueller's ,symb4 ,buecher1 pp4 #hdh1 #hdi4 ,that the doctrine of baptismal regeneration was taught by ,luther1 and the prominent older divines of our church1 is well known to those acquainted with their works4 #a4 ,luther1 indeed1 sometimes expressed the most extravagant ideas of baptism1 maintaining that the water in baptism1 was pervaded by the divine majesty1 and was a 7durch goettertes ,wasser17 water penetrated through and through with ,god6 ,note #a ,he compares the water in baptism to heated iron1 in which1 though you see nought but iron1 fire also is contained1 which represents the divine name and power pervading the water4 ,but we will not enter any further into his extravagant illustrations of the power of baptism4 ,the result at which he arrives is thus expressed3 ,therefore1 he 7this omnipotent name or power of ,god17 must also in baptism1 make pure and holy1 heavenly and divine persons1 as we shall hereafter further see4 7,darum musz er auch in der ,taufe reine und heilige und eitel himmlishe1 goettliche ,menschen machen1 wie wir hernach sehen werden47 ,note #b ,in his sermon on ,baptism1 ,luther thus describes the influence of this ordinance3--,the import of baptism is a blessed dying unto sin1 and resurrection in the grace of ,god1 that the old man that was conceived in sin1 may arise and go forth a new man born of grace4 ,thus ,st4 ,paul in1 ,tit4 iii4 #e1 terms baptism a bath of the new birth1 that in this bath men may be born again and renewed4 ,thus also ,christ1 in ,john iii4 #c1 says3 ,unless ye are born again of water and the ,spirit 7of grace71 ye cannot enter into the kingdom of ,heaven4 ,for just as a child is born of its mother1 and by this bodily birth is a sinful being and a child of wrath2 thus also is man taken and born spiritually from the baptism1 and by this birth he is a child of grace and a justified person4 ,thus are sins drowned in baptism1 and thus does righteousness arise in the place of sin4 ,note #c #b4 ,melancthon1 whilst he by no means indulges in the extravagant and unscriptural views of a change in the water employed in baptism1 by the ,deity's pervading it1 c41 seems however in substance to have entertained views of the efficacy of this ordinance1 amounting to baptismal regeneration4 ,the real use of baptism1 7says he17 is taught by these two particulars1 the outward sign and the promise1 'he that believeth and is baptised shall be saved2' also the words which are used in baptism1 ',i baptise thee in the name of the ,father1 of the ,son and of the ,holy ,ghost3' that is1 through this outward sign 7baptism7 ,i1 in the place of ,god1 testify that you are reconciled to ,god1 and accepted of him1 who is ,father1 ,son and ,holy ,ghost4 ,the ,father receives you for the sake of the ,son1 and grants you the ,holy ,spirit1 by which he will renew1 make alive1 comfort1 and sanctify you4 ,note #d ,and1 again1 when discussing the subject1 of pedobaptism1 he thus describes his view3--,in and by baptism the ,holy ,spirit is given to children1 who operates in them according to their measure 7masse7 or capacity1 as he operated in ,john in the womb of ,elizabeth4 ,and although there1 is a difference between the old and the young1 inasmuch as the old are attentive to the works1 still the influences of the ,holy ,spirit are in both old and young a tendency toward ,god4 ,note #e ,that this doctrine was also taught by the great majority of the most distinguished older theologians of our church1 is a point which requires no proof to those acquainted with those authors4 ,as their works are accessible to comparatively few of our readers1 we will annex a quotation from several of them1 at the same time abbreviating them as much as is consistent with perspicuity4 ,thus1 ,dr4 ,hunnius1 professor at ,wittenberg1 and subsequently ,superintendent at ,luebeck1 ,note #f in his ,epitome ,credendorum1 says3--,the sacrament of baptism is a spiritual action1 instituted and ordained by ,christ1 by the performance of which a man is baptised with water1 in the name of the ,father1 and the ,son and the ,holy ,ghost2 and by means of which he receives forgiveness of sins1 is received into ,god's covenant of mercy1 and is made partaker of the merits of ,christ1 of adoption and of eternal salvation4 ,note #g ,again1 ,baptism is not a sign of regeneration1 that is to take place some time after baptism had been administered to him4 ,for as baptism causes regeneration1 it cannot be said to signify the same1 c4 ,note #h ,and again1 ,nevertheless1 we have seen it to be the will of ,god1 that they 7children7 should enter the kingdom of heaven1 and it therefore becomes indispensably necessary for them to be regenerated4 ,but this regeneration is brought about by no other means than by baptism1 which we know to be the washing of regeneration and the renewing of the ,holy ,ghost1 c4 ,note #i ,the celebrated ,dr4 ,gerhard says1 ,the holy ,trinity is present with his grace 7in baptism74 ,the ,father receives the baptized person into favor2 the ,son bestows his righteousness upon him1 and the ,holy ,spirit regenerates and renews him1--produces faith1 regeneration and renovation1 and seals the covenant of grace in the hearts of the baptized4 ,note #aj ,again1 ,baptism is the first gateway of grace1 the sacrament of initiation3 the ,lord's ,supper is the sacrament of confirmation2 by baptism we are regenerated1 by the ,holy ,supper we are nourished and strengthened to eternal life4 ,as in nature so in grace1 we are first born and then fed1 first generated and then we increase1 7ix4 #fg47 ,dr4 ,buddeus1 one of the most distinguished theologians of the ,school of ,halle1 in his ,theologia ,dogmatica1 sic on punctuation p4 #aabg1 says1 ,the design of the baptism of infants is their regeneration2 in the case of adults1 the confirmation and sealing of that faith1 which they should have before 7the reception of the rite47 ,since therefore we have seen that the doctrine of baptismal regeneration was taught not only by the symbolical books1 but also by ,luther and ,melancthon in their other writings1 as well as by the leading divines of the first two centuries after the ,reformation1 who all received the symbolical books1 and understood their import1 we may regard the charge of the ,platform as established beyond contradiction1 that this tenet was a part of ,symbolic ,lutheranism4 ,influence of this ,doctrine on the ,pulpit4 ,now the influence of this doctrine on the ministrations of the pulpit1 is of the most deleterious nature4 ,the word of ,god represents all mankind as by nature dead in trespasses and sins4 ,paul tells us that there is none righteous1 no not one1 for all have sinned and come short of the glory of ,god3 and affirms that the carnal mind is enmity against ,god4 ,the faithful ambassador of ,christ must therefore announce the command of ,god1 that all men every where should repent3 and that unless they do repent1 they shall all likewise perish4 ,he must divide his congregation into two classes1 the friends and the enemies of ,god1 those who are for the ,saviour and those who are against him3 and he must insist upon judging not by their profession1 ,lord1 ,lord1 but by the question1 whether they do the will of our ,father in heaven4 ,thus when the faithful servant of ,christ represents all as unconverted1 and exposed to the curse of the divine law1 who do not give evidence of regeneration in their walk and conversation2 careless sinners become alarmed and feel the necessity of fleeing from the wrath to come1 by repenting and turning to ,god1 by seeking pardon and a new heart1 and consecrating all their powers of mind and body to the service of ,god4 ,but all this the believer in baptismal regeneration cannot consistenly sic do4 ,because #a4 ,if we believe all our hearers regenerated1 7for they are generally all baptised7 even those whose life presents not the least evidence of piety1 and many proofs to the contrary2 we still must believe them in some sense the children of ,god1 as they are born again6 ,we cannot tell them that they are in the gall of bitterness and bonds of iniquity2 because we profess to believe them regenerated-- therefore children of ,god in some sense4 #b4 ,we cannot exhort the impenitent baptised1 though apparently dead in trespasses and sins1 to pray for a new heart and a new spirit2 for these1 as regenerated persons1 they have obtained4 #c4 ,the minister who believes in baptismal regeneration1 cannot with ,paul proclaim1 ,if any man be in ,christ ,jesus and is a new creature1 old limits are passed away1 behold all things have become new2 for his ungodly baptised hearers are all new creatures by baptism1 and yet their old sinful habits have not passed away1 and all things have not become new to them4 #d4 ,he cannot consistently preach1 that those who have put on the new man 7,ephes4 iv4 #bd17 are created in righteousness and true holiness2 for the majority of those said to be regenerated1 or to have put on the new man by baptism1 continue in sin and are destitute of righteousness and trim holiness4 #e4 ,he cannot1 with the blessed ,master1 preach1 by their fruits ye shall know them2 for here1 on his theory1 are regenerate souls bringing forth the fruits of death1 good 7regenerate7 trees bringing forth rotten fruits1 which is as incredible as thorns producing grapes1 and thistles yielding figs4 #f4 ,the believer in baptismal regeneration cannot consistently preach1 that not every one who saith1 ,lord1 ,lord1 shall enter into the kingdom of heaven1 but only those who also do the will of our heavenly ,father2 for here are regenerate men who have the germ of eternal life in them 7by baptism7 who do not the will of ,god4 ,now as these on his theory are regenerate men1 the bible promises them salvation4 ,but according to the ,saviour they shall not enter into the kingdom of heaven4 ,the apostle ,james ,inquires1 sic ,what doth it profit1 my brethren1 though a man say he hath faith and have not works8 ,will his 7dead7 faith save1 him8 ,or we may add1 can his dead baptismal regeneration do it8 ,as the apostle of the ,gentiles declares1 that circumcision is nothing and uncircumcision is nothing1 but the keeping of the commandments of ,god3 so as baptism occupies the place of circumcision1 baptism is nothing and the want of it nothing1 unless accompanied with a sincere1 universal and irrevocable purpose to keep the commandments of ,god4 ,if any one responds1 we do not mean regeneration in its proper sense1 when we ascribe it to the influence of baptism2 then do not deceive yourselves and others by employing the name1 when you do not mean the thing4 ,the ,saviour uses it for an entire1 and radical change1 and we have no right to use it for anything else4 ,or does any one say1 by baptismal regeneration1 we understand an inferior kind or degree of regeneration1 the beginning of the change4 ,if so1 then do not mistake the beginning for the completion of this great spiritual renovation2 nor ascribe to the one1 the precious promises and spiritual benefits which belong only to the other4 ,in short1 if the word regeneration1 in connexion with baptism1 be employed to signify anything resembling its proper meaning1 its influence on the preached gospel must be baneful2 and just in proportion as we use it in a sense approximating to its legitimate import1 does it obscure1 confuse and derange the ideas of men as to the great and glorious plan of salvation in the gospel1 which represent all men as either for or against ,christ1 and appeals to their works as decisive of their actual1 spiritual character1 as friends or as enemies of the ,redeemer4 ,such being the deleterious influence of this doctrine1 it is important to show1 that it finds no sanction from a just interpretation of the ,word of ,god4 ,by baptismal regeneration is properly meant the doctrine that baptism is necessarily and invariably attended by spiritual regeneration2 and that such water baptism is essential to salvation4 ,in the case of all adults1 the ,scriptures represent faith in ,christ as the necessary prerequisite to baptism1 and baptism as a rite by which those who had already consecrated themselves to ,christ1 or been converted1 made a public profession of the fact1 received a pledge of the divine favor1 or of forgiveness of sins1 and were admitted to membership in the visible church4 ,the same inspired records also teach1 that if men are destitute of this faith1 if they believe not1 they shall be damned1 notwithstanding their baptism4 ,he that believeth and is baptized shall be saved1 and he that believeth not1 shall be damned1 ,matt4 xvi4 #af4 ,and ,philip said to the eunuch1 ,if thou believest with all thy heart1 thou mayest be baptized1 ,acts viii4 #cg4 ,repent and be baptized1 ,acts ii4 #ch2 viii4 #fb2 xviii4 #h4 ,hence if baptism required previous faith and repentance1 or conversion in adults1 and if1 when they were destitute of this faith or conversion1 they were damned1 notwithstanding their baptism2 it follows that baptism was not1 and is not1 a converting ordinance in adults1 and does not necessarily effect or secure their regeneration4 ,now that baptism cannot accomplish more in infants than in adults1 is self-evident2 hence if it is not a converting ordinance in adults1 it cannot be in infants4 ,the effects of baptism on infants are nowhere specified in ,scripture2 hence we must suppose them to be same as in adults1 so far as children are naturally capable of them4 ,of regeneration1 in the proper sense of the term1 infants are incapable2 for it consists in a radical change in our religious views of the divine character1 law1 c42 a change in our religious feelings1 and in our religions purposes and habits of action2 of none of which are children capable4 ,again1 as regeneration does not destroy but merely restrains the natural depravity1 or innate1 sinful dispositions of the ,christian1 7for these still remain in him after conversion17 it must consist mainly in a change1 of that increased predisposition to sin arising from action1 of that preponderance of sinful habits formed by voluntary indulgence of our natural depravity1 after we have reached years of moral agency4 ,but infants have no such increased predisposition1 no habits of sin prior to moral agency1 consequently there can be no change of them1 no regeneration in this meaning of the term4 ,hence1 if baptism even did effect regeneration in adults1 which we have proved not to be the case2 still it could have no such influence on infants1 as they are naturally incapable of the mental exercises involved in it4 ,the child1 on its first attainment of moral agency1 has merely natural depravity1 until by voluntary indulgence in sin1 it contracts personal guilt1 and forms habits of sinful action4 ,if the child1 by the grace of ,god and proper religious instruction1 continues to resist the solicitations of its depraved nature1 its continued obedience will form holy habits1 and this preponderance of holy habits1 when established1 constitutes its regeneration4 ,if the growing child1 as its powers of moral agency are developed1 for any reason indulges its innate sinful propensities1 it becomes a confirmed sinner1 and its subsequent regeneration1 if it take place1 will be the more striking1 as its change of habits must be greater4 ,baptism in adults1 is a means of making a public profession1 of previous faith1 or of being received into the visible church1 as well as a pledge and condition of obtaining those blessings purchased by ,christ1 and offered to all who repent1 believe in him1 and profess his name by baptism4 ,baptism in infants1 is the pledge of the bestowment of those blessings purchased by ,christ for all4 ,as in ,adam all die1 even so in ,christ shall all be made alive4 ,and ,the promise is to you and your children1 ,acts ii4 #ci4 ,these blessings are forgiveness of sins1 or exemption from the penal consequences of natural depravity1 7which would at least be exclusion from heaven on account of moral disqualification for admission17 reception into the visible church of ,christ1 grace to help in every time of need1 and special provision for the nurture and admonition in the ,lord1 to which parents pledge themselves4 ,the language of the ,saviour to ,nicodemus1 ,john iii4 #f1 ,unless a man be born of water and the spirit doubtless refers also to baptism1 which had been known to the ,jews1 and practiced by ,john the ,baptist1 before the ministry of ,christ1 as a mode of public reception of proselytes1 who were then said to be new born4 ,its import is to inform ,nicodemus1 that he must publicly profess the religion of ,jesus by baptism1 and also be regenerated by the ,holy ,spirit1 if he desired to enter the kingdom of heaven4 ,thus1 also1 the words1 ,acts xxii4 #af1 ,arise and be baptized1 and wash away thy sins1 were addressed to ,paul after he had surrendered himself to ,christ1 and signifies3 ,arise1 and publicly profess ,christ by baptism1 and thus complete your dedication of yourself to his cause1 the condition1 on the sincere performance of which1 ,god will for ,christ's sake1 pardon your sins4 ,baptismal regeneration1 either in infants or adults1 is therefore a doctrine not taught in the ,word of ,god1 and fraught with much injury to the souls of men1 although inculcated in the former symbolical books4 ,at the same time1 whilst the doctrine of baptismal regeneration certainly did prevail in our ,european churches1 and is taught in the former symbolical books1 it is proper to remark1 that the greater part of the passages in the symbols relating to this subject1 are explained by many in the present day1 to signify no more than we above inculcate1 and therefore a not teaching baptismal regeneration4 ,note #a4 ,luther's ,works1 ,vol4 xii41 p4 #cci4 ,note #b4 ,ibid4 ,note #c4 ,ibid4 ,vol4 xxii41 p4 #aci4 ,note #d4 ,melanchthon's sic ,works1 ,koethe's edit41 ,vol4 iv41 p4 #bcd4 ,note #e4 ,ibid4 pp4 #bea1 #bdb4 ,note #f4 ,died in #afdc4 ,note #g4 ,gottheil's ,translation1 p4 #ahg4 ,note #h4 ,ibid4 p4 #ahh4 ,note #i4 ,ibid4 p4 #aic4 ,note #aj4 ,loc4 ,com4 ,vol4 iv41 p4 #bfj4 ,,examination ,,of ,,the ,,lutheran ,,symbols4 ,,chapter ,x4 ,,the ,,lord',s ,,supper4 ,that the doctrine of the real presence of the body and blood of the ,saviour in the eucharist1 is taught in the symbolical books1 is acknowledged by the ,plea of the ,rev4 ,mr4 ,mann1 and indeed generally admitted1 though variously stated and explained4 ,it would therefore be unnecessary to quote those symbols in proof1 were it not that many of our readers have not access to them elsewhere1 and that the completeness of our representation1 as well as the plan of our work require it4 ,the following passages will suffice to explain this view3-- ,augsburg ,confession1 ,art4 ,x4 ,,of ,,the ,,lord',s ,,supper4 ,concerning the holy ,supper of the ,lord1 it is taught1 that the true body and blood of ,christ are truly present1 under the form of bread and wine1 in the ,lord's ,supper1 and are there administered and received4--,symb4 ,books1 p4 #aab4 ,apology to the ,confession1 ,art4 ,,vii41 ,,viii4 7,,iv47 ,our adversaries 7the ,romanists17 do not object to the tenth article 7of the ,augsburg ,confession17 in which we confess that the body and blood of ,christ our ,lord1 are truly present in the holy supper1 and administered and received with the visible elements1 the bread and wine1 as hitherto maintained in the 7,romish7 church1 and as the ,greek ,canon shows4--,symb4 ,books1 p4 #bbg4 ,smalcald1 ,article ,,vi4 ,concerning the ,sacrament of the ,altar1 we hold that the bread and wine in the ,eucharist1 are the true body and blood of ,christ1 which are administered and received1 not only by pious1 but also by impious ,christians4--,symb4 ,books1 p4 #chd4 ,luther's ,smaller ,catechism4 ,what is the ,sacrament of the altar8 ,ans4--,it is the true body and blood of our ,lord ,jesus ,christ1 with bread and wine1 instituted by ,christ himself1 for us ,christians to eat and drink4--,symb4 ,books1 p4 #abd4 ,form of ,concord1 ,pt4 ,i41 ,art4 ,,vii4 ,we teach that the true body and blood of our ,lord ,jesus ,christ1 are truly and essentially1 or substantially1 present in the ,lord's ,supper1 administered with the bread and wine1 and received with the lips by all those who use this sacrament1 be they worthy or unworthy1 good or evil1 believing or unbelieving2 being received by the believing unto consolation and life1 but by the unbelieving unto judgment4-,symb4 ,books1 p4 #egj4 ,we believe1 teach1 and confess1 that the words of the testament of ,christ1 are not to be understood otherwise than according to their literal sense1 so that the bread does not signify the absent body of ,christ1 and the wine the absent blood of ,christ1 but on account of their sacramental union1 that the bread and wine ,,are truly the body and blood of ,christ4 7,sondern dass es wahrhaftig um sacramentlicher ,einigkeit willen der ,leib und ,blut ,christi sei4 ,sed ut propter sacramentalem unionem panis et vinum vere sint corpus et sanguis ,christi47--,idem41 p4 #ega4 ,we believe1 teach1 and confess1 that not only the truly believing and the worthy1 but also the unworthy and the unbelieving1 receive the true body and blood of ,christ4-,page #egb4 ,in addition to the above clear passages1 incontestably teaching the real presence1 it deserves to be ever remembered1 that only fourteen years after the ,form of ,concord was published1 when ,duke ,frederick ,william1 during the minority of ,christian ,,ii41 published the ,,visitation ,,articles ,,of ,,saxony1 in #aeid1 in order to suppress the ,melancthonian tendencies to reject this and other peculiarities of the symbols1 the ,article on this subject which was framed by men confessedly adhering to the old symbols1 and designing to re-enunciate their true import1 and which was enforced upon the whole church in ,saxony as symbolic1 gives the most objectionable view of this doctrine1 viz43 ,i4 ',the pure doctrine of our church is1 that the words1 ',take and eat1 this is my body3 drink1 this is my blood1 are to be understood simply and according to the letter4' ,,ii4 ,that the body 7which is received and eaten17 is the proper and natural body 7der rechte natuerliche ,leib7 of ,christ1 which hung upon the cross2 and the blood 7which is drunk7 is the proper and natural blood 7das rechte natuerliche ,blut7 which flowed from the side of ,christ4' ,mueller's ,symb4 ,books1 p4 #hdg4 ,now we cannot persuade ourselves1 that this is the view of a single minister of the ,general ,synod1 or of many out of it2 and yet these are the views that those are obligated to receive1 who avow implicit allegiance to the former symbolical books of our church in ,europe4 ,if any adopt the modification received by many of our distinguished divines1 such as ,reinhard ,storr1 ,knapp1 and others1 they do not faithfully embrace the symbolical doctrine1 and cannot fairly profess to do so4 ,in regard to the arguments against this view of the mode of the ,saviour's presence1 we shall merely add an enumeration of the principal1 and refer the reader for a more full and detailed discussion of the subject to ,discourse ,,iv4 contained in our ,history of the ,american ,lutheran ,church1 pp4 #abj to #aed1 #eth edition4 ,the ,reformers justly rejected the ,romish error1 that the bread and wine were transformed and transubstantiated into the body and blood of ,christ4 ,but they still adhered to the opinion1 that the real body and blood of the ,saviour are present at the ,eucharist1 in some mysterious way1 and are received by the month of every communicant1 worthy and unworthy4 ,this view of the subject appears inconsistent with the ,word of ,god1 for various reasons3- 7a7 ,when ,christ uttered the words1 this 7bread7 is my body1 his body was not yet dead1 but living and reclining1 at their side at the table4 ,it was therefore certainly not received by them into their mouths4 ,the language must1 therefore1 have been figurative1 such as ,jesus was accustomed often to employ4 ,thus1 when he said1 ,i am the door ,john x4 #i1 he certainly does not mean a literal door1 such as a door of wood or stone or brass or of any other material4 ,he means that the acceptance of the atonement and mediation by the sinner is the appointed condition of salvation to him4 ,thus also when he says1 ,i am the true vine ,john xv4 #a2 or ,the field is the world1 ,the seed is the word1 c41 he evidently is speaking figuratively and communicating important moral truth1 by images drawn from physical nature1 as is naturally done by nearly all writers and speakers of all ages and in all languages4 7b7 ,the blessed ,saviour himself exhorts us1 ,do this in remembrance of me2 but we can remember only that which is past and absent4 ,hence when he admonishes us to do this in remembrance of him1 he teaches us1 that he is not personally or bodily present at the eucharistic celebration4 7c7 ,paul also represents the design of this ordinance to be1 ,to show or publish the ,lord's death1 until he comes4 ,but the ,lord's death upon the cross occurred about eighteen hundred and twenty years ago4 ,therefore1 according to ,paul1 the object of the holy supper is to commemorate a past event1 and not a present person4 7d7 ,the doctrine of the real presence of the true body and blood of ,christ1 contradicts the clear and indisputable testimony of our senses1 for as the body and blood are to be received by the mouth of the communicant1 they must be circumscribed by space1 and the reception must be a local and material one1 which if it did occur at sacramental occasions1 could be observed by the senses4 7e7 ,it contradicts the observation of all nations and all ages1 that every body or material substance must occupy a definite portion of space1 and cannot be at more than one place at the same time4 ,for these and other reasons the great mass of our ministers and churches1 connected with the ,general ,synod1 reject this doctrine1 as inconsistent with the word of ,god4 ,the disposition to reject this error1 or at least to leave the mode of the ,saviour's presence undecided1 was manifested by ,melancthon himself1 as is evident from his having stricken out the words which teach it from the ,augsburg ,confession1 and from his having inserted others in their stead of a general nature1 leaving room for different opinions on this question4 ,the same disposition prevailed extensively in ,germany in the latter third of the sixteenth century4 ,but during the first quarter of the present century1 the conviction that the ,reformers did not purge away the whole of the ,romish error from this doctrine1 gained ground universally until the great mass of the whole ,lutheran ,church1 before the year #ahag1 had rejected the doctrine of the real presence4 ,during the last twenty years the doctrines and writings of the ,reformation in general have been the subject of extensive study by the reviving church in ,germany1 and as is natural1 a small portion of the churches have embraced the symbolic view of this doctrine in full1 and have become known as ,old ,lutherans1 whilst others1 both there and in this country1 have embraced various modifications of it4 ,but the great body of the ministers and churches regard the real presence of the body and blood of the ,saviour1 in any proper sense1 which the words convey1 as a misapprehension of the word of ,god4 ,the supposed special ,sin-forgiving ,power of the ,lord's ,supper4 ,on this subject1 important as it is1 especially to the masses of the less educated1 who are most liable to these erroneous views1 but little need be said in addition to the principles established on the subject of the sacraments in general4 ,the word of ,god clearly inculcates the doctrine1 to which ,luther and his coadjutors gave such prominence1 that no one can be justified or pardoned except by a living faith in ,christ1 and such a faith is found only in the regenerate mind4 ,and whenever the sinner exercises this living faith in ,christ he is justified1 that is1 his sins are pardoned1 he is in a state of justification1 and continues in it1 until by deliberate1 voluntary violation of ,god's law1 he falls from grace4 ,now1 every communicant either possesses this faith1 or he does not4 ,if he does1 he is justified or pardoned before he communes2 if he is destitute of this faith1 his communing cannot justify or pardon him2 for man is justified by faith alone4 ,yet are there thousands of church members who afford no satisfactory evidence of regeneration1 or of that faith which works by love1 and purifies the heart1 and overcomes the world2 who1 because they approach the sacramental table with seriousness and sincerity1 and perhaps with some sorrow for their sins1 believe that they obtain pardon for their transgressions1 and yet still continue in their unregenerate state4 ,it cannot be said that the symbolical books clearly teach the above error1 but they are not sufficiently guarded1 and are understood by many as inculcating the doctrine1 that a sincere and devout participation of the ,lord's ,supper secures the pardon of sin1 even where satisfactory evidences of regeneration are wanting1 the persons referred to mistaking a mere historical belief for a living faith4 ,hence1 as the ,scripture nowhere connects the forgiveness of sins with the duty of sacramental communion1 any more than with the performance of any other prominent christian duty1 it is not proper that we should do so4 ,the design of the ,holy ,supper is to show forth the ,lord's death1 to profess the name of the ,redeemer before the world1 to confirm the previous faith of the communicant1 to bring him into closest spiritual communion with his blessed ,saviour1 and to secure his special spiritual blessing3 but not to bestow forgiveness of sins upon the unregenerate1 however serious they may be4 ,against this dangerous error all should therefore carefully guard1 and ever remember the declaration of the ,lord ,jesus when he said1 ,unless a man be born again 7become a new creature in ,christ ,jesus7 he cannot see the kindom sic of ,god4 ,,chapter ,,xi4 ,,exorcism4 ,this superstitious practice1 which consists in a prescribed formula of adjuration1 accompanied by various menacing demonstrations1 by the use of which the priest professes to expel the evil spirits from an individual1 of whom they are supposed to have taken possession1 was practised in the ,romish ,church1 principally before the baptism of infants4 ,the rite was retained1 with an altered interpretation1 in various parts of the ,lutheran ,church in ,europe1 for several centuries4 ,in the ,american ,lutheran ,church1 it was never received by the fathers of our church1 and is regarded as unscriptural and highly objectionable1 under the most favorable interpretation that can be given it4 ,as exorcism is not touched by the ,augsburg ,confession1 it is also not discussed by the ,rev4 ,mr4 ,mann1 in his ,plea4 ,but as others have objected to the ,platform for representing it as in any degree a part of the ,symbolic system1 we will adduce evidence enough to satisfy every impartial and reasonable reader1 that it was so regarded for several centuries1 by a considerable portion of the ,lutheran ,church in ,europe2 and that the assertion of the ,platform1 that this rite was retained1 with an altered interpretation1 in various parts of the ,lutheran ,church in ,europe1 for several centuries1 7p4 #bc17 is even more than sustained4 ,as our church1 in common with the other state churches of ,europe1 is controlled by the civil government1 the ministers and members of the church were never invited or permitted to deliberate and decide on the question what books they will receive as symbolical or binding4 ,this work the political rulers or princes determined for them1 in consultation with some leading divines4 ,still we may fairly regard those confessional writings as symbolical1 which have been prescribed by the government1 and received and practiced on by the churches4 ,now1 if the ,taufbuechlein1 ,tract or ,directory for ,baptism1 of ,luther1 in which ,exorcism is commanded1 was thus prescribed and received tr4 note3 there is a space here which could be meant to contain the word by two or three principalities or provinces of ,europe1 the position of the ,platform is vindicated2 but the truth is1 it was received by entire kingdoms and provinces1 and retained in practice for centuries2 so that the ,platform is more than sustained4 ,let us first hear the testimony of the best authorities of ,germany on the subject1 and then sum up the results4 7a7 ,dr4 ,guericke1 ,note #a ,professor of ,theology at ,halle1 the author of a well-known ,church ,history1 testifies3 ,moreover1 the ,smaller ,catechism 7of ,luther7 contained1 even in the oldest known ,german edition1 7,wittenberg1 #aebi17 several forms of prayer1 the ,family diretory sic or selection of ,scripture passages on the duties of all orders and conditions of men1 and the ,directory for marriage and baptism1 all of which supplementary tracts were also received into the ,,first authentic edition of the ,german ,book of ,concord4 ,the baptismal directory was therefore received into the very first authentic edition of the symbolical books4 7b7 ,dr4 ,koellner1 ,professor of ,theology at ,goettingen1 in his excellent ,symbolik1 p4 #eja1 states3 ,there was a ,latin ,directory for ,baptism extant1 7in the ,romish church17 which ,luther translated into ,german unaltered in #aebc4 ,it is found in ,vol4 ,,ii4 of his works1 ,jena edition1 pp4 #bdh-beb1 and ,vol4 ,,ii4 ,all1 pp4 #cjd-cbg4 ,but in #aebd or #aebf he wrote the ,baptismal ,directory1 and brought it into the form in which it was added to the ,catechism4 ,thus it is found ,vol4 ,,ii4 of ,altenb4 ed4 p4 #bbg4 ,it was therefore added to the ,catechism by ,luther himself1 and at the earliest period 7of the ,reformation47 ,note #b ,the directory for the solemnization of matrimony was also added by ,luther in the #b;d edition4 ,both those ,tracts were usually published together with the smaller ,catechism2 and were also received into the ,corpus ,thuring4 and into the first edition of the ,book of ,concord1 ,june1 #aehj4 ,again1 we see that this ,directory for baptism in which exorcism is prescribed1 was not only the production of ,luther1 but also added by him to his ,catechism1 and introduced into the very first collection of the symbolical book4 7c7 ,dr4 ,baumgarten ,crusius1 ,professor of ,theology at ,jena1 in his ,history of ,christian ,doctrines1 ,vol4 ,,ii4 p4 #cbb1 thus testifies3 ,by means of the religiously energetic language of ,luther1 exorcism was introduced among his party1 and established itself amid much opposition1 7amongst others from the ,papists7 in rigid opposition to ,calvinism1 and as is the case amongst us at present1 7#ahdf17 from attachment to ancient1 stern orthodoxy1 and their idea of genuine ,lutheranism1 as well as from the superstitious belief of a magic influence over the kingdom of evil spirits4--,the liturgic formula 7for exorcism7 retained in the ,lutheran church1 was first zealously espoused by the populace1 when the ,crypto-,calvinists especially in ,saxony1 raised opposition to it2 and since then it has been regarded as a criterion of ,lutheranism1 although exorcism is not mentioned in the ,saxon ,articles of ,visitation1 and from an early period it was defended by the ,lutheran theologians merely as a free matter of indifference1 with only a figurative meaning4 ,here we find not only that exorcism has extensively prevailed in the ,lutheran church of ,germany1 but that as late as #ahdf1 it still was adhered to by some in ,saxony3 and that for a long time after the rise of ,crypto-,calvinism in the latter part of the sixteenth century1 adherence to this rite was regarded as a test of genuine ,lutheranism4 ,how vain therefore the attempt to deny that it was regarded as a part of symbolic ,lutheranism in some parts of the church6 7d47 ,dr4 ,augusti1 ,professor of ,theology at ,bonn1 and more recently at ,berlin1 the celebrated author of numerous works1 bears the following testimony3 ,at the close of the sixteenth century the vindication of exorcism was considered a proof of ,lutheran orthodoxy in opposition to the ,reformed and ,crypto-,calvinists4 ,in the seventeenth and eighteenth centuries there was much contention for and against it2 and even in the nineteenth century its retention or rejection was not yet regarded as a matter of indifference4 p4 #cej4 7e7 ,in ,siegel's ,manual of ,christian ,ecclesiastical ,antiquities1 7a learned and excellent work in four volumes1 published in ,leipsic1 #ahcf17 vol ,,ii4 p4 #fd1 #fe1 #fg1 we find the following testimony3 ,inasmuch as he 7,luther7 pronounced this rite not indeed as necessary1 but yet as highly useful1 in order to remind the people very impressively of the power of sin and the devil2 it was not remarkable that the zealous adherents of ,luther were also unwilling to abandon his views on this subject4 ,hence we find that in all countries in which the views and example of ,luther were rigidly adhered to1 as in ,saxony1 ,wuertemburg1 ,hanover1 ,sweden1 and other places1 a strong attachment to exorcism prevailed1 which was often regarded as the criterion of orthodoxy4 ,some ,lutherans cherished exorcism with a kind of passionate fondness4 ,in the sixteenth century exorcism was alternately defended in one place and disapproved in another2 and in the latter half of the eighteenth1 attention was again directed to the subject partly by accidental circumstances1 and partly also by the great changes in the department of theology4 ,the result has been that exorcism has been entirely abolished in different individual towns2 and in several countries4 ,this1 for example1 was the case in ,regensburg in #agha1 in ,hamburg in #aghf1 and since #ahaa1 in all ,sweden4 ,in other ,protestant ,lutheran ,stales1 it is still left to the choice of the parents1 whether they will have their children baptised with or without exorcism4 ,the author 7says ,siegel7 was himself placed in the unpleasant predicament in the year #ahcf1 of having been requested to perform baptism with exorcism66 7f7 ,dr4 ,sigismund ,j4 ,baumgarten of ,halle1 one of the most learned and profound divines that ever adorned the ,lutheran church1 who himself published one of the best and the most extensively circulated editions of the symbolical books in #agdg1 not only inserts the ,directory for ,baptism 7which inculcates exorcism7 among the symbolical books1 but on p4 #fcg bears the following testimony3 ,the ,directory for solemnizing marriage1 as well as the following ,directory for ,baptism1 are found in the oldest ,corp4 ,doctrinae1 in the ,thuringian1 ,julian1 ,brandenburg1 and first ,,dresden ,,editions1 and also subsequently1 in the ,leipsic and ,reineccian1 p4 #fcg4 ,from these historical testimonies the following points are clearly established3 #a4 ,that the ,directory for ,baptism1 in which exorcism is prescribed1 was certainly received into the first and authentic edition of the ,german ,book of ,concord1 or collection of symbolical books4 ,this is attested by ,drs4 ,guericke1 ,sig4 ,baumgarten1 and ,koellner4 ,it was subsequently republished in various other editions1 down till the recent editions of ,mueller1 and also of ,ludwig in our own country4 ,in other editions ,note #c it was omitted1 because in some portions of ,germany exorcism was rejected at an early day1 as stated in the ,history of the ,american ,lutheran ,church4 #b4 ,it is proved that the practice of exorcism was for a long time regarded as a test of orthodoxy in many ,lutheran territories of ,germany4 ,attested by ,drs4 ,augusti1 ,baumgarten ,crusius and ,siegel4 ,in these countries editions of the symbolical books containing the ,baptismal ,directory were in use1 and the rite was regarded as symbolical4 #c4 ,the rite was received and practised throughout ,sweden1 the entire kingdom of ,wuertemberg1 ,hanover1 ,saxony1 c41 c4 ,siegel and others4 sic #d4 ,it is established incontestibly sic that the practice was continued for centuries in some of these countries1 and was but recently renounced by others4 ,siegel and others4 sic ,we may therefore well affirm1 that the position of the ,definite ,platform on this subject has been established beyond the possibility of serious doubt1 namely1 ,that this rite was retained1 with an altered interpretation1 in various parts of the ,lutheran ,church in ,europe for several centuries4 p4 #bc4 ,as to making the symbolic character of a book depend on its being found in any particular number of editions or in them all1 it is inadmissible1 because1 as ,dr4 ,hase remarks1 and the respected author of the ,plea admits1 the ,augsburg ,confession is the only one of the ,lutheran symbolical books which has been universally received throughout the church4 ,these editions1 moreover1 have been published1 some by the civil governments1 and others by private individuals2 and the ,lutheran church as such1 has never been called on to decide which books are symbolic4 ,the practice of different portions of the church is different1 therefore the distinction must be made as to the extent to which each book was received2 and as it is certain that exorcism was in some countries and periods even regarded as a distinctive test of orthodoxy1 then and there1 this rite must have been regarded as symbolic in the highest degree4 ,note #a4 ,symbolik1 p4 #ajc1 n4 #b4 ,note #b4 ,the original is3 ,also von ,luther selbst und schon in den ersten ,zeugen von ihm dem ,katechismus ange haengt4 sic on punctuation ,zeugen here is evidently a typographical error for ,zeiten4 ,note #c4 ,for particulars see the writer's ,history of the ,american ,lutheran ,church1 pp4 #bci-bda4 ,,chapter ,,xii4 ,,concluding ,,remarks4 ,we have thus found the statements of the ,definite ,platform1 as to the tenets taught in the ,augsburg ,confession and other ,symbolical books1 established by the most careful and conscientious investigation of the original sources4 ,such are the facts incontestibly sic proved4 ,they are true1 and will remain true1 notwithstanding all the ill-advised efforts to hide them4 ,the ,augsburg ,confession1 and other symbols1 do teach the tenets ascribed to them in the ,platform1 and1 in the judgment of the great mass of ,american ,lutherans1 the ,word of ,god rejects them1 and inculcates the contrary4 ,all the invective and vituperation1 not of the author of the ,plea but of multitudes of old-,lutherans1 c41 cannot change the truth1 for it is unchangeable and eternal2 nor is it their duty to deny it1 any more than it is ours4 ,the question then arises1 what is our duty under these circumstances8 ,what does ,god expect of us1 in view of these facts1 as men to whom the interests and management of a portion of his church are confided8 ,as men to whom he has given his inspired oracles1 as the sure word of prophecy1 to which we are to give heed8 ,as men who love ,luther and his fellow-laborers much1 but desire to love ,christ more8 ,does our duty call on us to deny the truth1 and say1 these doctrines are not taught in these books1 when the most careful examination has assured us of the contrary8 ,no honest man can affirm this4 ,is it honest or honorable to avow1 unconditionally1 creeds containing errors1 and then labor to gloss over or defend these errors1 because they are there8 ,this would be to descend to the level of corrupt politicians1 who professedly defend every measure of their party1 whether right or wrong4 ,is it our duty to profess such creeds1 then by arbitrary interpretations to explain away these errors1 and thus endeavor to hide them from the public view8 ,this would be injustice to the memory of their authors1 and cast reproach on the principles of the ,reformation1 the essence of which was1 that human errors must be rejected in favor of ,god's ,word2 and that the standards or professed doctrines of the church1 must in every age be conformed to her views of ,scripture truth4 ,is it our duty1 is it the ,master's will1 that we should try to believe those tenets of a creed which the ,scriptures condemn8 ,this would be treason to the ,master1 and be hearkening to the teachings of man rather than of ,god6 ,yet how many are there from whose lips the phrase confessional fidelity 7,bekenntnisstreue17 is heard far oftener than fidelity to ,god's word 7,bibeltreue76 ,is it our duty to renounce the ,augsburg ,confession altogether8 ,this would be the case1 if its errors were fundamental4 ,but as they are few in number1 and all relate to non-fundamental points1 this does not necessarily follow4 ,as nineteen twentieths of the creed are sustained by ,scripture1 and embody a rich and ample exhibition of divine truth1 ten times as extended as that which was invested with normative authority in the golden age1 the first three centuries of the ,christian church1 and used as a term of ,christian fellowship1 we may well retain the creed1 after in some way disavowing its several errors4 ,and the historical importance of the document1 as the type of a renovated ,christianity1 authenticated by the blessing of ,heaven1 renders its retention desirable1 as far as it has approved itself to the conscience of the church1 after the increasing philological1 exegetical1 and historical light of three progressive centuries4 ,the position of those who maintain that genuine ,lutheranism demands perpetual adherence to everything contained in this ,confession1 yea1 as some affirm1 to all the former symbolical books1 is utterly untenable4 ,in the first place1 these brethren forget that the symbolic system1 i4e41 the practice of binding ministers to the so-called symbolical books1 was not adopted at the organization of the ,lutheran ,church1 nor at any time during ,luther's life1 nor until more than half a century after the rise of ,lutheranism1 and more than a quarter of a century after the noble ,luther had gone to his heavenly rest4 ,symbolism is therefore no part of original ,lutheranism4 ,the efforts of ,luther to reform the ,romish ,church began in #aeag--the first regular organization of ,lutheran churches was not made until some time after his excommunication by the ,pope1 in #aebj4 ,the first directory for ,lutheran worship was published by ,luther in #aebc1 in which1 although private masses and the idea of the mass being a sacrifice had been rejected1 the ceremonies of the mass1 even the elevation of the host1 7though not for adoration7 were retained2 another improved one in #aebf2 and the ,augsburg ,confession was presented to the ,diet in #aecj2 but the full symbolic system contended for by some of our opponents1 was not adopted until #aehj1 after the ,lutheran church had existed more than half a century66 ,that system1 historically considered1 is not1 therefore1 ,lutheran1 but ,post-,lutheran and ,ultra-,lutheran1 for it is after him in time1 and goes beyond him at least in one point of doctrine1 and far beyond him in the abridgement sic of ministerial liberty of doctrinal profession1 and in exaction of uniformity on minor points4 ,again1 these brethren forget that ,luther thought it his duty to reform the church of his birth1 and did not leave it until driven out by the ,pope4 ,the efforts of ,american ,lutherans to reform and render more biblical the ecclesiastical framework of our church1 is therefore1 truly ,lutheran in principle1 indeed far more ,lutheran1 than to retain unaltered those symbols1 when we believe that the progress of ,protestant light and biblical investigation for three hundred years1 has proved them to contain important errors4 ,thirdly1 they forget that ,luther himself never saw1 much less approved1 the most objectionable and stringent of these books1 the ,form of ,concord1 the profession of which they would make essential to ,lutheranism4 ,fourthly1 they overlook the fact that entire ,lutheran kingdoms1 such as ,denmark and ,sweden1 from the beginning rejected some of these books1 and yet are everywhere acknowledged as ,lutherans4 ,fifthy1 sic they forget that the ,form of ,concord itself professes to regard ,confessions of faith only an exhibitions of the manner in which ,christians of a particular age understand the ,scriptures2 implying that they were not supposed even by the authors of the symbolic system themselves to be unchangeable1 although their incorporation with the civil law of the land1 closed the door against all subsequent improvement4 ,a revision of our symbolic standpoint1 is therefore perfectly consistent with primitive ,lutheranism2 and according to the ,congregational or ,independent principles of ,lutheran church government1 advocated by ,luther1 and hitherto practiced on by our ,american church1 as well as avowed by the ,constitution of the ,general ,synod1 each ,district ,synod is competent to do this work for herself as long as she retains the fundamental doctrines of the ,bible as taught by our church4 ,how then can this important work be best accomplished1 of releasing ourselves on the one hand from the profession of the errors contained in the ,confession1 and on the other of avowing the unadulterated truths of ,god's word8 #a4 ,shall we drop the practice of binding our ministers to any creed except the ,bible1 and refer in unofficial ways to the ,augsburg ,confession1 as in general a correct summary of our views of ,bible truth8 ,this was the practice of the fathers of our church in the ,synod of ,pennsylvania from the beginning of this century1 till within two or three years4 ,it was practiced by that body whilst it was controlled by ,drs4 ,helmuth1 ,schmidt1 ,muhlenberg1 of ,lancaster1 ,schaeffer1 of ,philadelphia1 ,endress1 ,lochman1 ,j4 ,g4 ,schmucker1 ,geissenhainer subsequently of ,new ,york1 ,muhlenberg1 of ,reading1 and the present venerable ,senior of the ,ministerium1 ,rev4 ,baetis4 ,this plan we always regarded as too lax1 and preferred the distinct avowal of the ,augsburg ,confession as to the fundamental doctrines of the ,bible1 and were ourselves instrumental in introducing its qualified recognition into the ,general ,synod's ,theological ,seminary in #ahbe1 and her ,constitution for ,district ,synods in #ahbi4 ,still we have recently been denounced as unfaithful to the confession1 by those unacquainted with the history of our church during the last five and thirty years4 #b4 ,shall we adopt a new creed1 to supercede sic the venerable ,augsburg ,confession8 ,this is unnecessary1 because the points regarded as erroneous in it1 are confessedly few and non-essential4 ,when these are erased1 the great mass of ,christian truth remains intact1 and not one of all the cardinal doctrines of the ,reformation is affected4 #c4 ,shall we adopt and publish the entire ,augsburg ,confession1 with a list annexed to it1 of those points believed by the majority to be erroneous1 providing that they may be rejected by all who do not believe them8 ,this would be a contradictory procedure1 first to publish the whole1 and then to reject a portion of it as not symbolic or binding4 ,if these supposed errors are not to be received1 why perpetuate their memory1 and afford to the enemies of our venerable church1 a constant supply of material to fight against us1 and render the church odious in the popular eye8 #d4 ,shall we remain satisfied with the ,general ,synod's doctrinal basis1 of absolute assent to the ,bible1 and agreement with the ,augsburg ,confession as far as the fundamentals of ,god's ,word are concerned8 ,this pledge we always regarded as accordant with the principles of ,god's ,word1 and sufficient for the necessities of the church4 ,amid the recent progress of more rigid symbolism1 and symbolic sympathies1 it has1 however1 been disparaged by some connected with the ,general ,synod4 ,we still believe it sufficient1 provided all the ,synods embraced in the ,general ,synod will adhere to it2 and those who have recently adopted the entire symbolic system1 will return to it4 ,but if ,district ,synods of symbolic tendencies1 will adopt the obligation to the mass of symbolic books2 ,new ,school ,lutherans are compelled1 in self-defence1 also to define their position more minutely1 that the christian public may not hold them responsible for the errors of the former symbols1 nor their supposed adherence to them tend to give them currency4 ,if1 therefore1 ,old ,school ,synods adhere to their recent pledge to all the symbolical books1 we prefer the following course for other ,district ,synods4 #e4 ,the best plan by far in our judgment is to retain the great body of the ,confession unaltered1 and simply to omit the few sentences inculcating the disputed or erroneous topics4 ,the remainder is believed by all1 and can be subscribed by all1 whether they believe the omitted topics or not4 ,this is precisely the thing done by the ,american ,recension of the ,augsburg ,confession4 ,it's sic principle is to omit the disputed points and1 retain unaltered the remainder1 on which we all agree4 ,on the three disputed points which alone are believed by any amongst us1 namely1 baptismal regeneration1 the real presence of the ,saviour in the eucharist1 and the denial of the divine appointment of the ,christian ,sabbath1 entire freedom is allowed4 ,as to the others1 private confession and absolution1 the ceremonies of the mass1 and exorcism1 which was taught not in the ,augsburg ,confession1 but in the ,appendix to ,luther's ,smaller ,catechism1--they are not received by any one within the pale of the ,general ,synod1 and are so distinctly semi-,romish that they are prohibited by the ,platform4 ,the adoption of the name1 ,american ,recension1 always notifies th reader of some revision1 and precluded the charge of an attempt to pass it off for the unaltered ,confession of the sixteenth century4 ,the ,synodical ,disclaimer or ,list of these rejected errors1 which is annexed to the ,platform1 can be dropped as soon as the churches are fully informed of the ground of our not receiving the other symbolical books1 or if this be deemed unnecessary1 it may be dropped at once4 ,by the adoption of either of the latter two methods1 and especially of the last1 by the individual ,district ,synods1 they would present to the world a clear profession of their faith1 have a sufficient test for the admission of members1 and the rejection of heretics1 and could harmoniously labor together for the furtherance of the gospel4 ,we have thus in the fear of ,god and in the spirit of ,christian love2 but uninfluenced by the fear or favor of man1 presented our deliberate convictions on the subjects now agitating the church1 after six and thirty years of study of the ,bible1 and experience in the ministry of our divine ,master4 ,and we close with the earnest prayer1 that the ,great ,head of the ,church1 may employ these pages for the advancement of his glory1 that he may conduct his beloved ,zion onward in her march of development and progress1 until she has attained her millennial features1 and her world-wide extension1 and until the kingdoms of this world are become the kingdoms of our ,lord and his ,christ1 and he shall reign for ever and ever4 ,,appendix4 ,,definite ,,platform2 ,,being ,,the ,,doctrinal ,,basis ,,or ,,creed1 ,,contained ,,in ,,part ,i4 ,,of ,,the ,,definite ,,synodical ,,platform1 ,,referred ,,to ,,in ,,the ,,preceding ,,work1 ,,and ,,constructed ,,in ,,accordance ,,with ,,the ,,principles ,,of ,,the ,,general ,,synod4 ,,preface4 ,as the ,american ,recension1 contained in this ,platform1 adds not a single sentence to the ,augsburg ,confession1 nor omits anything that has the least pretension to be considered a fundamental doctrine of ,scripture1 it is perfectly consistent with the doctrinal test of the ,general ,synod1 as contained in her ,formula of ,government and ,discipline1 ,chap4 ,,xviii41 ,sec4 #e1 and ,,xix41 ,sec4 #b4 ,the ,apostles' and ,nicene ,creeds are also universally received by our churches4 ,hence any ,district ,synod1 connected with the ,general ,synod1 may1 with perfect consistency1 adopt this ,platform4 ,,doctrinal ,,basis ,,or ,,creed4 ,whereas it is the duty of the followers of ,christ to profess his sic religion before the world 7,matt4 x4 #cb71 not only by their holy walk and conversation1 but also by walking in the apostles' doctrines 7#a ,cor4 xiv4 #cb71 and bearing testimony to the faith once delivered to the saints 7,jude #c71 ,christians have1 from the earlier ages1 avowed some brief summary of their doctrines or a ,confession of their faith4 ,such confessions1 also called symbols1 were the so-called ,apostles' ,creed1 the ,nicene ,creed1 c41 of the first four centuries after ,christ4 ,thus also did the ,lutheran ,reformers of the sixteenth century1 when cited by the ,emperor to appear before the ,diet at ,augsburg1 present the ,confession1 bearing the name of that city1 as an expose of their principal doctrines2 in which they also professedly reject only the greater part of the errors that had crept into the ,romish ,church4 7,see conclusion of the ,abuses ,corrected47 ,again1 a quarter of a century after ,luther's death1 this and other writings of ,luther and ,melancthon1 together with another work which neither of them ever saw1 the ,form of ,concord1 were made binding on ministers and churches1 not by the church herself1 acting of her own free choice1 but by the civil authorities of certain kingdoms and principalities1 in consultation with some prominent theologians4 ,the majority of ,lutheran kingdoms1 however1 rejected one or more of them1 and the ,augsburg ,confession alone has been acknowledged by the entire ,lutheran ,church4 7,hutterus ,red4 p4 #aaf1 ,sec4 #ej47 ,whereas the entire ,lutheran ,church of ,germany has rejected the binding authority of the symbolical books as a whole1 and also abandoned some of the doctrines of the ,augsburg ,confession1 and our fathers in this country more1 sic than half century ago1 ceased to require a pledge to any of these books1 whilst they still believed and in various ways avowed the great fundamental doctrines contained in them3 ,and whereas the ,general ,synod of the ,american ,lutheran ,church1 about a quarter of a century ago1 again introduced a qualified acknowledgment of the ,augsburg ,confession1 in the ,constitution of her ,theological ,seminary1 and in her ,constitution for ,district ,synods1 at the ordination and licensure of ministers1 without specifying tho doctrines to be omitted1 except by the designation that they are not fundamental doctrines of ,scripture2 and whereas a desire has extensively prevailed amongst our ministers and churches1 to have this basis expressed in a more definite manner2 and the ,general ,synod has left this matter optional with each district ,synod3 ,therefore1 ,resolved1 ,that this ,synod hereby avows its belief in the following doctrinal ,basis1 namely1 the so-called ,apostles' ,creed1 the ,nicene ,creed1 and the ,american ,recension of the ,augsburg ,confession1 as a more definite expression of the doctrinal pledge prescribed by the ,general ,synod's ,constitution for ,district ,synods1 and as a correct exhibition of the ,scripture doctrines discussed in it3 and that we regard agreement among brethren on these subjects as a sufficient basis for harmonious co-operation in the same church4 ,,doctrinal ,,basis ,,or ,,creed4 ,the ,old and ,new ,testaments the only ,infallible ,rule of ,faith and ,practice #a4 ,we believe1 teach1 and confess1 that the only rule and standard1 according to which all doctrines and teachers alike ought to be tried and judged1 are the ,scriptures of the ,old and ,new ,testaments alone1 as it is written1 ,psalm cxix4 #aje3 ',thy word is a lamp unto my feet1 and a light upon my path4' ,and ,st4 ,paul1 ,gal4 i4#h1 says ',though an angel from heaven preach any other ,gospel unto you than that which we have preached unto you1 let him be accursed4' #b4 ,but all human writings and symbols1 are not authorities like the ,holy ,scriptures2 but they are only a testimony and explanation of our faith1 showing the manner in which at any time the ,holy ,scriptures were understood and explained by those who then lived1 in respect to articles that had been controverted in the church of ,god1 and also the grounds on which doctrines that were opposed to the ,holy ,scriptures1 had been rejected and condemned4--,form of ,concord1 pp4 #eea1 #eeb4 ,,the ,,apostles' ,,creed ,i believe in ,god the ,father ,almighty1 the ,maker of heaven and earth3 ,and in ,jesus ,christ1 his only ,son our ,lord2 who was conceived by the ,holy ,ghost1 born of the ,virgin ,mary1 suffered under ,pontius ,pilate1 was crucified1 dead and buried4 -- ,the third day he rose from the dead1 he ascended into heaven1 and sitteth on the right hand of ,god the ,father ,almighty1 from whence he shall come to judge the quick and the dead4 ,i believe in the ,holy ,ghost1 the holy universal church2 the communion of saints2 the forgiveness of sins2 the resurrection of the body1 and the life everlasting4 ,,the ,,niceno-,,constantinopolitan ,,creed4 ,i believe in one ,god1 the ,father ,almighty1 ,maker of heaven and earth1 and of all things visible and invisible4 ,and in one ,lord ,jesus ,christ1 the only-begotten ,son of ,god1 begotten of his ,father before all worlds2 ,god of ,god1 ,light of light1 true ,god of the true ,god1 begotten not made1 being of one substance with the ,father1 by whom all things were made2 who for us men and for our salvation1 came down from heaven1 and was incarnate by the ,holy ,ghost of the ,virgin ,mary1 and was made man and was crucified also for us under ,pontius ,pilate4 ,he suffered and was buried1 and the third day he rose again1 according to the ,scriptures1 and ascended into heaven1 and sitteth on the right hand of the ,father2 and he shall come again with glory to judge both the quick and the dead2 whose kingdom shall have no end4 ,and ,i believe in the ,holy ,ghost1 the ,lord and ,giver of life1 who proceedeth from the ,father and the ,son1 who with the ,father and the ,son together is worshipped sic and glorified1 who spake by the prophets4 ,and ,i believe in one holy universal and apostolic church4 ,i acknowledge one baptism for the remission of sins2 and ,i look for the resurrection of the dead and the life of the world to come4 ,,american ,,recension ,,of ,,the ,,augsburg ,,confession4 ,,article ,i4 - ,,of ,,god4 ,our churches with one accord teach1 that the decree of the ,council of ,nice1 concerning the unity of the ,divine essence1 and concerning the three persons1 is true1 and ought to be confidently believed1 viz43 that there is one ,divine essence1 which is called and is ,god1 eternal1 incorporeal1 indivisible1 infinite in power1 wisdom and goodness1 the ,creator and ,preserver of all things visible and invisible2 and yet1 that there are three persons1 who are of the same essence and power1 and are co-eternal1 the ,father1 the ,son1 and the ,holy ,spirit4 ,and the term person they use in the same sense in which it is employed by ecclesiastical writers on this subject3 to signify1 not a part or quality of something else1 but that which exists of itself4 ,,article ,,ii4 - ,,of ,,natural ,,depravity4 ,our churches likewise teach1 that since the fall of ,adam1 all men who are naturally engendered1 are born with sin1 that is1 without the fear of ,god or confidence towards ,him1 and with sinful propensities3 and that this disease1 or natural depravity1 is really sin1 and still causes eternal death to those who are not born again4 ,and they reject the opinion of those who1 in order that they may detract from the glory of the merits and benefits of ,christ1 allege that man may be justified before ,god by the powers of his own reason4 ,,article ,,iii4 - ,,of ,,the ,,son ,,of ,,god ,,and ,,his ,,mediatorial ,,work4 ,they likewise teach1 that the ,word1 that is1 the ,son of ,god1 assumed human nature1 in the womb of the blessed ,virgin ,mary1 so that the two natures1 human and divine1 inseparably united in one person1 constitute one ,christ1 who is true ,god and man1 born of the ,virgin ,mary2 who truly suffered1 was crucified1 died1 and was buried1 that he might reconcile the ,father to us1 and be a sacrifice not only for original sin1 but also for all the actual sins of men4 ,likewise that he descended into hell 7the place of departed spirits71 and truly arose on the third day2 then ascended to heaven1 that he might sit at the right hand of the ,father1 might perpetually reign over all creatures1 and might sanctify those who believe in him1 by sending into their hearts the ,holy ,spirit1 who governs1 consoles1 quickens1 and defends them against the devil and the power of sin4 ,the same ,christ will return again openly1 that he may judge the living and the dead1 c41 according to the ,apostolic ,creed4 ,,article ,,iv4 - ,,of ,,justification4 ,they in like manner teach1 that men cannot be justified before ,god by their own strength1 merits1 or works2 but that they are justified gratuitously for ,christ's sake1 through faith2 when they believe1 that they are received into favor1 and that their sins are remitted on account of ,christ1 who made satisfaction for our transgressions by his death4 ,this faith ,god imputes to us as righteousness4 ,,rom4 iii4 #d ,,article ,v4 - ,,of ,,the ,,ministerial ,,office4 ,in order that we may obtain this faith1 the ministerial office has been instituted1 whose members are to teach the gospel1 and administer the sacraments4 ,for through the instrumentality of the word and sacraments1 as means of grace1 the ,holy ,spirit is given1 who1 in his own time and place 7or more literally1 when and where it pleases ,god71 produces faith in those who hear the gospel message1 namely1 that ,god1 for ,christ's sake1 and not on account of any merit in us1 justifies those who believe that on account of ,christ they are received into 7the divine7 favor4 ,,article ,,vi4 - ,,concerning ,,new ,,obedience 7,,or ,a ,,christian ,,life74 ,they likewise teach1 this faith must bring forth good fruits2 and that it is our duty to perform those good works which ,god has commanded1 because he has enjoined them1 and not in the expectation of thereby meriting justification before him4 ,for1 remission of sins and justification are secured by faith2 as the declaration of ,christ himself implies3 ,when ye shall have done all those things1 say1 we are unprofitable servants4 ,the same thing is taught by the ancient ecclesiastical writers3 for ,ambrose says1 this has been ordained by ,god1 that he who believes in ,christ is saved without works1 receiving remission of sins gratuitously through faith alone4 ,,article ,,vii4 - ,,of ,,the ,,church4 ,they likewise teach1 that there will always be one holy church4 ,the church is the congregation of the saints1 in which the gospel is correctly taught and the sacraments are properly administered4 ,and for the true unity of the church nothing more is required1 than agreement concerning the doctrines of the gospel1 and the administration of the sacraments4 ,nor is it necessary1 that the same human traditions1 that is1 rites and ceremonies instituted by men1 should be everywhere observed4 ,as ,paul says3 ,one faith1 one baptism1 one ,god and ,father of all1 c4 ,,article ,,viii4 - ,,what ,,the ,,church ,,is4 ,although the church is properly a congregation of saints and true believers2 yet in the present life1 many hypocrites and wicked men are mingled with them4 ,,article ,,ix4 - ,,concerning ,,baptism4 ,concerning baptism1 our churches teach1 that it is a necessary ordinance1 ,note #a that it is a means of grace1 and ought to be administered also to children1 who are thereby dedicated to ,god1 and received into his favor4 ,,article ,x4 - ,,of ,,the ,,lord',s ,,supper4 ,in regard to the ,lord's ,supper they teach that ,christ is present with the communicants in the ,lord's ,supper1 under the emblems of bread and wine4 ,note #b ,,article ,,xi4 - ,,of ,,confession4 ,as ,private ,confession and ,absolution1 which are inculcated in this ,article1 though in a modified form1 have been universally rejected by the ,american ,lutheran ,church1 the omission of this ,article is demanded by the principle on which the ,american ,recension of the ,augsburg ,confession is constructed2 namely1 to omit the several portions1 which are rejected by the great mass of our churches in this country1 and to add nothing in their stead4 tr4 note3 bracketed in the original ,,article ,,xii4 - ,,of ,,repentance 7,,after ,,backsliding74 ,concerning repentance they teach1 that those who have relapsed into sin after baptism1 may at any time obtain pardon1 when they repent4 ,but repentance properly consists of two parts4 ,the one is contrition1 or being struck with terrors of conscience1 on account of acknowledged sin4 ,the other is faith1 which is produced by the gospel2 which believes that pardon for sin is bestowed for ,christ's sake2 which tranquilizes the conscience1 and liberates it from fear4 ,such repentance must be succeeded by good works as its fruits4 ,,article ,,xiii4 - ,,of ,,the ,,use ,,of ,,the ,,sacraments4 ,concerning the use of the sacraments our churches teach1 that they were instituted not only as marks of a ,christian profession amongst men2 but rather as signs and evidences of the divine disposition towards us1 tendered for the purpose of exciting and confirming the faith of those who use them4 ,hence the sacraments ought to be received with faith in the promises which are exhibited and proposed by them4 ,they therefore condemn the opinion of those who maintain1 that the sacraments produce justification in their recipients as a matter of course1 ,note #c who do not teach that faith is necessary1 in the reception of the sacraments1 to the remission of sins4 ,,article ,,xiv4 - ,,of ,,church ,,orders1 7,,or ,,the ,,ministry47 ,concerning church orders they teach1 that no person ought publicly to teach or preach1 ,note #d in the church1 or to administer the sacraments1 without a regular call4 ,,article ,,xv4 - ,,of ,,religious ,,ceremonies4 ,concerning ecclesiastical ceremonies they teach1 that those ceremonies ought to be observed1 which can be attended to without sin1 and which promote peace and good order in the church1 such as certain holy-days1 festivals1 c4 ,concerning matters of this kind1 however1 men are cautioned1 lest their consciences be burdened1 as though such observances were necessary to salvation4 ,they are also admonished that human traditionary observances1 instituted with a view to appease ,god1 and to merit his favor1 and make satisfaction for sins1 are contrary to the gospel and the doctrine of faith in ,christ4 ,note #e ,wherefore vows and traditionary observances concerning meats1 days1 c41 instituted to merit grace and make satisfaction for sins1 are useless1 and contrary to the gospel4 ,,article ,,xvi4 - ,,of ,,political ,,affairs4 ,in regard to political affairs our churches teach that legitimate political enactments are good works of ,god2 that it is lawful for ,christians to hold civil offices1 to pronounce judgment1 and decide cases according to existing laws2 to inflict just punishment1 wage just wars1 and serve in them2 to make lawful contracts2 hold property2 to make oath when required by the magistrate1 to marry1 and to be married4 ,hence ,christians ought necessarily to yield obedience to their civil officers and laws2 unless they should command something sinful2 in which case it is a duty to obey ,god rather than man4 ,acts v4 #bi4 ,,article ,,xvii4 - ,,of ,,christ',s ,,return ,,to ,,judgment4 ,our churches also teach1 that at the end of the world1 ,christ will appear for judgment2 that he will raise all the dead2 that he will bestow upon the pious and elect eternal life and endless joys1 but will condemn wicked men and devils to be punished without end4 ,,article ,,xviii4 - ,,of ,,free ,,will4 ,concerning free will our churches teach1 that the human will possesses some liberty for the performance of civil duties1 and for the choice of those things lying within the control of reason4 ,but it does not possess the power1 without the influence of the ,holy ,spirit1 of being just before ,god1 or yielding spiritual obedience3 for the natural man receiveth not the things which are of the ,spirit of ,god3 but this is accomplished in the heart1 when the ,holy ,spirit is received through the word4 ,the same is declared by ,augustine in so many words3 ,we confess that all men have a free will1 which possesses the judgment of reason1 by which they cannot indeed1 without the divine aid1 either begin or certainly accomplish what is becoming in things relating to ,god2 but only in 'outward' ,note #f works of the present life1 as well good as evil4 ,in good works1 ,i say1 which arise from our natural goodness1 such as to choose to labor in the field1 to eat and drink1 to choose to have a friend1 to have clothing1 to build a house1 to take a wife1 to feed cattle1 to learn various and useful arts1 or to do any good thing relative to this life2 all which things1 however1 do not exist without the divine government2 yea1 they exist and begin to be from ,him and through ,him4 ,and in evil works 7men have a free will71 such as to choose to worship an idol1 to will to commit murder1 c4 ,it is not possible by the mere powers of nature1 without the aid of the ,holy ,spirit1 to love ,god above all things1 and to do his commands according to their intrinsic design4 ,for1 although nature may be able1 after a certain manner1 to perform external actions1 such as to abstain from theft1 from murder1 c41 yet it cannot perform the inner motions1 such as the fear of ,god1 faith in ,god1 chastity1 patience1 c4 ,,article ,,xix4 - ,,of ,,the ,,author ,,of ,,sin4 ,on this subject they teach1 that1 although ,god is the ,creator and ,preserver of nature1 the cause of sin must be sought in the depraved will of the devil and of wicked men1 which1 when destitute of divine aid1 turns itself away from ,god3 agreeably to the declaration of ,christ1 ,when he speaketh a lie1 he speaketh of his own4 - ,,john viii4 #dd4 ,,article ,,xx4 - ,,of ,,good ,,works4 ,our writers are falsely acccused sic of prohibiting good works4 ,their publications on the ten commandments1 and other similar subjects1 show1 that they gave good instructions concerning all the different stations and duties of life1 and explained what course of conduct1 in any particular calling1 is pleasing to ,god4 ,concerning these things1 preachers formerly said very little1 but urged the necessity of puerile and useless works1 such as certain holy-days1 fasts1 brotherhoods1 pilgrimages1 worship of saints1 rosaries1 monastic vows1 c4 ,these useless things1 our adversaries1 having been admonished1 now unlearn1 and no longer teach as formerly4 ,moreover1 they now begin to make mention of faith1 about which they formerly observed a marvellous sic silence4 ,they now teach1 that we are not justified by works alone1 but join faith to works1 and maintain that we are justified by faith and works4 ,this doctrine is more tolerable than their former belief1 and is calculated to impart more consolation to the mind4 ,inasmuch1 then1 as the doctrine concerning faith1 which should be regarded as a principal one by the church1 had so long been unknown2 for all must confess1 that concerning the righteousness of faith1 the most profound silence reigned in their sermons1 and the doctrine concerning works alone was discussed in the churches2 our divines have admonished the churches as follows3- ,first1 that our works cannot reconcile ,god1 or merit the remission of sins1 grace1 and justification3 but this we can attain only by faith1 when we believe that we are received into favor1 for ,christ's sake1 who alone is appointed our mediator and propitiatory sacrifice1 by whom the ,father can be reconciled4 ,he1 therefore1 who expects to merit grace by his works1 casts contempt on the merits and grace of ,christ1 and is seeking the way to ,god1 in his own strength1 without the ,saviour2 who nevertheless has told us1 ,i am the way1 the truth1 and the life4 ,this doctrine concerning faith1 is incessantly inculcated by the ,apostle ,paul 7,ephes4 ii71 ,ye are saved by grace1 through faith1 and that not of yourselves2 it is the gift of ,god1 not of works1 c4 ,and1 lest any one should cavil at our interpretation1 and charge it with novelty1 we state that this whole matter is supported by the testimony of the fathers4 ,for ,augustine devotes many volumes to the defence of grace1 and the righteousness of faith1 in opposition to the merit of good works4 ,and ,ambrosius1 on the calling of he ,gentiles1 c41 inculcates the same doctrine4 ,for thus he says1 concerning the calling of the ,gentiles3 ,redemption by the blood of ,christ is of little value1 nor is the honor of human works subordinated to the mercy of ,god1 if justification1 which is of grace1 is supposed to be merited by previous works1 so as to be not the gift of him that bestows it1 but the reward of him that earned it4 ,but1 although this doctrine is despised by the inexperienced1 the consciences of the pious and timid find it a source of much consolation1 for they cannot attain peace of conscience in any works1 but in faith alone1 when they entertain the confident belief that1 for ,christ's sake1 ,god is reconciled to them4 ,thus ,paul teaches us 7,rom4 v471 ,being justified by faith1 we have peace with ,god4 ,this whole doctrine must be referred to the conflict in the conscience of the alarmed sinner1 nor can it be otherwise understood4 ,hence the inexperienced and worldly-minded are much mistaken1 who vainly imagine that the righteousness of the ,christian is nothing else than what in common life and in the language of philosophy is termed morality4 ,formerly1 the consciences of men were harassed by the doctrine of works1 nor did they hear any consolation from the gospel4 ,some conscience drove into deserts1 and into monasteries1 hoping there to merit the divine favor by a monastic life4 ,others invented different kinds of works1 to merit grace1 and make satisfaction for their sins4 ,there was therefore the utmost necessity1 that this doctrine concerning faith in ,christ should be inculcated anew2 in order that timid minds might find consolation1 and know that justification and the remission of sins are obtained by faith in the ,saviour4 ,the people are also now instructed1 that faith does not signify a mere historical belief1 such as wicked men and devils have2 but that1 in addition to a historical belief1 it includes an acquaintance with the consequences of the history1 such as remission of sins1 by grace through ,christ1 righteousness1 c41 c4 ,now1 he who knows that the ,father is reconciled to him through ,christ1 possesses a true acquaintance with ,god1 confides in his providence1 and calls upon his name3 and is therefore not without ,god1 as are the ,gentiles4 ,for the devil and wicked men cannot believe the article concerning the remission of sins4 ,but they hate ,god as an enemy1 do not call upon his name1 nor expect any thing good at his hands4 ,augustine1 in speaking of the word faith1 admonishes the reader that in ,scripture this word does not signify mere knowledge1 such as wicked men possess1 but that confidence or trust1 by which alarmed sinners are comforted and lifted up4 ,we1 moreover1 teach1 that the performance of works is necessary1 because it is commanded of ,god1 and not because we expect to merit grace by them4 ,pardon of sins and grace are obtained only by faith4 ,and because the ,holy ,spirit is received by faith the heart of man is renovated1 and new affections produced1 that he may be able to perform good works4 ,accordingly1 ,ambrosius states1 faith is the source of holy volitions and an upright life4 ,for the faculties of man1 unaided by the ,holy ,spirit1 are replete with sinful propensities1 and too feeble to perform works that are good in the sight of ,god4 ,they are moreover under the influence of ,satan1 who urges men to various sins1 and impious opinions1 and open crimes2 as may be seen in the examples of the philosophers who1 though they endeavored to lead moral lives1 failed to accomplish their designs1 and were guilty of many notorious crimes4 ,such is the imbecility of man1 when he undertakes to govern himself by his own strength1 without faith and the ,holy ,spirit4 ,from all this it is manifest1 that our doctrine1 instead of being charged with prohibiting good works1 ought much rather to be applauded1 for teaching the manner in which truly good works can be performed4 ,for1 without faith1 human nature is incapable of performing the duties either of the first or second table4 ,without it1 man does not call upon ,god1 nor expect any thing from him1 nor bear the cross3 but seeks refuge amongst men1 and reposes on human aid4 ,hence1 when faith and confidence in ,god are wanting1 all evil desires and human schemes reign in the heart2 wherefore ,christ also says1 without me ye can do nothing 7,john xv472 and the church responds1 ,without thy favor there is nothing good in man4 ,,article ,,xxi4 - ,,of ,,the ,,invocation ,,of ,,saints4 ,concerning the invocation of saints our churches teach1 that the saints ought to be held in remembrance1 in order that we may1 each in his own calling1 imitate their faith and good works2 that the emperor may imitate the example of ,david1 in carrying on war to expel the ,turks from our country2 for both are kings4 ,but the sacred volume does not teach us to invoke saints or to seek aid from them4 ,for it proposes ,christ to us us our only mediator1 propitiation1 high priest1 and intercessor4 ,on his name we are to call1 and he promises1 that he will hear our prayers1 and highly approves of this worship1 viz43 that he should be called upon in every affliction 7#a ,john ii473 ,if any one sin1 we have an advocate with the ,father1 c4 ,this is about the substance of our doctrines1 from which it is evident that they contain nothing inconsistent with the ,scriptures4 ,under these circumstances1 those certainly judge harshly1 who would have us regarded as heretics4 ,but the difference of opinion between us 7and the ,romanists7 relates to certain abuses1 which have crept into the 7,romish7 churches without any good authority2 in regard to which1 if we do differ1 the bishops ought to treat us with lenity1 and tolerate us1 on account of the confession which we have just made4 ,note #a4 ,german reading4 ,note #b4 ,german reading4 ,note #c4 ,ex opere operato1 from the mere outward performance of the act4 ,note #d4 ,german reading4 ,note #e4 ,german reading4 ,note #f4 ,german copy4 ,,index4 ,absolution1 form of1 #ii1 #ajj4 ,additions1 no heterogeneous ones to be made to the divinely constituted church1 #ah4 ,alterations in ,augsburg ,confession by ,melancthon1 #ed4 ,american1 ,lutheran1 has no reference to place of birth1 #i4 ,american ,recension1 ,digest of1 #fa4 --------- --------- originated from respect to ,augsburg ,confession1 #dd4 ,anecdote of the ,leyden cobbler1 #af4 --------- of ,melancthon's mother1 #ad4 ,apology to ,augsburg ,confession1 #be4 ,apostles' ,creed1 when and by whom formed1 #bj4 ,arnold on the diet at ,augsburg1 #ee4 ,athanasian ,creed adopted1 #ba4 ,augsburg ,diet1 ,papists predominant at1 #ee4 --------- --------- ,melancthon's alarm at1 #ee4 --------- --------- subscription to1 not required in ,luther's time1 #bb4 --------- --------- itself a disclaimer of error1 #cj4 --------- --------- practice of requiring assent to1 rejected1 by the fathers of ,pennsylvania ,synod fifty years ago1 #ci4 ,augsburg ,confession1 disadvantages under which it was prepared1 #dg4 --------- --------- dissented from by ,dr4 ,lochman1 #ci4 --------- --------- parts of1 omitted by him in his edition1 #dj4 --------- --------- dissented from by many of our principal divines1 #da1 #db4 ,aurifaber's narrative of ,augsburg ,diet1 #gh4 ,bachman1 ,dr41 dissents from ,symbolical books1 #db4 ,baptism1 its influence on adults1 #adc-add4 --------- --------- infants1 #add1 #ade1 #adf4 ,baptismal ,regeneration1 see ,regeneration baptismal4 ,basel1 ,synod of1 it conceded both kinds1 #gf4 ,bible1 ,luther's deep sense of obligation to1 #df4 --------- true and infallible symbol1 #da4 ,bishops1 ,reformers willing again to submit to them1 #eh4 ,bohemians claim eucharist entire1 #gf4 ,campegius1 ,letter of ,melancthon to1 #ea4 ,canon of the mass1 #gc1 #gg4 ,ceremonies of the mass1 #fd4 ,church of ,christ1 importance of the1 #ag4 --------- no essential additions to be made to her1 #ah4 ,confession1 ,dr4 ,plank on1 #ajb4 --------- private1 unscriptural1 #ajc4 --------- how performed1 #ih-ajj4 ,concessions1 ,melancthon's1 #ed1 #di4 --------- of the ,reformers to ,papists1 #di4 ,concluding remarks1 #afa-fh4 ,controversy1 religious1 sometimes necessary and useful1 #ac4 --------- how it should be conducted1 #af4 --------- the present commenced by ,old ,lutherans1 #h4 ,creed of the ,council of ,nice1 #bj4 ,creeds not commanded by the ,bible1 #ai4 --------- only inferential1 #ai4 --------- human1 all uninspired1 #bc4 --------- not all changes in1 to be deprecated1 #de4 --------- must be conformed to ,bible truth in every age1 #bc1 #bi4 ,definite ,platform1 its origin1 #bf4 --------- --------- its authors not agitators1 #bf4 --------- --------- not a new rejection of errors1 #dc4 --------- --------- retains more of the ,augsburg ,confession than the ,general ,synod's ,pledge1 #ae4 --------- --------- adopted by several ,synods1 #ae4 --------- --------- misunderstood1 #bh4 --------- --------- an unofficial proposal till adopted by ,synods1--right to make it1 #cb4 --------- --------- claimed no authority till adopted1 #cb4 ,denomination1 a ,christian bound not to defend1 but to reject the errors of its symbols1 #ch4 ,depravity natural1 a scriptural doctrine1 #f1 #g4 ,design of this work1 #c1 #d4 ,disadvantages attending the preparation of ,augsburg ,confession1 #dh4 ,disclaimer1 ,synodical1 #fc4 ,doctrine1 fundamental1 list of1 #e4 ,duty of a church to test her creed by ,scripture1 #bc4 --------- --------- to alter her creed if found erroneous1 #bi1 #afb-fh4 --------- --------- cannot be to deny the truth1 #afb4 ,elevation of the host1 long retained by ,luther1 #fe4 ,endress1 ,dr41 disavows parts of the ,augsburg ,confession1 #da4 ,episcopal ,church in ,america changed her standards1 #cj4 ,eucharist1 the symbols on1 #adh1 #adi1 #aej4 --------- real presence of ,christ's body in1 refuted1 #aea-eb4 --------- supposed sin-forgiving power of1 not scriptural1 #aec-ed4 ,exorcism1 altered interpretation of1 #aee4 --------- long retained in some parts of the church1 #aee1 c4 --------- ,koellner1 ,guericke1 other authorities1 #aef4 --------- ascertained facts in the case1 #afj4 ,faber1 his attempted refutation of ,augsburg ,confession1 #gf4 ,faith1 a living1 always required for pardon1 #acj4 ,forgiveness of sin belongs to ,god alone1 #ajd1 c4 ,form of ,concord rejected by a large part of the ,lutheran ,church1 #bd4 --------- --------- acknowledges the right of altering confessions1 #ch4 ,fuhrman on the mass1 #fh4 ,fundamental doctrine1 what8 #d4 ,funk on ,private ,confession1 #ih4 ,general ,synod1 liberality of her basis1 #i4 ,golden age of the ,christian church1 #bj4 ,gospel1 life of the1 the true life of a church1 #cg4 ,hagenbach1 ,dr41 on bodily presence in the supper1 #fj4 ,hazelius1 ,dr41 on the ,diet of ,augsburg1 #ee4 --------- ,dr41 dissents from the ,augsburg ,confession1 #db4 ,history of ,american ,lutheran ,church1 #ic4 ,host1 elevation of1 long retained1 #fe4 ,improvement of erroneous creeds creditable to a church1 #de4 ,investigation the safeguard of religious truth1 #ad4 ,jacobsen1 ,professor1 on ,confession1 #ajb4 ,jonas1 ,justus1 ,luther's ,letter to1 #ed4 ,justification1 faith and not the sacraments the immediate condition of1 #acj4 ,keys1 power of1 #ajj1 #aja4 ,knapp1 ,dr41 not symbolic1 #ei4 --------- on the eucharist1 #fj4 --------- influence of the sacraments defined1 #acc4 ,koecher1 ,dr41 views of the duty of a church to correct her confession1 #de4 ,larger ,catechism of ,luther rejected1 #be4 ,latin hymns in the mass1 #hb4 ,life1 the true1 of the church1 what8 #cg4 ,lintner1 ,dr41 dissents from the ,augsburg ,confession1 #db4 ,lochman1 ,dr41 omits large portions of the ,augsburg ,confession in his recension1 #dj4 ,lord's ,supper1 see ,eucharist4 ,luther1 the ,protestant princes abstain from consulting him during the ,diet at ,augsburg1 #ej4 --------- progressive reformer1 #fe4 --------- his use of the word mass1 #ga1 c4 --------- engaged in constant controversy1 #ad4 --------- was originally pledged to the whole ,romish system1 #ba4 --------- enlightened by the study of ,scripture1 #ba4 --------- never signed any confession of faith1 #bb4 --------- his defiance of papists1 #ed4 --------- his letter to ,lazarus ,spengler1 #ga1 to ,hausmann1 #ga1 to ,jonas1 #gb4 --------- acknowledges the imperfection of the reformation1 #ce4 --------- his oath of obedience to ,papacy1 #ba4 --------- his sense of obligation to the ,bible1 #df4 ,lutheran ,church1 ,american1 founded on ,independent or ,congregational1 or ,republican principles1 #cb1 #cc4 ,mass1 closet1 early rejected1 #fe4 --------- public1 rejected after ,augsburg diet1 #ff4 --------- ceremonies of1 retained by ,augsburg ,confession1 #ff1 #fh4 --------- its nature1 #fi1 #ga4 --------- reformers trained to its ,papal use1 #gj4 --------- the usus loquendi of the word1 #ga1 #gb1 #ha-ij4 --------- distinct from sacrament or ,lord's ,supper1 #ga1 c41 #gd4 --------- ,canon of1 what1 #gc4 --------- ,luther's definition of1 #gd4 --------- meaning1 in the symbols1 #ha1 c41 #ij4 ,mann1 ,rev41 misapplies the word heretic1 #bf4 --------- misapprehends the profession of the ,new ,school ,lutherans1 #cc4 ,melancthon1 his concessions to ,popery1 #ec1 #ed4 --------- ,luther's rebuke for his concessions1 #ec1 #ed4 --------- on the mass1 #gd-gh4 --------- ,letters to ,luther1 #ge1 #gf1 #gg1 #dh4 sic --------- advice to his mother1 #ad4 --------- did not regard the ,augsburg ,confession as perfect1 #bc4 --------- ready to submit to ,romish bishops again1 #ce4 --------- describes his danger and depression at the ,diet1 #di4 --------- complains about the indifference of the princes to consult ,luther1 #ej4 --------- his remarkable letter to ,campegius1 #ea4 ,methodists1 ,episcopal1 made extensive changes in the ,thirty-nine ,articles1 #ca4 ,miller1 ,dr4 ,g4 ,b41 dissents from the ,augsburg ,confession1 #db4 ,mosheim1 ,dr41 #fh1 #acb4 ,murdock1 ,dr41 on the mass1 #fh4 ,natural ,depravity1 a ,scriptural doctrine1 #f1 #g4 --------- --------- reality of it taught by the author1 #f1 #g4 ,new creed1 advocated by some1 #dd4 ,our church1 right or wrong1 an unchristian motto1 #ch4 ,obedience1 offered to the ,romish church by ,melancthon1 to obtain peace1 #eb4 ,pardon or justification1 faith the condition of1 #acj4 ,peculiarities of our church when scriptural1 to be retained1 #ch4 ,plank1 ,dr41 on confession1 #ajb4 ,platform1 ,definite1 see ,definite ,platform4 ,political institutions less important than the church1 #ag4 ,popular ,theology1 reference to1 #ic4 ,presbyterians changed their confession1 #ca4 ,private confession1 how performed1 #ih4 --------- --------- rejected1 #be4 ,public confession substituted for private1 #be4 ,puseyism1 #aca4 --------- flatters the vanity of ministers1 #aca4 ,question1 the true state of1 #ag4 ,rationalism1 unjustly charged on some ,american writers by ,germans1 #g1 #h4 ,recension1 ,american1 digest of1 #fa4 ,reformation1 time of1 at the diet1 not favorable to the formation of a full1 impartial creed1 #bb1 #dg4 ,reformers1 progressive1 #eg1 #eh1 #fe4 --------- fallible men1 #ce4 ,refutation1 papal1 of ,augsburg ,confession1 #gi4 --------- distinguishes between mass and eucharist1 #gi4 ,reinhard1 ,dr41 not symbolic1 #ei1 #acb4 ,reply to ,rev4 ,mann's general observations1 #bb-bd4 ,responsibility1 fearful1 of disseminating error in creeds1 #cd4 ,right of ministers to dissent from the ,augsburg ,confession conceded1 #dc4 ,reformer's1 the1 if living would themselves reject these errors1 #ce4 --------- were educated till adult age in all the superstitions of ,rome1 #cg4 ,regeneration1 baptismal1 #ace1 c4 --------- --------- taught by the symbolical books1 #ace1 #acf1 #acg4 --------- --------- taught by the ,reformers1 #ach-adj4 --------- --------- taught by the early theologians1 #adj1 c4 ,regeneration1 baptismal1 influence of this doctrine on the pulpit1 #ada1 c4 ,rufinus' report on the origin of the ,apostles' creed1 #ai4 ,romanists and ,puseyites in error1 #ah4 ,sabbath1 views of the ,reformers on1 #ajg1 #aaa1 #aab1 c4 --------- ,ruecker1 ,hengstenberg1 ,waler1 on1 #ajh1 #aji4 ,sacraments1 their relation to pardon or justification1 #i4 ,schaeffer1 ,dr4 ,f4 ,c41 dissents from the ,augsburg ,confession1 #da4 ,schaff1 ,dr41 an inadvertence corrected1 #e1 #f4 ,schultz1 ,dr41 on ,german theology1 #fj4 ,scriptures1 why better understood more than three centuries ago1 #cf4 ,siegel1 on history of the mass1 #fi2 confession1 #ajb4 ,sin1 pardon of1 belongs to ,god1 #ajd1 c4 ,smalcald ,articles1 more decided1 #ee4 --------- --------- rejected by ,sweden and ,denmark1 #be4 ,smaller ,catechism of ,luther1 rejected in ,sweden1 #be4 ,spalatin1 his abstract of ,augsburg ,confession1 #gi4 --------- distinguishes between mass and ,lord's ,supper1 #gi4 ,standpoint of the ,american ,lutheran ,church1 #ce4 ,storr1 ,dr41 #ei4 ,symbolism1 ,post-,lutheran and ,ultra-,lutheran1 #afd4 ,symbolic1 what makes a book such1 #afj1 #afa4 ,symbols1 departure of ,german theologians from1 #ei4 ,symbolic ,system1 when introduced1 #bb4 --------- --------- no part of original ,lutheranism1 #afc4 ,symbol1 the mother1 of ,protestantism retained1 #dd4 ,synods1 ,general1 doctrinal basis defended1 #d4 ,theologians1 ,german1 unsymbolic1 #ei4 ,theological ,seminary1 liberality of her doctrinal basis1 #i4 ,topics discussed in this work1 #d4 ,truth fears not investigation1 #dd4 ,ultra-,lutherans must unchurch the ,lutherans of ,luther's lifetime1 #be4 ,war on the ,platform by ,old ,lutherans1 offensive and not defensive war1 #be4 ,western ,synods1 the ,platform primarily designed for them #bg4 ,word of ,god1 the inspired1 complete1 #ah4 --------- --------- the only creed used in the apostolic age1 #ah4 ,zwingle's ,confession1 #ge4 tr4 note3 after the index1 the copy transcribed includes a #ab page catalog of books available from the publisher ,t4 ,newton ,kurtz1 ,baltimore1 ,maryland which1 in accordance with ,project ,gutenberg guidelines1 was not transcribed4 ,the introductory statement1 however1 is transcribed below2 the first #i lines all appeared in different type fonts and sizes4 ,,catalogue ,,of ,,standard ,,lutheran ,,and ,,valuable ,,miscellaneous ,,works1 ,,published ,,and ,,offered ,,for ,,sale ,,by ,t4 ,,newton ,,kurtz1 ,,publisher1 ,,bookseller ,,and ,,stationer1 ,,no4 #aea ,,west ,,pratt ,,street1 ,,baltimore1 ,,md4 ,orders for any of the ,books in the following ,catalogue 7which can be sent per mail at the rate of one cent per oz4 if pre paid71 or for anything else in the ,,book and ,,stationery line1 will be promptly attended to if addressed to ,t4 ,,newton ,,kurtz1 ,no4 #aea ,,pratt ,,street1 ,,baltimore1 ,,md4