tihvary of t:he theological ^tminary 
 
 PRINCETON . NEW JERSEY 
 PRESENTED BY 
 
 The Library of 
 Professor Archibald A. Hodge 
 
 
Digitized by the Internet Arciiive 
 
 in 2009 witii funding from 
 
 Princeton Tlieological Seminary Library 
 
 littp://www.arcliive.org/details/compendoflutlieraOOIiutt 
 
COMPEND 
 
 UTHERAN lAlHEOLOaY. 
 
 A SUMMAKT OP CHKISTIAN DOCTKINE, 
 
 DEEIVED FROM THE 'WOED OF GOD AND THE SYMBOLICAL BOOKS 
 OF THE EVANGELICAL LUTHERAN CHURCff 
 
 Dr. Leonard Hutter, 
 
 PORMEEIT PROFESSOE AT WITTENBERG. 
 
 TRANSLATED FROM THE ORIGINAL LATIN, 
 
 Eev. H. E. Jacobs, 
 
 Eev. G. F. Spieker. 
 
 PHILADELPHIA: 
 
 THE LUTHERAN BOOK STOEE, 
 
 807 Vine Street. 
 
 18 6 8. 
 
Entered; according to Act of Congress, in the year 1868, 
 
 By Rev. H. E. JACOBS, 
 
 AND Key. Q. F. SPIEKER, 
 
 In the Clerk's Office of the District Court for the Eastern District of 
 Pennsylvania. 
 
 CAXTON PRESS OF BUEKMAN 4 CO. 
 
PREFACE. 
 
 The little work which is hereby introduced to the 
 English-speaking portion of our church, is a classic 
 in Lutheran Theology. Its author, Dr. Leonard Hut- 
 ter. Professor at Wittenberg from 1596 until his death 
 in 1616, was the most prominent theologian of his 
 age. As a teacher, the church owes to him a debt of 
 lasting gratitude for the direction which his instruc- 
 tions gave to the mind of Dr. John Gerhard, the most 
 eminent of Lutheran theologians. As a devotional 
 writer, he published an " Epitome of the Bible," and 
 "Meditations on the Cross of Christ." But it was as 
 an ardent supporter, and zealous champion of our 
 faith, that he was especially distinguished. As such, 
 in his Concordia Concors, he defended the Eorm of 
 Concord against the Concordia Discors of Hospinian ; 
 in his Calvinista Aulico-politiciis, contended for Chris- 
 tian libertj^, in opposition to the edict of the Elector 
 John Sigismund, which prohibited the teaching of 
 certain Lutheran doctrines within the Electorate of 
 Brandenburg ; and in quite a number of books, dis- 
 sertations, and tracts, attacked and refuted Roman- 
 ism. His resemblance to Luther in vigor of mind, 
 energy of action, unwearied industry, firmness in 
 faith, and boldness in proclaiming truth and sharply 
 
 (iii ) 
 
IV PREFACE. 
 
 rebuking error, gave to him the title of Lutherus redi- 
 vivus. 
 
 This Compend must not be confounded either with 
 the more extended Loci Theologici, which he after- 
 wards issued, or with the rationalistic Hutterus redi- 
 vivus of Hase. It was originally prepared as a text- 
 book for the theological schools of Saxony. The 
 Loci Communes of Melanchthon had been almost 
 universally used. But the controversies which pre- 
 vious to the adoption of the Form of Concord had 
 agitated our Lutheran church, rendered such a work 
 necessary as would dwell more fully upon those doc- 
 trines of Christian faith, concerning which some of 
 our teachers had erred. In addition to this defect of 
 the Loci^ another objection was urged against it. 
 Whilst the earlier editions so admirably presented the 
 pure doctrine as to gain Luther's commendation, that 
 "the little book could not be refuted, and it was 
 worthy not only of immortality, but even of canon- 
 ical authority," the later issues contained many alter- 
 ations and additions in conflict with the faith of the 
 church. In a letter to Carlowitz in 1548, Melanchthon 
 acknowledges that he had abandoned the position of 
 Luther in reference to many articles of Christian doc- 
 trine, and that especially in the article concerning the 
 Free Will, his present views accorded more nearly 
 with those of Erasmus.* These changes in his doc- 
 trinal position he introduced into his Loci, thereby 
 greatly marring its excellency as a text-book for the 
 instruction of the future teachers of the church. 
 Moved by these considerations, the Elector Christian 
 
 * See Buddei Isagoge, p. 346. 
 
PREFACE. V 
 
 II, of Saxony, commissioned Dr. Hutter to prepare a 
 Compeud of Theology, charging him to use, to as 
 great an extent as possible, the language of the Book 
 of Concord, so that not only the substance, but also 
 the very form of sound words might be taught in the 
 schools. After completion, the work was revised, and 
 approved by the theological faculties of Leipsic and 
 Wittenberg, and was then published in 1609. It was 
 received with great favor throughout the entire church, 
 and for nearly a century was almost universally used 
 in the schools of our church in Germany. A German 
 translation appeared in the year succeeding its publi- 
 cation ; and in the following year. Dr. Hutter himself 
 prepared another translation. We have not before us 
 a list of all the editions which have been published ; 
 but from such authorities as we have at hand, we have 
 gathered information concerning twenty-five, the latest 
 of which is that of Twesten, Berlin, 1855. A number 
 of our theologians have made this Compend a basis 
 for other works. Glassius, the greatest of Lutheran 
 philologists of his era, wrote a commentary upon it ; 
 so also did Christian Chemnitz, Be chmann, and others. 
 Werner followed this work, when he prepared his 
 "System of Polemic Theology." Seyfart prepared 
 "A Logical Anatomy of Hutter's Compend;" and 
 Heunischius, "An Analytical Epitome" of the same. 
 Moebius wrote quite an extensive volume in defence 
 of it ; and Meisner prepared an edition with the Latin 
 and German text in parallel columns. Hulsemann 
 esteemed the study of this Compend as of no less im- 
 portance than that of the Symbolical Books them- 
 selves ; and to a reading of it from mere curiosity, 
 Freymiiller ascribed his conversion from Romanism. 
 
 X* 
 
V] PREFACE. 
 
 This translation has been prepared in order to pre- 
 sent to our church in this country an exhibition of 
 pure Lutheran Theology. No work of like character 
 has appeared in the English language, except Got- 
 theil's translation of Hunnius^ Epitome Credendorwni^ 
 published some twenty years ago in Germany, but 
 now out of print. The Reformed Church, appreciat- 
 ing her early teachers, has produced translations of 
 Calvin's Institutes, and the systems of Pictet and 
 Venema; but the Lutheran Church, with doctrinal 
 works of far greater value, possesses them only in a 
 language, which in this country, is read by compara- 
 tively few of her ministers, and scarcely any of her 
 laity. 
 
 Hutter's Compend has been selected from among 
 the treasures of our Lutheran dogmatic, because in 
 many respects better adapted to the present state of 
 our church in this country, than any other work. Al- 
 though it is not a full system of Theology, it cannot 
 fail to give all earnest searchers after truth, a more 
 thorough acquaintance with the faith of our church, 
 and a clearer conception of the System of Theology 
 contained in our Symbolical Books. More can be 
 learned from it than from a mere cursory reading of 
 the Confessions themselves, inasmuch as the subjects 
 are here treated of in a more connected and symmet- 
 rical form than in the Symbols, which were prepared 
 at different emergencies, for different purposes, and 
 each of which is in itself distinct and complete. 
 
 The translation has been made from the Leipsic 
 edition of 1141, edited by Janus. The German trans- 
 lation of Francke, Halle, 1837, has also been freely 
 iised, and has supplied some additional notes from the 
 
PREFACE. VU 
 
 Symlbols, which will be found printed in finer type. 
 The credit for the latter part of the translation, begin- 
 ning with Article xiv, belongs to Rev. G. F. Spieker; 
 the responsibility for the remainder belongs to us. 
 Praying that the blessing of God may rest upon 
 this little volume, so that it may aid in diffusing the 
 light of truth, and dissipating the shades of error, 
 we hereby present it to the Evangelical Lutheran 
 Church of America. 
 
 H. E. J. 
 
 Gettysburg, 
 
 August 17th, 1868. 
 
TABLE OF CONTENTS. 
 
 ARTICLE I. 
 
 OF THE HOLY SCRIPTURES. 
 
 PAGB 
 
 Their source — Their design — Canonical books — Apocryphal — 
 Perspicuity — Sufficiency — The only judge in church controver- 
 sies — Writings of the fathers and other theologians — Symbols 
 of the church — Their authority — their use, . . . 13 — 18 
 
 ARTICLE II. 
 
 OF GOD. 
 
 Faith of the church on this article — Attributes of God — His 
 unity — His triunity — His personality — The Father — The Son — 
 The Holy Ghost 18—24 
 
 ARTICLE III. 
 
 OF CHRIST. 
 
 His names — His natures — Union of these natures in one person — 
 Effects of this union — Communion of the natures — Communi- 
 catio idiomatum — The offices of Christ — Christ as a priest — 
 Christ as a king, 24 — 44 
 
 ARTICLE IV. 
 
 OF CREATION. 
 
 Meaning of the word, create — Material of which the world was 
 made — Design of creation — Its order, .... 45 — 47 
 
 ( i^ ) 
 
X CONTENTS. 
 
 ARTICLE V. 
 
 OP GOOD AND BAD ANGELS. 
 
 PAGE 
 
 Their origin — Their original condition — The Good Angels: Their 
 perfection — Orders — Offices — Worship — The Bad Angels : 
 Their fall — Guilt — Works and desires — Knowledge — Power — 
 Hopes of Redemption, 47 — 53 
 
 ARTICLE VL 
 
 OP THE IMAGE OF GOD IN MAN. 
 
 In what it consisted — Its loss — Its restoration, . . . 54 — 55 
 ARTICLE VIL 
 
 OP PROVIDENCE. 
 
 Its existapce — Grades — Concurrence in human actions, . 56 — 60 
 ARTICLE VIII. 
 
 OF SIN. 
 
 Its cause. Original sin : Its existence — Universality — Punish- 
 ment — Errors concerning original sin — The Pelagians — Pa- 
 pists — Manicheans — Flaecians — Actual sin — Mortal — Venial — 
 The sin against conscience — Against the Son of Man — Against 
 the Holy Ghost. No sinless perfection attained in this life, 60 — 72 
 
 ARTICLE IX. 
 
 OP THE FREE WILL. 
 
 The state of the will before the fall — The state since the fall — j. 
 The will free in natural and civil matters — Not free in spiritual 
 matters — Powerless in conversion — State of the unenlightened 
 understanding — Of the unrenewed heart — Ability to resist the 
 work of the Spirit 72—82 
 
 ARTICLE X. 
 
 OP THE LAW. 
 
 The Ceremonial law — The Forensic — The Moral — Origin of the 
 law — Its demands — Its uses — Political — Pedagogical — Didao- 
 
CONTENTS. XI 
 
 PAGE 
 
 tic — Its necessity — Its effects— Its observance — Its fulfilment 
 by Christ, 82—91 
 
 ARTICLE XI. 
 
 OF THE GOSPEL. 
 
 How it differs from the Law — In mode of revelation — Subject- 
 matter — Form of Promise — Object — Effects. Error of the An- 
 tinomians examined, 91 — 98 
 
 ARTICLE XII. 
 
 OP JUSTIFICATION. 
 
 Justification comprises two acts, one privative, the other posi- 
 tive — The causes of Justification — The grace of God — Merit of 
 Christ — Faith. Good works not a cause, . . . 98 — 109 
 
 ARTICLE XIII. 
 
 OF PREDESTINATION. 
 
 Difference between it and prescience — Its cause — Grades — Ob- 
 ject — Particularity — Means — Limits 110 — 123 
 
 ARTICLE XIV. 
 
 OP GOOD WORKS. 
 
 Their existence — How they are performed — Their effects — Their 
 necessity — Their want of merit — Their use, . . . 123 — 132 
 
 ARTICLE XV. 
 
 OP REPENTANCE AND CONFESSION. 
 
 Subject of repentance — Parts of true repentance — Contrition — 
 Faith — Its effects — New obedience. Parts of the false repent- 
 ance required by Papists — Contrition — Confession — Satisfac- 
 tion. The proper design and use of confession and private ab- 
 solution 132—139 
 
XU CONTENTS. 
 
 ARTICLE XVI. 
 
 OP THE MINISTRT. 
 
 PAOl 
 
 It is right for men to seek an entrance into the ministry — The de- 
 sign for which this office has been instituted — By whom it has 
 been instituted — Who dare enter it — The nature of a call, 140 — 143 
 
 ARTICLE XVII. 
 
 OP THE CHURCH. 
 
 Its existence — Its unity in respect to essence and faith — Its di- 
 versity — The true church — The false — The triumphant — The 
 militant — The visible — The invisible — The particular — The uni- 
 versal — Its members — Holiness — Liability to err — Duration — 
 Distinguishing characteristics, ..... 144 — 15.3 
 
 ARTICLE XVin. 
 
 OP CHRISTIAN LIBERTY. 
 
 Its grades — What church rites should be retained — Dangers aris- 
 ing from ascribing to them merit, or considering them neces- 
 sary — Scripture testimony on this subject — Duty of Christians 
 in regard to these rites, ...... 153 — 163 
 
 ARTICLE XIX. 
 
 OF THE SACRAMENTS. 
 
 Their author — The sacraments of the Old Testament — The true 
 sacraments of the New Testament — Baptism — The Lord's Sup- 
 per — The sacraments falsely so-called of the Papists — Absolu- 
 tion — Confirmation — Extreme unction — Ordination — Marriage 
 — The use of the sacraments — Not to benefit ex opere operato — 
 But to confer grace through faith, .... 163 — 170 
 
 ARTICLE XX. 
 
 OF BAPTISM. 
 
 Its necessity — Its efiTects — Its subjects — Should it be re-adminis- 
 tered — Ceremonies by which it is accompanied, . . 170 — 177 
 
CONTENTS. Xlll 
 
 ARTICLE XXI. 
 
 OF THE lord's SUPPER. 
 
 PAGE 
 
 The words of institution — Their meaning literal, not figurative — 
 The two essential parts of this sacrament— The real presence — 
 Not by transubstantiation, nor by consubstantiation ; but oral, 
 sacramental, spiritual — The body and blood of Christ received 
 by worthy and unworthy communicants — Both kinds neces- 
 sary — Abominations arising from the Romish error concerning 
 this article — The design of this ordinance — Arguments for its 
 frequent use, 177—194 
 
 ARTICLE XXII. 
 
 OF SACRIFICES AND THE ROMISH MASS. 
 
 Difference between a sacrifice and a sacrament — Propitiatory sac- 
 rifice of the Old Testament now abrogated, and of no merit 
 ex opere ojierato — Of the New Testament only one and that of 
 lasting efficacy — Eucharistic sacrifices, bodily and spiritual — 
 The Romish sacrifice of the mass impious and blasphemous, 195 — 199 
 
 ARTICLE XXIIL 
 
 OF OFFENCES. 
 
 Of two kinds — Rules to be observed in reference to them, 199 — 201 
 ARTICLE XXIV. 
 
 OF THE CROSS AND ITS COMFORTS. 
 
 The design of afflictions — The manner in which they are to be 
 borne — Grounds of comfort, ...... 201 — 204 
 
 ARTICLE XXV. 
 
 OF PRAYER. 
 
 Its necessity — Design and effects — Requisites — Objects for which 
 we should pray — Thanksgiving to accompany prayer — God 
 alone to be addressed, 204 — 209 
 
XIV CONTENTS. 
 
 ARTICLE XXVI. 
 
 OP MONASTIC VOWS. 
 
 PAGE 
 
 What monasteries oviginally were — What they are now — The 
 three vows — Their opposition to God's commands — It is not 
 wrong to violate them, ..... . . 209 — 215 
 
 ARTICLE XXVIL 
 
 OF THE CIVIL MAGISTRATE. 
 
 Hfs chief duties — Christians permitted to exercise the functions 
 of this office — The Gospel does not abolish civil governments — 
 Permits judgment, punishment, the waging of wars, civil con- 
 tracts, possession of property, judicial oaths, marriage — Nature 
 of the obedience due to civil authorities, . . . 215 — 220 
 
 ARTICLE XXVIII. 
 
 OF MARRIAGE. 
 
 Its author — In what it consists — Who dare marry — Purity of 
 marriage — The ministry allowed to marry, . . . 220 — 225 
 
 ARTICLE XXIX. 
 
 OF DEATH. 
 
 Its cause — Its subjectS'T-Comfort in death — Immortality of the 
 soul — Condition of disembodied spirits, . . . 225—228 
 
 ARTICLE XXX. * 
 
 OF THE END OF THE WORLD. 
 
 Its certainty — When and how it will occur, , , . 228 — 229 
 ARTICLE XXXI. 
 
 OF THE RESURRECTION OF THE DEAD. 
 
 Who will arise from the dead — The change of the living — The 
 nature of the risen foodies, ...... 230 — 232 
 
CONTENTS. XV 
 
 ARTICLE XXXII. 
 
 OP THE LAST JUDGMENT. 
 
 PAOa 
 
 Its certainty — Its subjects — Its form — The rule according to 
 which sentence will be pronounced — The sentence — The 
 judge, 232—235 
 
 ARTICLE XXXIII. 
 
 OP HELL. 
 
 Its locality — Punishments — Eternity — The Romish error in re- 
 gard to different classes of the condemned — Christ's descent 
 to hell, 235—239 
 
 ARTICLE XXXIV. 
 
 OF ETERNAL LIFE. 
 
 Its existence — In what it consists, ..... 239 — 242 
 
LUTHEMN THEOLOGY. 
 
 AKTICLE I. 
 
 OF THE HOLY SCRIPTURES. 
 
 1. What are the Holy Scriptures ? 
 
 The Word of God, treating of his being and 
 "will, committed to writing by prophets and apos- 
 tles, who were moved thereto by the Holy Ghost. 
 Generically speaking, all the books of the Bible 
 are denoted by the name Holy Scriptures; but 
 specifically, this title belongs only to such books 
 as are canonical; and hence the term canonical 
 has been applied to Scripture itself. {Chemnitz 
 Exam. Condi. Trid.) 
 
 2. But do not all the books of the Bible possess one 
 and the same authority ? 
 
 No. For some are canonical, and others apoc- 
 ryphal. The authority of the former is fixed and 
 acknowledged: but the latter, although read by 
 the church for the edification of the people, 
 should not be used to establish the authority of 
 any doctrine. {Jerome, quoted by Chemnitz.) 
 
 3. Why are they called canonical? 
 
 They derive their name from xavm {i. e., rule 
 ^; ( 13 ) 
 
14 LUTHERAN THEOLOGY. 
 
 or level), since as a perfect rule or most exact 
 balance we are to use them to ascertain the 
 correctness and true value of all other writings, 
 whether of believers or unbelievers; but the Scrip- 
 tures themselves we dare not judge by any other 
 standard. {Chrysosiom, Homily xiii, on 2d Corin- 
 thians.) 
 
 The term canonical is derived from Scripture 
 itself. 
 
 Ps. 19 : 4. Their li?ie is gone out through all the earth. 
 
 Rom. 10 : 18. Their sound went into all the earth. 
 
 Gal. 6 : 16. And as many as walk according to this rule, peace be on 
 them and mercy. 
 
 Phil. 3 : 16. Whereunto we have already attained, let us walk by 
 the same rule, let us mind the same thing. {Chenmitz.) 
 
 4. But ivhence have the canonical Scriptures this 
 authority ? 
 
 That the canonical Scriptures are what they 
 are, i. e., heavenly truth, arises from no other 
 source than from God their author. 
 
 2 Tim. 3 : 16. All Scripture is given by inspiration of God, and is 
 profitable for doctrine, for reproof, for correction, for instruction in 
 righteousness. 
 
 2 Pet. 1 : 21. For the prophecy came not in old time by the will of 
 man ; but holy men of God spake as they were moved by the Holy 
 Ghost. 
 
 But God himself likewise wished that the ca- 
 nonical authority of the Scriptures should be de- 
 clared by the church, not indeed by every portion 
 of it, but that only which existed at the time in 
 which the canonical writers lived; so that the 
 church sustains to Scripture the place not of a 
 judge, but only of a witness. {0/iemmt?.) 
 
OF THE HOLY SCRIPTURES. 15 
 
 5. What are the apocryphal books ? 
 
 Those whose origin is obscure, and concerning 
 whose authority we have no testimony from those 
 persons by whom we have been led to receive 
 the canonical Scriptures. (^Augustine.) 
 
 6. Are the Holy Scriptures susceptible of any other 
 divisions ? 
 
 They are. For in respect to different times, 
 and the different states of the church, they are 
 divided into the Old and New Testament ; and in 
 respect to their subject-matter, into the law^ the 
 prophets, and the gospel. 
 
 7. Are the Holy Scriptures clear and plain 
 Exceedingly so, especially in all those passages 
 
 which treat of faith, our justification before God, 
 and eternal salvation. 
 
 Ps. 119 : 105. Thy word is a lamp unto my feet, and a light unto 
 my path. 
 
 2 Pet. 1 : 19. We have also a more sure word of prophecy ; where- 
 unto ye do well that ye take heed as unto a light that shineth in a 
 dark place, until the day dawn, and the day star arise in your heart. 
 
 8. Are the Holy Scriptures full and sufficient to in- 
 struct us in faith and life ? 
 
 Yes. 2 Tim. 3 : 16, 17. All Scripture given by 
 inspiration of God is profitable for doctrine, for 
 reproof, for correction, for instruction in right- 
 eousness, that the man of God may be perfect, 
 thoroughly furnished unto all good works. 
 
 The preceding verse also says : The Holy Scrip- 
 tures are able to make thee wise unto salvation by 
 faith which is in Christ Jesus. 
 
16 LUTHERAN THEOLOGY. 
 
 9. Are the canonical Scriptures also a rule and 
 judge of church controversies ? 
 
 The only rule and standard according to which 
 all doctrines and teachers alike must be valued 
 and judged, are the prophetic and apostolic Scrip- 
 tures of the Old and New Testaments, as it is 
 written : 
 
 Ps. 119 : 105. Thy word is a lamp unto my feet, and a light unto 
 my path. 
 
 Gal. 1 : 8. Though an angel from heaven preach any other gospel 
 unto you than that which we have preached unto you, let him be 
 accursed. (Form of Concord, Epitome, Intr. 1.) 
 
 "With our whole heart we receive and embrace the prophetic and 
 apostolic writings of the Old and New Testaments, as the clear and 
 pure fountains of Israel, and believe that these holy writings alone 
 are the sole and infallible rule, by which all tenets must be tried, 
 and according to which we should judge all doctrines and all teach- 
 ers. (Form, of Concord, Sol. Dec, hUr. 3.) 
 
 10. Is the authority of the fathers and of the later 
 theologians equal to that of the Scriptures f 
 
 Other writings of ancient and modern teachers, 
 whatever their reputation may be, are to be con- 
 sidered as m 710 manner of equal authority with the 
 Holy Scriptures, but are to be subordinated to them, 
 and should not be received otherwise than as wit- 
 nesses respecting the manner in which, since their 
 times, the pure doctrine of the prophets and apos- 
 tles, has been preserved in certain parts of the 
 world. [Form of Concord, Epitome, Jntr. 2.) 
 
 11. What are the oecumenical or catholic symbols? 
 They are brief and most excellent confessions 
 
 of the Christian faith, firmly established upon the 
 word of God, opposing both such heresies as had 
 
OF THE HOLY SCRIPTURES. 17 
 
 arisen during the age of the Apostles, and others 
 which arose after their times. [Form of Concord, 
 Sol. Dec, Intr. 8.) 
 
 12. How many symbols are there which belong to 
 this class ? 
 
 Three. The Apostle's, the Mcene, and the 
 Athauasian. 
 
 -13. Do our churches recognize any other symbolical 
 books ? 
 
 They do. But likewise only as testimonies con- 
 cerning the doctrine of their times : yet in an in- 
 ferior grade, because approved with less agree- 
 ment. 
 
 14. What are the symbolical books of our churches ? 
 I. The Unaltered Augsburg Confession which 
 
 in the year 1530 was presented to the Emperor 
 Charles V. at Augsburg. II. The Apology of the 
 Augsburg Confession. III. The Smalcald Arti- 
 cles. IV. The two Catechisms of Luther. V. The 
 Form of Concord. 
 
 15. Have all these symbols which you have men- 
 tioned equal authority ? 
 
 No. For those which have been approved by 
 the unanimous consent of the whole church (to 
 which class belong the three oecumenical sym- 
 bols) have far greater authority than those which 
 have been received only by particular churches : 
 although they all agree in this, that they are to 
 be distinguished from the Holy Scriptures by a 
 great degree of difference. 
 
 2* 
 
18 LUTHERAN THEOLOGY. 
 
 16. How does the authority of the symbolical books 
 differ from that of the ivord of God? 
 
 The Holy Scriptures are reco^iized as the sole 
 judge, rule, and standard, to which as to the only 
 touchstone all doctrines must he brought, and ac- 
 cording to whfch they must be judged whetlier 
 they be good or evil, true or false. But the sym- 
 bols, and other writings, have not the authority 
 of a judge : this office belongs alone to the Holy 
 Scriptures. [Form of Concord, JSpitome, Inir. 7.) 
 
 17. What then is the design and use of symbolical 
 books ? 
 
 To serve only as a testimony and explanation 
 of our faith, exhibiting the manner in which, at 
 certain times, the Holy Scriptures were under- 
 stood and explained, and setting forth the grounds 
 upon which doctrines ^conflicting with the Holy 
 Scriptures have been refuted. [Form of Concord, 
 Epitome, Inir. 8.) 
 
 AKTICLE II. 
 
 OF THE TRIUNE GOD. 
 
 1. What is the catholic faith concerning Godf 
 This is the catholic faith : that we worship the 
 one God in Trinity, and the Trinity in Unity, 
 neither confounding the persons, nor dividing the 
 essence. For there is one person of the Father, 
 another of the Sou, and another of the Holy 
 
OF THE TRIUNE GOD. 19 
 
 Ghost. But the Godhead of the Father, Son and 
 Holy Ghost is one, their glory equal, and their 
 Majesty co-eternal. [Ailianasian Creed.) 
 
 2. Wh.at therefore is God? 
 
 God is a Being, spiritual, intelligent, eternal, 
 true, good, pure, just, merciful, free, of infinite 
 power and wisdom; the Father eternal, who from 
 eternity has begotten the Son, his own image; 
 and the Son, the co-eternal image of the Father; 
 and the Holi/ Ghost, proceeding from the Father 
 and the Sou. For the infallible word of divine 
 testimony has thus revealed the Godhead, that 
 the Father eternal with the Son and Holy Ghost 
 has created and preserves heaven and earth, and 
 all creatures, and in their preservation is present 
 to all; that through the Son he has collected for 
 himself from among men A church; and that he 
 is also the Judge of the just and unjust. {31e- 
 lancthon, Loci.) 
 
 3. Prove that there is bid one God ? 
 
 Deut. 6 : 4. Hear, Israel ; the Lord our God is one Lord. 
 
 Isa. 44 : 6. I am the first, and I am the last ; and besides me there 
 is no God. 
 
 Isa. 44 : 8. Is there a God besides me ? 
 
 Mark 12 : 29. And Jesus answered him. The first of all the com- 
 mandments is, Hear, Israel, the Lord our God is one Lord. 
 
 1 Cor. 8 : 4, 6. We know that an idol is nothing in the world, and 
 that there is none other God, but one. . . . But to us there is 
 but one God the Father, of whom are all things, and we in him ; and 
 one Lord Jesus Christ, by whom are all things and we by him. 
 
 4. But are there 7ioi three Gods, if the Father is 
 God, and the Son is God, and the Holy Ghost is 
 God? 
 
20 LUTHERAN THEOLOGY. 
 
 The Father indeed is God, and the Son is God, 
 and the Holy Ghost is God, when the word god 
 is used with regard to person ; and yet there are 
 not three gods, hut only one God, when the word 
 god is used with regard to essence. So, likewise, 
 the Father is Lord, the Son is Lord, and the Holy 
 Ghost is Lord ; and yet there are not three Lords, 
 but only one Lord. For just as the Christian 
 truth compels us to acknowledge each person 
 taken by itself as God and Lord; so also the 
 catholic religion forbids us saying that there are 
 three Gods or three Lords. {Athanasian Creed.) 
 
 5. How many persons are there in the Godhead ? 
 
 Three. The Father, made of no one, uncreated 
 and unbcgotteu ; the Son of the Father, alone, not 
 made, nor created, but from eternity begotten ; 
 the Holy Ghost, from- the Father and the Son, 
 not made, nor created, nor begotten, but pro- 
 ceeding; and these three persons are co-eternal, 
 and the same in essence and power. [Athanasian 
 Creed, Smalcald Articles.) 
 
 There is therefore one Father, and not three Fathers ; one Son, and . 
 not three Sons ; one Holy Ghost, and not three Holy Ghosts. And 
 in this Trinity nothing is before or after, nothing is greater or less. 
 But all three persons are co-equal and co-eternal with one another. 
 {Atha7iasian Creed.) 
 
 The churches among us, with great agreement, teach that the 
 decree of the Council of Nice', concerning the unity of the divine 
 essence, and the three persons, is true, and, without doubt, to be 
 believed ; namely, that there is one divine essence which both is 
 called, and is God, eternal, incorporeal, indivisible, of immense 
 power, wisdom, and goodness, the Creator and Preserver of all things, 
 visible and invisible ; and yet there are three persons of the same 
 essence and power, who are also co-eternal, the Father, Son, and 
 Holy Ghost. (Avgshurg Covfessio?i, Art. 1.) 
 
OF THE TRIUNE GOD. 21 
 
 The Father, Son, and Holy Ghost, three distinct persons in one 
 divine essence and nature, are one God who created heaven and 
 earth. The Father is of no one, the Son is begotten of the Father, 
 the Holy Ghost proceeds from the Father and the Son. (Smaicald 
 Articles, Part 1.) 
 
 6. Prove from the Scriptures the doctrine of the 
 Trinity ? 
 
 Ps. 33 : 6. By the word of the Lord were the heavens made, and 
 all the hosts of them by the breath of his mouth. 
 
 Matt. 28 : 19. Go ye, therefore, make disciples of all nations, bap- 
 tizing them in the name of the Father, and of the Son, and of the 
 Holy Ghost. 
 
 1 John 5 : 7. There are three that bear record in heaven : the 
 Father, the Word, and the Holy Ghost; and these three are one. 
 
 7. What is God the Father ? 
 
 The Father is the first person of the Godhead; 
 not begotten, nor proceeding; but who from eter- 
 nity has begotten the Son, his own image ; who, 
 together with the Son and Holy Ghost, creates, 
 sustains, preserves and governs all things visible 
 and invisible, angels and men ; who has sent his 
 Son as the Redeemer of the world, and the Holy 
 Ghost as the Sanctifier. {Chemnitz, Loci.) 
 
 8. What is God the Son ? 
 
 The Son is the second person of the Godhead, 
 not created, but from eternity begotten by the 
 Father, his image, and the brightness of his 
 glory, through whom, in the Holy Ghost, the 
 Father has created, and sustains, preserves and 
 governs all things, visible and invisible, heaven 
 and earth, angels and men ; who was sent by the 
 Father into the world, in order that by means of 
 his assumed human nature he might accomplish 
 the work of redemption. [Chemnitz, ih.) 
 
22 LUTHERAN THEOLOGY. 
 
 9. What is God the Holy Ghost ? 
 
 The Holy Ghost is the third person of the God- 
 head, not made, nor created, nor begotten, but 
 eternally proceeding from the Father and the 
 Son, in whom the Father through the Son has 
 created, and since their creation sustains, pre- 
 serves and governs all things, visible and invisi- 
 ble, angels and men ; through the Son, sent by 
 the Father in a visible form upon the Apostles ; 
 and at the present day sent invisibly by the 
 Father through the Son into the hearts of be- 
 lievers, in order to sanctify them by means of 
 the word and sacraments. {Chemnitz, ib.) 
 
 10. What do the words person and essence, as 
 used, in this article, signify ? 
 
 The word •person signifies that which is not a 
 part or quality of another; but what subsists of 
 itself. Or, a person is a living, indivisible, intel- 
 ligent, incommunicable being, not sustained by 
 another. Essence, however, denotes that which 
 truly exists, even though it be communicated. 
 [Melancthon, Examen.) 
 
 They use the word person in the sense in which the church writers 
 on this subject have used it to denote not a part or quality in another, 
 but what subsists of itself. (Augsburg Cotifessiou, Art. I.) 
 
 11. As the divine nature of the Father has never 
 hec7i doubted, and the next article will treat of the divine 
 nature of the Son, please here to prove that the Holy 
 Ghost is true God ? 
 
 This can be abundantly shown from the Holy 
 Scriptures. For, in the first place, the great 
 
OF THE TRIUNE GOD. 23 
 
 name Jehovah, which belongs as to his essence 
 to the one and only God, is ascribed to the Holy- 
 Ghost ; as he is that Jehovah who spoke through 
 prophets and apostles. 
 
 Num. 12 : 6. Hear now my words : If there be a prophet among 
 you, I the Lord will make myself known unto him in a vision, and 
 will speak unto him in a dream. 
 
 Acts 1 : 16. This Scripture must needs have been fulfilled which 
 the Holy Ghost, by the mouth of David, spake. 
 
 Heb. 3 : 7. Wherefore, as the Holy Ghost saith, To-day, if ye will 
 hear his voice, harden not your hearts. 
 
 2 Pet. 1 : 21. For the prophecy came not in old time by the will of 
 man ; but holy men of God spake as they were moved by the Holy 
 Ghost. 
 
 Secondly. The Holy Ghost is expressly called 
 God in Acts 5 : 3, 4, where Peter thus addresses 
 Ananiaa: "Why hath Satan filled thine heart to 
 lie to the Holy Ghost ? Thou hast not lied unto 
 men, but unto God." So also St. Paul in 1 Cor. 
 3 : 16, says: "Know ye not that ye are the temple 
 of God, and that the Spirit of God dwelleth in 
 you?" 
 
 Thirdly. Those essential attributes and proper- 
 ties which belong only to God, are ascribed to the 
 Holy Ghost. These are : 
 
 1. Eternity. Heb. 9 : 14. How much more shall the blood of Christ, 
 who through the eteriial Spirit offered himself . . . . ? 
 
 2. Omniscience. John 14 : 26. But the Comforter, which is the 
 Holy Ghost, whom the Father will send in my name, he shall teach 
 you all things, and bring all things to your remembrance, whatso- 
 ever I have said unto you. 1 Cor. 2 : 10. For the Spirit searcheth all 
 things, yea, the deep things of God. 1 Cor. 2 : 11. The things of God 
 knoweth no one, but the Spirit of God. 
 
 3. Omnipotence. 1 Cor. 12 : 4.-6. There are diversities of gifts, but 
 the same Spirit ; and there are differences of administration, but the 
 
24 LUTHERAN THEOLOGY 
 
 same Lord ; and there are diversities of operations, but it is the same 
 God which worketh all in all. 
 4. Infinity. Ps. 139 : 7. Whither shall I go from thy Spirit? » 
 6. Truth. 1 John 5:6. It is the Spirit that beareth witness, be- 
 cause the Spirit is truth. 
 
 6. Wois/np. For the holy angels, in most exalted strains, worship 
 also the Spirit, crying unto one another. Holy, holy, holy, is the Lord 
 of hosts. Rev. 4:8; Isa. 6:3. 
 
 7. Creation and Preservation. Ps. 33 : 6. By the word of the Lord 
 were the heavens made, and all the host of them by the breath of his 
 mouth. 
 
 8. Finally, Quickening, "Regeneration, Sanctification, and other 
 works which belong to a divine nature. John 3:6. Except a man 
 be born of water, and of the Spirit, he cannot enter into the kingdom 
 of God. Matt. 12 : 28. If I cast out devils by the Spirit of God, then 
 the kingdom of God is come unto you. 1 Cor. 3 : 16. Quoted above. 
 {Hunnius on the Holy Trinity.) 
 
 ARTICLE III. 
 
 CONCERNINa CHRIST. 
 
 1. What is Christ ? 
 
 Christ is the second person of the Godhead, 
 the Son of God ; God of the essence of the Father, 
 begotten before the worlds ; and Man of the sub- 
 stance of his mother born into the world. (Atha- 
 nasian Creed.) 
 
 2. Why is Christ called Jesus or Saviour ? 
 
 The answer is given bj the angel in Matt. 1 : 
 21 : " Thou shalt call his name Jesus ; for he 
 shall save his people from their sins." 
 
CONCERNINa CHRIST. 25 
 
 3. Why is he called Christ ? 
 
 Because according to his human nature, he was 
 anointed with infinite fulness of the Holy Ghost. 
 
 Ps. 45 : 7. Thy God hath anointed thee with the oil of gladness 
 above thy fellows. This passage, Heb. 1 : 9, applies to Christ. 
 
 Upon Christ our Lord, according to his human nature (since accord- 
 ing to his divine nature, he is of one essence with the Holy Ghost), 
 there rests "the Spirit of wisdom and understanding, the Spirit of 
 counsel and might, the Spirit of knowledge and of the fear of the 
 Lord" (Col. 2:3; Isa. 11 : 2; 61 : 1) : and that, too, not in the 
 same manner as in other holy men, whose knowledge and power de- 
 pend upon the working in them of created gifts by the agency of the 
 Holy Ghost, For, since Christ, according to his divine nature, is the 
 second person of the Holy Trinity, and from him, not less than from 
 the Father, the Holy Ghost proceeds (for the Spirit belongs to both 
 Father and Son, and so remains to all eternity, nor is ever separated 
 from the Son), through the personal union the whole fulness of the 
 Spirit has been communicated to Christ, according to his flesh, which 
 was personally united with the Son of God. This freely asserts all its 
 power in, with and through the human nature of Christ, not in such 
 a manner that Christ, according" to his human nature, knows only 
 some things, while he is ignorant of others, and can accomplish some 
 things while he cannot accomplish others ; but, according to his as- 
 sumed human nature, both his knowledge and power extend to all 
 things. For the Father has without measure poured upon the Son 
 the Spirit of wisdom and strength, so that through the personal union 
 he, as man, has really and truly received all knowledge and power. 
 On this account all the treasures of knowledge are hidden in Christ; 
 in this manner all power in heaven and earth has been given to him, 
 and thus he sits at the right hand of the majesty and power of God. 
 {Form of Concord, Sol. Dec, Art. viii, 72.) 
 
 4. Are there then two natures in Christ ? 
 
 Yes. For since the Son of God in the fulness 
 of time has become man, there are in this one and 
 undivided person of Christ, two distinct natures : 
 the divine, which is from eternity ; and the human, 
 which in time was assumed in the unity of the 
 person of the Son of God. And these two natures 
 
 3 
 
26 LUTHERAN THEOLOGY. 
 
 in tlie person of Christ are never eitlier separated 
 or commingled with each other, neither are they 
 mutually interchanged, but each nature in the per- 
 son of Christ retains its own essence and proper- 
 ties to all eternity. [Form of Concord^ Sol. Dec, 
 Art. viii, 9.) 
 
 5. How do you prove thai Christ is true God ? 
 First. Scripture calls him Jehovah, which is the 
 
 essential name of God. 
 
 Jer. 23 : 6. And this is his name whereby he shall be called, the 
 Lord oub righteousness. 
 
 Secondly. He is expressly called God. 
 
 John 20 : 28. And Thomas answered and said unto him, My Lord 
 and my God. 
 
 Eom. 9 : 5. Whose are the fathers, and of whom, as concerning the 
 flesh Christ came, who is over all, God blessed forever. 
 
 Thirdly. 'Not only religious worship, but also such 
 works are ascribed to Christ, as can be referred in 
 no manner to a creature, but only to God. 
 
 Ps. 97 : 7. " Worship him all ye gods" (i. e., angels). 
 
 Heb. 1 : 16, tells us that this passage refers to Christ. " When he 
 bringeth the first-begotten into the world, he saith. And let all the 
 angels of God worship him." 
 
 John 1 : 1, 2, 3. In the beginning was the Word, and the Word was 
 with God, and the Word was God. The same was in the beginning 
 with God. All things were made by him, and without him was not 
 anything made, that was made. (Hionnuis.) 
 
 6. Did the Son of God assume a true human na- 
 ture, of the same substance as ours ? 
 
 In every respect, except that it was without sin. 
 Hence our churches utterly reject and condemn 
 the figment of Marcion, which teaches that Christ 
 
CONCEKNING CHRIST. 27 
 
 did not possess a true human nature consisting 
 of soul and body. [Form of Concord, Epitome, viii.) 
 
 John 1 : 14. The word was made flesh. 
 
 Gal. 4 : 4. God sent forth his Son made of a woman. 
 
 Heb. 2 : 14. Forasmuch then as the children are partakers of flesh 
 and blood, he also himself likewise took part of the same. V. 16. He 
 took not on him the nature of angels ; but he took on him the seed of 
 Abraham. 
 
 John 10 : 18. No man taketh my life (t. e., soul) from me, but I 
 lay it down of myself. 
 
 Matt. 26 : 38. My soid is exceeding sorrowful, even unto death. 
 
 Luke 23 : 46 ; Matt. 27 : 50. Father, into thy hands I commend my 
 spirit : and having said this he gave up the ghost. 
 
 Athanasian Creed. Perfect God and perfect man, consisting of a 
 reasonable soul, and human flesh. 
 
 7. How did the Son of God assume our nature ? 
 By being conceived by the Holy Ghost, without 
 
 the interposition of man, and being born of Mary, 
 a virgin, ever pure and holy. [Smalcald Articles, 
 Part i, Art. 4.) 
 
 8. If there are two entire natures in Christ, does he 
 not therefore possess two i^^^sons, and do you not thus 
 admit that there are two Chrisis ? 
 
 By no means. For since the incarnation, each 
 nature in Christ, does not in any manner subsist 
 by itself, so that either is separate, or constitutes 
 of itself a separate person ; but these natures are 
 so united, as to constitute one person only, in 
 which both the divine and the human natures are 
 united and subsist together ; so that since the in- 
 carnation, not only the divine, but also the as- 
 sumed human nature, belong to the entire person 
 of Christ; and just as the person of the incarnate 
 Son of God cannot be entire without his divinity, 
 
28 LUTHERAN THEOLOGY. 
 
 SO also it cannot be entire without his humanity. 
 For just as a rational soul and a body are one 
 man, so also God and man'are one Christ. (Form 
 of Concord, Sol Dec.,vm,ll. Athanasian Creed.) 
 
 9. How are the two natures in Christ united? 
 
 This union is not such a connection or combi- 
 nation that one nature cannot personally (^. e., 
 through the personal union) possess a property 
 belonging to the other, as when two pieces of 
 wood are glued together, in which case neither 
 piece imparts or receives anything. This was the 
 error of Nestorius and Paul of Samosata, who 
 taught that the two natures communicate nothing 
 the one to the other. By this false dogma the 
 natures are regarded as separate, and thus two 
 Christs are constituted, one of whom is the Christ, 
 but the other God the Word dwelling in Christ. 
 {Form of Concord, epitome and Sol. Dec, Art. viii.) 
 
 10. What then is the personal union ? 
 
 It is a most intimate communion, by which 
 Christ's divine and human natures are so united 
 as to have a real participation with one another ; 
 from which union and communion proceeds all 
 that is said and believed concerning God as man, 
 and concerning the man Christ as God. [Form of 
 Concord, Epitome, and Sol. Dec, Art. viii.) 
 
 That is a most intimate communion which God has with assumed 
 humanity ; and from the personal union, and this most intimate and 
 unspeakable communion which results therefrom, all that follows 
 which is believed and declared concerning God as man, and concern- 
 ing the man Christ as God. The ancient teachers of the church used 
 to illustrate this union and communion of the natures by the simili- 
 
CONCERNING CHRIST. 29 
 
 tude of iron glowing with heat, and likewise by the union of the body 
 and soul in man. (Form of Concord, Epitome, Art. viii, 9.) 
 
 Against this condemnable heresy, the catholic church of Christ has, 
 with great simplicity, believed and maintained, that the human and 
 divine natures in the person of Christ, arc so united that there is a 
 true communion between them. Yet these two natures meet and par- 
 ticipate with one another not only in one essence, but also, as Dr. 
 Luther says, in one person. On account of this personal union and 
 communion, the ancient orthodox teachers of the church very fre- 
 quently, not only after, but even before the Council of Chalcedon, 
 employed the word mingling, yet in a correct sense and with a proper 
 distinction. In confirmation of which many passages might be ad- 
 duced from the church fathers, which can be found here and there in 
 the writings of our teachers. Learned antiquity has indeed declared 
 this personal union and communion of the natures by the similitude 
 of the soul and body, and likewise in another manner by that of 
 glowing iron. For the soul and body (and so also fire and iron) have 
 a communion with each other not merely nominally or verbally, but 
 truly and really, yet in such a manner that there is no confusion or 
 equalization of the natures, as when a mixture of honey and water 
 produces mead ; for such a drink is neither pure honey, nor pure 
 water, but a mixed drink composed of both. Far otherwise is it in 
 the union of the divine and human nature in the person of Christ ; 
 for the union and communion of the divine and human in the person 
 of Christ is far more exalted and inexpressible, on account of which 
 union and communion God is man, and man is God. Yet by this union 
 and communion of natures, neither the natures themselves, nor their 
 properties are confounded, but each nature retains its own essence and 
 properties. (Form of Concord, Sol. Dec, Art. viii.) 
 
 11. Are the effects of this union of but one kind? 
 
 They are not, but can and should be distin- 
 guished into two classes ; the former of which is 
 the most intimate communion or participation of 
 the natures with each other, and the latter the true 
 and real participation of the properties or the at- 
 tributes of the one nature with the other. 
 
 On account of this personal union (without which a participation 
 of the natures with each other, neither can exist, or be conceived of), 
 it was not a mere human nature, one of whose attributes it is to suffer 
 
 3* 
 
80 LUTHERAN THEOLOGY. 
 
 and die, which suffered for the sins of the whole world, but it was the 
 Son of God (yet according to his human nature) who truly suffered, 
 and, as the Apostles' Creed testifies, truly died, although a divine 
 nature can neither suffer nor die. This Dr. Luther fully and firmly 
 declares in his Larger Confession concerning the Lord's Supper, where 
 he rejects as a mask of the devil, and condemns in unmeasured terms 
 the blasphemous allceosis of Zwingle, who maintained that one nature 
 was taken and understood for the other. {Form of Concord, Epitome, 
 Art. viii, 20.) 
 
 12. How do these natures participate with one an- 
 other f 
 
 • The manner in which the natures participate 
 with each other is such that God is truly man, 
 and man is truly God ; which could not at all be, 
 if the human and divine natures had no real par- 
 ticipation. For how could man, the Son of Mary, 
 truly be, or with truth be called the Son of God, 
 the Most High, if his humanit}'^ were not person- 
 ally united with the Son of God, and if he thus 
 actually had nothing in common with the latter, 
 except the mere name ? [Form of Concord, Epitome^ 
 Art. viii, 10.) 
 
 13. But do the Holy Scriptures make statements of 
 this kind f 
 
 They do. Compare Jer. 23 : 5 with 23 : 15. 
 
 Matt. 16 : 16. Thou art the Christ, the Son of the living God. 
 
 Matt. 22 : 45. The Son of David is David's Lord. 
 
 Luke 1 : 31, 32. Thou shalt bring forth a son, and shall call his 
 name Jesus; he shall be great, and shall be called the Son of the 
 Highest. 
 
 Rom. 1 : 3. His Son Jesus Christ, which was made of the seed of 
 David, according to the flesh. 
 
 1 Cor. 15 : 47. The second man is the Lord from heaven. 
 
 For this reason, the Form of Concord correctly 
 
CONCERNING CHRIST. 31 
 
 infers that the Virgin Mary did not conceive and 
 bring forth a mere man ; and hence she is cor- 
 rectly called the mother of God, which she truly 
 is. {Form of Concord, Epitome, Art. viii, 12.) 
 
 14. Before jproceeding to the consideration of the 
 communicaiio idiomatum, lei us first inquire what are 
 the idiomata or attributes of the divine nature? 
 
 The attributes or properties of the divine nature 
 are these : to be omnipotent, eternal, infinite, and, 
 according to the properties of its own nature, and 
 its natural essence, to be of itself omnipresent, 
 and to know all things. All these are not attri- 
 butes of the human nature, neither can they ever 
 become such. 
 
 15. What are the attributes of the human nature ? 
 To possess a body, to consist of flesh and blood, 
 
 to be finite and circumscribed, to suffer, to die, to 
 ascend, to descend, to move from place to place, 
 to hunger, to thirst, to experience cold, heat, and 
 similar things. These neither are, nor ever can 
 become, attributes of the divine nature. [Form of 
 Concord, Epitome, Art. viii, 8.) 
 
 16. What is the character of the communicatio idio- 
 matum ? 
 
 It is not a communication of essence or of sub- 
 stance; for this would be nothing else than a 
 mingling of the attributes, resulting in such an 
 equalization of the natures, as was taught by 
 Euiychcs. 
 
 We believe, teach, and confess, that the divine and human natures 
 are not mingled in one substance, or changed into one another, but 
 
32 LUTHERAN THEOLOGY. 
 
 that each nature retains its own essential properties, which cannot 
 become the properties of the other nature. {Porm of Concord, 'Epitome, 
 Art. viii, 6.) 
 
 17. WTiat then is its nature ? 
 
 It is such as is taught by the Scriptures, namely, 
 a true or real communication, which results from 
 the personal union and communion of the natures 
 in Christ, concerning which the Apostle says, in 
 Col. 2:9," In him dwelleth all the fulness of the 
 Godhead bodily," i. e., in his assumed flesh, as in 
 his temple. 
 
 18. Are there firm and reliable Scriptural proofs 
 for the communicaiio idiomaium ? 
 
 That this communication is not merely a form 
 of speech, but that it has a real and true existence, 
 can be shown by three incontrovertible arguments. 
 
 19. What is the first? 
 
 First, there is a universal rule approved by the 
 whole orthodox church, which declares that what- 
 ever Scripture affirms Christ has received in time refers 
 not to Ids divinity, according to which from eter- 
 nity he possessed all things ; but that reference 
 is made to the person of Christ, who, in respect 
 to his assumed human nature, was made the re- 
 cipient of these objects. [Form of Concord^ Sol. 
 Dec, Art. viii, 57.) 
 
 20. What is the second? 
 
 The Scriptures clearly testify that the power to 
 quicken and to judge is given to Christ, because 
 he is the Son of man, and because he has flesh 
 and blood. {lb., 68.) 
 
CONCERNING CHRIST. 33 
 
 John 5 : 27. And hath given him authority to execute judgment 
 also, because he is the Son of man. 
 
 John 6 : 51. I am the living bread which came down from heaven; 
 if any man eat of this bread he shall live forever. 
 
 21. What is the third? 
 
 Scripture makes mention of the Son of man not 
 only in general terms, but, as it were, points its 
 finger towards liis assumed human nature, when 
 it says, 1 John 1 : 7, The blood of Jesus Christ, 
 his Son, cleanseth us from all sin. {lb., 59.) 
 
 22. What is the meaning of this passage of Scrip- 
 ture? 
 
 It refers not merely to the merit of Christ's blood, 
 which once for all was acquired on the cross ; but 
 John likewise here tells us that in justification not 
 only Christ's divine nature, but also his blood has 
 efficacy to cleanse us from all sin. Thus the flesh 
 of Christ is quickening food, [lb., 59.) 
 
 23. Is this communicatio idiomatum of but one 
 kind ? 
 
 Three difi"erent kinds are mentioned in Scrip- 
 ture : The ^rs^ is when the properties of only one 
 nature are ascribed to the other nature, not sepa- 
 rately, but in the whole person, which is at the 
 same time both God and man, whether it be called 
 God or whether it be called man; yet so that it is 
 distinctly declared, according to which nature the 
 property is ascribed to the whole person. 
 
 24. Please to give some examples of this kind from 
 Scripture. 
 
 Rom. 1 : 3. The Son of God made of the seed 
 
34 LUTHERAN THEOLOGY. 
 
 of David,- according to the flesh. Luke 1 : 31. 
 The Son of God born of the Virgin Mary. To 
 this head belong also all those passages of Scrip- 
 ture which show that the Son of God, by assuming 
 human nature, assumed and actually appropriated 
 to himself all its attributes. For this reason the 
 Holy Scriptures ascribe to the Son of God attri- 
 butes which belong to his humanity. 
 
 Acts 20 : 28. Feed the church of God, which he hath purchased with 
 his oivii blood. 
 
 Gal. 2 : 20. The Son of God, who loved me, anAgave himself for me. 
 
 Rom. 8 : 32. God spared not his own Son, but delivered him up for 
 us all. 
 
 Gal. 4 : 4. God sent forth his Son, made of a woman. 
 
 1 John 1 : 1. The AVord of life, which we have seen with our eyes, 
 which we have looked upon, and our hands have handled. 
 
 In the first place, since there are in Christ two distinct natures, 
 which, in their essences and properties, are neither changed nor con- 
 founded, and yet the two natures have but one person ; those proper- 
 ties which belong only to one nature are attributed not to that nature 
 only as if separated, but to the whole person (which is at the same 
 time God and man), whether called God or man. 
 
 But from this manner of speakings it does not follow that those 
 properties which are ascribed to the whole person, belong to both 
 natures ; but it is to be distinctly declared according to which nature 
 anything is ascribed to the entire person. The Apostle Paul -speaks 
 in this manner when he says, concerning Christ, Rom. 1 : 3, that he 
 was of the seed of David, according to the flesh. Peter, likewise, 
 says, concerning Christ (1 Ep. 3 : 18 ; 4 : 1), that he was put to death 
 in the flesh, and that ho sufl'ered in the flesh. 
 
 But, since both open and secret sacramentarians conceal their per- 
 nicious error under the rule, that " what is the property of one nature 
 is ascribed to the whole person," when they name the whole person, 
 they nevertheless understand only the one nature, and that, too, 
 merely as it exists in itself, but entirely exclude the other nature, as 
 if only a mere human nature sufiered for us. We desire to repeat at 
 this place the words of Dr. Lutber, from his Larger Confession con- 
 cerning the Lord's Supper, in which he treats of ike allaosis of Zwin- 
 
CONCERNING CHRIST. 85 
 
 gle, in order that the church of God may be secured in the best man- 
 ner against this error. These are his words : 
 
 " Zwingle names that an allaosis which ascribes an attribute of 
 the human nature to the divine nature of Christ, and the reverse. 
 For example, where Scripture saj-s, Luke 24 : 26, ' Ought not Christ 
 to have suffered these things, and to enter into his glory?' There, 
 Zwingle triflingly declares that the word Christ refers to his human 
 nature. Beware ! beware ! I say, of that allceosis, for it is a mask 
 of the devil, which will at length fashion such a Christ, according to 
 which I am sure that I do not wish to be a Christian. For its design 
 is that Christ should be nothing else than any other sanctified one, 
 and that his passion and life should accomplish nothing more than 
 would that of such a person. For, if I permit myself to be persuaded 
 that the human nature alone suffered for me, Christ is not to me a 
 Saviour of great worth, for he himself stands in need of a Saviour. 
 In a word, language cannot express what the devil designs to accom- 
 plish by means of this a/laos/s.^' Again, a few sentences after : " If 
 this old sorceress, Dame Reason, the grandmother of this allmosis, 
 attempts to cry back, saying. Divine nature can neither suflFer, nor 
 die ; reply, That is, indeed, true ; yet, because the divine and human 
 natures in Christ constitute one person, Scripture, on account of the 
 personal union, ascribes all that to the divine nature which befalls the 
 human nature, and, in turn, all to the human, which belongs to the 
 divine nature. This, too, is true. For when Christ is presented to 
 you, you must say, This person suffers and dies ; but this person is 
 true God : and hence it is correctly said, The Son of God suffers. 
 For although one part of him (so to speak), namely, his divine nature, 
 does not suffer ; yet that person which is God suffers in his other part, 
 namely, in his human nature. For the Son of God, i e., the person 
 which is God, was truly crucified for us. For this person, this person 
 I say, was crucified according to his human nature." 
 
 And again after some other things : " If there be such an allceosis as 
 Zwingle proposes, in Christ, there will be of necessity two persons, 
 namely, a divine and a human, inasmuch as all passages of Scripture 
 which treat of the passion, Zwingle refers only to the human nature, 
 and altogether separates them from the divine nature. For where 
 the works are torn asunder and separated, there also we must divide 
 the person, since all works and all sufferings are ascribed not to the 
 natures, but 'to the person. For it is the person itself which does and 
 suffers all these things, this, indeed, according to this nature, and that 
 according to the other nature; all of which is fully known to our 
 learned men. Wherefore we recognize our Lord Jesus Christ as God 
 
36 LUTHERAN THEOLOaY. 
 
 and man in one person, not confounding the natures nor dividing the 
 persons." 
 
 Likewise, in his work Concerning the Councils and the Church, Dr. 
 Luther writes : " We Christians must know that, if God were not on the 
 other side of the balance, and did not overcome by his weight, we, on 
 our side, would be borne down to ruin. By this I mean, that if God 
 had not died for us, and if man alone had died for us, then, indeed, 
 we would be utterly undone. But if the death of God, and the fact 
 that God died for us, is placed on the other scale, then he is borne 
 downwards ; but we, like the empty and lighter scale, rise aloft. He 
 can, indeed, rise upwards, or leave the scale ; but he could not de- 
 scend and occupy the scale, unless he had been like us, i. e., he be- 
 came man in order that it might truly and correctly be said concerning 
 him, 'God died,' 'the passion of God,' 'the blood of God,' 'the 
 death of God.' For God could not die in his own nature. But, 
 since God and man have been united in one person, it is right to say, 
 ' God died,' since that man died, who is one thing, or one person with 
 God." 
 
 So far we have quoted Luther. From this it is evident, that they 
 err who have said and written that the propositions which we have 
 mentioned (God sufiered, God died) are only verbal expressions, i. «., 
 mere words, without any corresponding reality. For our simple Chris- 
 tian faith teaches, that the Son of God, who became man, suffered and 
 died for us, and redeemed us with his blood. {Form of Concord, Sol. 
 Bee., Art. viii, 36-45.) 
 
 25. What is the second kind of communicaiio idio- 
 matum ? 
 
 The second kind has respect to the office of 
 Christ, where the person acts and operates, not 
 in, with, through, or according to one nature 
 only; but, on the contrary, in, with, according to 
 and through both natures ; or, as the Council of 
 Chalcedon says: '•^ Each nature does or 2Jerforms 
 whatever belongs to each, with communication of the 
 other. '^ {Form of Concord, Sol. Dec, Art... viii, 47.) 
 
 26. What propositions in the Scriptures refer to this 
 kind of communicatio idiomatum ? 
 
CONCERNING CHEIST. 37 
 
 Those that declare that Christ is our Mediator, 
 Redeemer, King, High-Priest, Head, Shepherd, 
 etc., not only according to one nature, whether 
 his divinity or humanity, but according to both 
 natures. 
 
 27. Prove this from Scripture. 
 
 Scripture clearly affirms that Christ, both ac- 
 cording to his human and his divine nature, is 
 our Mediator. The following passages show that 
 Christ's work of mediation was performed ac- 
 cording to both natures : 
 
 Jer. 23 : 6, and 33 : 16 ; 1 John 3 : 8. For this purpose the Son of 
 God was manifested, that he might destroy the works of the devil. 
 
 Gen. 3 : 15. The seed of the woman shall bruise the serpent's head. 
 
 Luke 9 : 56. The Son of man is not come to destroy men's lives, 
 but to save them. 
 
 1 Tim. 2 : 5. There is one Mediator between God and man, the man 
 Christ Jesus, who gave himself a ransom for all. 
 
 28. What is the third kind of communicatio idio- 
 matum ? 
 
 Under the third kind are classed those proposi- 
 tions in which the Holy Scriptures expressly tes- 
 tify that the human nature in Christ, because of 
 its personal union with the divine nature, has re- 
 ceived, over and above its natural, essential, and 
 permanently inherent human properties, also spe- 
 cial, high, great, supernatural, inscrutable, ineffa- 
 ble and heavenly prerogatives of majesty and 
 glory, of power and might, over everything that 
 is named not only in this world, but also in the 
 world to come. {Form of Concord, Sol Dec, Art. 
 viii, 61.) 
 
 4 
 
38 LUTHERAN THEOLOGY. 
 
 29. Cite from, Scripture such passages as confirm 
 this statement. 
 
 Matt. 11 : 27. All things are delivered unto me from the Father. 
 
 Matt. 28 : 18. All power is given unto me in heaven and in earth. 
 
 John 3 : 34. God giveth not the Spirit by measure unto him. 
 
 John 5 : 27. And hath given him authority to execute judgment 
 also ; because he is the Son of man. 
 
 Eph. 1 : 20, 21. God raised Christ from the dead, and set him at his 
 own right hand in the heavenly places, far above all principality, and 
 power, and might, and dominion, and every name that is named not 
 only in this world, but also in that which is to come. 
 
 In this we advance nothing new, but embrace and repeat the dec- 
 laration which the ancient orthodox church has drawn from the holy 
 Scriptures, and transmitted uncorrupted to us, namely, that this divine 
 virtue, life, power, mnjesty, and glory, have been given to the assumed 
 human nature in Christ. But this has not been effected in the same 
 manner as the Father from eternity has communicated his own essence 
 and his properties to the Son, according to his divine nature; on 
 which account the Son is of the same essence with the Father, and 
 equal to him. For it is only in his divine nature that Christ is equal 
 to the Father ; in bis human nature he is beneath God. From this 
 it is evident that we do not -maintain any confusion, equalization, or 
 abolition of the natures in Christ. Hence, the power of quickening 
 does not belong to the flesh of Christ in the same manner as it does to 
 his divine nature, of which this is an essential property. But this 
 communication was not effected by any essential or natural emptying 
 of the properties of the divine nature into the human nature, as if 
 Christ's human nature had these properties in itself, and when sepa- 
 rate from the divine essence : or, as if through that communication the 
 human nature in Christ entirely laid aside its natural and essential 
 properties, and either by being changed into the divine nature, or by 
 having these its own properties communicated to this nature, in and 
 of itself became equal to the divine ; or that the natural and essential 
 properties and works of both natures were the same or equal. For in 
 ancient and approved councils these and like errors have been justly 
 rejected and condemned from the holy Scriptures. In no manner 
 dare we make or admit either a conversion, a confusion, or an equal- 
 ization of the natures or essential properties in Christ. 
 
 And, indeed, by these words {real communion, to be really commu- 
 nicatrd) we by no means wish to teach any physical communication or 
 essential transfusion (by which the natures might be confounded in 
 
CONCERNING CHRIST. 39 
 
 their essences or essential properties), as some have not hesitated, by 
 a false interpretation, contrary to their own conscience, craftily and 
 maliciously to pervert these words and expressions, in order to heap 
 upon the pure doctrine grave suspicions. By these words and expres- 
 sions we oppose a mere verbal communication, since some imagine 
 that the commtmicatio idiomatnm is nothing else than an expression 
 and form of speech, i. e., only mere words, names, and empty titles ; 
 and they press this verbal communication so far that they do not wish 
 to hear of any other. Therefore, in order to declare aright the majesty 
 of Christ, we have used the words real communication to signify that 
 a communication truly and actually occurred, although without any 
 confusion of natures or essential properties. 
 
 We therefore hold and teach, with the ancient orthodox church, as 
 it declared the doctrine of holy Scripture, that the human nature in 
 Christ has received its majesty after the manner of the personal 
 union, namely, that since the whole fulness of the Godhead dwells in 
 Christ, not indeed as in holy men and angels, but bodily, as in its 
 own body, it shines forth in the assumed human nature in all its maj- 
 esty, virtue, glory, and operation, voluntarily when and as it seems 
 good to Christ, and in, with and through this assumed human nature 
 exercises, employs and fulfils its virtue, majesty, and efiBcacy ; and 
 this it does in somewhat the same manner in which the soul acts in 
 the body, and fire in iron glowing with heat. For by this similitude, 
 as we have previously shown, all learned and pious antiquity has set 
 forth this doctrine. But during this state of humiliation this majesty 
 was for the most part hidden and concealed. Now, however, since 
 the form of a servant has been laid aside, the majesty of Christ exerts 
 itself fully, effectively and manifestly before all the saints in heaven 
 and on earth ; and in that other and most blissful life we will see this 
 his glory face to face, as we are told in John 17 : 24. {Form of Co?i- 
 cord, Sol. Dec, Art. viii, 61-65.) 
 
 30. What is the character of this communication ? 
 
 It is true and real ; through it the human na- 
 ture in Christ has received this majesty by reason 
 of the personal union. For since all the fulness 
 of the Godhead dwells in Christ, not as in holy 
 men and angels, but bodily, as in its own body; 
 on this account, the human nature is truly and 
 really endowed with all majesty, power and glory, 
 
40 LUTHERAN THEOLOGY. 
 
 and the "Word or the Son of God, in, with and 
 through it, exercises, employs and fulfils his own 
 power, glory and efficiency. [Form of Concord^ 
 Sol. Dec, Art. viii, 64.) 
 
 31. Do the Holy Scriptures particularize any di- 
 vine attributes loMch are especially conspicuous in and 
 through the assumed humanity ? 
 
 They do. For although all the fulness of the 
 Godhead dwells in the assumed human nature, as 
 in its own temple (Col. 2 : 9), yet Scripture par- 
 ticularizes some divine attributes, which through 
 the human nature especially perform their opera- 
 tions. These are : 
 
 1. Omnipotence. Matt. 28 : 18. All power is given unto me in 
 heaven, and in earth. Heb. 2 : 8. Thou hast put all things in sub- 
 jection under his feet ; for in that he put all in subjection under him, 
 he left nothing that is not put under him. 
 
 2. Omniscience. Col. 2:3. In v?hom are hid all the treasures of 
 wisdom and knowledge. John 2 : 25. And needed not that any 
 should testify of man ; for he knew what was in man. 
 
 3. The power to impart life. John 6:51. I am the living bread 
 which came down from heaven ; if any man eat of this bread, he 
 shall live forever ; and the bread Ihat I will give is my flesh, which I 
 will give for the life of the world. 1 Cor. 15 : 45. The last Adam was 
 made a quickening spirit. 
 
 4. Tlie power to forgive sitis. Matt. 9 : 6. The Son of man hath 
 power on earth to forgive sins. Compare Mark 2:10; Luke 5 : 24. 
 
 5. Tiie power to judge. John 5 : 27. And hath given him authority 
 to execute judgment also, because he is the Son of man. 
 
 6. Worsi/ip. Phil. 2 : 9, lO.' That at the name of Jesus, every knee 
 should how, of things in heaven, and things inearth, and things under 
 the earth ; and that every tongue should confess that Jesus Christ is 
 Lord, to the glory of God the Father. Heb. 1 : 6. And let all the 
 angels of God worship him. 
 
 7. Omnipresence. Matt. 18 : 20. Where two or three are gathered 
 together in my name, there am I in the midst of them. Matt. 28 : 20. 
 I am with you alway even unto the end of the world. Eph. 1 : 23. 
 
CONCERNING CHRIST. 41 
 
 And bath put all things under his feet, and gave him to be head over 
 all things to the church, which is his body, the fulness of him tliat 
 filleth all in all. Eph. 4 : 10. He that descended is the same also 
 that ascended up far above all heavens, that he mighty/;! all things. 
 Wherefore those passages of Scripture which speak concerning the 
 majesty to which the human nature in Christ has been exalted, we 
 should not understand as meaning that the divine majesty which be- 
 longs to the divine nature of the Son of God, is to be ascribed only 
 to that nature in Christ, or that that majesty exists in the human 
 nature of Christ in such a manner that this nature has only the 
 bare title and name of majesty, but in truth has no communica- 
 tion with it whatever. For since God is a spiritual, indivisible 
 essence, everywhere present in all creatures, and especially so in be- 
 lievers and saints, in whom he dwells in a peculiar manner, and as 
 wherever he is there he has with him his'majesty ; then according to 
 this false hypothesis, it could be said that the whole fulness of the 
 Godhead dwells bodily in all creatures whom God inhabits, but espe- 
 cially in the elect who are the temples of God, then also in them all 
 treasures of wisdom and knowledge are hid, and to them all power in 
 heaven and earth is given, since the Holy Spirit who has all power in 
 heaven and earth is given to believers. But in this manner there 
 would be no distinction between Christ in his human nature, and other 
 holy men ; and he would be -deprived of that majesty which as a man 
 or in his human nature he received above »}1 other creatures. For 
 no creature, whether man or angel either could or should say, "All 
 power is given unto me in heaven and in earth." Although God is 
 in the elect in all the fulness of his divinity, which he has every- 
 where with him, yet he does not dwell in them bodily, nor is he per- 
 sonally united with them, as he dwells bodily in Christ. For on ac- 
 count of the personal union, Christ in his human nature says. Matt. 
 28 : 18, "All power is given unto me in heaven and in earth." And 
 again John 13 : 3, Jesus knew that the Father had given all things 
 into his hand. So also, Col. 2 : 9, In him dwelleth all the fulness 
 of the Godhead. Ps. 8 : 6, Heb. 2 : 7 sg-. ; 1 Cor. 15 : 27. {Form of 
 Concord, Sol. Bee, Art. viii, 67-70. ' See also note to Question 3.) 
 
 32. But did Christ according to his human nature 
 always exert and make use of that divine glory which 
 had been communicated to him ? 
 
 Although Christ, according to his assumed hu- 
 man nature, even in its conception and in the 
 
 4* 
 
42 LUTHERAN THEOLOGY. 
 
 womb of his mother, possessed this communi- 
 cated divine glory ; and although he never lost it 
 or laid it aside, yet, as the Apostle testifies, he 
 " made himself of no reputation," and, in the 
 state of humiliation held it concealed, and made 
 use of it not always, hut only as often as seemed 
 good to him. [Form of Concord^ Sol. Dec, Art. 
 viii, 26.) 
 
 33. Does Christ noio use his state of humiliation ? 
 No. For now he has ascended to heaven, not 
 
 merely as every saint has done, but as the Apostle 
 testifies, he ascended above all heavens that he 
 might fill all things, and therefore he reigns not 
 only as God, but also as man everywhere present, 
 and rules from sea to sea and to the ends of the 
 earth; as the Prophets foretell concerning him, 
 and the Apostles bear witness that Christ every- 
 where worked with them. Markl6: 19,20. (76., 27.) 
 
 . Mark 16 : 19, 20. So then after the Lord had spoken to them, he 
 was received up into heaven, and sat on the right hand of God ; and 
 they went forth and preached everywhere, the Lord working with 
 them, and confirming the word with signs following. 
 
 34. But does not this conflict luith the assertion that 
 Christ ascended into heaven, and sitteih at the right 
 hand of God ? 
 
 In no way. For Christ ascended into heaven 
 to sit at the right hand of God, and to reign over 
 all creatures ; yet these things did not occur in an 
 earthly manner, but as Dr. Luther has explained 
 it, in a way corresponding to the manner of the 
 right hand of God, which is not a particular cir- 
 cumscribed place in heaven ; but is the almighty 
 
CONCERNING CHRIST. 43 
 
 power of God, which fills heaven and earth, the 
 possession of which Christ truly assumed in his 
 human nature. {Augsburg Confession, Avi.m.', Form 
 of Concord, Art. viii, 28.) 
 
 35. What yet concerning Christ remains for us to 
 consider ? 
 
 As we have hitherto been considering the per- 
 son of Christ, we must yet treat of his ofiice, 
 which is twofold, viz. : kingly and priestly. 
 
 36. What is Christ's priestly office ? 
 
 It is that in which he offered himself to God 
 the Father, as a sacrifice for the sins of the whole 
 world, not only for the guilt of original sin, but 
 also for all the actual sins of men; and by which 
 he has freed us from the captivity of sin, of death, 
 and of the devil, and has introduced us into the 
 liberty of adoption. 
 
 Heb. 9 : 12. Neither by the blood of goats and calves, but by his 
 own blood, he entered in once into the holy place, having obtained 
 eternal redemption for us. 
 
 1 John 2 ; 1, 2. If any man sin we have an advocate with the 
 Father, Jesus Christ the righteous ; and he is the propitiation for our 
 sins, and not for ours only, but also for the sins of the whole world. 
 
 A sacrifice not only for original guilt, but also for all the actual sins 
 of men. {Augsbtirg Confession, Art. iii.) 
 
 When now it is asked, What do you believe in the second article 
 concerning Jesus Christ? reply briefly, thus : I believe that Jesus 
 Christ, the true Son of God, became my Lord. What is meant then by 
 becoming Lord? It is this : that by his own blood he has delivered 
 me from sins, the devil, death, and all evil. For, before I had neither 
 a King nor Lord, but was held captive under the power and sway of 
 the devil, condemned to death, and bound in sins and blindness. 
 
 The sum of this article is, that the word Lord simply signifies 
 Saviour or Redeemer, i. e., he who leads us back from the devil to 
 
44 LUTHERAN THEOLOGY* 
 
 God, from death to life, and from sins to righteousness, in ■which he 
 likewise preserves us. {Larger Catechism, Part ii, 27, 31.) 
 
 37. What is Christ's Mngly office ? 
 
 It is that iu which Christ ascended to heaven, 
 and received dominion at the right hand of the 
 Father, so that the devil and all powers being 
 thrust beneath his feet might be forced to obey 
 him; until, ultimately, on the last day, he will 
 separate and divide us from this wicked world, 
 from the devil, death, and sins, and will crown us 
 with eternal glory and honor, as Dr. Luther de- 
 clares in the Larger Catechism. [Larger Catechism, 
 Part ii, 31.) 
 
 Ps. 110 : 2. The Lord shall send the rod of thy strength out of Zion ; 
 rule thou in the midst of thine enemies. 
 
 Acts 3 : 15. And killed the Prince of life. 
 
 Heb. 2 : 10. For it became him, for whom are all things, and by whom 
 are all things, in bringing many sons unto glory, to make the captain 
 of their salvation perfect through suffering. 
 
 38. What is the character of Christ's kingdom ? 
 It is spiritual and eternal. John 18 : 36. My 
 
 kingdom is not of this world. Luke 1 : 33. He 
 shall reign over the house of Jacob forever; and 
 of his kingdom there shall be no end. 
 
 39. What benefits do both kingdoms of Christ con- 
 fer upon us ? 
 
 1. Faith; 2. The forgiveness of sins; 3. Justifi- 
 cation; 4. Reconciliation with God; Salvation and 
 eternal glory. 
 
OF CREATION. 45 
 
 ARTICLE IV. 
 
 OF CREATION". 
 
 1. What does the word Create signify ? 
 
 It means either simply to make something out 
 of nothing, or produce something from a crude 
 and chaotic mass. Figfiratively, the Apostle ap- 
 plies it to our spiritual regeneration and sanctiii- 
 tion. Eph. 2 : 10. We are created in Christ Jesus 
 unto good works. [3Ielanchthon and Hunnius.) 
 
 2. What is creation? 
 
 Creation is an external action of the whole 
 Trinity, by which God, according to his own free 
 will, within six days, brought forth out of nothing, 
 all created objects, both visible and invisible.^ 
 
 3. How do you prove that creation is a work of the 
 Trinity? 
 
 From Scripture, Gen. 1 : 1,2. For that the word 
 said does not denote merely a perishing word, but 
 the substantial word of God, i. e., the Son of God, 
 is evident from the testimony of John. 
 
 Jolin 1 : 1-3. In the beginning was the Word, and the Word was 
 with God, and the Word was God ; the same was in the beginning 
 with God. All things were made by him ; and without him was not 
 anything made that was made. 
 
 So also the testimony of Ps. 33 : 6. By the word of the Lord were the 
 heavens made, and all the host of them by the breath of his mouth. 
 
 4. Why does the Apostles' Greed ascribe the work 
 of Creation to the Father alone? 
 
 Because in this work the Father especially re- 
 
46 LUTHERAN THEOLOGY. 
 
 vealed himself as the Father and Creator of all 
 created things. ^ 
 
 5. Of what material did God create the luorld ? 
 
 In the beginning God created, out of no pre- 
 existing material, the crude and chaotic mass, 
 from which he afterwards produced and formed 
 heaven and earth, and the rest of created things. 
 
 Ps. 148 : 5. Let them praise the name of the Lord ; for he com- 
 manded, and they were created. 
 
 Heb. 11:3. Through faith we understand that the worlds were 
 framed by the word of God, so that things which are seen were not 
 made of things which do appear. 
 
 6. What were the especial causes on account of 
 which God created this universe ? 
 
 The iynpelling cause was God's infinite goodness, _ 
 who, inasmuch as he is supremely good, wished 
 to share most liberally with us a portion of this 
 goodness. 
 
 Johnl : 3. See Q. 3. Heb. 1 : 2. Hath in these last days spoken 
 unto us by his Son, whom he hath appointed heir of all things, by 
 whom also he made the worlds. 
 
 The fnal cause was that in turn he might be 
 acknowledged and worshipped by his creatures. 
 
 Ps. 19:1. The heavens declare the glory of God, and the firmament 
 showeth his handy work. 
 
 1 Cor. 3 : 22. Whether the world, or life, or death, or things pres- 
 ent, or things to come ; all are yours. 
 
 7. What loas the order of creation ? 
 Although God, according to his infinite power, 
 
 in one moment could have created and completed 
 all things in heaven and earth ; yet he preferred 
 to produce them in a certain order, and in six 
 
OF GOOD AND BAD ANGELS. 47 
 
 days to construct aud furnisli the world. The 
 work of each day is expressed by the following 
 verses of George Fabricins : 
 
 On the^rs^ day he brought forth light; on the 
 second, established the heavens. 
 
 On the third, appeared the earth; on the/owr^A, 
 shone sun and moon. 
 
 On the ffth, he filled the vast orb with its 
 various animals; and on the sixtJiy Adam was 
 formed in his Maker's image and likeness. 
 
 ARTICLE V. 
 
 OF GOOD AND BAD ANGELS. 
 
 l^Did God create the angels'^ 
 
 Yes. 
 
 Ps. 104 : 4. Who maketh his angels spirits ; his ministers a flaming 
 fire. 
 
 Col. 1 : 16. By him were all things created, that are in heaven, and 
 that are in earth, visible and invisible, whether they be thrones, or 
 dominions, or principalities, or powers. 
 
 But on what precise day God created them, the 
 Holy Scriptures do not expressly mention; and 
 our ignorance of this matter will not prove of the 
 least disadvantage t.o us. [Hunnius.) 
 
 2. What are angels ? 
 
 Spiritual beings whom God has created after 
 his own image in transcendent perfection, wis- 
 
48 LUTHERAN THEOLOGY. 
 
 clom, justice, and holiness ; so that they may serve 
 him, watch over his elect, and enjoy eternal hap- 
 piness. 
 
 3. From xohat maierial were the angels created? 
 They could not have been created from the 
 
 essence of God, for then they would be' gods. 
 iNeither could they have been created from the 
 original crude and chaotic mass, for then they 
 would be corporeal. But God, by his almighty 
 power, produced them from nothing. 
 
 4. In what condition ivere the angels created? 
 The augels were created holy and with a free 
 
 will; but in such a manner also that they had the 
 power to abuse their freedom of will, and incline 
 themselves to evil. 
 
 5. How many kinds of angels are there? 
 
 Two kinds : Good and bad. Those are called 
 good who not only have retained that character in 
 which they were originally created, but also have 
 become so confirmed in good that there is no 
 longer any possibility for them to fall. 
 
 6. How great is the perfection of the angels? 
 
 It is indeed great, but in many ways inferior to 
 that of God. For although the kind of holiness 
 which they possess is perfect, yet it is not of such 
 a nature that they can communicate it to any one. 
 On this account, they could not accomplish the 
 work of redemption. So also their knowledge is 
 unspeakably great ; but yet this is of such a char- 
 acter as to be capable of being increased by the 
 
OF GOOD AND BAD ANGELS. 49 
 
 revelation of the mysteries of the Gospel, con- 
 cerning which, previous to its publication, accord- 
 ing to the eternal counsel of God, even the angels 
 were ignorant. So, also, their 'power is indeed 
 great, yet it is limited in such a manner that it 
 is in every way inferior to the power of God ; 
 neither do they derive this power from their 
 own nature. 
 
 7. Are there different orders of angels ? 
 
 That there are different orders is evident from 
 the fact, that Scripture calls Michael an archangel, 
 and one of the chief princes (Dan. 10 : 13) ; and 
 mentions some as thrones, and others as dominions, 
 and others as, 'principalities, and still others as poioers 
 (Col. 1 : 16). But, whether there be nine orders of 
 angels, as the schoolmen taught, or what the dis- 
 tinction between these orders is, we cannot state 
 with any certainty, as on this subject Scripture 
 observes a profound silence. 
 
 8. What is the office of the good angels f 
 
 1. Perpetually to praise God. 
 
 Isa. 6 : 3. And one cried unto another and said, Holy, holy, holy 
 is the Lord of hosts ; the whole earth is full of his glory. 
 
 2. To execute God's commandments, and to 
 announce his will. This is evident from the his- 
 tory of Hagar, Abraham, and Jacob, and that of 
 the conception and birth both of John the Bap- 
 tist and of Christ our Saviour. 
 
 3. To guard the safety of the pious. 
 
 Heb. 1 : 14. Are they not all ministering spirits, sent forth to min- 
 ister for them who shall be heirs of salvation. 
 
50 LUTHERAN THEOLOGY. 
 
 Ps. 91 : 11. They shall bear thee up in their hands, lest thou dash 
 thy foot against a stone. 
 
 4. After death to carry the souls of the pious 
 to Abraham's bosom, or everlasting life. 
 
 Luke 16 : 22. The beggar died, and was carried by the angels into 
 Abraham's bosom. 
 
 5. Finally, on the last day to attend Christ, the 
 universal judge, to separate the wicked from the 
 righteous, and to consign them to the lake of 
 fire. 
 
 Matt. 13 : 40-42. As therefore the tares are gathered and burned 
 in the fire, so shall it be in the end of the world. The Son of man 
 shall send forth his angels, and they shall gather out of his kingdom 
 all things that offend, and them which do iniquity ; and shall cast 
 them into a furnace of fire j there shall be wailing and gnashing of 
 teeth. 
 
 Matt. 13 : 49, 50 ; 25 : 31. When the Son of man shall come in his 
 glory, and all the holy angels with him, then shall he sit upon the 
 throne of his glory. 
 
 1 Thess. 4 : 16. For the Lord himself shall descend from heaven 
 with a shout, with the voice of the archangel, and with the trump of 
 God. 
 
 Matt. 24 : 31. And he shall send his angels with a great sound of a 
 trumpet, and they shall gather together the elect from the four winds. 
 
 9. Dare lue adore angels, or yray to them ? 
 
 No. For they themselves earnestly refuse to 
 receive such worship. 
 
 Rev. 19 : 10. And I fell at his feet to worship him, And he said 
 unto me. See thou do it not ; I am thy fellow-servant, and of thy 
 brethren that have the testimony of Jesus : worship God. 
 
 10. As you have said before, that there are had an- 
 gels, please to state what ihey are ? 
 
 Bad angels or devils are spirits, originally cre- 
 ated by God in the same integrity, righteousness 
 and holiness as the other class of angels; but 
 
OF GOOD AND BAD ANGELS. 51 
 
 who from their own free will having turned away 
 from their Creator, and become his enemies, have 
 been cast from this state and shut up in eternal 
 coademnation. . 
 
 11. Whence do you prove this ? 
 
 From the Scriptures. For Christ himself spoke 
 thus, John 8 : 44 : The devil abode not in the 
 truth. So also, 2 Pet. 2:4: God spared not the 
 angels that sinned, but cast them down to hell, 
 and delivered them into chains of darkness to be 
 reserved unto judgment. Jude in his Epistle, 
 verse 6, writes that the bad angels did not keep 
 their first estate. 
 
 12. What caused the sin of the devils ? 
 
 The devils sinned not on account of any in- 
 herent depravity, neither were they induced 
 thereto by any irresistible impulse, or any decree 
 of God ; but Satan sinned of his own. John 8 : 44. 
 "When he speaketh a lie, he speaketh it of his 
 own. ' 
 
 13. Bui whence did the sin of the devil originate f 
 It originated from the abuse of that free will, 
 
 with which he was created. This will was moved 
 from its object when, deceived by the contempla- 
 tion and extravagant admiration of its own an- 
 gelic dignity and excellency, it deemed obediente 
 to any authority unworthy of itself. 
 
 14. Did the devil in this manner cmiract the guilt 
 of sin ? 
 
 He did. For by this very admiration of him- 
 
52 LUTHERAN THEOLOGY. 
 
 self, giving to the creature that obedience which 
 was due to the Creator, he sundered from God, 
 both himself and as many others as he carried 
 away with him into the fellowship of sin. Pride 
 therefore was Satan's sin : this is evident from the 
 fact that in accordance with his old disposition, 
 he instilled into the souls of our first parents the 
 same sin, i. e., the desire to become gods. 
 
 Gen. 3 : 4, 5. And the serpent said. Ye shall not surely die : For 
 God doth know that in the day ye eat thereof, then your eyes shall be 
 opened, and ye shall be as gods, knowing good and evil. {Luther on 
 Getiesis. ) 
 
 15. What are the works and desires of had angels f 
 They are in all things contrary to the works 
 
 and desires of the good angels. For 1. They do 
 not praise God ; but slander him. 2. They per- 
 vert the commandments and desires of God; or 
 at least hinder men from performing them. 3. 
 They endeavor to prevent the spread of the Gos- 
 pel. 4. They lay snares for the pious. 5. They 
 exult over the crimes and eternal punishment of 
 the wicked. 
 
 16. What knowledge do devils possess ? 
 
 As the foreknowledge of future events is an at- 
 tribute belonging only to God, the devils do not 
 possess it, except only in so far as they learn it 
 ffom divine revelation ; or by reasoning from con- 
 jectures. 
 
 Neither have they any a priori perception of 
 the thoughts of men; for this is also an attribute 
 belonging only to God. Neither do they know 
 
OF GOOD AND BAD ANGELS. 53 
 
 those thouglits whicli the Holy Ghost suggests 
 to the pious. 
 
 17. What 'power have they ? 
 
 Their power is indeed great, but so circum- 
 scribed by God's government, that without his 
 permission, they cannot even possess swine (Matt. 
 8 : 31), or create lice (Ex. 8 : 18). 
 
 Matt. 8 : 31. The devils besought him saying, If thou cast us out, 
 suffer us to go away into the herd of swine. 
 
 Ex. 8 : 18. And the magicians did so. with their enchantments to 
 bring forth lice, but they could not. 
 
 18. Have they any hope of redemption ? 
 
 Il^Tone whatever. For they cannot make satis- 
 faction .for their own sins; neither does Christ's 
 satisfaction belong to them, as " he took not on 
 him the nature of angels, but he took on him the 
 seed of Abraham," Heb. 2 : 16; neither will any 
 other price be sufficient for their redemption. 
 Therefore they remain " reserved in everlasting 
 chains under darkness," Jude 6; and although 
 they now suffer punishment, yet on the last day 
 they will have to endure sufferings far more se- 
 vere. 
 
 Matt. 8 : 29. What have we to do with thee, Jesus, thou Son of 
 God? art thou come hither to torment us before our time ? 
 
 Matt. 25 : 41. Depart from me, ye cursed, into everlasting fire, pre- 
 pared for the devil and his angels. 
 
 2 Pet. 2 : 4. See answer. Quest. 11. 
 
 6* 
 
54 LUTHERAN THEOLOGY. 
 
 AKTICLE VI. 
 
 OF THE IMAGE OF GOD IN MAN. 
 
 1. What is the image of God in which man was 
 originally created f 
 
 Original righteousness has respect not only to 
 the second table of the Decalogue, but also to the 
 first, which enjoins upon us the fear of God, and 
 confidence and love towards him. Therefore man^ 
 as created in this image of God, had not only a 
 uniform disposition of the attributes of the body, 
 but also a surer knowledge of God, and fear and 
 confidence in Him, or undoubted rectitude, the 
 power of exercising these affections, and likewise 
 immortality, and dominion over God's creatures. 
 {Apologg, Art. ii, 14-18.) 
 
 2. Prove this from the Holy Scripture. 
 Scripture bears witness to this when it says, 
 
 that man was created in the image and likeness 
 of God. Gen. 1 : 26, 27. So also Paul in Eph. 
 4 : 24, and Col. 3 : 10, shows that this image of 
 God is the knowledge of God, righteousness and 
 truth. 
 
 Eph. 4 : 24. And that ye put on the new man which after God is 
 created in righteousness and true holiness {margin, holiness of truth). 
 Col. 3:10. And have put on the new man which is renewed in knowl- 
 edge, after the image of him that created him. 
 
 3. Did this image of God remain in man after the 
 fall ? 
 
 It did not. For original sin, which all men 
 
OF THE IMAGE OF GOD IN MAN. 55 
 
 have derived from the fall of the first parents, is 
 a corruption of nature so deep and evil, that it 
 surpasses all human comprehension. For which 
 reason, the doctrines of the scholastics, which 
 taught that since Adam's fall our human powers 
 have remained uninjured and untainted, are sim- 
 ply errors and obscurations contrary to this ar- 
 ticle. 
 
 Human reason can neither discover, nor conceive of the extent of 
 this hereditary evil, but as the Smalcald Articles declare, we must 
 learn and believe it from the testimony of the Holy Scriptures. 
 {^orm of Concord, Sol. Dec, Art. i, 8.) 
 
 4. How do you prove this f 
 
 First. The fall of Adam was followed imme- 
 diately by a total want or deprivation of that 
 original righteousness, possessed by him in Para- 
 dise, according to which man was created in 
 truth, righteousness, and holiness. 
 
 Secondly. The fall was likewise followed by im- 
 potence and insensibility in spiritual things, as 
 will more clearly appear when we consider the 
 articles treating of original sin and the free will. 
 
 5. Can the image of God which has been lost, be 
 restored in man ? 
 
 Human nature, which by this evil has become 
 perverted, and entirely corrupted, can be healed 
 in no other manner than by the Holy Spirit's 
 work in regeneration and renewal, l^evertheless 
 this work is only begun 'in us during this life; 
 not until the life to come, will it be completed 
 and brought to perfection. [Form of Concord^ Sol. 
 Lee, Art. i.) 
 
56 LUTHERAN THEOLOGY. 
 
 AKTICLE VII. 
 
 OF PROVIDENCE. 
 
 1. Has God any care or providence over those ob- 
 jects which he has created ? 
 
 That there is a Divine Providence, and that 
 God takes care of those objects which he has 
 created, is evident, _y??'5^, from Scripture. 
 
 Jer. 10 : 23. The way of man is not in himself; it is not in man 
 that walketh to direct his steps. 
 
 John 5 : 17. My Father worketh hitherto, and I work. 
 Acts 17 : 25. He giveth to all life, and breath and all things. 
 Heb. 1 : 3. Upholding all things by the word of his power. 
 
 Secondly. This is evident also from the wonder- 
 ful preservation of all created objects ; but espe- 
 cially in the preservation of the church, and the 
 pious, from the fury of the world and Satan. 
 [Melanchthon.) 
 
 2. What is the providence of God ? 
 Providence is tliat work of God, by which he 
 
 not only knows all things which happen or are 
 carried on, the good as well as the evil; but also 
 sustains and preserves those objects which he has 
 created, and especially furthers the salvation of 
 those who are to be saved; commands, assists and 
 promotes the good deeds of men ; and prevents 
 and rebukes their wicked deeds, or so restrains, 
 or permits them, as in the end, contrary to the 
 wish of the devil and the wicked, to use their 
 deeds to promote his glory and the salvation of 
 his elect. (Hunnius.) 
 
OF PROVIDENCE. 67 
 
 3. Why do you say that Providence is not mere 
 knowledge ? 
 
 In order to distinguish providence from pre- 
 science. For prescience embraces only the knowl- 
 edge of the future, and does not express the cause 
 of that which is foreknown. But Providence, in 
 addition to knowledge, embraces likewise an ef- 
 fective care, disposition, and ordination of future 
 affairs. 
 
 4. Has divine Providence certain grades f 
 Three grades are usually assigned to it; the 
 
 first of which is called general or universal Provi- 
 dence, because it is generally considered as occu- 
 pied with that upholding of created objects, by 
 which God preserves and sustains the order of 
 nature, or its mode of action, such as the regular 
 motion of the heavenly bodies, the change of 
 seasons, the continued flow of streams, the fer- 
 tility of the earth and of all living creatures, and 
 other objects of like character. 
 
 Another grade called special, is that by which 
 all creatures obey the commands and wishes of 
 God. 
 
 The third, called peculiar, is occupied only with 
 the elect ; and its consideration belongs to the ar- 
 ticle which treats of predestination. 
 
 5. In what ways does God by his providence concur 
 in the deeds of all men ? 
 
 Especially in three ways. For first, God sus- 
 tains the nature which acts ; without this susten- 
 tation it would not only be unable to act, but 
 
58 LUTHERAN THEOLOGY. 
 
 could not exist even for a moment. "For in 
 him we live and move and have our being." Acts 
 17 : 28. 
 
 Secondly. He grants motion,, or the power of act- 
 ing, by aiFording the sources of actions and or- 
 gans for their performance, such as the mind, the 
 will, and the other powers of the soul, and the 
 members of the body. 
 
 Lastly. God concurs by directing the deeds of 
 men, whatever their character may be, to certain 
 good, useful, and salutary ends. 
 
 6. But must not God be regarded the cause of sin, 
 when he grants the power of motion to those who per- 
 form wicked deeds ? 
 
 By no means. For, in the first place, there is 
 no conflict between these two things : that a being 
 has been created and sustained by God, and that 
 the wicked will of the devil and of man is the 
 cause of sin. Then, there is also a very great 
 difference between a motion in itself, and that 
 sin which adheres to it. For a man's soul is un- 
 doubtedly the immediate cause of his ability to ex- 
 tend his hand and grasp objects with it; but the 
 remote and first cause is God himself, who created 
 and fitted the soul for performing such actions by 
 means of the organs of the body. But when a 
 thief extends his hand towards a forbidden ob- 
 ject, the impropriety of this motion is not to be 
 ascribed to God, but to the perverted will of the 
 thief 
 
 7. But as Scripture in various places says that God 
 
OF PROVIDENCE. 59 
 
 hardens, blinds, hands over to a reprobate mind, must 
 not God, still in some manner be considered as the 
 cause of sin ? 
 
 By no means. For in these and similar pas- 
 sages, God is introduced to us, not as the author 
 and cause of sin, but as a just judge, who thus 
 punishes persistent contumacy by withdrawing 
 grace and the Holy Spirit from such a man, 
 and leaving him to the power of Satan and his 
 own will. In this manner the will of God con- 
 curs, not indeed in the sin itself, but in the end 
 to which he directs the sin, as is clearly proved 
 by the history of Pharaoh. 
 
 8. How are those passages of Scripture to be un- 
 derstood which declare not only that God, but also the 
 devil hardens and blinds men, and even that man har- 
 dens and blinds himself? 
 
 The act of hardening is ascribed to God, the 
 devil, and man, evidently in different ways. For 
 God hardens, not by bestowing wickedness, but 
 partly by witholding his grace and mercy ; and 
 partly by permitting men to become subject to 
 the power of Satan and his own will. This he 
 does according to his just judgment, thus punish- 
 ing the persistent contumacy of man. 
 
 2 Thess. 2 : 10, 11, 12. And with all deceivableness of unrighteous- 
 ness in them that perish ; because they received not the love of the 
 truth, that they might be saved. And for this cause God shall send 
 upon them strong delusion, that they should believe a lie : that they 
 all might be damned who believed not the truth, but had pleasure in 
 unrighteousness. 
 
60 LUTHERAN THEOLOGY. 
 
 9. How is the devil said to harden ? 
 
 The devil hardens and blinds, by urging, and 
 persuading men to sin, and by affording occasion 
 for sinning. 
 
 1 Chron. 21 : 1. And Satan stood up against Israel, and provoked 
 David to number Israel. 
 
 10. How is man said to harden himself? 
 
 By freely and eagerly obeying his own desires 
 and the suggestions of Satan, and voluntarily 
 turning away from God. Thus the devil suggests ; 
 man consents ; God deserts. 
 
 AETICLE VIII. 
 
 1. Give a generic definition of sin. 
 
 The Epistle of John gives us a concise defini- 
 tion : " Sin is whatever is contrary to the law of God; " 
 or as Melanchthon has defined it : Sin is a defect, 
 inclination, or action, conflicting with the law 
 of God, offensive to God, condemned by him, and 
 causing those in whom it is found, unless for- 
 given, to become subjects of eternal wrath and 
 punishment. {Melanchthon' s Loci.) 
 
 2. Who is the cause of sin ? 
 
 Not God. Ps. 5 : 4. But partly the devil, who 
 both sinned himself, and enticed our first parents 
 
OF SIN. 61 
 
 to sin. John 8 : 4. Partly also men themselves 
 who obey the wicked desires and suggestions of 
 their flesh. Rom. 5 : 12. 
 
 Ps. 5 : 4. Thou art not a God that hath pleasure in wickedness. 
 
 John 8 : 44. Ye are of your father the devil, who is a liar, and the 
 father of it. 
 
 Rom. 5 : 12. By one man sin entered into the world, and death by 
 sin. (Melnnchthon- s Loci.) 
 
 Concerning the cause of sin, they teach that although God creates 
 and preserves nature, yet that the cause of sin is the will of the 
 wicked, i. e., of the devil and ungodly men, which without the aid of 
 God turns itself from him. as Christ says, John 8, "When he speak- 
 eth a lie he speaketh it of himself." {Augsburg Confession, Art. six.) 
 
 3. How many kinds of sin are there ? 
 
 There are various distinctions made between 
 sins. The principal divisions are into 1, original 
 and actual ; 2, into mortal and venial. Mortal 
 sins are subdivided into sins against conscience, 
 one of which has respect to the Son of man, and 
 another to the Holy Ghost. 
 
 4. What is original sin ? 
 
 Original sin is a natural, contagious disease and 
 imperfection, with which all men are born, not 
 only causing us to be destitute of the fear of God, 
 and of confidence in him, and likewise through 
 wicked desires to be entirely depraved, but also 
 making us subjects of eternal condemnation, un- 
 less we be born again. 
 
 They likewise teach, that since the fall of Adam, all meii born after 
 the course of nature, are born with sin, i. e., without the fear of God, 
 without confidence in God, and with concupiscence, and that this 
 disease or fault of origin is truly sin, condemning, and bringing now 
 also eternal death upon those who are not born again by baptism and 
 the Holy Spirit. They condemn the Pelagians and others who say 
 that the fault of origin is not sin, and who, in order to diminish the 
 
62 LUTHERAN THEOLOGY. 
 
 glory of the merit and benefits of Christ, contend that man can be 
 justified before God by the strength of his own reason. {Augsburg 
 Confession, Art. ii.) 
 
 Or, original sin consists not only in a total want 
 or deficiency of all good in spiritual and divine 
 things, but also in the substitution for the divine 
 image of an inner, deep, wicked, inscrutable, and 
 irrepressible corruption of the whole nature, and 
 all its powers, especially of the higher and nobler 
 faculties of the soul, affecting mind, understand- 
 ing, heart, and will. [Form of Concord, Sol. Dec, 
 Art. i, 11.) 
 
 5. Prove the existence of original sin. 
 
 Gen. 6:5. And God saw that the wickedness of man was great in 
 the earth, and that every imagination of the thoughts of his heart 
 was only evil continually. 
 
 Gen. 8 : 21. The imagination of man's heart is evil from his youth. 
 
 Ps. 51 : 5. Behold I was shapen in iniquity, and in sin did my mo- 
 ther conceive me. 
 
 Job 14 ; 4. "Who can bring a clean thing out of an unclean? Not 
 one. 
 
 Job 15 : 14, 15. What is man, that he should be clean? or he that 
 is born of woman, that he should be righteous? Behold, he putteth 
 no trust in his saints ; yea, the heavens are not clean in his sight. 
 
 John .3 : 6. That which is born of the flesh is flesh. 
 
 Rom. 8 : 7. The carnal mind is enmity against God. 
 
 Rom. 5 : 12 (see above, Q. 2). 
 
 Eph. 2 : 3. We are by nature the ehilden of wrath. 
 
 Original sin is not any fault committed in act, but it closely inheres 
 fixed to man's very nature, substance, and essence. Even if no evil 
 thought had ever arisen in the heart of corrupt man, if no idle word 
 had been sjwken, nor wicked deed had been committed ; yet the nature 
 has been corrui^ted by original sin, which is innate in us by reason of 
 our vicious descent, and is the spring of all other actual sins, such 
 as evil thoughts, words, and deeds, as it is written, Matt. 15 : 19, Out 
 of the heart proceed evil thoughts ; and at other places, Gen. 6:5; 
 8 : 21, Every imagination of the thoughts of his heart was only evil 
 continually. (Form of Concord, Ejpitome, Art. i, 21.) 
 
OF SIN. 63 
 
 First. This hereditary evil is guilt ; and hence it is that on account 
 of the disobedience of Adam and Eve, we all are at enmity with God, 
 and are by nature the children of wrath, as the Apostle testifies in 
 Eom. 5 : 12, sqq., and Eph. 2 : 3. Secondly. It is a total want, defi- 
 ciency and privation of original righteousness or the image of God, 
 according to which at the beginning, man was created in truth, right- 
 eousness, and holiness ; and, likewise, an impotency, inaptitude, and 
 dulness, by which man is rendered entirely unfit for all divine and 
 spiritual things. {Form of Concord, Sol. Dec, Art. i.) 
 
 6. Is this sin therefore propagated in all men? 
 
 It is. For since tlie fall of Adam, all men born 
 naturally, are born with sin, L e., without the fear 
 of God, without confidence in God, and with con- 
 cupiscence. On this account all men hate God, and 
 are by nature the children of wrath. [Augsburg 
 Confession, Art. ii; Forjn of Concord, Epitome.) 
 
 7. What punishments follow this sin ? 
 Temporal and eternal death, and, in addition, 
 
 other bodily, spiritual, temporal and eternal calam- 
 ities and miseries, as well as subjection to the 
 power and dominion of Satan, into whose griev- 
 ous service man has been delivered because of 
 sin. [Form of Concord, Sol. Dec, Art. i, 13.) 
 
 8. What errors contrary to this article must we 
 shun ? 
 
 ■ Two especially. The former of which is that 
 of the Pelagians, and of the Papists, who, to a 
 certain extent, hold to the same opinions. The 
 latter error is that which formerly was held by the 
 Manicheans, and more recently by the Flaccians. 
 
 9. Mention the errors of the Pelagians. 
 
 First. They imagine that original sin' is only a 
 fault, which, without any corruption whatever of 
 
64 LUTHERAN THEOLOGY. 
 
 our own nature, has been contracted from the 
 transgression of another. 
 
 Secondly. That wicked desires are not sin ; but 
 only certain conditions or essential properties of 
 nature with which we have been created. 
 
 Thirdly. That this defect and hereditary evil is 
 not in the sight of God properly and truly such a 
 sin, as will cause the destruction of him who is 
 not freed by Christ. 
 
 Fourthly. That even since the fall, our nature 
 is uninjured, and, indeed, especially in spiritual 
 things, it is still entirely good and pure, and in 
 those things pertaining to its own nature, i. e., in 
 its own natural strength and power, it is perfect 
 and unimpaired. 
 
 Fifthly. That original sin is only something ex- 
 ternal, of almost as little account as a mole or 
 superj&cial stain ; or that it is only a corruption of 
 accidental properties. 
 
 Sixthly. That original sin is not a defect, or 
 deprivation, or withdrawal, but only an external 
 hindrance of spiritual power for good, just as if a 
 loadstone were anointed with syrup, in which case 
 its natural strength would not be destroyed, but 
 only weakened. 
 
 Seventhly. That on account of the fall of the 
 race, our nature is indeed very much weakened 
 and impaired; yet it has not utterly lost all its 
 goodness; but man, from his natural birth, has 
 still some good left, minute, small and weak 
 though this may be, viz., the capacity, fitness, 
 
OF SIN. ^ 65 
 
 ability, power and strength to begin, to work, 
 or to co-operate in spiritual things. [Forra of 
 Concord, Sol. Dec, Art. i, 17-23.) 
 
 10. Prove that wicked desire [concupiscence) is sin? 
 The Papists, at the time of the presentation of 
 
 the Augsburg Confession, in opposition to Luther, 
 contended that wicked desire was not sin, but 
 only a punishment. But Luther, on the other 
 hand, defended his position that it was sin; and, 
 in so doing, he was right. For Paul says, that 
 he would not have known that lust Avas sin, 
 except the law had said, Thou shalt not covet. 
 Rom. 7 : 7. Likewise, "I see another law in my 
 members warring against the law of my mind, 
 bringing me into captivity to the law of sin which 
 is in my members." {Apology, Art. ii, 38, 39.) 
 
 11. Is the position of the Papists therefore correct 
 when they contend that ivicked desire is an incitement 
 possessing no moral character ? 
 
 By no means. For who could ever say that 
 that has no moral character, which, even though 
 it do not complete its work by obtaining the 
 entire consent of the will, yet leads us to doubt 
 concerning the anger and the grace of God, to 
 be displeased because God does not immediately 
 remove our afflictions, to be filled with wrath, 
 lust, desire of glory, riches, etc. ? [Apology, Art. 
 ii, 42.) 
 
 12. What are the errors of the second class of 
 errorists, the ancient and the modern Manicheans ? 
 
 6* 
 
66 LUTHERAN THEOLOGY. 
 
 The errors of the former Manicheans concern- 
 ing original sin were as follows : 
 
 First. In the beginning, the nature of man was 
 indeed created by God pure and good ; but now, 
 ' since the fall, original sin from without has been 
 infused by Satan into our nature, and so mixed 
 with it that it has become essential to it, just as 
 poison may be mingled with wine. 
 
 Secondly. That it is not the corrupt man him- 
 self that sins, but something else existing in him, 
 which is foreign to his nature; and that God, by 
 his law, does not accuse and condemn our nature 
 itself, but only original sin. [Form of Concord, 
 Sol. Dec, Art. ii, 26.) 
 
 13. It has been stated thai the doctrine of the Flac- 
 cians concerning original sin is nearly allied to that of 
 the Manicheans ; what therefore is it ? 
 
 The Flaccians contend that original sin, prop- 
 erly speaking, and without making the least dis- 
 tinction, is the very substance, nature and essence 
 of corrupt man ; so that, since the fall, between 
 the corrupted nature considered in itself, and 
 original sin, there is no longer any difierence, 
 nor can any distinction be conceived; or, at least 
 in thought, original sin cannot be separated from 
 our nature itself. [Form of Concord, Epitome, Art. 
 ii, 19.) 
 
 14. Can you produce arguments by which to refute 
 the p>osition of the Flaccians ? 
 
 Yes ; and that too from the chief articles of 
 Christian faith, namely, the articles concerning 
 
OF SIN. 67 
 
 creation, the incarnation of the Son of God, re- 
 
 * 
 demption, sanctification, resurrection, etc. [Form 
 
 of Concord, Sol. Dec, Art. i.) 
 
 15. How do you prove this from the article concern- 
 ing creatio7i ? 
 
 God created human nature not only previous 
 to the fall, but, even since the fall, he creates, 
 preserves, and sustains the same. 
 
 Deut. 32 : 6. Is he not thy father that hath bought thee ? hath he 
 not made thee ? 
 
 Job 10 : 8. Thine hands have made me and fashioned me. 
 Acts 17 : 28. In him we live, and move, and have our being. 
 
 Eut God is not the creator and preserver of 
 sin ; therefore original sin is not the very nature 
 of man, but is something distinct from it. [Form 
 of Concord, ih., 34.) 
 
 16. Prove this also from the article concerning the 
 incarnation of the Son of God. 
 
 The Son of God assumed our very human 
 nature, but he did not assume original sin ; so 
 that in all things, except sin, he became like us 
 his brethren. Heb. 2 : 17. [Form of Concord, ib., 43.) 
 
 Therefore human nature, even since the fall, 
 and original sin, are not one and the same thing, 
 but are to be carefully distinguished. 
 
 17. Is the same evident also from the article con- 
 cerning redemjjtion ? 
 
 It is. For Christ redeemed that which he as- 
 sumed. But he did not redeem original sin ; and 
 therefore he did not assume original sin. Hence 
 it is necessary to make a great difference between 
 
68 LUTHERAN THEOLOGY. 
 
 our nature, which Christ assumed and redeemed, 
 and original sin. [Form of Concord, ib., 43.) 
 
 18. Can this be inferred in the same manner from 
 the article concerning sanctification ? 
 
 Yes. For God purifies, cleanses, sanctifies, and 
 saves, not original sin, but man or human nature. 
 (Form of Concord.) 
 
 Therefore original sin cannot be man himself, 
 unless by a wicked absurdity, too shocking to be 
 heard, some one would wish with these more re- 
 cent Manicheans to afiirm that original sin is bap- 
 tized in the name of the Holy Trinity, sanctified, 
 and finally saved. {Form of Concord, ib., 45.) 
 
 19. Show this also from the article concerning the 
 resurrection. 
 
 On the last day, the substance of this our flesh, 
 which we now bear, will rise again, cleansed, how- 
 ever, from sin; and in eternal life we will possess 
 and retain the very soul which we now have, but 
 it will not be contaminated by sin. Job 19 : 26. 
 In my flesh I shall see God. [Form of Concord^ 
 ib.,4Q.) 
 
 Now, if there be no diflerence between our cor- 
 rupt nature and original sin, it would follow that: 
 1. Either this flesh will not rise again on the last 
 day ; or, 2. Sin will rise again on the last day, 
 and exist and remain in the elect throughout 
 eternal life; both of which suppositions directly 
 contradict the article concerning the resurrection. 
 [Form of Concord, ib., 47.) 
 
OF SIN. 69 
 
 20. As original sin is something distinct from human 
 nature^ is it a substance or an accident? 
 
 This is by no means an unimportant question, 
 inasmuch as everything which is, is either a sub- 
 stance or an accident, not existing by itself, but 
 in a substance, from which it is etitirely distinct. 
 Now, it is clearly evident to all whose minds are 
 not disordered, that sin is not anything subsisting 
 by itself, but only inhering in man in such a man- 
 ner as to be subject to change. Who, therefore, 
 can hesitate to reply frankly, directly, and openly, 
 that original sin is not a substance, but an accident ? 
 {Form of Concord, ib., 56.) 
 
 21. What is actual sin ? 
 
 Actual sin is every action, whether internal or 
 external, which conflicts with the law of God; as 
 in the mind, Aoxihis, concerning God; in the will and 
 heart, the flames of wicked desires; a7id in the 
 members, all motions and actions contrary to the 
 Divine law. [Blelanchthon's Loci.) 
 
 22. What is a mortal sin ? 
 
 In those who have not been born again, every 
 sin is mortal, whether it be original or actual, in- 
 ternal or external. But in those who have been 
 born again, a mortal sin is either a fundamental 
 error, or an internal action, contrary to the law 
 of God, committed against conscience, and de- 
 priving its subject of the grace of God, faith, and 
 the Holy Ghost, (llelanchihon.) 
 
 23. What is a venial sin? 
 
 By its own nature, and in itself considered, no 
 
70 LUTHERAN THEOLOGY. 
 
 sin whatever is venial ; but sin becomes, and ia 
 regarded as such, through and on account of Christ. 
 {3Ielanchthon.) 
 
 A venial sin, therefore, is a fall or action of the 
 regenerate, which conflicts with the law of God, 
 but does not cause the loss of grace, the Holy 
 Ghost, and faith ; for those who have been born 
 again, in their spirit strive that they may not be 
 led astray contrary to conscience, and they grieve 
 over their corruption, and believe that for the sake 
 of their Mediator, God regards them with favor, 
 and gratuitously forgives them all their sins, 
 through and on account of Christ. 
 
 24. What is a sin contrary to conscience ? 
 
 It is a sin committed by one, who, although 
 warned by conscience, knowingly and willingly 
 perpetrates evil. 
 
 25. What is a mortal sin committed against the 
 Son of man ? 
 
 It is either an attack arising from ignorance, 
 made against Gospel truth, by one who has never 
 been a confessor of this truth ; or, it is a denial 
 of the same, unaccompanied, however, by any 
 hostile blasphemy, made by one who has con- 
 fessed the truth, and who has been led into this 
 by infirmity, or the fear of danger. 
 
 ■ 26. What is a mortal sin against the Holy Ghost? 
 
 It is a voluntary apostasy or denial of either a 
 
 portion or the whole of Gospel truth, made by 
 
 one who has acknowledged his faith in it, and 
 
OF SIN. 71 
 
 who, with deliberate purpose, contrary to the tes- 
 timony of his own heart and 'conscience, hostilely 
 attacks and despises the ministry of the Holy 
 Ghost, or the means of grace. 
 
 27. Why is it said that this sin against the Holy 
 Crhost is unpardonable ? 
 
 Not, indeed, because the impossibility of its 
 forgiveness is such, that the greatness of its guilt 
 exceeds and surpasses the mercy of God and the 
 merit of Christ. 
 
 Rom. 5 : 20. Where sin abounded, grace did much more abound. 
 
 1 John 1 : 7. The blood of Jesus Christ, his Son, cleanseth us from 
 all sin. 
 
 1 John 2 : 2. Christ is the propitiation for our sins ; and not for ours 
 only, but also for the sins of the whole world. 
 
 28. In lohat sense therefore is this sin said to be 
 unpardonab 
 
 This sin is never indeed forgiven, but this is 
 the fault of the sinner; because, 1. He volunta- 
 rily forsakes Christ, without whom there is no 
 sacrifice for sin ; 2. He persistently neglects, 
 despises, and, as it were, treads under his feet, 
 the instruments or means of grace, without which 
 no one can obtain forgiveness of sins; 3, and 
 lastly. This sin is connected with final harden- 
 ing of the heart, so that with confirmed pur- 
 pose, the sinner at length knowingly, willingly 
 and recklessly proceeds to attack and blaspheme 
 that truth which he had at one time acknowl- 
 edged. 
 
72 LUTHERAN THEOLOGY. 
 
 29. Is sin found in those who have become the sub- 
 jects of the scmctifi/ivg influences of the Spirit? 
 
 Paul himself makes a distinctiou between the 
 sins of the reo;enerate and the unreojenerate. 
 Rom. 8 : 13. If ye live after the flesh, ye shall 
 die ; but if ye through the Spirit do mortify the 
 deeds of the body, ye shall live. Here he con- 
 fesses that in the regenerate there are deeds of 
 the body, i. e., many vicious inclinations, doubts, 
 securities, distrusts, wandering presumptions, and 
 wicked atfections ; but also that these deeds con- 
 flict with the spirit, i. e., with spiritual motions, 
 such as calling upon God, faith, patience, chas- 
 tity, and other exercises of piety. [Melanchthon's 
 Loci.) 
 
 AETICLE IX. 
 
 OF THE FREE "WILL. 
 
 1. Should we consider the human will in one aspect 
 only ? 
 
 No. For its consideration comprehends a treat- 
 ment of four states : the first, before the fall ; 
 the second, since the fall; the third, after regener- 
 ation ; the fourth, after the resurrection of the 
 body. (Form, of Concord, Epitome, Art. ii, 1.) 
 
 2. In what condition did the free will exist prior to 
 the fall? 
 
 This is stated in Article YI, which treats of the 
 
OF THE FREE WILL. 73 
 
 image of God. l^ot the least part of this image 
 was man's ability to sin, or refrain from sin, ac- 
 cording to his pleasure. 
 
 3. Since the fall is there any liberty remaining to the 
 hamxni will ? 
 
 "* Some. For it has the ability to perform that 
 which,, according to civil law, is right, and to 
 choose those things which are subject to reason. 
 In a certain way, it can speak of God, can pre- 
 sent an external worship of him, can obey magis- 
 trates and parents, and can refrain from murder, 
 adultery, theft, etc. For, as human nature re- 
 tains reason and judgment concerning things 
 subject to sense, there remains also, to some ex- 
 tent, a choice among these objects, and the liberty 
 and power to perform what, according to civil 
 law, is right. {Augsburg Confession and Apology, 
 Art. xviii.) 
 
 4. Why do you say only " to some extent " ? 
 Because the power of wicked desire is so great, 
 
 that men obey these evil affections more frequently 
 than a correct judgment ; and the devil, who works 
 in the wicked, does not cease to incite this weak 
 nature to various sins. These are the reasons on 
 account of which righteousness, judged even by 
 civil law, is so rare among men. 
 
 5. Since the fall has man any liberty in spiritual 
 things ? 
 
 He has not. For since the fall man has lost 
 all power, without the aid of the Holy Ghost, to 
 fulfil the righteousness of God, or spiritual right- 
 
 7 
 
( 
 74 LUTHERAN THEOLOGY. 
 
 eousness. Because " the natural man receivetli 
 not the things of the Spirit of God;" but this 
 righteousness is fulfilled when the Holy Ghost, 
 through the word, is begotten in the heart. {Augs- 
 burg Confession, Art. xviii.) 
 
 6. But cannot man prior to conversion to some ex- 
 tent, even though feebly, prepare himself for grace, and 
 receive the word of God, or assent to it f 
 
 He cannot. For Scripture declares that the 
 mind, heart and will of the unregenerate man, in 
 spiritual and divine things, cannot in any manner, 
 from their own natural strength, understand, be- 
 V\Jieve, embrace, think, will, begin, accomplish, 
 perform, work, or co-operate. 
 
 In the Smaller Catechism of Dr. Luther, it is thus written : "I be- 
 lieve that I cannot by my own reason or strength believe in Jesus Christ 
 my Lord or come to him ; but the Holy Ghost hath called me through 
 the Gospel, enlightened me by his gifts, and sanctified and preserved 
 me in the true faith ; in like manner as he calls, gathers, enlightens, 
 and sanctifies the whole Christian church on earth, and preserves it 
 in union with Jesus Christ in the one true faith." Likewis" In the 
 explanation of the second petition of the Lord's Prayer we find these 
 words: "When is this effected" (namely, that the kingdom of God 
 should come to us), the reply is : " When our Heavenly Father gives 
 us his Holy Spirit, so that by his grace, we believe his holy Word, 
 and live a godly life," etc. These passages afiirm that we cannot 
 by our own strength come to Christ, but that God gives us his Holy 
 Spirit, by whom we are enlightened, sanctified, and thus through 
 faith led to Christ, and preserved in him. Here neither our will nor 
 our co-operation is mentioned. 
 
 To these words we add those in which Dr. Luther declared his de- 
 sign to remain steadfast in this doctrine to the end. They occur in 
 his Larger Confession concerning the Lord's Supper, and are as fol- 
 lows : " I reject and condemn as pure errors all doctrines whieh.extol 
 -^ our free will ; inasmuch as they directly conflict with the aid and 
 grace of the Holy Spirit. For since without Christ, death and sin 
 reign over us, and the devil is our God and prince, there cannot be any 
 
OF THE FREE WILL. 75 
 
 power or virtue, wisdom or understanding, by which we can prepare 
 ourselves for righteousness or life, or seek after it ; but it is clearly 
 evident that we are blinded captives and slaves of sin and the devil, 
 and that we perform and think only such things as are pleasing to 
 them, and contrary to God and his commandments." In these words, 
 Dr. Luther, of sainted memory, declares that our free will possesses 
 no power whatever in virtue of which man can prepare himself for 
 righteousness or seek after it. But on the other hand he teaches that 
 man is blinded, and as a captive only can obey the will of Satan, and 
 do those things which displease God. Hence we should not imagine 
 any co-operation of our will in conversion. For it is necessary that 
 man should be divinely drawn, and be born again of God : otherwise 
 there is no thought in our hearts which inclines itself to embrace the 
 Gospel. 
 
 Hence that doctrine is incorrect which teaches that the unregen- 
 erate man has power sufficient to desire to embrace the Gospel, and be 
 consoled thereby, and that in this manner the human will in its natu- 
 ral condition can to a certain extent co-operate in conversion. {Form 
 of Concord, Sol. Dec, Art. ii, 40.) 
 
 7. Can you prove this from. Scripture f 
 
 Yes. For it testifies that in reference to good, 
 man is entirely corrupt and dead, so that since the 
 fall, in his uuregenerate nature there is not the 
 least particle of strength left, by which he of his 
 own accord can prepare himself for the grace of 
 God, or can apprehend that grace as offered him, 
 or from and through himself become capable of 
 this grace, or apply himself to it. I^for can he, 
 either entirely or in the least degree by his own 
 strength, confer, act, work or co-operate in any- 
 thing towards his conversion. But he is the ser- 
 vant of sin, and slave of Satan, by whom he is 
 led about. 
 
 8. Bi/ lohat passages is this declared ? 
 Concerning the mind or intellect of man, we 
 
 have the following clear testimonies : 
 
76 LUTHERAN THEOLOGY. 
 
 1 Cor. 2 : 14. The natural manreceiveth not the things of the Spirit 
 of God : for they are foolishness unto him : neither can he know them, 
 because they are spiritually discerned. 
 
 Eph. 4 : 17, 18. They walk (i. e., unregenerate men) in the vanity 
 of their mind, having the understanding darkened, being alienated 
 from the life of God through the ignorance that is in them, because 
 of the blindness of their heart. 
 
 Matt. 13 : 13. They seeing, see not j and hearing, they hear not; 
 neither do they understand. 
 
 Rom. 3 : 12. They are all gone out of the way, they are together 
 become unprofitable : there is none that doeth good, no, not one. 
 
 Eph. 5:8. Ye were sometime darkness, but now are ye light in 
 the Lord. 
 
 Acts 26 : 18. To turn them from darkness to light. 
 
 John 1 : 5. The light shineth in darkness. 
 
 Eph. 2: 1. "Who were" (not weak, not feeble, not sick, but) 
 "dead in sins." 
 
 2 Cor. 3 : 5. Not that we are suflBcient of ourselves, to think any- 
 thing as of ourselves ; but our sufficiency is of God. 
 
 Rom. 8 : 7. The carnal mind is enmity against God. {Form of Con- 
 cord, Sol. Dec, Art. ii, 9-11.) 
 
 9. JProve the same concerning the human heart or 
 will. 
 
 First. This is evident from the passages already 
 adduced. For how can the unregenerate man 
 will anything in spiritual matters, when he cannot 
 understand what these spiritual matters are. 
 
 Secondly. Scripture distinctly declares that the 
 will of the unregenerate man, in divine things, is 
 deeply depraved, and is turned not only from God, 
 but also against God, and toward every evil thing. 
 
 Gen. 6 : 5. God saw that the wickedness of man was great in the 
 earth, and that every imagination of his thoughts was only evil con- 
 tinually. 
 
 Gen. 8 : 22. The imagination of man's heart is evil from his youth. 
 
 Jer. 17 : 9. The heart is deceitful above all things, and desperately 
 wicked : who can know it ? 
 
 Gal. 5 : 17. The flesh lusteth against the Spirit. 
 
OF THE FREE WILL. 77 
 
 Rom. 8 : 7. The carnal mind is enmity against God. 
 
 Rom. 7 : 14. We know that the law is spiritual : but I am carnal, 
 sold under sin. Ver. 22, 23. I delight in the law of God, after the 
 inward man ; but I see another law in my members warring against 
 the law of my mind, and bringing me into captivity to the law of sin 
 which is in my members. {Form of Cojicord, ii, 17.) 
 
 10. If this be the condition of the unregenerate man, 
 does it not seem as if he could do no more towards his 
 own conversion than a stone or a block ? 
 
 The Holy Scriptures in fact compare the heart 
 of the unregenerate to a hard stone, which does not 
 yield to the touch, but resists ; likewise to a rough 
 block; and even sometimes to a fierce wild beast: 
 but comparisons of this kind must be understood 
 in their orthodox sense. {Form of Concord, ib., ii, 
 19. From Luther.) 
 
 11. What is the orthodox sense ? 
 
 This sense is not, — that since the fall man has 
 ceased to be a rational creature ; or, that he is 
 converted to God, without hearing or meditating 
 upon the divine word; or, that in external and 
 civil matters he cannot understand or freely do, 
 or omit to do, that which is right or wrong ; but, 
 that in spiritual and divine things, of his own 
 strength, he cannot accomplish anything more 
 toward his conversion than a block or a stone ; 
 yea, that on account of his resistance he has less 
 power than these objects. {Fortn of Concord, ib., 
 ii, 24.) 
 
 12. Is there therefore no aptitude whatever for con- 
 version to be ascribed to man in his iinregenerate state ? 
 
 With Luther we make a distinction between 
 7* 
 
78 LUTHERAN THEOLOGY. 
 
 aptitude, or active capacity, and passive capacity. 
 The former we declare that the unregenerate 
 and unconverted man does not possess ; but the 
 latter (passive) we grant to him. (Form of Con- 
 cord, lb., ii, 23.) 
 
 13. What reason have you for such a distinction f 
 Because God, by a most severe, but, at the 
 
 same time, by a most just judgment, utterly cast 
 away for all eternity the wicked fallen spirits; 
 yet, in his unparalleled pity, he wished that the 
 deeply miserable nature of fallen man might be- 
 come capable of conversion, the grace of God, 
 and eternal life, and might obtain the same ; not, 
 indeed, by any natural, active or effective fit- 
 ness, aptitude or capacity of its own, but from 
 pure grace, through the merciful and effectual 
 working of the Holy Ghost. Therefore passive 
 capacity is very correctly ascribed to unregen- 
 erate man. 
 
 14. If man in his own strength does nothing towards 
 his own conversion, who therefore accomplishes it? 
 
 The Holy Scriptures ascribe the conversion of 
 unregenerate man, faith in Christ, regeneration, 
 renewal, and all those things which belong to the 
 effectual beginning and completion of the same, 
 in no manner to the human powers of the natural 
 free will ; but they refer it alone, entirely, and 
 wholly, to the divine operation of the Holy Ghost. 
 (Form of Concord, ib.,\\, 25.) 
 
 15. Establish this from Scripture? 
 
 Phil. 2 : 13. It is God which worketh in you, both to will and to do. 
 
OF THE FREE WILL. 79 
 
 Acts 5 : 31. A Prince and Saviour for to give repentance to Israel. 
 
 2 Tim. 2 : 25. If God, peradventure, will give them repentance. 
 
 Phil. 1 : 29. For unto you it is given in behalf of Christ, not only 
 to believe on him. 
 
 Eph. 2 : 8. By grace are ye saved, through faith ; and that not of 
 yourselves : it is the gift of God. 
 
 John 6 : 29. This is the work of God, that ye believe on him whom 
 he hath sent. 
 
 Matt. 13 : 11. It is given unto you to know the mysteries of the 
 kingdom of heaven. 
 
 Deut. 29 : 4. The Lord hath not given you an heart to perceive, 
 and eyes to see, and ears to hear, unto this day. 
 
 The Hoi}' Ghost is a spirit of regeneration and 
 renewal : 
 
 Titus 3 : 5, 6. Not by works of righteousness which we have done, 
 but according to his mercy he saved us, by the washing of regenera- 
 tion, and renewing of the Holy Ghost. 
 
 Ezek. 11 : 19. I will give them one heart, and I will put a new spirit 
 within you ; and I will take the stony heart out of their flesh, and 
 will give them an heart of flesh. 
 
 Ezek. 36 : 26. A new heart also will I give you, and a new spirit will 
 I put within you. 
 
 Deut. 30 : 6. And the Lord thy God will circumcise thy heart, and 
 the heart of all thy seed, to love the Lord tby God. 
 
 Ps. 51 : 10. Create in me a clean heart, God ; and renew a right 
 spirit within me. 
 
 Eph. 2:10. We are his workmanship, created in Christ Jesus unto 
 good works. _ 
 
 Jnmes 1 : 17. Every good gift and every perfect gift is from above, 
 and Cometh down from the Father of lights. 
 
 John 6 : 44. No man can come to me, except the Father which 
 hath sent me draw him. 
 
 Matt. 11 ; 27. Neither knoweth any man the Father, save the Son, 
 and he to whomsoever the Son shall reveal him. 
 
 1 Cor. 12 : 3. No man can say that Jesus is the Lord but by the 
 Holy Ghost. 
 
 John 15 : 5. Without me ye can do nothing. 
 
 2 Cor. 3 : 5. Our sufficiency is of God. 
 
 1 Cor. 4 : 7. What hast thou, which thou didst not receive? Now, 
 if thou didst receive it, why dost thou glory, as if thou hadst not re- 
 ceived it ? 
 
80 LUTHERAN THEOLOGY. 
 
 16. Does the Holy Ghost accomplish the work of 
 conversion, by the use of means, or without them ? 
 
 By the use of means. For it has seemed good 
 to God to call to eternal salvation, to draw to 
 himself, to convert, regenerate and sanctify men 
 in no other way than through his word, whether 
 preached or read, and through the proper use of 
 the sacraments. [Form of Concord, ib., ii, 50.) 
 
 17. Show this from Scripture. 
 
 1 Cor. 1 : 21. For after that in the wisdom of God the world hy wis- 
 dom knew not God, it pleased God by the foolishness of preaching to 
 save them that believe. 
 
 Rom. 10 : 17. Faith cometh by hearing, and hearing by the word. 
 
 John 17 : 20. Neither pray I for these alone ; but for them also 
 which shall believe on me through their word. 
 
 Acts 10 : 6. He shall tell thee what thou oughtest to do. 
 
 Matt. 17:5. The eternal Father said concerning his Son, "Hear 
 ye him." 
 
 18. Please to describe the entire mode or process by 
 ivhich God converts men. 
 
 Since the natural strength of man cannot con- 
 fer any aid, nor bring any assistance whatever, for 
 conversion, God, in his unspeakable goodness and 
 mercy, goes before us, and provides for the proc- 
 lamation of the Gospel, through which the Holy 
 Ghost designs to accomplish in us the work of 
 conversion and regeneration; and, through the 
 preaching of this word, and meditation upon it, 
 he enkindles faith; so that all these are gifts and 
 operations of the Holy Ghost alone. {Form of 
 Concord, ib.,\\, 71.) 
 
 19. How therefore does the human will concur in the 
 work of conversion ? 
 
OF THE FREE WILL. 81 
 
 It certainly does not concur, either as an effi- 
 cient or as a co-operating cause, or as a cause 
 without which the work would not be accom- 
 plished. For which reason the doctrine concern- 
 ing the three efficient causes is rejected. [Form 
 of Concord, ib., ii, 90.) 
 
 20. How then does it concur ? 
 
 It concurs only as the subject to be converted, 
 in which the Holy Ghost works conversion and 
 regeneration ; towards which work the will of 
 man does nothing, but only suffers God to work 
 in it, until it is regenerated. {Form of Concord, ib., 
 ii, 90.) 
 
 21. To conclude, state how many causes of conver- 
 sion there are. 
 
 Not more than two : one, the efficient ^principal 
 cause, the Holy Ghost; the other, the word of 
 God, which is the instrument employed by the 
 Holy Ghost in the work of conversion. The in- 
 tellect and will of the unregenerate man, con- 
 stitute only the subject of conversion. {Form of 
 Concord, ib., ii, 90.) 
 
 22. In conversion is the will therefore entirely pas- 
 sive ? 
 
 With Luther, we state that in conversion man's 
 will is entirely passive, if those new notions be 
 considered which the Holy Ghost without the 
 will of man begins in the heart, and through 
 which he effects conversion. But, after conver- 
 sion, the renewed will is the instrument and 
 
82 LUTHERAN THEOLOGY. 
 
 organ of the Holy Ghost, so that it not only 
 apprehends grace, but also co-operates in the 
 succeeding acts of faith. [Form of Concord^ ib., 
 u, 89.) 
 
 ARTICLE X. 
 
 OF THE LAW OF GOD. 
 
 1. How is the law of God divided ? 
 
 Into three divisions, viz. : the ceremonial, the 
 judicial or forensic, and the moral law. 
 
 2. What is the Ceremonial Law f 
 
 It is the external arrangement of sacrifices, and 
 of the whole Levitical cultus, which served not 
 only to distinguish the Jewish people from other 
 nations, but also to foreshadow Christ and his 
 benefits, and through faith truly to apply him to 
 the elect and believing. 
 
 3. Has the Ceremonial Law been abolished? and if 
 so^ why ? 
 
 It has been abolished: 
 
 (1.) Because God himself established it only for 
 a certain time, and for a certain nation, the Is- 
 raelites, again and again in Exodus and Leviticus 
 repeating these words : " Ye shall observe these 
 things in yomr generations." 
 
 (2.) Because the Ceremonial Law possessed only 
 the type and shadow of Christ, who was to be 
 born at some future time. Hence, since he has 
 
OF THE LAW OF GOD. 83 
 
 come in the flesh, these types and shadows have 
 necessarily been abolished. 
 
 Heb. 10:1. The law had a shadow of good things to come, and 
 not the very image of these things (»'. e., of the body and blood of 
 Christ). 
 
 (3.) Because God himself promised a new cove- 
 nant. 
 
 Jer. 31 : 31. Behold the days come, saith the Lord, that I will make 
 a new covenant with the house of Israel, and the house of Judah. 
 And : In that he saith a new covenant, he hath made the first old, 
 Heb. 8 : 13. {MelanchthoiV s Loci and Exame7i.) 
 
 4. What is the Forensic or Judicial Law ? 
 
 It is the political constitution, which prescribes 
 the manner of observing judicial trials, and main- 
 taining external discipline among the Israelitish 
 people. 
 
 5. Has this law also been abolished f 
 It has : 
 
 (1.) Because it was adapted only for a certain 
 time and for a certain form of government, 
 namely, the Jewish. 
 
 (2.) Because the Jewish commonwealth was to 
 continue only until the time of Christ. There- 
 fore, this law could not be perpetual. 
 
 Gen. 49 : 10. The sceptre shall not depart from Judah, nor a law- 
 giver from between his feet, until Shiloh come ; and unto him shall 
 the gathering of the people be. 
 
 (3.) Because the Gospel does not remove any 
 political institutions, which are in any manner in 
 accordance with the Divine will and justice. 
 
 Matt. 22 : 21. Render therefore unto Csesar, the things which are 
 Caesar's • and to God, the things that are God's. 
 
84 LUTHERAN THEOLOGY. 
 
 Rom. 13 : 1. Let every soul be subject unto the bigher powers. For 
 there is no power but of God. 
 
 6. What is the Moral Law or the Ten Command- 
 ments ? 
 
 The Moral Law is doctrine revealed to us by 
 God, enjoining upon us what we ought to be, 
 what we ought to do, and what to omit to do, re- 
 quiring perfect obedience towards God, and de- 
 claring his wrath against all those not affording 
 such perfect obedience, and the eternal death with 
 which he will punish them. {Melanchihon's Loci.) 
 
 7. Save we not a knowledge of this law by nature ? 
 Why then do you say that it is doctrine revealed to us 
 by God? 
 
 The Divine Law is indeed inscribed upon the 
 hearts of men, so that human reason naturally 
 has some knowledge of it; but, as Paul says, 
 there is a veil upon the hearts of men, which 
 means that the false impression has taken posses- 
 sion of their minds, that external and civil works 
 can satisfy the demands of the law. Therefore, 
 there was a necessity for a new revelation, which 
 through the ministry of Moses was made in the 
 desert, by the giving of the Ten Commandments. 
 {Form of Co%cord, Arts, v and vi; Apology, Art. iii.) 
 
 Rom. 2 : 14, 15. For when the Gentiles, which have not the law, do 
 by nature the things contained in the law, these having not the law, 
 are a law unto themselves ; which show the work of the- law written 
 in their hearts, their conscience also bearing witness, and their 
 thoughts the meanwhile accusing, or else excusing one another. 
 
 8. What therefore do the Ten Commandments re- 
 quire f 
 
OF THE LAW OF GOD. 85 
 
 TTot only external civil works, which a rational 
 man can in some manner perform, but also other 
 works placed far above the utmost power of rea- 
 son, viz., to truly fear, love and call upon God. 
 (Apologi/, Art. iii ; Form of Concord, Art. v.) 
 
 9. Solo many uses has the Moral Law, and what 
 are Ihey ? 
 
 Generally speaking, the Diviire Law has three 
 uses. One is political, that external discipline and 
 decency may to a certain extent be preserved 
 against lawless and reckless men. Another use 
 is pedagogical, to lead sinners to a knowledge of 
 sin. A third use is didactic, that ihose, who have 
 been regenerated bj^ God's Spirit, and converted 
 to the Lord, and in whom the veil of Moses has 
 now been removed, may learn how to walk in true 
 piety, and to have a certain fixed rule according to 
 which they both can, and ought to conform their 
 whole life. [Form of Concord, Epitome, Art. vi, 1.) 
 
 10. What necessity is there of a law for those who 
 are regenerate, inasmuch as they are so free, that even 
 as the sun of itself without any compidsion performs 
 its regular course, so they also of themselves by the im- 
 pulse of the Holy Ghost, do that which God reqidres 
 of them ? 
 
 Although believers truly converted to God, and 
 justified, are freed from the curse of the law, 
 and hence both truly are free, and are correctly 
 said to be so, yet they ought to exercise them- 
 selves daily in the divine law. 
 
 8 
 
86 LUTHERAN THEOLOGY. 
 
 Ps. 1 : 2. His delight is in the law of the Lord, and in his law doth 
 he meditate day and night. 
 
 For the law of God is like an exceedingly bright 
 mirror, in which the will of God, and those things 
 which please him, are most clearly set before our 
 eyes. {Form of Concord^ Sol. Dec.,vi, 4.) 
 
 11. But has not the Law been framed for the right- 
 eous ? 
 
 Not indeed for the righteous, but for the un- 
 righteous, as the Apostle testifies : yet this should 
 not be understood as implying that the righteous 
 should live without law. But this is the true and 
 genuine meaning of the words of Paul : that the 
 law cannot destroy by its curse, those who through 
 Christ have been reconciled with God ; and that 
 by its restraint it cannot become burdensome to 
 the regenerate, inasmuch as they according to the 
 inner man delight in the law of God, and of their 
 own accord perform its works. (Form of Concord, 
 lb., vi, 5.) 
 
 12. But why have the regenerate need of the Law 
 as an instructor ? 
 
 Because the renewal and sanctification of their 
 mind in this life is only begun, and not completed ; 
 so that the old Adam with all his mental and 
 physical strength alwaj's inheres in their nature. 
 {Foryn of Concord^ ib., vi, 7.) 
 
 13. Prove this from the Scriptures. 
 
 The Apostle says concerning himself (and he 
 surely had been born again) : I know that in me 
 (that is, in my flesh) dwelleth no good thing : for 
 
OF THE LAW OF GOD. 87 
 
 to will is present with me; but how to perform 
 that which is good, I find not. For the good that 
 I would, I do not ; but the evil, which I would 
 not, that I do. ... I see another law in my 
 members warring against the law of my mind, 
 and bringing me into captivity to the law of sin. 
 Rom. 7 ^18, 19, 23. 
 
 So also in Gal. 5:17. The flesh lusteth against 
 the Spirit, and the Spirit against the flesh : and 
 these are contrary the one to the other ; so that 
 ye cannot do the things that ye would. 
 
 On this account the regenerate need not only 
 the constant admonition, teaching, and threaten- 
 ings of the law, but also its chastisements, so that 
 their sloth may be removed, and they may obey 
 the Holy Ghost, as it is written : It is good for 
 me that I have been afflicted ; that I might learn 
 thy statutes. Ps. 119 : 71. 
 
 Also, 1 Cor. 9 : 27. I keep under my body, and 
 bring it into subjection; lest that by any means 
 when I have preached to others, I myself should 
 be a castaway. So also, Heb. 12 : 8. If ye be 
 without chastisement, whereof all are partakers, 
 then are ye bastards and not sons. {Form of Con- 
 cord, lb., viii, 9.) 
 
 14. Can any other reason be assigned, on account of 
 which the Law should be urged in the church and upon 
 the regenerate ? 
 
 Yes. For on account of the old Adam, who 
 still firmly inheres in all their powers, it can 
 easily happen that the regenerate by a pretext of 
 
88 LUTHERAN THEOLOGY. 
 
 private devotion in matters of religion can frame 
 something, or can select for themselves forms of 
 worship, not instituted by the word of God : or 
 that they can easily imagine or persuade them- 
 selves that their life and works are entirely pure 
 and perfect. Hence the law not only by its warn- 
 ings and threats, but also by its punishments and 
 chastisements, forces the old Adam to obey the 
 Spirit, and brings him into captivity to itself. 
 Yea, just as in a mirror, it shows that all things 
 in the regenerate, while they remain still in this life, 
 are imperfect and impure, so that they must join 
 in the confession of the Apostle : *' T know noth- 
 ing by myself, yet am I not hereby justified." 1 
 Cor. 4 : 4. {Form of Concord, Epitome, vi, 4 ; Sol. 
 Dee., vi, 21.) 
 
 15. But does not the Gospel afford this to the re- 
 generate ? 
 
 Yes, the Gospel afibrds this in part; but in a 
 far different manner from the Law. For the Law 
 indeed declares that it is the will and command 
 of God, that we should walk in a new life, but it 
 does not give us the power and ability by which 
 we can begin and 3'ield this new obedience. But 
 the Holy Ghost who is given, not, through the 
 preaching of the law, but through the preaching 
 of the Gospel, renews man's heart. {Form of Con- 
 cord, Sol. Dec, vi, 11.) 
 
 16. Does the Holy Ghost accomplish this by the use 
 of means or without them ? 
 
OF THE LAW OF GOD. 89 
 
 By the use of means. For he uses the minis- 
 try of the law for the purpose of thereby teaching 
 the regenerate, and in the Ten Commandments 
 showing them what is the will of God, and what 
 is pleasing to him, so that they may know by 
 what good works to fulfil those things in which 
 " God had before prepared that they should walk." 
 Eph. 2 : 10. [Form of Concord, ib., 12.) 
 
 17. £>o the works of the Law and the works of the 
 Spirit therefore differ? 
 
 Greatly. But the distinction arises from the 
 diversity of men who strive to live according to 
 the law and will of God, some of whom are not 
 as yet regenerated, but others are regenerated. 
 {Form of Concord, ib., 16.) 
 
 18. What relation do the works of the unregenerate 
 sustain to the laio of God? 
 
 An unregenerate man who lives to a certain 
 extent in conformity with the law of God, and 
 therefore performs the works of the law only be- 
 cause they have been commanded, alibrds this 
 obedience either from fear of punishment or hope 
 of some reward. He, therefore, is still under the 
 law as a slave, and his works, St. Paul properly 
 calls, works of the law. {Form of Concord, ib., 16.) 
 
 19. What relation do the works of the regenerate 
 sustain to the law of God? 
 
 When a man has been regenerated by the 
 Hoi 3^ Ghost, and has been freed from the law, 
 i. e., from the constraint of the law, and is led by 
 
 8* 
 
90 LUTHERAN THEOLOGY. 
 
 the Spirit of God, he both lives according to the 
 unchangeable will of God revealed in the law, 
 and, so far as he has been regenerated, does all 
 things with a free and ready spirit. Such works 
 are not properly called works of the law, but 
 works and fruits of the Spirit. For these are 
 the men Avho are no longer under the law, but 
 under grace. Rom. 6 : 14. {Form of Corieord, Sol. 
 Dec, ib., 17.) 
 
 20. Can the regenerate obey or fulfil the moral law, 
 and thus be justified? 
 
 That they cannot is very evident from what has 
 already been said. For the good works of the 
 regenerate in this life, on account of sin inhering 
 in the flesh, are imperfect and impure. And 
 although, according to the inner man, they per- 
 form those actions which are pleasing to God ; 
 yet they constantly and incessantly have to strive 
 with the old Adam, who, like an ungovernable 
 and obstinate animal, lusts against the Spirit, 
 and therefore must be restrained not only by the 
 teachings, exhortations and threa'tenings of the 
 law, but also by its blows and punishments, so 
 impossible is it to obey or fulfil the law. [Form 
 of Concord, ib., 24.) 
 
 21. In how many ways did Christ fulfil the moral 
 law? 
 
 Principally in four ways : 1. By explaining the 
 true sense of the law. Matt. 5. 
 
 2. By afibrding it perfect obedience. 
 
OF THE GOSPEL. 91 
 
 Rom. 5 : 19. For as by one man's disobedience many were made sin- 
 ners, so by the obedience of one shall many be made righteous. 
 
 3. By taking upon himself the curse of the 
 law. 
 
 Gal. 3:13. Christ hath redeemed us from the curse of the law, being 
 made a curse for us. 
 
 4. By bestowing upon us his own righteous- 
 ness, and that obedience which he afforded the 
 law. 
 
 2 Cor. 5 : 21. He hath made him to be sin for us -who knew no sin, 
 that we might be the righteousness of God in him. 
 
 AKTICLE XI. 
 
 OF THE GOSPEL. 
 
 1. What is the Gospel? 
 
 The Gospel is doctrine divinely revealed and 
 full of consolation, treating of the mercy of God, 
 and the gratuitous remission of sins, through and 
 on account of the merit of Christ apprehended 
 by faith. 
 
 The Gospel, properly so called, is doctrine, teaching what man, who 
 is unable to satisfy God's law, and who on that account is condemned, 
 ought to believe, namely, that Jesus Christ made expiation and satis- 
 faction for all sins, and, without respect to any merit of the sinner, 
 has obtained for him forgiveness, righteousness before God, and 
 eternal life. 
 
 But when the Law and Gospel, and so also when Moses as the 
 teacher of the Law, and Christ as the teacher of the Gospel, are com- 
 pared with each other, we believe, teach and confess that the Gospel 
 
92 LUTHERAN THEOLOGY. 
 
 is not a preaching of repentance, convicting of sin, but that properly 
 it is nothing else than that joyful announcement and proclamation 
 full of comfort, which does not convict or terrify, but, on the other 
 hand, consoles consciences against the terrors of the law, bids them 
 look to the merit of Christ alone, and by its sweet message concerning 
 grace and the favor of God obtained through the merit of Christ, again 
 restores them to peace. (Form of Concord, Epitome, Art. v, 5, 7.) 
 
 Inasmuch as man has not satisfied God's law, but transgressed it, 
 and his whole nature, with all his thoughts, speeches, and deeds, 
 conflicts with its requirements, and hence he has become subject to 
 the wrath of God, all temporal calamities, and eternal death, the 
 Gospel, properly so called, teaches what this most miserable sinner 
 ought to believe, in order to obtain the forgiveness of his sins before 
 God ; namely, that the Son of God, our Lord Jesus Christ, took upon 
 him.'elf the curse of the law, and by his full satisfaction atoned for all 
 our sins, in order that through him alone we might be reconciled with 
 God, by faith obtain the forgiveness of sins, be freed from death, and 
 all other punishments of sin, and be eternally saved. 
 
 For whatever consoles fearful hearts, whatever offers favor and the 
 grace of God to transgressors, is properly called the Gospel, the joy- 
 ful message that the Lord God does not wish to punish our sins, but on 
 account of Christ, to forgive us. {Form of Concord, Sol. Dec, Art. 
 V, 20.) 
 
 2. As there are differences between the Law and the 
 Gospel, -please to enumerate them in order. 
 
 First. They dijffer as to the manner in . which 
 the knowledge of each has been communicated. 
 For the law is 7iaturally known, inasmuch as 
 God has implanted and impressed some knowl- 
 edge of it ug^pn the minds of men. Rom. 2 : 14, 15. 
 But the Gospel is a mystery hidden from the 
 ages. 
 
 Rom. 16 : 25, 26. Now to him that is of power to establish you 
 according to my gospel and the preaching of Jesus Christ, according 
 to the revelation of the mystery, which was kept secret since the 
 world began, but now is made manifest, and by the Scriptures of the 
 prophets, according to the commandment of the everlasting God, ma 
 known to all nations for the obedience of faith. 
 
OP THE GOSPEL. 93 
 
 3. What is another difference between the Law and 
 the Gospel? 
 
 Secondly. They differ as to their subject-matter. 
 For the law comprises commandments, and teaches 
 what we ought to be, what we ought to do, and 
 what to omit to do. I>eut. 6 : 5. But the Gospel 
 comprises the promises of grace. 
 
 John 3:16. For God so loved the world, that he gave his only be- 
 gotten Son, that whosoever believeth in bim should not perish, but 
 hiive everlasting life. For God sent not his Son into the world to 
 condemn the world, but that the world through him might be saved. 
 
 4. State the third difference between the Law and 
 the Gospel. 
 
 Thirdly. They differ in the fo7-ni of their prom- 
 ises. For the promises of the law are compensa- 
 tory, arising from a debt, where there is a just 
 proportion betweii labor and reward. But the 
 promises of the Gospel are purely gratuitous, 
 every reference to our works being entirely ex- 
 cluded. 
 
 Eom."4 : 4, 5. Now to him that worketh, is the reward not reckoned 
 of grace, but of debt ; but to him that worketh not, but believeth 
 on him that justifieth the ungodly, his faith is counted for righteous- 
 ness. {Melanckthon' s Loci.) 
 
 5. State the fourth difference. 
 
 Fourthly. They differ in their object. For the 
 law was made for the careless, the obstinate, lov- 
 ers of pleasure, hypocrites, and the old Adam; 
 inasmuch as he still seeks to obtain mastery over 
 the regenerate. 
 
 1 Tim. 1 : 9. Knowing this, that the law is not made for a right- 
 eous man, but for the lawless and disobedient, for the ungodly and 
 
94 LUTHERAN THEOLOGY. 
 
 for sinners, for unholy and profane, for murderers of fathers, and 
 murderers of mothers, for manslayers, etc. Gal. 5 : 17 (Art. x, Q. 13). 
 
 But the Gospel was given for the contrite, cast 
 down both by the knowledge and fear of divine 
 wrath, in other words, the poor in spirit. 
 
 Is. 61 : 1. The Spirit of the Lord God is upon me ; because tho 
 Lord hath anointed me to preach glad tidings unto the meek, he hath 
 sent me to bind up the broken-hearted, etc. Luke 4 : 18. 
 
 6. State the ffth difference. 
 
 Fifthly. They differ in their effects. For the 
 law accuses, terrifies, works wrath and condem- 
 nation. 
 
 Rom. 4:15. The law worketh wrath. 
 
 But the Gospel is the power of God unto sal- 
 vation to every one that believeth. 
 
 Rom. 1 : 16 ; Rom. 5 : 16. The free gift is of many offences to jus- 
 tification. 
 
 7. Finally, what distinction between Law and Gospel 
 is involved in the controversies of the present day ? 
 
 Concerning this last distinction, or what is the 
 same, concerning the definition of the Gospel, 
 properly so-called, a controversy was agitated in 
 former years by the Antinomians, who contended 
 that properly the Gospel is not only the doctrine 
 concerning the grace of God, but also that it is 
 at the same time the preaching of repentance, 
 convicting men of the sin of unbelief. {Form of 
 Concord, Epitome, v, 1 ; Sol. Dec, v, 2.) 
 
 8. Do you not thus charge the Apology of the Augs- 
 burg Confession ivith error, which, in Article XII, dis- 
 tinctly affirms that the sum of the preaching of the 
 
OF THE GOSPEL. 95 
 
 Gospel is to convict of sin and to apply the forgiveness 
 of the same f 
 
 N"ot only does the Apology of the Augsburg 
 Confession make this statement, but also the 
 sainted Luther and other orthodox theologians 
 thus wrote and taught; but they adhered to these 
 phrases in another and a far different sense from 
 that in which they were afterwards used by the 
 Antinomians. For the Apology and others use 
 the word Gospel in a general sense for the whole 
 Christian doctrine ; but not in a special sense, as 
 the Antinomians receive it. [Form of Concord, Sol. 
 Dec, Art. v, 27.) 
 
 9. I see thai the decision of this controversy depends 
 upon understanding in the same sense these terms which 
 have a twofold meaning. Will you therefore please to 
 explain it ? 
 
 The equivocation involved is twofold. The 
 word Gospel has a twofold meaning ; and so also 
 the word repentance. For the word Gospel, both 
 in the Holy Scriptures and in the writings of the 
 older and later theologians, is used and received 
 in two senses. For,/r5^, it signifies the whole 
 doctrine taught by Christ during his ministry 
 upon earth, and by his command published in the 
 Kew Testament, embracing both the explanation 
 of the law and the announcement of the grace 
 of God. [Form of Concord, Epitome, Art. v, 6 ; Sol. 
 Dec, v, 3.) 
 
 This is afiBrmed in Mark 1 : 1. The beginning of the Gospel of Jesus 
 
96 LUTHERAN THEOLOGY. 
 
 Christ .... John did baptize in the wilderness, and preach the 
 baptism of repentance for the remission of sins. 
 Mark 16 ; 15. Preach the Gospel to every creature. 
 
 But the word Gospel is used also in another 
 sense, which is indeed its more correct significa- 
 tion, to distinguish it from the Law. In this 
 sense it signifies the joyful announcement of the 
 gratuitous remission of sins on account of Christ. 
 In respect to this signification, Christ himself dis- 
 tinguishes these two forms of doctrine from each 
 other. 
 
 Mark 1 : 15. Repent ye, and believe the Gospel. 
 
 10. Ap-ply this distinction to the controversy of which 
 we Jiave been speaking. 
 
 If the word Gospel be received and used in its 
 general signification, without any distinction be- 
 tween Law and Gospel, as referring to the en- 
 tire doctrine treating of Christ, then that is a cor- 
 rect definition which defines it as the preaching 
 of repentance and the remission of sins. But if 
 the Law and Gospel be compared with each other, 
 as if we would compare Moses the teacher of the 
 Law, with Christ the teacher of the Gospel, and 
 thus the word Gospel be used in its restricted sig- 
 7iiJication; then the Gospel is not the preaching of 
 repentance convicting of sin, but properly nothing 
 else than that most joyful announcement, and 
 preaching full of comfort, which does not con- 
 vict, or terrify, but consoles consciences against 
 the terrors of the Law, and bids them look to the 
 merit of Christ alone, and by its sweet message 
 
OF THE GOSPEL. 97 
 
 concerning the grace and favor of God obtained 
 through the merit of Christ, again restores them 
 to peace. [Melanchihon's Loci.) 
 
 11. How many significations has the word repent- 
 ance in the Holy Scriptures f 
 
 In the Holy Scriptures it has not always one 
 and the same signification. For in some parts of 
 Scripture, it denotes the entire conversion of man to 
 God ; as where Christ says (Luke 13 : 3), Except 
 ye repent, ye shall all likewise perish. 
 
 Luke 15:7. Joy shall be in heaven over one sinner that repenteth. 
 Matt. 3:2. Saying, Repe/itye, for the kingdom of heaven is at hand. 
 Luke 3 : 8. Bring forth therefore fruits worthy of repentance. 
 2 Pet. 3 : 9. Not willing that any should perish, but that all should 
 come to repentance. 
 
 But in other passages of Scripture, it is used in 
 a restricted sense, and denotes only one part of 
 conversion, namely contrition, or the soul-distress- 
 ing knowledge of sin. [Form of Concord, Sol. Dec.^ 
 Art. V, 7-9.) 
 
 12. H.0W can I know lohen the word repentance is 
 used in its general, and when in its restricted sense f 
 
 It is used restrictedly, when we find repentance 
 and faith, or repentance and the remission of sins, 
 spoken of in connection. In passages of this kind, 
 to repent signifies nothing else than to come with 
 soul-distressing grief to a true knowledge of sin, 
 and afterwards to abstain from the commission 
 of sins. 
 
 Mark 1 : 15. Repent and believe the Gospel. 
 
 Luke 24 : 47. And that repentance and remission of sins should ba 
 preached in his name. 
 
 9 
 
98 LUTHERAN THEOLOGY. 
 
 Acts 20 : 21. Testifying both to the Jews and Greeks, repentance 
 toward God, and faith toward our Lord Jesus Christ. 
 
 13. Ajpply Likewise this distinction to the present 
 controversy. 
 
 Received in the former sense, the word repent- 
 ance refers at the same time to the doctrine both 
 of the Law and the Gospel; but in a different 
 manner. 
 
 But in the latter sense, it refers to the law alone; 
 from which alone is the knowledge of sin. 
 
 Rom. 3 : 20. For by the law is the knowledge of sin. 
 
 14. JBut can the Law therefore convict men of that 
 unbelief, of which it knows nothing? 
 
 Yes, it can. For the Law convicts of unbelief, 
 inasmuch as it proves, accuses and condemns 
 every doubt or distrust of the Word of God, and 
 therefore also of the word of the Gospel. [Form 
 of Concord, Sol. Dec, Art. v, 19.) 
 
 AETICLE XII. 
 
 OF JUSTIFICATION. 
 
 1. What is the signification of the word to justify as 
 used in this article ? 
 
 It means the same as to release from sin and the 
 eternal punishment of sins, or to declare right- 
 eous; in which sense this word is sometimes 
 used in the Scriptures. 
 
 Prov. 17 : 15. He that justifieth the wicked, and he that coudemn- 
 eth the righteous, even they both are abomination to the Lord. 
 
OF JUSTIFICATION. 99 
 
 Isa. 5 : 23. Woe unto them whicli justify the wicked for reward, and 
 take away the righteousness of the righteous from him. 
 
 Rom. 8 : 33. Who shall lay anything to the charge of God's elect? 
 It is God that justifieth («'. e., who releases from sins). {Form of Con- 
 cord, Epitome, Art. iii, 7; Sol. Dec, Art. iii, 17.) 
 
 2. Mow do you define man's justification before 
 God? 
 
 Justification is a work of God, by which, out of 
 pure grace, or gratuitously, he releases from sin 
 the sinner who believes in Christ ; grants him 
 forgiveness of the same, and so imputes the right- 
 eousness of Christ to him, that being most fully 
 reconciled and adopted as a son, he is freed from 
 the guilt and punishment of sin, and obtains eter- 
 nal blessedness. 
 
 3. How many parts does our righteousness before 
 God include ? 
 
 Two ; one of which is privative. For God re- 
 moves that which exists in us, i. e., out of mere 
 grace, without any regard to our works, he for- 
 gives sins. Another is positive. For God gives 
 us what does not exist or inhere in us, i. e., he 
 imputes to us the righteousness of Christ's obedi- 
 ence. Both of which parts are expressed in Scrip- 
 ture by the one word, imputation. Rom. 4 : 2-6. 
 Hence our righteousness is called imputative. 
 
 Rom. 4 : 2-6. For if Abraham were justified by works, he hath 
 whereof to glory, but not before God. For what saith the Scripture? 
 Abraham believed God, and it was counted unto him for righteous- 
 ness. Now to him that worketh is the reward not reckoned of grace, 
 but of debt. But to him that worketh not, but believeth on him that 
 justifieth the ungodly, his faith is counted for righteousness. Even 
 as David also describeth the blessedness of the man unto whom God 
 mputet h righteousness without works. 
 
100 LUTHERAN THEOLOGT. 
 
 4. In order to understand these things more fully I 
 desire to know what you consider the causes of our 
 justification ? 
 
 There are three causes of our justification : 1. 
 The grace of God; 2. The merit of Christ; 3. 
 Faith, which in the promise of the Gospel accepts 
 these divine blessings, {Form of Concord, Sol. Dec, 
 Art. iii, 25.) 
 
 5. Whai do you U7uierstand by the grace of God? 
 Not an infused condition of love, as the Papists 
 
 imagine; but the gratuitous and truly paternal 
 favor of divine mercy, and the immense love of 
 God, through which he, moved by no merit what- 
 ever of ours, was led to pity us; and determined, 
 on account of the merit or obedience alone of the 
 Son, appropriated by faith, to receive believers 
 into grace, to pardon their sins, and at length to 
 save them eternally. [Form of Concord, Sol. Dec, 
 Art. iii, 30, 62.) 
 
 6. Does Scripture also define the grace of God in 
 this same manner? 
 
 Precisely. 
 
 Eph. 2 : 4, 5, 7. God, who is rich in mercy, for his great love where- 
 with be loved us, even when we were dead in sins, hath quickened us 
 together with Christ (by grace ye are saved), that in the ages to come 
 be might show the exceeding riches of bis grace in his kindness to- 
 wards us. 
 
 2 Tim. 1 : 9. Who hath saved us and called us with a holy calling, 
 not according to our works, but according to bis own purpose and 
 grace, which was given us in Christ Jesus before the world began. 
 
 Titus 3 : 5. According to his mercy he saved us. 
 
 Rom. 3 : 24. Being justified freely by his grace, through the re- 
 demption that is in Christ Jesus. 
 
OF JUSTIFICATION. 101 
 
 7. Why do you refer to the merit of Christ as one 
 of the causes of justification ? 
 
 For two reasons. First. Because grace and 
 the mercy of God have their source in Christ, 
 and without this merit of Christ they are applied 
 to no one. 
 
 Secondly. Because Christ alone trod the wine- 
 press of divine wrath, Isa. 63 : 3 ; and liberated 
 us from the power of death and hell, Hos. 13 : 14 ; 
 from the curse of the law. Gal. 4:5; from the 
 servitude of death, and the dominion of him who 
 has the power of death, namely, the devil ; be- 
 cause by his obedience he made us righteous, 
 Rom. 5:19; 10 : 4 ; and, finally, because the merit 
 of Christ has satisfied divine justice. 
 
 Isa. 63 : 3. I have trodden the wine-press alone ; and of the people 
 there was none with me. 
 
 Hos. 13 : 14. I will ransom them from the power of the grave ; I 
 will redeem them from death. death, I will be thy plagues ; 
 grave, I will be thy destruction. 
 
 Gal. 4:4, 5. God sent'forth his Son, made of a woman, made under 
 the law, to redeem them that were under the law, that they might 
 receive the adoption of sons. 
 
 Rom. 5 : 19. For as by one man's disobedience many were made sin- 
 ners, so by the obedience of one shall many be made righteous. 
 
 Rom. 10 : 4. For Christ is the end of the law for righteousness to 
 every one that believeth. 
 
 Gal. 3:13. Christ has redeemed us from the curse of the law, being 
 made a curse for us. 
 
 8. What do you understand by the merit of Christ ? 
 I understand the obedience of Christ, not only 
 
 that in which by means of his entire passion and 
 death, he obeyed the Father, but also that, in 
 which for our sake, he of his own accord sub- 
 
 9* 
 
102 LUTHERAN THEOLOGY. 
 
 jected himself to the law of God, and fulfilled it; 
 80 that God, on account of this entire obedience 
 which, both by his actions and sufferings, Christ 
 afibrded for us, forgives our sins, accounts us as 
 good and righteous, and bestows upon us eternal 
 salvation. 
 
 Rom. 5 : 19. For as by one man's disobedience many were made 
 sinners, so by the obedience of one shall many be made righteous. 
 {Form of Concord.) 
 
 Therefore that righteousness which God out of pure grace imputes 
 to faith or believers, is the obedience, suffering and resurrection of 
 Christ, by which he satisfied the law on our behalf, and atoned for 
 our sins. For since Christ is not only man, but also God, in one un- 
 divided person, in himself he was no more subject to the law than he 
 was to death, inasmuch as he was the Lord of the law. On this ac- 
 count, his obedience (including not only that in which he obeyed his 
 Father in all his suffering and death, but also that in which on our 
 behalf he subjected himself to the law, and fulfilled it) is imputed to 
 him for righteousness, so that God, on account of the entire obedience 
 which Christ, in laboring and suffering, in life and death, afforded his 
 heavenly Father for us, forgives our sins, accounts us as good and 
 righteous, and bestows upon us eternal salvation. (Form of Concord, 
 Art. iii, 14-16.) 
 
 9. Is Christ our righteousness according to his divine 
 nature only, or according to his human nature only, or 
 according to both ? 
 
 Not according to his divine nature only, as 
 Osiander imagined; neither according to his 
 human nature o\\\y, as Stancarus fancied. But 
 Christ is our righteousness, according to both 
 natures, because he is our righteousness, in his 
 sole, entire and perfect obedience, as God and 
 man. For his human nature alone without his 
 divine, neither by its obedience, nor by its suffer- 
 ing, could have made satisfaction to an eternal 
 
OF JUSTIFICATION. 103 
 
 and almighty God for the sins of the whole world, 
 and thus have appeased his infinite wrath. A 
 divine nature, too, alone, without a human nature, 
 could not have fulfilled the office of a mediator 
 between God and man. 
 
 For even if Christ had been conceived by the Holy Ghost and been 
 born without sin, and in his human nature alone had fulfiled all 
 righteousness, and yet had not been true and eternal God, the obedi- 
 ence and sufiFering of his human nature could not be imputed to us for 
 righteousness ; and, on the other hand, if the Son of God had not be- 
 come man, his divine nature alone could not be our righteousness. 
 Wherefore, we believe, teach, and confess, that the entire obedience 
 of the entire person of Christ, which he afforded on our behalf, even 
 to the most ignominious death upon the cross, is imputed to us for 
 righteousness. {Foim of Co7icord, Art. iii, 56.) 
 
 10. ShoiD from the Scriptures that Christ is our 
 righteousness according to both natures ? 
 
 Isa. 35 : 4. Your Go<^ will come with a vengeance, even God with 
 a recompense ; he will come and save you. 
 
 Jer. 23 : 6. The Lord our righteousness. 
 
 Rom. 8 : 32. God spared not his own Son, but delivered him up for 
 us all. 
 
 Gal. 4 : 4. God sent forth his Son, made under the law, to redeem 
 them that were under the law. 
 
 1 John 3 : 8. For this purpose the Son of God was manifested, that 
 he might destroy the wt)rks of the devil. 
 
 2 Cor. 5 : 19. God was in Christ reconciling the world unto himself. 
 Col. 1 : 20. God in Christ, having made peace through the blood 
 
 of his cross, through him to reconcile all things unto himself ; by him 
 I say, whether they be things in earth or things in heaven. 
 
 1 Tim. 2 : 5. One mediator between God and men, the man Ckiist 
 Jes7ts. 
 
 11. Why do you mention faith among the causes of 
 justifccdion ? 
 
 Because faith alone is that means and instrument 
 by which we can appropriate and receive the grace 
 of God, the merit of Christ, and that righteous- 
 
104 LUTHERAN THEOLOGY. 
 
 ness found in him which ahme can endure God's 
 judgment. {Fortu of Concord, Sol. Dec, Art. iii, 
 10.) 
 
 For faith does not justify because it is such a good work, or such 
 an excellent virtue, but because in the promise of the Gospel, it ap- 
 prehends and embraces the merit of Christ ; for if we wish to be jus- 
 tified by this merit, it should be applied to us through faith. {Form 
 of Concord, Sol. Dec, Art. iii, 13.) 
 
 Neither contrition, nor love, nor any other virtue, but faith alone, 
 is the only means and instrument, by which we can apprehend and 
 receive the grace of God, the merit of Christ, and the forgiveness of 
 sins, all of which blessings are offered us in the promise of the Gospel. 
 (Art. iii, 31.) 
 
 12. Whatis jusUfying faith? 
 
 Justifying faith is not mere historical knowl- 
 edge of Christ; but it is a great gift of God, by 
 which, in the Gospel, we correctly recognize 
 Christ as our Redeemer, and trust in him, that 
 alone on account of his obedience, we obtain the 
 gratuitous forgiveness of sins, are considered holy 
 and righteous in the sight of God the Father, and 
 obtain eternal salvation. [Form of Concord., Epit- 
 ome, Art. iii, 6.) 
 
 13. Do the Holy Scriptures speak in the same man- 
 ner of justifying faith? 
 
 They do. For that faith is not mere historical 
 knowledge or only a general assent (which is 
 afforded, likewise, by the children of the world, 
 yea, even by the devils themselves, who are not 
 on this account justified), is clearly evident from 
 one passage, James 2 : 19. Thou believest that 
 there is one God; thou doest well: the devils also 
 believe and tremble. [Augsburg Confession, Art. xx.) 
 
OF JUSTIFICATION. 105 
 
 14. Ought not justifying faith therefore to he defined 
 hi) knowledge ? 
 
 It should. For this very knowledge or general 
 assent is an essential requisite presupposed in 
 saving faith. 
 
 Isa. 53 :11. By his Icnowledge shall my righteous servant justify 
 many. 
 
 15. How do you 'prove that in addition to this, faith 
 is likewise a firm trust? 
 
 That justifying faith is likewise a trust appre- 
 hending the promise of the Gospel, is evident 
 from the fact that Scripture calls it TzX-qpocpopia, i. e., 
 a sure conviction of the mind concerning our sal- 
 vation. 
 
 Rom. 4 : 21. And being fully persuaded that what he had promised, 
 he was able also to perform. 
 
 Col. 2 : 2. That their hearts might be comforted, being knit to- 
 gether in love, and unto all riches of the full assurance of the under- 
 standing. 
 
 Heb. 6 : 11. We desire that every one of you do show the same dili- 
 gence to the full assurance of hope to the end. 
 
 In other passages it is called 7tsKo{67jffc(:, full 
 trust. 
 
 Rom. 8 : 38. For I am persuaded that neither death, nor life, nor 
 principalities, nor powers, etc., . . . shall be able to separate us from 
 the love of God, which is in Christ Jesus our Lord. 
 
 2 Cor. 3 : 4. Such trust have we through Christ to Godward. 
 
 Eph. 3:12. In whom we have boldness and access, with confidence, 
 by the faith of him. 
 
 Likewise, TzappTjffia, a trust of divine grace and 
 mercy without any fear or timidity. 
 
 Eph. 3 : 12. (Above.) 
 
 Heb. 3 :6. But Christ as a Son over his own house, whose house 
 are we if we hold fast the confidence and the rejoicing of the hope 
 firm unto the end. 
 
106 LUTHERAN THEOLOaY. 
 
 1 John 2 : 28. And now, little children, abide in him, that when he 
 shall appear we may have confidence. 
 
 Likewise, vnoazaai'^ and ehyyor^ an immovable 
 basis and foundation, an argument without doubt, 
 by which the believer is convinced in his con- 
 science of the certainty of those things which he 
 believes. 
 
 Heb. 11:1. Now faith is the substance of things hoped for, the 
 evidence of things not seen. 
 
 16. What is the true and proper object of justifying 
 faith ? 
 
 The special promise of the Gogpel concerning 
 the gratuitous forgiveness of sins, through and 
 on account of the merit of Christ, appropriated 
 by firm trust; or, what is essentially the same, 
 the object of justifjnng faith is the merit of Christ 
 offered in the promise of the Gospel. [Form of 
 Concord^ Sol. Dec., Art. iii, 13.) 
 
 17. Prove from Scripture that man is Justified by 
 faith ? 
 
 Eom. 3 : 28. We conclude that a man is justified by faith without 
 the deeds of the law. 
 
 Gal. 2 : 16. Knowing that a man is not justified by the works of the 
 law, but by tiie faith of Jesus Christ, even we have believed in Jesus 
 Christ, that we might be justified by the faith of Christ, and not by 
 the works of the law. 
 
 Phil. 3 : 9, 10. And be found in him, not having mine own right- 
 eousness, which is of the law, but that which is through faith; the 
 righteousness which is of God by faith, that I may know him and 
 the power of his resurrection. 
 
 Eph. 2 : 8, 9. Fojp.by grace are ye saved through faith ; and that 
 not of yourselves; it is the gift of God. Not of works, lest any man 
 should boast. {Apology, Art. ii.) 
 
 18. But may not these passages J perhaps^ mean that 
 
OF JUSTIFICATION. 107 
 
 faith affords a hegimnng of justification, which after- 
 wards is i^erfecied and completed through works ? 
 
 By no means. For that this is not so, is clearly 
 evident from the fact that Paul writes that Ahra- 
 ham was justified before God, by faith alone with- 
 out works, and through a mediator. This, too, 
 is said of him, not only when he had just been 
 converted from idolatry, and had not as yet any 
 good works, Gen. 11 : 31 ; but even afterwards, 
 when, renewed by the Holy Ghost, he was en- 
 dowed with many excellent gifts. 
 
 Gen. 15:6. And he believed in the Lord; and he counted it for 
 righteousness. 
 
 Rom. 4 : 3-6 (see above, Q. 3.) 
 
 Hob. 11 : 8, sqq. By faith, Abraham, when he 
 was called to go out into a place, which he should 
 after receive for an inheritance, obeyed, etc. (The 
 Apostle here shows this by a number of examples.) 
 [Form of Concord, Sol. Dec, Art. iii, 83.) 
 
 The apostle then raising the question, On what 
 then did Abraham's righteousness before God 
 rest? replies in these words, To him that worketh 
 not, hut believeth on him that justifieth the ungodly, his 
 faith is counted for righteousness. Even as David 
 also says. Blessed is the man to whom the Lord 
 grants acceptable righteousness without works. 
 {Form of Concord, Sol. Dec, Art. iii, 34.) 
 
 19. As in this article, there is a frequent use of 
 exclusive jjariicles, by faith alone, only through 
 FAITH, etc, I desire to know for what reason their use 
 should be retained ? 
 
108 LUTHERAN THEOLOGY. 
 
 Especially for three reasons : 
 
 I. To entirely exclude from this article all onr 
 works, whether preceding or following onr jus- 
 tification, or contemporaneous with it, with all 
 their worth, and all trust in them. 
 
 II. That this office and characteristic may be 
 peculiar to faith alone, and may remain so, viz., 
 that faith alone, and nothing else whatever, may 
 be that means and instrument by which we ap- 
 propriate, receive and apply to ourselves the grace 
 of God, and the merit of Christ, prom''"^"'. in the 
 Gospel. 
 
 III. That neither renovation, nor sanctification, 
 nor any other powers, be so confounded in the 
 article concerning justification, as by any reason, 
 pretext or name, to be considered either as a form, 
 or a part, or a cause of justification, or as in any 
 way necessary or belonging to this work. [Form 
 of Concord, Sol. Dec, Art. iii, 37-39.) 
 
 20. Can faith, therefore, exist without works ? 
 
 It cannot. For faith and good works are not 
 separated from one another in such a manner, as 
 that faith can exist for any length of time, or even 
 at any time, in connection with a wicked purpose; 
 but there is a distinction between the two with 
 respect to order, to causes and efiects, to antece- 
 dents and consequences. {Form of Concord, Sol, 
 Dec, Art. iii, 41.) 
 
 21. Explain this more plainly ? 
 
 Good works do not precede faith, but follow 
 
ON JUSTIFICATION. /109 
 
 it. For when a person has ah^eady been justi- 
 fied, then he is also renewed and sanctified by the 
 Iloly Gliost; from which renewal good woika 
 immediately follow as the fruit. Therefore, just as 
 Luther says, faith and works harmoniously agree, 
 and are inseparably connected ; nevertheless, faith 
 alone without works appropriates the blessing, 
 although it is never alone. [Form of Concord, Sol. 
 Dec, Art. iii, 41.) 
 
 22. Still one difficulty troubles me, and that is, 
 that James 2 : 22 declares that man is not justified by 
 faith, but by loorks. How do you explain it ? 
 
 James does not contradict Paul : this admits 
 of two proofs. For, in the first place, Paul con- 
 siders faith in the sight of Go<l, as alone appre- 
 hending the merit of Christ, and thus being 
 reckoned by God as righteousness. But James 
 is considering the question as to in what manner, 
 or by what sign, man could recognize and distin- 
 guish, either in himself or others, a true and liv- 
 ing from a dead and hypocritical faith. On this 
 account James calls that faith dead, which is not 
 followed by good works and the fruits of the 
 Spirit. [Apology of Augsburg Confession, Art. iii.) 
 
 23. What is the other cause of the diversity between 
 Paul and James? 
 
 It consists in this, that Paul treats of men who 
 are to be justified before God, in whose case faith 
 alone, appropriating the grace of God and merit 
 of Christ, can avail anything: but James treats 
 of men who have already been justified through 
 
 10 
 
110 LUTHERAN THEOLOGY. 
 
 faith, but who are to be recogDized in this world 
 by means of their good works. 
 
 AETICLE XIII. 
 
 or PREDESTINATION. 
 
 1. How does the eternal foreknowledge of God differ 
 from his eternal predestination ? 
 
 The foreknowledge or foresight of God is that 
 b}^ which he foresees and foreknows all things 
 before they happen ; it comprehends all creatures, 
 the wicked as well as the good. But God's eter- 
 nal election or predestination to salvation does 
 not at the same time refer both to the good and 
 the wicked, but only to the children of God who 
 have been elected and ordained to obtain eternal 
 life before the foundations of the world were laid, 
 as the apostle testifies, saying, He predestinated 
 lis unto the adoption of children by Jesus Christ 
 to himself. Eph. 1 : 5. {Form of Concord, Sol. Dec, 
 Art. xi, 3-5.) 
 
 2. Wliere must we seek for the true doctrine con- 
 cernimj the eternal predestination of God ? 
 
 Not certainly in any hidden heavenly and in- 
 scrutable decree of God; as if nothing further 
 were required for the eternal predestination of 
 God than that he should foresee what and how 
 many men would obtain salvation; and who and 
 how many would eternally perish ; or, as if God 
 
OF PREDESTINATION. Ill 
 
 would appoint a military review, and would say : 
 this one is to be saved, but that one is to be con- 
 demned; this one shall continue persevering in 
 faith until the end, but that one shall not perse- 
 vere. Such thoughts as these certainly produce 
 and strengthen in the minds of men either security 
 and impenitence or anguish and despair. [Form 
 of Co7}cord, Sol. Dec, Art. xi, 9.) 
 
 3. Ought ' ive to regard and follow the judgment 
 of our reason concerning the eternal predestination of 
 God? 
 
 It should be shunned and avoided in every 
 manner, for it suggests thoughts of this kind : If 
 God has chosen me to eternal salvation, I cannot 
 be condemned, whatever I may do. But, ou the 
 other hand, if I have not been chosen to eternal 
 life, whatever good I may do, evidently will be 
 of no profit to me; for all my efibrts will be use- 
 less. These and similar thoughts either give us 
 over to an Epicurean form of life, or cast us into 
 despair. [Form of Concord, Epitome, Art. xi, 9.) 
 
 4. Whence therefore must we seek for the correct 
 doctrine concerning the eternal predestination of God ? 
 
 From the revealed word of God; but not from 
 the word of the Law, since it works wrath, Rom. 
 4 : 15, but only from the word of the Gospel, 
 Avhich leads us to Christ, that book of life in 
 whom all are written, who obtain eternal salva- 
 tion ; and which explains every decree, purpose, 
 will, and ordiuation of God. [Form of Concord, 
 Sol. Dec, Art. xi, 12, 13.) 
 
112 LUTHERAN THEOLOGY. 
 
 5. What is eternal 'predestination ? 
 
 Predestination or election is a purpose or de- 
 cree of the divine will made from eternity, by 
 which God out of pure mercy chooses in Christ to 
 eternal life, and saves all those who truly believe 
 in him, and persevere in faith unto the end; 
 whilst all the rest, on account of persistent unbe- 
 lief, are assigned to eternal damnation. 
 
 6. In order that you may define this more fidty^ 
 please to show what God in this his eternal counsel and 
 deterynination has decreed.. 
 
 The decree or purpose of the divine will con- 
 cerning predestination, comprises eight distinct 
 grades, which are: redem[)tion, the call, con- 
 version, justilication, sanctification, preservation 
 amidst all trials, iinal confirmation, and glorifi- 
 cation. 
 
 7. Whai has God decreed concerning redemption ? 
 lie decreed that the whole human family 
 
 should be truly redeemed, and reconciled with 
 God through Christ. {Form of Concord, Sol. Dec, 
 Art. xi, 15.) 
 
 8. What has God decreed concerning the call ? 
 That by means of the word and sacraments, the 
 
 merit of Christ and his benefits should be ofi:ered, 
 presented and distributed to all men. [lb., 16.) 
 
 9. Wliat, concerning conversion? 
 
 That by his Holy Spirit through his preached 
 word, heard and meditated upon, he will be efii- 
 cacious in us, to turn our hearts to true repent- 
 ance, and to preserve us in the true faith. {lb., 17.) 
 
OF PREDESTINATION. 113 
 
 10. What, concernivg justification f 
 
 His eternal purpose is to justify, to receive into 
 grace, and to adopt as sous and heirs of eternal 
 life, all who truly repent, and by true faith em- 
 brace Christ. {lb., 18.) 
 
 11. What has God decreed corjcerning sanctifi- 
 cation ? 
 
 That he will sanctify in true love, all those who 
 have been justified by faith. {Ih., 19.) 
 
 Eph. 4 : 24. And that ye put on the new man, which after God is 
 created in righteousness and true holiness. 
 
 12. W hat, concernijig preservation ? 
 
 God in his eternal counsel has likewise deter- 
 mined in the midst of their manifold and various 
 infirmities, to defend those whom he has justified, 
 against the devil, tlie world, and the flesh, to 
 guide them in his ways, and if they should fall to 
 raise them up, so that in afllietions and tempta- 
 tions they may obtain sure consolation, and be 
 preserved unto life. {lb., 20.) 
 
 13. What, concerning confirmation to the end. ? 
 His eternal decree is that he will carry on, and 
 
 establish, and preserve unto the end, that good 
 work which he has begun in them: if they only 
 lean firmly upon his word as on a stafi*, implore 
 his aid in fervent prayers, persevere in the grace 
 of God, and use faithfully and well those gifts 
 which have been received. {lb., 21.) 
 
 14. What, concerning glorification? 
 
 God likewise has decreed in his eternal counsel, 
 that he will save in another life, and adorn with 
 10* 
 
114 LUTHERAN THEOLOGY. 
 
 eternal glory, those whom he has chosen, called 
 and justified. {lb., 22.) 
 
 15. Bat perhaps God has made these decrees only 
 in a general manner, without any special reference to 
 the elect? 
 
 God has prepared salvation for his children not 
 onl}^ in a general manner, but he has also merci- 
 fully foreknown each and every person of the 
 elect who would be saved through Christ, has 
 elected him to salvation, and decreed that in the 
 manner of which we have spoken, by means of 
 Divine grace, gifts and efficacy, he will make him 
 partaker of eternal salvation, and will aid and 
 promote, establish and preserve him. {lb., 23.) 
 
 16. But do all these eight requisites belong to the 
 decree of election ? 
 
 They do. For not one of these dare be ex- 
 cluded or omitted, when we treat concerning the 
 purpose of God, predestination, election, and or- 
 dination to eternal life. {lb., 24.) 
 
 17. Show from Scripture that God so pitied the hu- 
 man race that he wished all to be saved. 
 
 The Gospel clearly teaches that God has in- 
 cluded all under unbelief, that he might have 
 mercy upon all. (liom. 11 : 32.) 
 
 John 3 : 16. God so loved the world, that he gave his only-begotten 
 Son, that whosoever believeth in him, should not perish, but have 
 everlasting life. 
 
 So also Paul : 
 
 God will have all men to be saved, and to come unto the knowledge 
 of the truth. (1 Tim. 2 : 4.) 
 
OF PREDESTINATION. 115 
 
 And Peter : 
 
 2 Pet. 3 ■ 9. The Lord is not willing that any should perish, but 
 that all should come to repentance. 
 
 18. Did God loish to redeem through his Son oil 
 men without any distinction ? 
 
 UncloubtecFly. 
 
 Is. 53 : 6. The Lord hath laid on him the iniquity of us all. 
 
 Rom. 5 : 18. As by the offence of one judgment came upon all men 
 to condemnation, even so by the righteousness of one the free gift 
 came upon a!l men unto justification of life. 
 
 2 Cor. 5 : 15. He died for all. 
 
 1 Tim. 2 : 6. Who gave himself a ransom for all. 
 
 1 John 2 : 2. He is the propitiation for our sins : and not for ours 
 only, but also for the sins of the vphole world. 
 
 Hence Christ invites all sinners to himself, and 
 promises to restore them. He also seriously 
 wishes that all men should come to him, and per- 
 mit themselves to be cared for and relieved. In 
 his word he offers himself to them as Redeemer, 
 and desires that they should hear this word ; he 
 promises also to grant them the power and work 
 of the Holy Ghost, and divine aid, so that they 
 may remain firm in faith, and obtain eternal life. 
 {Form, of Concord, Epitome, Art. xi, 8.) 
 
 19. Prove that God by his Gospel has made pro- 
 vision for the calling of all men to Christ ? 
 
 This is clearly evident from the fact that Christ 
 commanded " that repentance and remission of 
 sins should be preached in his name among 
 all nations," Luke 24 : 47 ; that, " the sound of 
 the preached word went into all the earth, and 
 their words unto the ends of the world," Rom. 
 10 ; 18; Ps. 19 : 4; that the Gospel "was preached 
 
116 LUTHERAN THEOLOGY. 
 
 to cveiy creature which was under heaven," Col. 
 1 : 2'J; that he commanded all iiatioiis to be bap- 
 tized, Mark 16:15; that he commanded all to 
 partake of the cup of blessing, Matt. 26 : 27; and 
 finally, from the promise, that the Holy Ghost 
 with his presence and efficacy would accompany 
 the word when preached, heard, and carefully laid 
 to heart. {Form of Concord, Sol. Dec, xi, 28.) 
 
 Luke 24 : 47. And that repentance and remission of sins should be 
 preached in his name among all nations, beginning at Jerusalem. 
 
 Col. 1 : 23. If ye continue in the faith grounded and settled, and 
 be not moved aw;iy from the hope of the Gospel, which ye have heard, 
 and which was preached to every creature which is under heaven. 
 
 Ps. 19 : 4. Their line is gone out through all the earth, and their 
 woids to the end of the world. Rom. 10 : 18. 
 
 Murk 16:15. Go ye into all the world, and preach the Gospel to 
 e\ ery creature. 
 
 Matt. 26 : 27. And he took the cup, and gave thanks, and gave it 
 to them saying, Drink ye all of it. 
 
 20. Bat is God actually in earnest in making this 
 universal call ? 
 
 God forbid that we should entertain the idea, 
 that this call, which is oflered to us through the 
 Gospel, is a matter of deception or fancy; but 
 we confidently affirm, that God has revealed to 
 us his actual will, viz., that in those whom he calls 
 through the Gospel, he will be efficacious, in or- 
 der that they may be enlightened, converted, and 
 saved. And indeed so much in earnest is God in 
 this desire, that he follows with tears the impeni- 
 tence of those who perish, and in a most solemn 
 manner testifies that he does not wish the death 
 of those who die, but desires to gather them as a 
 
OF PREDESTINATION. 117 
 
 lien gathereth her chickens. [Form, of Concord, 
 Sol. Dec.,x\, 29.) 
 
 Ezek. 18 : 23. Have I any pleasure at all that the wicked should 
 die ? saith the Lord God : and not that he should return from his ways, 
 and live. 
 
 Ezek. 33 : 11. As I live, saith the Lord God, I have no pleasure in 
 the death of the wicked ; but that the wicked turn from his way and 
 live : turn ye, turn ye from your evil ways ; for why will ye die, 
 house of Israel. 
 
 Matt. 23 : 37. Jerusalem. Jerusalem, thou that killest the proph- 
 ets, !ind stonest them which are sent unto (hee, how often would I have 
 gathered thy children together, even as a hen gathereth her chickens 
 under her wings, and ye would not. 
 
 21. Is the eternal election of God equally universal 
 iviih his mercy, redemption, and call? 
 
 By no means. For to this Christ refers in the 
 passage: 3Ia})y are called, but few are chosen. 
 For we must in no manner imagine that the 
 term elect includes those who' despise, resist, blas- 
 pheme and persecute the word of God; who when 
 hearing it, liarden their hearts against its influ- 
 ences; who strive against the Holy Ghost; who 
 without repentance persevere in sin, and who 
 do not truly believe in Christ. [Form of Concord, 
 Epitome, xi, 12.) 
 
 22. But why is this election particular ? 
 
 Because, just as God in his eternal counsel, or- 
 dained that the Holy Ghost through the word, 
 should call, enlighten, convert,justify,and bring to 
 eternal salvation all those who embrace Christ in 
 true faith; so also in his eternal counsel, he decreed 
 that he would harden, reject, and give over to 
 eternal condemnation, those who, called through 
 
118 LUTHERAN THEOLOGY. 
 
 his word, reject the call, resist the Holy Ghost 
 (desiring to work in them effectuallj through the 
 word), and obstinately persevere in their froward- 
 ness. [Form of Concord, Sol. Bee, Art. xi, 39.) 
 
 23. The cause of this jparticularity does not rest 
 therefore with God ? 
 
 Your inference is correct. For the cause that 
 many are called, but few chosen, is not the di- 
 vine call which is made through the word, as if 
 God were unwilling that all should be converted 
 and saved through himself. In this manner we 
 would assign to God two wills, as if he who is 
 eternal truth could contradict himself, or could 
 speak one thing, whilst in his heart he was con- 
 cealing another. Such hypocrisy, when found in 
 men, God condemns and punishes. Why ? Be- 
 cause the consequence of this would be an over- 
 throw of the foundation of our faith, which de- 
 pends alone upon the word of God, inasmuch as 
 from it we are rendered certain concerning God's 
 will in reference to our salvation. [Form of Con- 
 cord, Epitome, Art. xi, 12; Sol. Dec, Art. xi, 39.) 
 
 24. What therefore is the reason that the eternal 
 election of God is particular and not universal? 
 
 The cause lies in the wickedness and froward- 
 ness of men themselves. For but few seriously 
 receive the word of God, and obey it sincerely. 
 The greater portion despise the word, and are not 
 willing to be present at the marriage supper of 
 the king. Many, indeed, at first receive tlie word 
 with great joy; but afterwards they fall away 
 
OF PREDESTINATION. 119 
 
 again, and wickedly turn themselves from God's 
 holy commandment. {Form of Concord^ Sol. Dec, 
 Art. xi, 40, 41.) 
 
 25. In whom, is the election made ? 
 
 In Christ alone. Eph. 1:4. God hath chosen 
 us in Christ, before the foundations of the earth 
 were laid. V. 6. He hath made us accepted in 
 the Beloved. 
 
 Hence the entire Holy Trinity, Father, Son, 
 and Holy Ghost, leads all men to Christ, the 
 book of life, that they may search and find in 
 him the eternal predestination of the Father. 
 On this account Christ himself has said, JSTo man 
 cometh unto the Father, but by me. John 14 : 6. 
 I am the door; by me if any man enter in, he 
 shall be saved. John 10 : 9. [Form of Concord, Sol, 
 Dec, Art. xi, m.) 
 
 26. But as Christ is the Redeemer of all men, and 
 as election is made in Christ, dare we not say that all 
 men have been elected in Christ, and consequently that 
 election is universal ? 
 
 In the decree of election, Christ is considered 
 not only as a universal Mediator, but also as men 
 appreliend him by an act of faith. For he him- 
 self announces the will of his tieaveuly Father, 
 and our election to eternal life, in these words : 
 Repent ye and believe the Gospel, Mark 1:15; 
 and in another place, This is the will of him that 
 sent me, that every one which seeth the Son, and 
 BELIE VETH on Mm, may have everlasting life. John 
 6 : 40. And elsewhere : God so loved the world that 
 
120 LUTHERAN THEOLOGY. 
 
 he gave his only begotten Son, that whosoever be- 
 LiEVETH IN HIM shouldnot pevish, but have everlast- 
 imj life. John 3 : 16. {lb., 67.) 
 
 27. Do you therefore state that God has elected men 
 with respect to foreseen faith ? 
 
 What else should I state, when the Holy Scrip- 
 tures with such exceeding clearneSvS, declare this 
 truth ? The Apostle certainly affirms, Eph. 1 : 5, 
 that God has predestinated us unto the adoption 
 of children. But now Christ gives the power to 
 become sons of God, not to those who have been 
 born of blood, or of the will of the flesh, or of the 
 will of man, but of God, i. e., according to the in- 
 terpretation of John, those who believe on his 
 name. John 1 : 12. Hence the Saviour, John 17: 
 20, describing the elect, says, " Neither pray I for 
 these alone; but for them also which shall believe 
 on me through their word." 2 Thess. 2 : 13. " God 
 hath from the beginning chosen you to salvation, 
 through sanctiiicatiou of the Spirit, and belief of 
 the truth." In 1 Tim. 1 : 16, the Apostle speaks 
 of the elect as those "which should hereafter be- 
 lieve on Christ to life everlasting." James 2 : 5. 
 " Hath not God chosen the poor of this world, 
 rich in faith ?" Hence the Epitome of the Form 
 of Concord correctly infers that God in his eter- 
 nal counsel has decreed to save none but those 
 who confess his Son, Jesus Christ, and truly be- 
 lieve in him. [Form of Concord, Sol. Dec, Art. 
 xi, 67.) 
 
 28. But inasmuch as he does not grant faith to all, 
 
OF PREDESTINATION. 121 
 
 does not God seem to be the cause of the unbelief of all 
 who do not accept Christ? 
 
 God forbid that we should state that he refuses 
 faith, and consequently salvation, to any one. 
 But, on the other hand, rather that those who 
 have been rejected, are the cause, and bear the 
 guilt, of their own destruction ; since they have 
 heard the word, not with the intention or pur- 
 pose to learn it seriously and for their own 
 wants ; but, on the contrary, to despise, blas- 
 pheme, and deride it, and resist the Holy Ghost, 
 who, through the word, desires to work in them. 
 [Form of Concord, Fpitome, Art. xi, 12.) 
 
 29. You have w,entioned perseverance among the 
 marks of the elect ; hence, I wish to know whether the 
 elect can be sure of their perseverance in faith? 
 
 Yes ; they are perfectly sure of it. For, in the 
 first place, they know that election and salvation 
 are founded only upon Christ, against whom the 
 gates of hell cannot prevail. 
 
 This doctrine affords us also excellent comfort. For how great is 
 God's kindness, in that he was so anxious concerning the conversion, 
 righteousness, and salvation of each Christian, and so faithfully pro- 
 vided thereto, that before the foundations of the world were laid, ho 
 consulted, and then already in his own hidden purpose, determined, 
 how he would call and lead me to salvation, and preserve me therein. 
 In what manner ? In that he wished to secure my salvation so firmly 
 as to bring it within his eternal purpose, as into a most firm citadel, 
 which cannot fail or be overthrown, and thus placed it for preserva- 
 tion in the almighty hand of our Lord Jesus Christ, whence no one 
 can pluck us. John 10 : 28. Therefore Paul bases the certainty of our 
 blessedness upon the ground of the divine purpose, since from the 
 fact that we are called according to the purpose of God, he infers that 
 "no one can separate us from the love of God, which is in Christ 
 
 11 
 
122 LUTHERAN THEOLOGY. 
 
 Jesus our Lord." Rom. 8 : 28, 39. (Form of Concord, Sol. Dec, Art. 
 xi, 45.) 
 
 Secondh/. The Holy Ghost also dwells in the 
 elect, as in his own temple; and he is not in- 
 active in them, but leads them to obey the divine 
 commandments, and, likewise, bears witness to 
 them that they are the children of God. [Form 
 of Concord, Sol. Dec, Art. xi, 73.) 
 
 Finally. They know with certainty that God 
 hears them when they call upon him. Luke 11 : 13. 
 " If ye then, being evil, know how to give good 
 gifts unto your children : how much more shall 
 your heavenly Father give the Holy Spirit to 
 them that ask him ? " {lb., 72.) 
 
 30. But cannot the elect fall from the grace of 
 God? 
 
 They can; bat in such a manner that by the 
 power of the Holy Ghost, through true repent- 
 ance and faith, they again return to God and to 
 life. For, unless they would return, they would 
 not be in the number of the elect, but only in the 
 number of those who believe for a time, and in 
 the time of temptation fall away, and are con- 
 demned. 
 
 31. Is the number of the elect fixed? 
 
 In God's foreknowledge, or rather in his divine 
 omniscience, it is ; but it is not fixed by any un- 
 alterable and immutable decree. For there is no 
 doubt but that God, long before the existence of 
 the world, most exactly and certainly foreknew, 
 and also that he even now knows, who among 
 
OP GOOD WORKS. 123 
 
 the called will believe in Christ, and who will 
 not believe; who among the converted will per- 
 severe in faith, and who will not ; and who, hav- 
 ing fallen, will commit still more grievous sins, 
 and perish in their crimes. Hence, undoubtedly, 
 God fully knows the number of those who will be 
 saved, and of those who will be condemned. {Form 
 of Concord, Sol. Dec, Art. xi, 55.) 
 
 AETICLE XIV. 
 
 OF GOOD WORKS. 
 
 1. Is it the will of God that believers should abound 
 in good works ? 
 
 No one denies that all men, and especially those 
 who have been born again and renewed by the 
 Holy Ghost, should perform good works. 
 
 Matt. 5 : 16. Let your light so shine before men, that they may see 
 your good -works and glorify your Father, which is in heaven. 
 
 2 Cor. 9 : 8. That ye may abound to every good work. 
 
 1 Thess. 4 : 7. For God hath not called us unto uncleanness, but 
 unto holiness. 
 
 Eph. 2 : 10. For we are his •workmanship, created in Christ Jesus 
 unto good works, which God hath before ordained, that we should 
 ■walk in them. 
 
 And as it is impossible for a good tree to bring 
 forth evil fruit, Matt. 7 : 18, it is in like manner 
 impossible, that one justified by faith, should be 
 destitute of good works. 
 
124 LUTHERAN THEOLOGY. 
 
 We also believe, teach, and confess, that all men, but especially 
 those born again and renewed by the Holy Ghost, should perform 
 good works. {Form of Concord, Epitome, Art. iv.) 
 
 In the first place, as to this article, there is no dispute amongst us, 
 in regard to the following points, namely, that it is the will, arrange- 
 ment, and command of God, that believers are to abound in good 
 works. (Form, of Concord, Sol. Dec, Art. iv.) 
 
 2. What are good works f 
 
 Good works are those inward and outward ac- 
 tions, enjoined by God, and comprehended in the 
 ten commandments, which faith, wrought by the 
 Holy Spirit, enables the regenerate to perform, 
 to the glory of God, and as an evidence both of 
 our obedience, and of our gratitude to Him. 
 
 3. Then you maintain that no works are truly good, 
 save those which have been commanded by God him- 
 self? 
 
 Certainly ; for those are not truly good works, 
 which every person, of his own mind, thinks out 
 for himself, or which are done after the ordi- 
 nances of men, but only those which God him- 
 self has prescribed and enjoined in his "Word. 
 
 Deut. 12 : 32. Ye shall not do after all the things that we do here 
 this day, every man whatsoever is right in his own eyes. What things 
 soever I command you, observe to do it ; thou shalt not add thereto, 
 nor diminish from it. 
 
 4. How are truly good ivorks performed ? 
 
 Such good works are not performed of our own 
 natural powers, but only when a person is recon- 
 ciled to God through faith, and renewed by the 
 Holy Ghost, or as Paul says, new created in 
 Christ Jesus unto good works. (See Form of Con- 
 cord, as above.") 
 
OF GOOD WORKS. 125 
 
 5. Do good works, then, please God, and if so, why ? 
 Good works please God, and are agreeable unto 
 
 him, on account of our Lord Jesus Christ, who is 
 apprehended by faith, which faith causes the per- 
 son of man to be acceptable and well-pleasing to 
 God. {Form of Concord J as above; Apology, Art iii.) 
 
 6. Are not the good works of the heathen pleasing 
 to God? 
 
 Those works which belong to the preservation 
 of external discipline, and which are performed 
 even by unbelievers, and the unconverted, although 
 they are praiseworthy in the eyes of the world, 
 and besides are rewarded by God with temporal 
 possessions in this world : yet, since they do not 
 proceed from true faith, are indeed sin in the 
 eyes of God, that is, they are tainted with sin, 
 and are considered by God sins and impurities, 
 because the person is not reconciled to God : for 
 an evil tree cannot bring forth good fruits. And, 
 whatever does not proceed from faith is sin. Rom. 
 14 : 23. (See Form of Concord, Part ii, Sol. Dec.) 
 
 7. What reasons can he assigned why good works 
 must be performed ? 
 
 Good works must be performed : 
 (1.) Because of the divine injunction. 
 (2.) For the exercise of faith. 
 (3.) As a confession of one's faith. 
 (4.) Out of gratitude. 
 
 (5.) On account of the rewards which have been 
 graciously promised them. 
 11* 
 
126 LUTHERAN THEOLOGY. 
 
 For good works must be done, because God has enjoined them, fur- 
 thermore for the exercise of faith, as a confession, and out of grati- 
 tude. For these reasons good works must necessarily be performed, 
 which although they are done in the flesh, not as yet entirely renewed, 
 retarding the operations of the Holy Ghost, and infecting them with 
 some of its own impurity ; yet are holy works and pleasing to God, 
 because of faith, and are sacrifices and governmental acts of Christ, 
 who thus exhibits his kingdom to the world. For in them he sanc- 
 tifies the heart, represses Satan, and in order to preserve the Gospel 
 among men, opposes the confession of the saints to the realm of the 
 devil, revealing his power in our weakness. (Apology, Art. iii.) 
 
 8. Are these rewards of good works the grace hy 
 which we are justified ? 
 
 They are not : for, we receive the grace of God, 
 the forgiveness of sins, justification and everlast- 
 ing life, only through faith, not by our merits. 
 
 The rewards of good works are therefore cor- 
 rectly defined, partly, as temporal possessions in 
 this life, partly, as the degrees of glory in the life 
 to come. But these rewards themselves do not 
 depend on the merit of our works, but depend 
 solely on the grace of God, who has promised 
 them. 
 
 9. Can we, then, earn owr justification and everlast- 
 ing life by good works ? 
 
 Not in the least. First. For we receive the for- 
 giveness of sins and justification solely through 
 faith in Christ, as Christ himself says, Luke 17 : 
 10, " So likewise ye, when ye shall have done all 
 these things which are commanded you, say. We 
 are unprofitable servants, we have done that which 
 was our duty to do." 
 
 Secondly. " The idea that good works are meri- 
 
OF GOOD WORKS. 127 
 
 torious, obscures the glory of Christ, since men 
 exhibit these works of theirs to God as the price 
 by which they are redeemed, and as their atone- 
 ment." {Augsburg Confession, Art. vi.) 
 
 " Whoever, then, thinks to effect this by works, 
 and to merit grace, despises Christ, and seeks a 
 way of his own unto God, contrary to the Gospel." 
 (Augsburg Confession, Art. xx.) 
 
 Thirdly. "AfiVighted consciences do not find 
 peace in such works ; on the contrary, whilst 
 they in real terror constantly heap one good work 
 on another, they finally despair, because they can 
 find no work that is pure enough ; so that the law 
 constantly accuses and condemns them." (Aj^ologg, 
 Art. iii.) 
 
 Fourthly. " Those who rely on their good works, 
 never attain to the knowledge of God, but, angry 
 themselves, rather flee from a condemning and 
 punishing God : besides, they never think that 
 they are heard. But faith shows that God freely 
 forgives and hearkens for the sake of His Son." 
 [Augsburg Coiifession, Art. xx.) 
 
 Finally, it is opposed to Holy Scripture, which 
 testifies that we are justified and saved solely 
 through faith, without works, as was shown in 
 the preceding article. [Apology, Art. iii.) 
 
 10. Are good works necessary or not ? 
 
 It is clearly evident from what has been already 
 said that good works are necessary, not indeed for 
 salvation, but because of other reasons. For, they 
 are required of believers, as fruits of faith : and 
 
128 LUTHERAN THEOLOGY. 
 
 faith without love is dead, although love is not 
 the cause of our salvation. [Form of Concord, Art. 
 iv; Augsburg Confession, Art. xx.) 
 
 11. Does not this seem to conflict with the liberty 
 of the children of God, inasmuch as their works are 
 not necessary, but free and voluntary? 
 
 These two by no means conflict with each 
 other; a matter which becomes perfectly clear, 
 so soon as a double distinction is observed. For, 
 in the first place, the word " necessary " is used to 
 denote an absolute necessity, or a compulsion. 
 In the second place, the word " necessary " is 
 used in a conditional sense, meaning an obedi- 
 ence, which we owe to God, and which is shown 
 because of God's arrangement, command, and 
 will. In the primary sense, the necessity abol- 
 ishes all freedom of action ; but in the latter it is 
 subordinate to this freedom. [Form of Concord^ 
 Fpitome, Art. iv; Sol. Dec, Art. iv.) 
 
 12. Which is the other distinction? 
 
 This concerns the word "free" or "freedom," 
 which is used in a special and general sense. 
 Taken in its special sense, it is opposed to neces- 
 sity and constraint; but taken in a general sense, 
 it is set over against the regulation, command, 
 and duty of the law ; for the law is not strictly 
 opposed to freedom, but they are subordinate the 
 one to the other. 
 
 13. Adapt these distinctions to the question at issue, 
 ayid show whether good works are necessary or free. 
 
OF GOOD WORKS. 129 
 
 If these distinctions are observed, it is clear that 
 the works of the regenerate are both free and 
 necessary. But they are necessary, not from the 
 necessity of constraint, but only from the neces- 
 sity of command, or of that obedience due to God 
 which true believers, in so far as they are born 
 again, show, not from constraint or compulsion 
 of the law, but of a willing spirit, because they 
 are no longer under the law, but under grace. 
 [Form of Concord^ Epitome, Art. iv.) 
 
 Again : these works are free, the word free 
 being taken in its special sense, in so far as the 
 regenerate work with a voluntary mind; but they 
 are not free in such a way, " as if it were arbitrary 
 with a regenerate man to do good or to abstain 
 from it, as he wished, and yet retain faith, even 
 if he intentionally remained in sin." [Form of Con- 
 cord, Epitome, Art. iv.) 
 
 14. If good works are necessary, does it follow that 
 they are necessary for salvation? 
 
 In former years, soon after the death of our 
 sainted Luther, there were some who made use 
 of such expressions as these : " Good works are 
 necessary to salvation ; it is impossible to be 
 saved without good works; no one has ever been 
 saved without good works." But these expres- 
 sions have met with the disapproval and con- 
 demnation of the orthodox, from sure and weighty 
 reasons, as being such as deviate from the form 
 of sound words. (See Form of Concord, Epitome, 
 Art. iv; also Sol. Dec.) 
 
130 LUTHERAN THEOLOGY. 
 
 15. 31eniion these reasons. 
 
 (1.) These expressions directly conflict with the 
 doctrine of the exclusive particles, i. e., the words 
 with which St. Paul excludes our works and 
 merit from the article of justification. For St. 
 Paul excludes our works and merits entirely 
 from that article, and ascribes everything solely 
 to the grace and mercy of God, and to the merit 
 of Christ, assuring us of the blessedness only of 
 that man to whom God imputes righteousness 
 without works. Eom. 4 : 6. 
 
 (2.) Such expressions as the above deprive 
 troubled and afflicted consciences of the true 
 comfort of the Gospel, and give rise to doubt 
 concerning the grace of God. 
 
 (3.) Expressions of this character increase temer- 
 ity and a false delusion of one's own righteous- 
 ness, and a confidence in our own worthiness. 
 [Form of Concord,, Sol. Dec.,, Art. iv.) 
 
 (4.) They were taken from the Formula of the 
 Interim, and therefore orginated with declared 
 enemies of the truth. {Form of Concord, as above.) 
 
 (5.) Our sainted Luther rejected and condemned 
 these expressions on the part of the false apostles, 
 who led the Galatians into error, also on the part 
 of the Papists, Anabaptists, and finally of some 
 others. {Form of Concord, as above.) 
 
 16. Do not good works sustain faith, righteousness, 
 and salvation ? 
 
 No. " For faith does not take hold of right- 
 eousness and salvation in such a way as afterward 
 
OF GOOD WORKS. 131 
 
 to transfer its office to works, so that the latter 
 must thereafter sustain faith, righteousness, and 
 salvation ; but faith is the real and only means by 
 which righteousness and salvation are not only 
 received but also sustained." 
 
 " We believe, teach, and also confess, that works do not sustain 
 faith and salvation in us, but that the Spirit of God alone maintains 
 salvation in us through faith, of whose presence and indwelling the 
 good works are witnesses.'' (For'm of Cojicord, Sol. Dec, Art. iv ; 
 Epitome, Art. iv.) 
 
 17. Can you prove this from Holy Scripture? 
 
 St. Paul, Rom. 5 : 1, 2, ascribes unto faith the 
 access to grace, and not merely this but also the 
 fact that we persevere in grace and boast of future 
 glory; that is, he ascribes to faith alone the begin- 
 ning, the middle, and the end, saying : Therefore, 
 being justified by faith, we have peace with God, 
 through our Lord Jesus Christ. By whom also 
 we have access by faith into this grace wherein we 
 standi and rejoice in the hope of the glory of God. 
 [Form of Concord, Sol. Dec, Art. iv.) 
 
 Rom. 11 : 20. Well ; because of unbelief they were broken off, and 
 thou standest by faith. 
 
 Col. 1 : 22, 23. To present you holy, and unblamable, andunreprov- 
 able, in his sight : if ye continue in the faith grounded and settled. 
 
 1 Peter 1 : 5. Who are kept by the power of God through faith 
 unto salvation. 
 
 18. If good works are not necessary to salvation, 
 are they then injurious and destructive to salvation? 
 
 " If any one were to mingle his good works 
 with the article of Justification, fix his righteous- 
 ness or his trust in salvation on them, therewith 
 to merit the grace of God, and thereby to be 
 
132 LUTHERAN THEOLOGY. 
 
 saved ; St. Paul himself says, thrice repeating it, 
 that to such a man his good works may not only 
 become useless and a hindrance, but also destruc- 
 tive to salvation." [Form of Concord, as above.) 
 
 Phil. 3 : 7, 8. But what things were gain to me, those I counted 
 loss for Christ ; yea, douhtless, and I count all things but loss for the 
 excellency of the knowledge of Christ Jesus, my Lord, for whom I 
 have suffered the loss of all things, and do count them but dung, that 
 I may win Christ. 
 
 19. In this manner good works would in themselves 
 be injurious and pernicious. 
 
 You draw a wrong inference reasoning from that 
 which is accidental to that which is essential. For, 
 through that which is accidental, it happens that 
 good works are injurious; in so far, namely, as a 
 false confidence is put in them contrary to the ex- 
 press word of God. Nevertheless, it is not on this 
 account lawful to maintain, simply and without 
 reservation, that good works are injurious to be- 
 lievers or to their salvation. For this expression, 
 thus unrestrictedly stated, is false and oftensive; 
 by it discipline and honesty is weakened, and a 
 rude, wild, secure, Epicurean life introduced and 
 strengthened. {Form of Concord, as above.) 
 
 AKTICLE XV. 
 
 OF EEPENTANCE AND CONFESSION. 
 
 1. Can those who have relapsed after baptism again 
 become partakers of the grace of God? 
 
OF REPENTANCE AND CONFESSION. 133 
 
 The l^Tovatians lonsr ao-o denied that those who 
 had fallen after baptism could be restored to grace. 
 Our church diiiers from such, and teaches, that 
 those who have sinned after baptism, can at any 
 time, provided they repent, obtain forgiveness of 
 sins, and that absolution shall not be denied them 
 by the church. {Auc/sOurg Confession, Art. xii.) 
 
 2, Do the Holy Scriptures also teach thus ? 
 Yes; for this is the real object of the Gospel, 
 
 to proclaim to the penitent the grace of God and 
 the gratuitous forgiveness of sins, and this not 
 merely once, but as often as a poor sinner hear- 
 tily repents of his sins. Thus saith the Lord, 
 Ezek. 18 : 30, 32: "Repent and turn yourselves 
 from all your transgressions, so iniquity shall not 
 be your ruin. For I have no pleasure in the death 
 of him that dieth, — wherefore turn yourselves 
 and live ye." Thus the Saviour intrusts the of- 
 fice of the keys to the apostles and ministers of 
 the church. Matt. 18 : 18, saying, "Whosesoever 
 sins ye remit the}' are remitted unto ihem ; Jind 
 whosesoever sins ye retain, they are retained." 
 John 20 : 23. Accordingly, he speaks not only 
 of those who are not yet regenerate, but also of 
 those who have fallen after baptism. Thus Peter, 
 who was filled with repentance and sorrow, be- 
 cause of his denial of the Lord, and Thomas, who 
 repented of his unbelief, received grace and the 
 forgiveness of sins. 
 
 3. What is repentance ? 
 
 Repentance or conversion to God is the con- 
 
 12 
 
134 LUTHERAN THEOLOGY. 
 
 trition of the heart because of our sin, and the 
 trust which assuredly promises to itself the for- 
 giveness of sins, reconciliation, justification, and 
 quickening for Christ's sake, combined with the 
 firm resolve to begin a new obedience. [Me- 
 lanchthon.) 
 
 4. Of how many parts does repentance consist f 
 Of two ; namely, contrition because of sin, and 
 
 faith. (Melanchihon.) 
 
 5. Is not the new obedience a part of repentance ? 
 
 The new obedience or good works follow gen- 
 uine penitence, sorrow, and faith. They do not 
 therefore constitute a part of repentance, but are 
 rather its fruits and effects. {Melanchihon.) 
 
 6. What do you understand by contrition or penitence 
 and sorrow ? 
 
 " We say, that contrition or true penitence is 
 this, when the conscience is affrighted, and begins 
 to feel its sin and the great anger of God at sin, 
 and sorrows that it has sinned." [Apology, Art. v.) 
 
 7. Can you prove this from Holy Scripture ? 
 
 Yes ; for Holy Scripture speaks of these ter- 
 rors of conscience. Ps. 38 : 4. "For mine iniqui- 
 ties are gone over mine head, as an heavy burden, 
 they are too heavy for me." Ps. 6:3. " O Lord, 
 heal me: for my bones are vexed. My soul is 
 also sore vexed." And Hezekiah, Is. 38 : 13. "As 
 a lion, so will he break all my bones." 
 
 8. What do you understand faith to be ? 
 Nothing else than the firm confidence, that all 
 
OF REPENTANCE AND CONFESSION. 135 
 
 our sins are forgiven us, through and on account 
 of the merit of Christ, freely, and without any 
 merit of our own. 
 
 9. Whence must true contrition arise ? 
 
 The preceding article shows this: namely, from 
 the law alone, whose sum and office it is to re- 
 prove of sin. " For by the law is the knowledge 
 of sin." Rom. 3 : 20. " The law worketh wrath." 
 Rom. 4 : 15. " i!^ay, I had not known sin, but by 
 the law." Rom. 7 : 7. {Apology, Art. v.) 
 
 10. Does contrition merit anything ? 
 
 The Papists indeed maintain that men merit 
 grace by such pains and terrors, if they still love 
 God. But this is false and erroneous; for how 
 are men to love God amid such great terrors, 
 whilst they are experiencing the terrible and un- 
 speakable wrath of God ? Nay more, these ter- 
 rors are so far from meriting grace, that they will 
 rather bring men to despair, if they remain alone, 
 as is proved by the history of Saul and Judas. 
 
 11. What then is needed besides contrition, if the 
 latter is to prove salutary f 
 
 The other part of repentance is required, namely, 
 faith in Christ. For in such terrors the Gospel of 
 Christ must be held up, in which forgiveness of 
 sins is graciously promised through Christ. [Apol- 
 ogy, Art. V.) 
 
 Hence contrite hearts must believe that their 
 sins are graciously forgiven for Christ's sake. 
 This faith raises up the contrite, strengthens and 
 
136 LUTHERAN THEOLOGY. 
 
 animates them, according to the Word : " There- 
 fore being justified by faith, we have peace with 
 God, through our Lord Jesus Christ." R,oni. 5 : 
 1. This faith obtains the forgiveness of sins; 
 this faith justifies before God. 
 
 12. How mcwy parts do the Papists assign to re- 
 pentoiice ? 
 
 These three: contrition of heart, confession of 
 the lip*, and satisfaction by works, with tliis com- 
 fort and assurance, tliat when a person, truly con- 
 trite, confesses and performs satisfaction, he there- 
 by merits forgiveness, and pays a full ransom 
 before God. [Sniulcald Articles, Part iii. Art. iii.) 
 
 13. What do you think of these three parts ? 
 
 I am of the opinion, that they, at least as they 
 are explained by the Papists, are not founded on 
 Holy Scripture, and that it is impossible, yea, 
 even wicked, to observe them. 
 
 14. What hind of contrition do the Papists exact ? 
 In tlie first j)lace, such as soitows not only in 
 
 general over all sins, but which is afllicted in 
 particular at every individual sin, and in such a 
 manner that a man does not receive forgiveness 
 of every sin for which he has not experienced 
 contrition. In the second place, they fancy that 
 if a person cannot have such cordriiionj he must 
 at least experience attrition, that is, semi-contrition, 
 or the beginning of contrition. 
 
 Finally, if any one should say that he cannot 
 experience such contrition, they ask him if he 
 does not wish for itj if he reply in the aflirma- 
 
OP REPENTANCE AND CONFESSION. 137 
 
 tive, they regard this as contrition, and forgive his 
 sins, because of this good work. {Smalcald Arti- 
 cles, Part iii. Art. iii.) ^ 
 
 15 . What is your opinion of this Born ish con trition ? 
 I hold such a contrition to be a manufactured 
 
 and invented notion, arising out of one's own 
 powers, without faith, without the knowledge of 
 Christ, that is, pure hypocrisy, which cannot de- 
 stroy the lust of sin. {Smalcald Articles.) 
 
 16. What is the nature of the oral confession, which 
 the Papists demand ? 
 
 The Papists formerly demanded, and even now 
 demand such a confession as this : Every individ- 
 ual was required to recount all his sins; but those 
 which he had forgotten were forgiven him, on the 
 condition that he would confess them, when they 
 occurred to him. (Smalcald Articles.) 
 
 17. Is there any defect in this confession ? 
 
 Yes ; for in the first place it is an impossibility. 
 "Who can remember all the sins committed in a 
 single week, to say nothing of a whole year, in 
 such a way, as to be able to enumerate them singly 
 and in order? Quite diflerent is the prayer of 
 David : " Who can understand his errors ? Cleanse 
 thou me from secret faults." 
 
 Secondly. This confession was nought else than 
 a great torture of the consciences of men, which 
 were bound, inasmuch as they were persuaded, 
 that without this exact enumeration no forsive- 
 ness of sins could be obtained. 
 12* 
 
138 LUTHERAN THEOLOGY. 
 
 In the third place, such a confession led men to 
 despair; for they imagined that the above con- 
 fession, the complete confession of sins, was ne 
 cessary to salvation. 
 
 But, because the human mind could never be 
 certain whether it had confessed every sin or not, 
 it was forced thus to despair of its salvation. 
 The\Y final invention was that it was meritorious; 
 the franker and more sincere the confession, and 
 the greater the shame manifested before the priest, 
 the more complete would be the satisfaction for 
 the sin. [Smalcald Articles, Apology.) 
 
 18. Do you then reject all oral confession. ? 
 
 Not in the least. I rather believe that confes- 
 sion must be retained in the church on account 
 of private absolution, which is the word of God, 
 announcing to those who seriously confess their 
 sins, the forgiveness of the same in accordance 
 with the divine injunction. [Apology.) 
 
 19. But ID hat confession do you consider necessary ? 
 
 I certainly do not look upon such as neces- 
 sary which requires the enumeration of every sin, 
 for such is not only impossible, but also burdens 
 the conscience; but I regard that as necessary 
 which is made before God immediately or di- 
 rectly, like the one made by David, Ps. 32 : 5, "I 
 acknowledged my sin unto thee, and mine iniquity 
 have I not hid. I said, I will confess my trans- 
 gressions unto the Lord ; and thou forgavest the 
 iniquity of my sin ;" or mediately, that is, either 
 publicly before the -whole congregation, or pri- 
 
OP REPENTANCE AND CONFESSION. 139 
 
 vatelj before a minister of the church, before 
 whom confession is made either in general of all 
 sins, or specially of one sin, should the stings of 
 conscience render such a confession necessary. 
 {Augsburg Confession, Art. xi, xxv; Apology, Art. 
 vi; Smaller Catechism.) 
 
 20. What therefore is such confession? 
 
 It is nothing else than a contrition, in which 
 those feeling the wrath of God confess that God 
 is justly angry, and cannot be reconciled by our 
 works; and at the same time seek mercy and 
 forgiveness of sins for Christ's sake. [Apology, 
 Art. vi.) 
 
 21. What is to he thought of private absolution? 
 That it is the command of God that we are to 
 
 have confidence in such an absolution, and firmly 
 to believe that we are as truly reconciled to God 
 as if we had heard a voice from heaven to this 
 effect. [Form of Concord, Art. xi.) 
 
 22. What do you state concerning the third part of 
 Romish repentance ? 
 
 Precisely the same as concerning Romish auric- 
 ular confession, namely, that the legal satisfac- 
 tions which are imposed by the priests for the 
 atonement of sins are not by divine right, and 
 therefore not at all necessary. For this doctrine 
 must above all things be maintained and remain, 
 that we obtain the forgiveness of sins by faith 
 on account of Christ, not by our works, whether 
 past, present, or future. [Apology, Art. vi.) 
 
140 LUTHERAN THEOLOGY. 
 
 AETICLE 5VI. 
 
 OF THE OFFICE OF THE MINISTRY AND OF CHURCH 
 GOVERNMENT. 
 
 1 . Is it allowable to seek the office of the holy min- 
 istry ? 
 
 Notliing should hinder us from seeking this 
 lioly office, that is, from offering our services to 
 tlie church. For "if a man desire the office of a 
 bisliop, he desireth a good work." But one is 
 not permitted to run himself, which happens 
 when a ])erson intrudes and forces a call by 
 means of diverse acts, cunning, and briberies. 
 Of such the Lord himself complains by the 
 [►rophet, "I have not sent these prophets, yet 
 they ran; I have not spoken to them, yet they 
 prophesied." Jeremiah 23 : 21. 
 
 2. For what purpose was the office of the ministry 
 instituted? 
 
 In order that we might obtain faith, the minis- 
 try of teaching the Gospel and administering the 
 sacraments was instituted. For by the word and 
 sacraments, as through means, the Holy Ghost 
 is given, who works faith in those who hear the 
 Gospel, wherever and whenever it seems good to 
 God. [Augsburg Confession, Art. v.) 
 
 3. Catinot the Holy Ghost be imparted to man 
 without the word ? 
 
 Kg; the church long since coudemned this 
 
MINISTRY AND CHURCH GOVERNMENT. 141 
 
 error in the Anabaptists, who believed that the 
 Holy Ghost is given to men without the external 
 word of the Gospel by means of their preparations 
 and works. [Augsburg Confession, Avt. v.) 
 
 4. How manifold is the word administered by the 
 office of the ministry ? 
 
 The whole of Scripture must be divided into 
 two principal parts, — the Law and the Gospel. 
 The Gospel presents the promises of grace con- 
 cerning the forgiveness of sin, justification and 
 life everlasting, for the sake of Christ, appre- 
 hended by faith. The law, on the other hand, 
 comprehends especially the ten commandments, 
 and demands from us works and perfection. 
 
 " The eutire Holy Scripture, both of the Old and New Testaments, 
 is divided into these two parts, and teaches those two parts, namely, 
 the law and the divine pi omises. For in some places the word of God 
 holds out the law to us, in others it oflFers grace through the glorious 
 promises concerning Christ ; as, for example, when, in the Old Testa- 
 ment, the Scriptures promise the Christ, who is to come, and ofifer 
 eternal blessing, benediction, everlasting salvation, justification and 
 eternal life through him ; or, in the New Testament, when Christ, 
 since his coming on earth, promises forgiveness of sins, justification, 
 and everlasting life.'' {Apology, Art. ii.) 
 
 5. By whom was the office of the ministry insti- 
 tuted? 
 
 Certainly not by men, but by God himself, ac- 
 cording to the testimony of Christ, John 20 : 21 : 
 " As my Father hath sent me, even so send I 
 you." 
 
 Matt. 28:19, 20. Christ himself sends bis disciples, and says, Go 
 ye therefore and teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost, teaching them to ob- 
 serve all things whatsoever I have commanded you. 
 
142 LUTHERAN THEOLOGY. 
 
 Matt. 16 : 15. Go ye into all the world, and preach the Gospel to 
 every creature. 
 
 6. Dare we avail ourselves of the office of the min- 
 istry when it is filled by evil and wicked ministers ? 
 
 If by evil ministers, you mean those whose 
 walk indeed is impure, and whose life is stained 
 with vice and infamy, but whose doctrine is pure 
 and correct, then I certainly believe that one may 
 avail himself of their service, and that their office 
 is efficient; and on that account I reject the error 
 of the Donatists, who denied that one might avail 
 himself of the office of wicked ministers in the 
 church, and held the office of such to be useless 
 and inefficien 
 
 " In like manner, although the Christian church in reality is noth- 
 ing else than the assembly of all believers and saints, nevertheless, 
 since there are in this life many false Christians and hypocrites, and 
 because even open sinners remain among the pious, the sacraments, 
 notwithstanding, are eflfectual, although the priests by whom they are 
 administered are not pious, as Christ himself informs us, 'The scribes 
 and the Pharisees sit in Moses' seat, etc' Matt. 23 : 2. Therefore 
 the Donatists, and all others who hold a different opinion, are con- 
 demned." {Augsburg Confession, Art. viii.) 
 
 7. Row are ministers who teach false doctrine to 
 he regarded ? 
 
 We must flee from their ministry. 
 
 Matt. 7 : 15. Beware of false prophets. 
 
 John 10 : 5. And a stranger will they not follow, but will flee from 
 him. 
 
 Gal. 1:9. If any man preach any other gospel unto you than that 
 ye have received, let him be accursed. 
 
 8. Who is to preach the Gospel and administer the 
 sacraments ? 
 
 No one shall publicly teach or preach in the 
 
MINISTRY AND CHURCH GOVERNMENT 143 
 
 churcli, or administer the sacraments, without a 
 regular call. {Augsburg Confession, Art. xiv.) 
 
 9. How manifold is the call to the office of the min- 
 istry ? 
 
 Twofold. One an immediate or direct call, as 
 was the call of the prophets and apostles, which 
 was given by God himself without the employ- 
 ment of any means, and which ceased with the 
 prophets and apostles; the other, a mediate call, 
 such as is now given by the church, which con- 
 sists of the higher powers or government, the 
 ministers of the church, and the remaining hear- 
 ers, commonly called the people or laity. 
 
 10. Is the call to the ministry then a 'prerogative of 
 the whole church ? 
 
 Yes ; according to the practice of the Apostles. 
 For when a successor to Judas, the traitor, was 
 to be chosen, this was done, not by the Apostles 
 alone, but by the entire congregation of believers. 
 Acts 1 : 21. The seven deacons were likewise 
 elected by the people, and set before the Apostles 
 for their confirmation. Acts 6 : 5. 
 
 11. What therefore is a minister of the church? 
 He is a person regularly called by the church, 
 
 by divine injunction, who is to teach the word of 
 God in its purity, and administer the sacraments 
 according to the institution of Christ. 
 
144 LUTHERAN THEOLOaT. 
 
 AKTICLE XVII. 
 
 or THE CHTJRCH OF GOD. 
 
 1. Is there a church on earth ? 
 
 Yes ; for I agree neither with those Epicureans 
 who dream that God does not trouble himself 
 about Immau affairs, nor with other sophists and 
 scoffers, who say that the whole world is the 
 church of God, and impiously assert, that every 
 one can be saved in his own faith and religion. 
 Nor do I fancy to myself a Platonic state, but 
 maintain that there truly is a church, and that it 
 shall remain, namely, some true believers and 
 righteous people, who are scattered throughout 
 the whole earth. 
 
 " And we do not speak of a fancied church, which is nowhere to be 
 found, but we say and we know of a truth, that this church in which 
 saints live, truly does exist, and shall remain upon earth, that is to 
 say, that there are some children of God, scattered throughout the 
 world, in all kingdoms, islands, countries, and cities, from the rising 
 to the setting of the sun, who have obtained the right knowledge of 
 Christ and the Gospel." (Apology, Art. iv.) 
 
 2. Have you a sure foundation upon which to base 
 this assertion ? 
 
 I have, namely, the promises of God, which 
 cannot be shaken, e. g., Isa. 55 : 10, 11. " For as 
 the rain cometh down from heaven, and returneth 
 not thither, but watereth the earth, and maketh 
 it bring forth and bud, that it may give seed to 
 the sower and bread to the eater ; so shall ray word 
 be that goeth forth out of my mouth ; it shall not 
 
OF THE CHURCH OF GOD. 145 
 
 return unto me void, but it shall accomplish that 
 which I please, and it shall prosper in the thing 
 whereto I sent it." Chap. 59:21. "As for me, 
 this is my covenant with them, saith the Lord : 
 My spirit that is upon thee, and my words which 
 I have put in thy mouth, shall not depart out of 
 thy mouth, nor out of the mouth of thy seed, 
 nor out of the mouth of thy seed's seed, saith the 
 Lord, from henceforth and forever." 
 
 3. What does the icord Church denote ? 
 
 It really means nothing else than an assembly. 
 But in our Apostolic Symbol it is explained by 
 the "communion of saints," i. e., such a commu- 
 nity or congregation, in which there are saints, or 
 still more significantly, " a holy congregation or 
 community," but not a " communion of saints." 
 (Larger Catechism.) 
 
 4. Is the church one, or is it manifold ? 
 
 It is one ; for thus says Paul: " One body and 
 one spirit, even as yo, are called in one hope of 
 your calling ; one Lord, one faith, one baptism, one 
 God and Father of us alh" Eph. 4:4-6. {Augs- 
 burg Confession, Art. vii.) 
 
 5. The church, then, cannot he distinguished into 
 species or kinds ? 
 
 According to its essence the true church is al- 
 ways but one, and cannot be distinguished into 
 species or kinds. But since many things happen 
 to the true church in this life, a distinction may 
 be made, in regard to that which is accidental 
 and circumstantial, and even in regard to the 
 
 13 
 
146 LUTHERAN THEOLOGY. 
 
 external form, but this distinction is only acci- 
 dental. 
 
 6. Will you not mention these distinctions ? 
 
 Since the Holy Ghost has foretold that false 
 prophets shall come, Matt. 24, the church is dis- 
 tinguished into the true church and the false, or 
 the church of the wicked. Ps. 26 : 5. "I have 
 hated the congregation of evil doers; and will 
 not sit with the wicked." 
 
 7. Are the wicked, then, members of the true church ? 
 
 They are indeed members of the church, ac- 
 cording to the external communion of the signs 
 of the church, that is, of the "Word, of the con- 
 fession of faith, and of the sacraments, especially 
 if they have not been excommunicated. But since 
 the true church does not consist in the society 
 of outward signs alone, like other organizations, 
 but is a communion of faith and the Holy Ghost, 
 in reference to which communion this church 
 alone is called the body of Ohrist: it follows that 
 those in whom Christ does not work are not mem- 
 bers of Christ, and therefore not members of the 
 true church. {Ajwlogy, Art. iv.) 
 
 8. Ccm you not mention still another reason ? 
 Yes; for inasmuch as the true church is the 
 
 kingdom of Christ, distinct from the kingdom of 
 the devil, and as it is certain that the wicked are 
 in the power of the devil and members of his 
 kingdom, as Paul teaches, when he says, Eph. 2 : 
 2, that " the devil worketh in the children of dis- 
 
OF THE CHURCH OF GOD. 147 
 
 obedience :" it certainly follows that the wicked, 
 since they belong to the kingdom of the devil, are 
 no members of the true church. [A][>ology, Art. iv.) 
 
 9. Is there still another distinction in the true 
 church ? 
 
 Yes, if we contemplate the true church in re- 
 gard to place and condition ; for in this respect it 
 is distinguished into the church triumphant, com- 
 prehending the elect of God, who are already par- 
 takers of life everlasting; and the church militant, 
 which comprehends the elect, who are still on 
 this earth, and under the banner of Christ, con- 
 tend against the devil, the world, and the flesh. 
 [Dr. Humiius.) 
 
 10. Of the church irium'phant I will make no men- 
 tion ; but in regard to the church militant I ask, whether 
 it does not admit of yet another distinction ? 
 
 Yes ; and this already follows from the above. 
 For as regards the external communion of the 
 signs and usages of the church, the church mili- 
 tant is called visible, and includes all those who 
 are members of the congregation of the called, 
 whether they be pious or wicked, elect or repro- 
 bate. But if we consider the church in so far as 
 it is the communion of faith and the Holy Ghost, 
 who dwells in the hearts of believers, it is called 
 invisible and the real church of the elect. {Apology ^ 
 Art. iv.) 
 
 11. 3Iay the visible church be subdivided? 
 
 Yes ; it may be divided into particular or local, 
 
148 LUTHERAN THEOLOGY. 
 
 and universal or catholic. A particular church 
 is that which is found at a certain place only; 
 the universal or catholic is that which is scattered 
 throughout the whole earth, and comprehends 
 within itself all men, who are called to the king- 
 dom of Christ through the Word and sacraments. 
 [Apology, Art. iv.) 
 
 12. Is the churchy then, called catholic in this one 
 respect f 
 
 No ; it is also called catholic in regard to unity 
 in faith and religion ; but in such a manner that 
 those are called the catholic church, who, al- 
 though they live, scattered to and fro, throughout 
 the whole earth, yet, are of one mind in the doc- 
 trine of the Gospel, having the same Christ, the 
 same Holy Ghost, the same sacraments, the same 
 faith, and the same pure and undefiled religion, 
 whether their ceremonies differ or not. [Apology, 
 Art. iv.) 
 
 12>. If I understand you correctly, you maintain that 
 the church is and is called one, especially in regard to 
 faith. 
 
 Your conclusion is perfectly correct ; for agree- 
 ment in the doctrine of the Gospel, and in the 
 administration of the sacraments, is sufficient, for 
 the unity of the church ; in such a manner, how- 
 ever, as to comprehend in Ihis unity all who are 
 linked together by the bond of faith and the Holy 
 Ghost. [Apology, Art. iv.) 
 
 14. But is not the unity of the church to be judged 
 by likeness or similarity of usages and ceremonies ? 
 
OF THE CHURCH OF GOD. 149 
 
 N"o : for as the unity of the church is not de- 
 stroyed by the circumstance that the days are 
 naturally longer or shorter in one country, at one 
 place than at another; the unity of the church in 
 like manner is not destroyed, if such ordinances 
 of men are regulated in different ways at diifer- 
 eut places. " ^o church too will condemn another, 
 because of a difference of ceremonies not en- 
 joined by God, if mutual unity is only main- 
 tained in doctrine and the articles thereof, and 
 also in the right use of the holy sacraments, ac- 
 cording to the well-known adage : 'Inequality of 
 fastiijg does not sever the unity of the faith.' " 
 {Apology, Art. i ; Form of Concord, Epitome, Art. x.) 
 
 15. In the Creed we confess that we believe in a holy 
 church ; in what does the holiness of the church consist ? 
 
 It certainly does not consist in surplices, shaven 
 heads, long robes, and other Romish ceremonies, 
 invented without the authority of the Scriptures; 
 but it consists partly in the holiness and righteous- 
 ness of Christ, received by faith, and partly in the 
 renewal and sanctification of the heart, through the 
 Holy Ghost. The Apostle speaks of these two 
 species of holiness, Eph. 5 : 25 : " Christ also loved 
 the church and gave himself for it, that he might 
 sanctify and cleanse it with the washing of water 
 by the Word, that he might present it to him a 
 glorious church, not having spot or wrinkle or any 
 such thiug, but that it should be holy and without 
 blemish." {Smalcald Articles, xii; Apology, Art. iv.) 
 
 16. If the church is holy in the manner just de- 
 
 li* 
 
150 LUTHERAN THEOLOGY. 
 
 scribed^ then the acknowledgment which you made abovCy 
 that there are many wicked and hypocrites in the church, 
 must be false. 
 
 Christ teaches plainly enough that there are 
 constantly many wicked people and hypocrites in 
 the church, in the parahle in which he compares 
 the church to a net, wherein all sorts of fish 
 are caught, whose assortment takes place on the 
 shore, that is, at the end of the world. Matt. 13 : 17. 
 But although these persons are members of the 
 true and holy church, according to outward usages, 
 yet they are not members of this church, as shown 
 above. [Augsburg Confession, Art. viii ; Apology, 
 Art. iv.) 
 
 17. Be it so. Still, from the holiness of the church, 
 it must Jollow that it cannot err. 
 
 The Papists draw such a conclusion, and wrongly 
 refer to their own church that which belongs to 
 the true church, namely, that it is a pillar of the 
 truth, and infallible. {Apology, Art. iv.) 
 
 18. Can the church, then, err? 
 
 Yes ; for although there are clear promises of 
 God in Scripture, that the church is always to 
 have the Holy Ghost, there are also serious threats 
 in Scripture, that false teachers and wolves shall 
 creep in, who, if this were possible, would even 
 lead the elect into error. [Apology, Art. iv.) 
 
 19. Will you not explain this more clearly ? 
 
 It must certainly be maintained that the church, 
 namely, the entire universal or catholic church, 
 
OF THE CHURCH OF GOD. 151 
 
 cannot err. For the latter has the sure promise 
 of the Holy Ghost, that he will lead it into all 
 truth. John 16 : 13. Moreovor, it has received 
 the promise that the gates of hell shall not pre- 
 vail against it, Matt. 16 : 18 ; and that it is to be a 
 pillar and ground of the truth. 1 Tim. 3 : 15. But 
 this or that local church, yea, even the greater 
 part thereof, can err, and often has erred greatly. 
 As for example, the church at the time of the 
 deluge, at the time of the prophet Elijah, at the 
 birth of Christ, and during the Arian heresy, 
 which pervaded the whole church of the East. 
 
 20. Why do you maintain that the enii/re catholic, 
 universal church cannot err at one and the same time ? 
 
 Because, if the entire catholic church should err, 
 it then would also perish, and thus the gates of hell 
 would prevail against it, contrary to the promise 
 of Christ, Matt. 16 : 18, where he says : " Thou 
 art Peter, and upon this rock I will build my 
 church, and the gates of hell shall not prevail 
 against it." 
 
 21. Then you maintain that the church shcdl con- 
 tinue to the end of the world ? 
 
 I maintain this. For although the multitude 
 of the wicked in the church, who desire to op- 
 press it, is infinite, still it must be firmly main- 
 tained, that the church will constantly remaiki, 
 and that Christ will keep that which he has 
 promised to the church, that he will forgive sins, 
 answer prayers, and send the Holy Ghost, as he 
 has promised, Matt. 16 : 18 : " The gates of hell 
 
152 LUTHERAN THEOLOGY. 
 
 shall not prevail against the church ;" and chapter 
 28 : 20 : " Lo, I am with you alway, even unto the 
 end of the world." For as the church is the 
 body, of which Christ is the head, Christ would 
 cease to be the head of his church on earth, if it 
 could perish entirely. [Ajpology, Art. iv.) 
 
 22. What are the characteristics hy which the true 
 church can be recognized ? 
 
 These two : the pure Word of God, and the 
 right use of the holy sacraments. {Apology^ Art. 
 iv.) 
 
 23. Furnish proof in behalf of both characteristics 
 from Holy Scripture. 
 
 Of the first Christ says, John 10:16: "My 
 sheep, hear my voice;" and John 8 : 31 : "If ye 
 continue in my w^ord, then are ye my disciples 
 indeed." John 15 : 3: " Now ye are clean through 
 the Word which I have spoken unto you." The 
 Apostle mentions the latter, characterizing the 
 sacraments as seals, of the righteousness of faith. 
 Rom. 4 : 11. 
 
 24. Whaty therefore, is the true church f 
 
 The true church is the assembly of all believ- 
 ers, among whom the Gospel is preached in its 
 purity, and the sacraments administered accord- 
 ing to the Gospel. {Augsburg Confession, Art. vii.) 
 
 X)r, the visible church in this life is the visible 
 assembly of those who embrace the pure doctrine 
 of the Gospel and use the sacraments aright, in 
 which assembly the Son of God works and re- 
 generates many unto everlasting life through the 
 
CHRISTIAN LIBERTY AND CHURCH USAGES. 153 
 
 "Word of the Gospel and the Holy Ghost. Yet 
 there are in this assembly many others, who are 
 not holy, but who nevertheless agree in doctrine 
 and the external confession. [3Ielanchihon.) 
 
 AKTICLE XVIII. 
 
 OF CHRISTIAN LIBERTY AND OF CHURCH USAGES OR 
 ADIAPHORA. 
 
 1. What is Christian liberty ? 
 
 It is the right according to which true believ- 
 ers are freed through Christ from the bondage of 
 sin, the tyranny of the devil, the curse of the 
 law and everlasting death ; yea, even from the 
 yoke of Levitical ceremonies and human tradi- 
 tions. 
 
 2. Sow many degrees of Christian liberty are there ? 
 Four : The first is, deliverance from the law 
 
 and everlasting damnation. The second is the gift 
 of the grace of God, that is, the efficacy of Christ 
 in the believer, through the Gospel and the Holy 
 Ghost, by which the new obedience is begun, 
 and works pleasing to God are performed, of a 
 free and willing mind. The third degree is, 
 freedom from the Mosaic ceremonies and civil 
 laws. The fourth finally is, freedom from human 
 ordinances in the church; namely, that such or- 
 dinances are not considered a ground of divine 
 worship, of merit, or of unavoidable necessity, 
 
154 LUTHERAN THEOLOGY. 
 
 but that they can be neglected and omitted with- 
 out sin. 
 
 3. What are church traditions? 
 
 They are human ordinances concerning cere- 
 monies and external usages, which have been es- 
 tablished for the maintenance of proper order and 
 wholesome discipline in the church. 
 
 4. Will you not m.ention a few such traditions? 
 The usages which are observed in resfard to 
 
 distinctions of times, of festivals, of dress, also of 
 hymns, lessons for the different Sundays, and 
 prayers, and a few other similar pious practices, 
 are of this kind. 
 
 5. Are you not of the opinion that such usages or 
 church ordina7ices ynust be retained in the church ? 
 
 It is certainly my opinion that those usages 
 must be observed, which may be observed with- 
 out sin, and which serve to promote peace and 
 good order in the church, as certain celebrations, 
 festivals, and the like. Yet the consciences of 
 men dare not be burdened with these church or- 
 dinances, as if such a service were necessary to 
 salvation. [Augsburg Confession, Art. xv.) 
 
 6. What danger could there be in regarding church 
 ordinances or usages as worship, and as meritorious 
 and necessary works? 
 
 There would, indeed, be great danger in this. 
 For, in the first place, it would obscure the doc- 
 trine of grace, and of justification by faith, which 
 is the chief part of the Gospel, and must be 
 
CHRISTIAN LIBERTY AND CHURCH USAGES. 155 
 
 preached in the church more than all else, in 
 order that faith may be placed far above all 
 works, and that which belongs to faith alone not 
 be ascribed to works. 
 
 Then, too, the commandments of God are ob- 
 scured, yea, even subverted by this. For if a 
 person is of the opinion that human ordinances 
 are matters of worship, then they are preferred 
 to the commandments of God. And this is what 
 the Lord Jesus censures in the Pharisees, when 
 he says: "Full well yePreject the commandment 
 of God, that ye may keep your own tradition." 
 Mark 7:9; Matt. 15 : 6. 
 
 Finally, this causes danger to consciences. For 
 it is impossible to observe all human ordinances. 
 If it should, therefore, be established that these 
 must be kept, then men's consciences would in- 
 deed be bound, as soon as such ordinances were 
 not observed. And from this, despair must finally 
 arise. {Augsburg Confession, Art. xv.) 
 
 Concerning this, it is taught that all ordinances and traditions 
 •which are made by men for the purpose of thereby reconciling God, 
 and meriting grace, are opposed to the Gospel and the doctrine of 
 faith ; therefore, monastic vows and other traditions, concerning food, 
 days, etc., by means of which some suppose to merit grace, and 
 render satisfaction for sin, are useless and contrary to the Gospel. 
 ^iigsbnrg Confession, Art. xv.) 
 
 From this many dangerous errors have followed in the church. 
 
 First. The doctrine of grace is obscured thereby, and the right- 
 eousness of faith which the Gospel holds up to us so seriously, and 
 ■which presses so hard, that people should regard the merits of Christ 
 high and dear, and know that faith in Christ is to be placed high and 
 far above all works. Wherefore Paul also lays great stress upon this, 
 removes the law and human traditions, that he may exhibit Christian 
 
156 LUTHERAN THEOLOGY. 
 
 righteousness to be something else than works of this kind, namely, 
 faith, which believes that sins are graciously remitted on account of 
 Christ. But this doctrine of Paul has been almost entirely sup- 
 pressed by traditions, which have caused the opinion that by dis- 
 tinctions of food and similar worship, it behooveth to merit grace and 
 justice. In repentance no mention is made of faith, so much have 
 these works of satisfaction been put forward. The whole of repent- 
 ance seems to consist in this. 
 
 Secondly. Such traditions have also darkened the commandments 
 of God. For these traditions are placed far above the Word of God. 
 The whole of Christianity was thought to be the observance of cer- 
 tain festivals, rites, fasts, and habiliments. These observances were 
 in possession of the most honorable title, because they were spiritual 
 life and spiritual perfection. In the meantime the commands of God 
 concerning one's calling bad no praWe, that the father reared his off- 
 spring, the mother bare children, and the prince ruled the state ; 
 these were thought to be worldly and imperfect works, and far inferior 
 to these splendid observances. And this error greatly tormented pious 
 consciences, who grieved that they were bound by an imperfect kind 
 of life, in marriage, in government, or other civil functions, who ad- 
 mired monks and persons of similar life, and falsely thought that the 
 observances of these people were more pleasing to God. 
 
 Thirdly. Traditions brought many dangers to consciences, be- 
 cause it was impossible to observe all traditions, and yet men thought 
 these observances a necessary worship. Gerson writes that many per- 
 sons fell into despair, and that certain ones also put themselves to 
 death, because they felt that they could not satisfy the traditions, and 
 in the meantime heard no consolation concerning the righteousness of 
 faith and grace. {Augsburg Cottfession, Art. xxvi. Compare Apol- 
 ogy, Art. viii.) 
 
 7. But does Holy Scripture remove all appearance 
 of divine worship, of merit and necessity, from these 
 human ordinances ? 
 
 Yes. * 
 
 Matt. 15:9. But in vain do they worship me, teaching for doc- 
 trines the commandments of men. 
 
 Verse 14. Not that which goeth into the mouth defiletb a man. 
 
 Rom. 14 : 17. For the kingdom of God is not meat and drink. 
 
 Coloss. 2 : 16. Let no.man therefore judge you in meat, or in drink, 
 or in respect of an holy day, or of the new moon, or of the sabbath days. 
 
CHRISTIAN LIBERTY AND CHURCH USAGES. 157 
 
 Verse 20. Wherefore if ye be dead with Christ from the rudiments 
 of the world (see Col. 2 : 20) . touch not, taste not, handle not. 
 
 1 Tim. 4 : 3. The Apostle calls the prohibition of meats the doc- 
 trine of devils. 
 
 8. If every ojnnion, thai human ordinances are of 
 divine service and necessary, is annihilated, then it 
 seems that all discipline and mortification of the flesh is 
 at the same time removed. 
 
 Not ill the least. For the mortification of the 
 flesh is retained in our churches, not indeed the 
 hj'pocritical mortification of the Papists, bat the 
 true mortification. And this consists in tlio cross, 
 namely, that Christians patiently bear the tribula- 
 tions, and perform the labors which every calling 
 brings with it, applying themselves to constant 
 soberness and abstinence, and also fasting accord- 
 ing to circumstances and necessities. And this 
 must all be done, not in the opinion that it is 
 meritorious, and making no distinction of meats 
 and days, as if this were a necessary service of 
 God. 
 
 That our people are accused, as if they prohibited mortification 
 and discipline, as Jovinian did, will appear quite differently from 
 their writings. For they have always taught of the holy cross, that 
 Christians are bound to suffer, and this is the right, serious, and not 
 invented mortification. In addition, it is also taught, that every one 
 is bound so to regulate himself in bodily discipline and bodily exer- 
 cise and labors, as not to sin through satiety or sloth, not that he 
 may merit grace by such works. This bodily exercise is not to be 
 performed on certain fixed days, but is to be carried on constantly. 
 Chiift .speaks of^his, Luke 21 : 34. " And take heed to yourselves, lest 
 at any time your hearts be overcharged with surfeiting and drunken- 
 ness." Also Matt. 17 :21- " Howbeit, this kind (of devils) goeih not 
 out but by prayer and fasting. ' ' And Paul says, 1 Cor. 9:27. " But I 
 
 14 
 
158 LUTHERAN THEOLOGY. 
 
 keep under my body and bring it into subjection,'' in order to show that 
 mortification is not to merit grace, but to keep the body in a fit con- 
 dition for spiritual things, and the performance of the duties of one's 
 calling. Therefore the fastings themselves are not condemned, but the 
 traditions, which prescribe certain days, certain kinds of food, with 
 danger to the conscience, as though such works were a necessary wor- 
 ship. {Augsbiirg Confession, Art. xxvi.) 
 
 And the mortification of the flesh or the old Adam, we teach in 
 this manner, as announced by our Confession : that the true and not 
 the feigned mortification takes place, when God breaks our will, and 
 sends us the cross and afiliction, that we may learn to obey his will, as 
 
 Paul says, Rom. 12 : 1. "I beseech you, that ye present your 
 
 bodies a living sacrifice, holy, acceptable unto God." And these are 
 true, holy mortifications, thus to learn to know, fear and love God, in 
 trials. Besides these afflictions, which do not depend upon our will, there 
 are also those bodily exercises, concerning which the Saviour declares, 
 Luke 21 : 34. "And take heed to yourselves, lest at anytime your 
 hearts be overcharged with surfeiting and drunkenness." And Paul to 
 the Corinthians, 1 Cor. 9 : 27. " But I keep under my body." These 
 exercises are to take place, not because they are necessary services of 
 God, by which one becomes pious before God, but that we may bridle 
 our flesh, so that we may not become secure and idle through drunk- 
 enness and surcharging of the body, and thus follow the temptation 
 of the devil and the lusts of the flesh. But this fasting and mortifi- 
 cation .should not take place at a fixed time only, but always. For it 
 is the will of God, that we should always lead a temperate and sober 
 life. (Apology, Art. viii.) 
 
 9. But what do you reply concerning discipline ? 
 Our clmrch is not averse to anything which 
 
 serves to promote right discipline, good order, 
 and the prosperity of the church ; for it observes 
 most of the ordinances if they are only endurable 
 and useful, and serve to promote order and pro- 
 priety in the church. 
 
 10. Would you not more distinctly exptain the char- 
 acter of these ordinances or church customs^ in order thai 
 I may attain to greater certainty concerning them ? 
 
CHRISTIAN LIBERTY AND CHURCH USAGES. 159 
 
 In the first place they dare not be impious, but 
 must be of such a nature that they may be re- 
 tained without sin. If, therefore, certain customs 
 are not in harmony with the Word of God, but 
 conflict with it, they are to be rejected as impious. 
 {Augsburg Coiifessmi, Form of Concord, Sol. Dec, 
 Art. X ; JEpiiome, Art. x.) 
 
 Secondly. They must be useful, that is, they 
 must contribute to peace and good order in the 
 church, according to the command of the Apos- 
 tle, 1 Cor. 14 ; 40. " Let all things be done de- 
 cently and in order." 
 
 In the third place, they dare not burden the 
 conscience either by their multitude, or by the 
 false opinion that they are meritorious, a service 
 of God, or necessary to be done. 
 
 11. I see that you make perfect adiaphora of such 
 customs. Is every person, then, at liberty to omit or 
 observe them ? 
 
 By no means. For although such customs are 
 by their nature left free, in so far as God has 
 neither enjoined nor prohibited them, yet they 
 become necessary, each in its kind, not as if ne- 
 cessary to salvation, but for the purpose of main- 
 taining order. [Form of Concord.) 
 
 12. Explain this more clearly. 
 
 Reason itself teaches this. For if the church 
 in a rightful way arranges certain customs of 
 worship, or prohibits that which by its very na- 
 ture, is indeed left free and indiflerent, it must 
 
160 LUTHERAN THEOLOGY. 
 
 nevertheless be observed or omitted in this case, 
 so that in this way all things in the church may 
 be done decently and in order, and the people 
 be kept in discipline. [Apology, Art. viii.) 
 
 13. But what is to he done in case of persecution, 
 and when the confession of our faith is involved ? Is 
 it allowable in that case to adopt new adiaphora in 
 favor of our opponents, or to abolish the old f 
 
 Neither is allowable. For such customs are no 
 longer to be reckoned among the adiaphora, which 
 in any wise present the appearance of apostasy, 
 or through which, in order to escaj)e .persecution, 
 it is pretended, externally, at least, that our re- 
 ligion does not ditfer much from the doctrine of 
 our opponents. 
 
 If such things are advanced under the name and appenrance of 
 external adinphora, which (although they are painted with a different 
 color) are nevertheless radically opposed to the Word of God, they 
 are not to be considered adiaphora, but things prohibited by God. In 
 like manner, also, such ceremonies must not be reckoned among the 
 genuine adinphora, which have the appearance, or, in order to avoid 
 persecution, feign the appearance, as if our religion, and that of the 
 Papists, were not so far apart, or, as if the latter were not so strongly 
 offensive to us; or, when such ceremonies have this design, and are 
 retiuired and adopted, as if through and by them the two opposite 
 religions were reconciled, and had become one body, or if an advance 
 should be made towards Popery, and a departure from the pure doc- 
 trine of the Gospel and true religion take place, or if this should 
 conveniently fuUow therefrom. For in this case that which Paul 
 writes, 2 Cor. 6 : 14, must prevail : " Be ye not unequally yoked to- 
 gether with unbelievers: what communion halh light with darkness? 
 Wherefore come out from among them find be ye separate, saiih the 
 Lord," etc. (Form of Concord, Sol. Dec, Art. x.) 
 
 14. Then you maintain, that we dare not, in times 
 
CHRISTIAN LIBERTY AND CHURCH USAGES. 161 
 
 of persecution, yield to our adversaries in regard to 
 adiaphora f 
 
 Certainly ; if at a time when the confession of 
 the divine truth is demanded, the whole church 
 and every individual Christian, especially the 
 ministers of the Word, are bound frankly and 
 openly to confess the genuine doctrine according 
 to the Word of God, as well as everything which 
 belongs to pure religion, not only in words, but 
 also in deed : I maintain that we dare not yield 
 to our adversaries at such a time, even in such 
 things, which truly and in themselves are adia- 
 phora. 
 
 We also believe, teach, and confess, that at a time of confession, 
 ■when the enemies of the Word of God desire to suppress the pure 
 doctrine of the Gospel, the whole congregation of God, yea, every 
 Christian, and especially the ministers of the Word, as those who 
 stand at the head of the congregation, are bound, by authority of 
 the Word of God, to confess whatever belongs to the whole of religion, 
 freely and openly, not only in words, but also in deeds, and that in 
 this case even in regard to such adiaphora, they must not yield to 
 their adversaries, nor must they permit their enemies to force such adia- 
 phora upon them by violence or fraud, which would weaken true wor- 
 ship, and plant and confirm idolatry. (Form of Concord, Sol. Dec, 
 Art. X.) 
 
 15. Woidd you not give me firm reasons for this 
 conviction ? 
 
 The Apostle teaches thus. Gal. 5:1. " Stand 
 fast therefore in the liberty wherewith Christ 
 hath made us free, and be not again entangled in 
 the yoke of bondage." 
 
 And ch. 2 : 4. And that because of false brethren unawares brought 
 in, who came in privily to spy out our liberty which we have in Christ 
 Jesas, that they might bring us into bondage : to whom we gave 
 
 14* 
 
162 LUTHERAN THEOLOGY. 
 
 place by subjection, no, not for an hour ; that the truth of the Gospel 
 might continue Tpith you. (See Form of Concord, as above.) 
 
 16. But this matter does not appear to be so impor- 
 tant, since it only concerns adiaphora ? 
 
 And yet when matters are in such a condition, 
 it no longer concerns external adiaphora, which 
 by their nature and essence are and remain free, 
 but it concerns the chief article of our Christian 
 faitli, as the Apostle says : " That the truth of the 
 Gospel might continue." For the truth of the 
 Gospel is obscured and perverted, either as soon 
 as adiaphora or new observances are by force and 
 command imposed upon consciences for observ- 
 ance, or when they are commanded to abolish the 
 old; especially when this is done to confirm su- 
 perstition, false doctrine, and idolatry, and to sup- 
 press Christian liberty and pure doctrine. {Form 
 of Concord.) 
 
 17. In this manner the article concerning Christian 
 liberty seems to be endangered ? 
 
 Very much indeed; for as soon as the com- 
 mands of men are forced upon the church as 
 necessary, as if their omission were wrong and 
 sinful. Christian liberty is already destroyed; the 
 way is prepared for idolatry ; by means of which 
 human commands are subsequentlj^ multiplied, 
 and as a service of God, not only considered equal 
 to the divine commands, but even placed above 
 them. [Form of Concord.) 
 
 18. Perhaps you have reasons in readiness to con- 
 firm this f 
 
OF THE HOLY SACRAMENTS. 163 
 
 Yes ; for by such untimely yielding and recon- 
 ciliation in external matters, before a Christian 
 union in regard to doctrine has been efiected, 
 idolaters are strengthened in their idolatry, and 
 true believers on the other hand are grieved, of- 
 fended, and made weak in their faith ; both of 
 which every Christian is bound to avoid at the 
 risk of his soul's salvation, as it is written: 
 " Woe unto the world, because of offences." And 
 also : " Whoso shall offend one of these little 
 ones which believe in me, it were better that a 
 millstone were hanged about his neck, and that 
 he were drowned in the depth of the sea." Matt. 
 18 : 6, 7. {Form of Concord.) 
 
 But this saying of Christ must be especially 
 considered : " Whosoever therefore shall confess 
 me before men, him will I confess also before my 
 Father which is in heaven." Matt. 10 : 32. [Form 
 of Concord.) 
 
 AKTICLE XIX. 
 
 OT THE HOLY SACRAMENTS IN GENERAL. 
 
 1. Who has the power and authority to institute sac- 
 raments ? 
 
 No man has the power and authority to promise 
 grace: this belongs to God alone. But since the 
 sacraments are seals of grace, they must have 
 been instituted and originated by God alone. 
 
164 LUTHERAN THEOLOGY. 
 
 Hence eacraments which have been instituted 
 without the divine command are no sure tokens 
 of grace, although the people in their simplicity 
 may to some extent be reminded and instructed 
 by them. (Apology, Art. vii.) 
 
 2. What are the sacraments generally considered ? 
 The sacraments are usually explained to be: 
 
 " Rites enjoined by God, and having added to 
 them a divine assurance of grace." (Apology.) 
 
 3. Can you not give another definition ? 
 
 A sacrament is more correctly explained as a 
 holy act instituted by God, consisting of an ele- 
 ment or external sign, and of something heavenly ; 
 by which act God not only seals the promise of 
 grace, peculiar to the Gospel, that is, the gracious 
 forgiveness of sins, but also through the elements 
 truly imparts to every one, who partakes of the 
 sacraments, lieavenly possessions, which he prom- 
 ised at the institution of the several sacraments, 
 and which are appropriated to believers for their 
 salvation. 
 
 4. How many kinds of sacraments are there ? 
 Two; the one belonging to the Old, the other 
 
 to the New Testament. The former had the 
 shadow of future possessions, that is, the type 
 of the body and blood of Christ; the latter, on the 
 other hand, have the very essence, or the body 
 itself. Coh 2:17; Heb. 10:1. 
 
 5. What is required for the completeness of the sac- 
 raments f 
 
OF THE HOLY SACRAMENTS. 165 
 
 The completeness of the sacraments consists 
 as well in their essence as in their fruit and efii- 
 cacy. 
 
 6. In what does the essence or iJie substance of the 
 sacraments consist f 
 
 In two things ; namely, an earthly and a heav- 
 enly. The earthly is the visible element, which in 
 circumcision consisted in the cutting off of the fore- 
 skin ; at the feast of the paschal lamb, in partaking 
 of the lamb : in £aptism, on the other hand, it is 
 the water, and in the Lord's Supper the bread 
 and wine. The spiritual or heavenly thing is the 
 bod}' and blood of Christ, which in the sacra- 
 ments of the Old Covenant is only topically, but 
 in the sacraments of the New Covenant essentially 
 present. 
 
 7. What describes the use and efficacy of the sacra- 
 ments? 
 
 The Word, which is twofold in character, 
 namely : 
 
 (1.) The command, having reference to the form 
 or act of the sacrament, as : eat, drink, baptize, 
 etc. 
 
 (2.) The Word of promise, pledging forgiveness 
 of sins, righteousness, and everlasting life, to 
 every one, who uses this sacrament in true faith, 
 e. g., "He that believeth and is baptized shall be 
 saved." Moreover, " This is my body, which is 
 given for you ; and this is the New Testament in 
 my blood, which is shed for many for the remis- 
 sion of sins." 
 
166 LUTHERAN THEOLOGY. 
 
 8. How many sacraments are there in the New Tes- 
 tament ? 
 
 Only two, if we take the word sacrament in 
 its most special sense, namely, Baptism and the 
 Lord's Supper. 
 
 These, then, are true sacraments, Baptism, the Lord's Supper, and 
 Absolution. For these have the divine command and also the promise 
 of grace, which really belongs to the New Testament, and is the New 
 Testament. For the external signs are instituted, that by them the 
 hearts of men«nay be moved, namely, by the Word and the external 
 signs at the same time, that they may believe : if we are baptized, if 
 we receive the body of the Lord, that God will be truly gracious to 
 us through Christ, etc. {Apology, Art. vii.) "^^ 
 
 9. Is not absolution also a sacrament f 
 
 The Apology indeed enumerates absolution 
 among the sacraments, but only figuratively 
 speaking, and considering it, as to the resem- 
 blance which it bears to the other sacraments, 
 properly so called. 
 
 10. What is this resemblance ? 
 
 It consists in this, that absolution, as well as 
 the sacraments properly so called, is : 
 
 (1.) Commanded by God. 
 
 (2.) Appropriates the promise of grace to every 
 believer; and, 
 
 (3.) Because in some places the external cere- 
 mony of tne laying on of hands usually and cus- 
 tomarily accompanies it. 
 
 11. What, therefore, is wanting in absolution to pre- 
 vent its being j^laced among the sacraments jproperly so 
 called ^ 
 
 Since absolution lacks a ceremony, ordained by 
 
OF THE HOLY SACRAMENTS. 167 
 
 God himself, and also wants an external ele- 
 ment, which is required in every sacrament ; it 
 appears, that absolution is only figuratively and 
 m a wider sense called the sacrament of repent- 
 ance. The Apology itself recognizes this, by saying 
 (Art. vii) : " If one would call all things by the title 
 of sacraments, which have the Word, command, 
 and promises of God, one should also justly call 
 prayer, almsgiving, the cross, and all conditions 
 of men, ordained and sanctified by God, sacra- 
 ments." 
 
 12. May not confirmation and extreme unction be 
 called true sacraments ? 
 
 ISo'j for confirmation and extreme unction are 
 ceremonies, which are not ordained of God, but 
 which have come down from the fathers of old, 
 and which the church has never regarded as ne- 
 cessary for salvation. They also lack the promise 
 of grace, and therefore the definition of a sacra- 
 ment does not apply to them. {Apology, as above.) 
 
 13. Do you also maintain this concerning the order 
 of the j)riesthood, which the Papists likewise reckon 
 among the sacraments? 
 
 I do; for although the ofiice of the ministry 
 was instituted by God, and has glorious promises, 
 yet this order, or the ministry of the Word, can 
 only be called a sacrament figuratively, or in the 
 general signification of the word, because the 
 ceremony of ordination, by the laying on of hands, 
 has neither the command nor the promise of 
 God. {Apology.) 
 
168 LUTHERAN THEOLOGY. 
 
 14. What is your opinion concerning marriage? 
 This also I do not consider to be a sacrament 
 
 of the New Testament, proper!}^ speaking. For 
 on the one hand it was not instituted in the New 
 Testament, but in the beginning, when the human 
 race was created. On the other hand, it is indeed 
 enjoined of God, and enjoys divine promises, but 
 these do not belong to the New Testament, nor 
 do they affect onr salvation, but rather concern 
 only the bodily existence. [Apology.) 
 
 15. How can one use the sacraments profitably ? 
 To a right use of the sacraments that faith is 
 
 necessary, which believes the promises held out 
 in the sacraments, i. e., which firmly believes that 
 the things promised in the sacraments are com- 
 municate-d and received. [Augsburg Confession, Art 
 xiii; Apology, Art. vii.) 
 
 16. The7i you are of the opinion that the sacraments, 
 as external works and ceremonies, do not profit to sal- 
 vation ? 
 
 The opinion of the Papists, who maintain that 
 the sacraments confer grace on the recipient, pro- 
 vided he interposes no hindrance, even if he ap- 
 proaches without any good emotion of the heart, 
 merely on account of the external act and use, 
 this opinion I unhesitatingly condemn. [Apology, 
 Art. vii.) 
 
 17. Will you not explain the opinio?i of the Papists 
 more clearly ? 
 
 They state that it is not necessary for a man 
 
OF THE HOLY SACRAMENTS. 169 
 
 to prepare himself in order to a salutary use of 
 the sacrament; also that a good emotion is not 
 required in the heart of one who receives the 
 sacrament : but that by doing and receiving this 
 work, that is, the sacrament, grace is conferred 
 on those who make use of it, if there be only no 
 hindrance interposed, that is, if only the guilt of 
 a mortal sin, or the intention to commit such, 
 do not exist. 
 
 18. WJiat are your reasons for rejecting (he opinion 
 of the Papists ? 
 
 (1.) " It is a Jewish error to believe that we 
 become just and holy by external ceremonies 
 without a good emotion, i. e., without faith." 
 {Ajjologij, Art. vii.) 
 
 (2.) " Paul writes against this opinion and says, 
 that Abraham became just before God, not by 
 circumcision, but that circumcision was a sign to 
 strengthen faith." [Apology, Art. vii.) 
 
 (3.) "No one can take hold of the divine as- 
 surance, but by faith alone. And the sacraments 
 are external signs and seals of the promise. 
 Therefore faith is necessary to their right use." 
 {Apology^ Art. vii.) 
 
 (4.) " The odious, ungodly doctrine of the opus 
 opem^?^m, wherein they have taught, that if I make 
 use of the sacraments, the doing of this work 
 makes me pious before God, and obtains grace 
 for me, although the heart has no good thought 
 in regard to it, has caused an infinite number of 
 
 16 
 
170 LUTHERAN THEOLOGY. 
 
 abuses in the church, especially those manifold 
 abominations of the mass." [Ajwlogy, Art. vii.) 
 
 (5.) " And they cannot produce a letter from 
 Holy Scripture and the Fathers, which would 
 establish the opinion of the Papists. Yea, Au- 
 gustine, in direct opposition to this, says : that 
 faiih in the use of the sacrament, not the sacra- 
 ment itself, makes us pious before God. And St. 
 Paul : ' For with the heart man believeth unto 
 righteousness.' Rom. 10 : 10." {Ajwlogi/, Art. Yii.) 
 
 AETICLE XX. 
 
 OF HOLY BAPTISM. 
 
 1. What is baptism ? 
 
 Baptism is not mere water, but that water which 
 is comprehended in God's command, and con- 
 nected with his word. [Smaller Catechism.) 
 
 2. What is that word of God ? 
 
 Matt. 28 : 19. " Go ye therefore and teach all 
 nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost." 
 
 Mark 16 : 16. " He that believeth and is bap- 
 tized shall be saved, but he that believeth not 
 shall be damned." 
 
 3. Is baptism necessary to salvation ? 
 Certainly; on account of the divine injunction. 
 
 " For what God has instituted and commanded, 
 cannot be a vain thing, but must be exceedingly 
 
OP HOLY BAPTISM. 171 
 
 valuable, even if in appearance it should be more 
 insignificant than a shadow." {Larger Catechism. 
 Compare Augsburg Confession, Art. ix.) 
 
 4. What does baptism confer or profit ? 
 
 It works forgiveness of sins, delivers from 
 death and the devil, and gives everlasting salva- 
 tion to all who believe it, as the words and prom- 
 ises of God declare. 
 
 Secondly, since we know what baptism is, and how it is to be re- 
 garded, we must also learn, why and for what purpose it was insti- 
 tuted, that is, what it profits, gives, and works. 
 
 This can be best understood from the words of Christ, namely: 
 " He that believeth and is baptized shall be saved." Matt. 16 : 16. 
 Therefore understand in all simplicity, that it is the power, work, use, 
 fruit, and design of baptism, to save. For no one is baptized that he 
 may be made a prince, but that he may be saved, as the words of in- 
 stitution inform us. But it is well known that to be saved means 
 nothing else than to be delivered from sin, death, and Satan, to come 
 into the kingdom of Christ, and to live with him forever. (Compare 
 Larger Catechism.) 
 
 5. Does Holy Scripture teach the sa?ne concerning 
 the benefit and efficacy of baptism ? 
 
 Yes ; for St. Paul to Titus, chap. 3 : 5, says : 
 "But according to his mercy he saved us, by 
 the washing of regeneration and renewing of the 
 Holy Ghost, which he also shed on us abundantly 
 through Jesus Christ, our Saviour, that being- 
 justified by his grace, we should be made heirs 
 according to the hope of eternal life." 
 
 And Christ himself confirms this, John 3:5: 
 " Verily, verily, I say unto thee, except a man be 
 born of water and of the Spirit, he cannot enter 
 into the kingdom of God." 
 
 And St. Peter, 1 Epistle, chap. 3 : 21, says : 
 
172 LUTHERAN^ THEOLOGY. 
 
 "Baptism doth also now save ns (not the putting 
 away of the filth of the flesh, but the answer of 
 a good conscience towards God) by the resurrec- 
 tion of Jesus Christ." 
 
 6. Hoiu can water do so great things ? 
 
 " "Water indeed does not do it, but the "Word 
 of God, which accompanies and is connected with 
 the water, and our faith, which relies on this 
 "Word of God, connected with the water. For 
 the water, without the Word of God, is simply 
 water and no baptism ; but with the "Word of God 
 it is a baptism, tViat is, a gracious water of life, 
 and a washing of regeneration by the Holy Ghost, 
 as St. Paul says to Titus, in the third chapter." 
 {Smaller Catechism.) 
 
 7. Then the water in baptism dare not be separated 
 from, the Word of God? 
 
 Tte water in baptism may be distinguished 
 from the Word of God, but not separated from 
 it. For this water is so sanctified by the Word 
 of God, that it is none other than divine water: 
 not as if this water in itself and of itself were 
 better than every other water, but because the 
 Word and command of God is added to it. If, 
 therefore, the Word is separated from the water, 
 it is not water other than that which is used in 
 ordinary life; but if this Word is connected with 
 it, then it is a sacrament and the baptism insti- 
 tuted by Christ. 
 
 From this learn to understand correctly, and be able to answer the 
 question, What is baptism? — namely, thus : that it is not merely com- 
 
OF HOLY BAPTISM. 173 
 
 mon water, but a water comprehended in the Word and command of 
 God, and thereby sanctiSed, that it is nought else than a divine waten 
 not that the water in itself is nobler than other water, but that the 
 Word and command of God is joined to it. 
 
 It is therefore purely a piece of rascality and the mockery of the 
 devil, when our new spirits, in order to revile baptism, now omit the 
 Word and order of God from it, looking at nothing but the water 
 drawn from the well, and then vent their spleen : What good shall a 
 handful of water do to souls? Yes, my friend, who does not know 
 that water is water, if pulling asunder is to prevail? But how dare 
 you thus interfere with the arrangement of God, and tear away the 
 best jewel, with which God has connected and set it, and which he 
 will not have removed from it : for this kernel in the water is the 
 Word and command of God, and the name of God, which is a treasure, 
 greater and nobler than heaven and earth. Therefore comprehend 
 the difference, that baptism is quite different from all other waters, 
 not because of its natural essence, but because something nobler is 
 joined to it. God himself honors it and aids it by his might and 
 power. It is therefore not merely a natural water, but a divine, 
 heavenly, holy, and blessed water, and deserving of all additional 
 praise which can be given to it, solely on account of the Word of 
 God, which is a heavenly, holy Word, which no one can praise suffi- 
 ciently, for it has divine possessions and power : hence, it also derives 
 its essence, being called a sacrament, as St. Augustine too has taught : 
 "If the Word is joined to the element, or natural essence, it becomes 
 a sacrament, that is, a holy and divine thing and sign." (^Larger 
 Catechism.) 
 
 8. Who are to be baptized ? 
 
 Children, shortly after birth. {Augsburg Confes- 
 sion, Art. ix; Apology, Art. vi; Larger Catechism.) 
 
 9. Prove that little children are to be baptized. 
 
 (1.) Christ has commanded all nations to be 
 baptized, and therefore infants. 
 
 (2.) The kingdom of Christ is found only where 
 the Word and sacraments are found: "Except a 
 man be born of water and of the Spirit, he can- 
 not enter into the kingdom of God." John 3 : 5. 
 15* 
 
174 LUTHERAN THEOLOGY. 
 
 If infants, therefore, are to be incorporated into 
 the kingdom of Christ, this cannot be done other- 
 wise than by means of baptism. 
 
 (3.) The promise of salvation belongs to chil- 
 dren also, according to the Word, Matt. 19 : 14; 
 Mark 10 : 14 : " Suffer the little children to come 
 unto me, and forbid them not ; for of such is the 
 kingdom of God." And Matt. 18 : 10, 14 : " Even 
 so it is not the will of your Father which is in 
 heaven, that one of these little ones should perish." 
 Therefore the means by which the promise of sal- 
 vation is applied and sealed, also appertain to those 
 little ones. 
 
 (4.) God himself has testified that the baptism 
 of children is agreeable to him, by gathering a 
 congregation from the human race, throughout 
 so many centuries, during which this sacrament 
 was applied to children ; and this he has done by 
 giving the Holy Ghost to those who were bap- 
 tized, and by finally saving the greater part of 
 them. 
 
 (5.) Baptism has taken the place of circum- 
 cision. Col. 2 : 12. Just as circumcision was ap- 
 plied to children as the sign of the covenant, so 
 also must baptism be used. {Apology, Art. iv; 
 Larger Catechism.) 
 
 10. Then you maintain that all baptized children 
 are truly horn again and received into the grace of 
 God ? 
 
 Yes, this I maintain ; for thus saith the Apos- 
 tle : " Know ye not that so many of us as were 
 
OF BOLY BAPTISM. 175 
 
 baptized into Jesus Christ were baptized into his 
 death ?" Rom. 6 : 13. And, 
 
 " For as many of you as have been baptized 
 into Christ, have put on Christ." Gal. 3 : 27. 
 
 Yes, Christ himself says : " He that believeth 
 and is baptized, shall be saved." Mark 16 : 16. 
 [Augsburg Confession, Art. ix.) 
 
 11. In this way you seem to maintain that baptized 
 children truly believe in Christ ? 
 
 Certainly ; for that children, through baptism, 
 are presented with true faith by the power of the 
 Holy Ghost, already appears from the fact that 
 they are born again. But regeneration cannot 
 take place without faith. And Christ himself 
 also distinctly assures us that the little children 
 believe in him. Matt. 18 : 6. 
 
 12. May adults also be baptized ? 
 
 Yes ; as many as come over to our church and 
 are able to make a confession of the true faith. 
 
 13. And do you maintain, that all baptized adults 
 are born again, in like manner as children are ? 
 
 Here a distinction must be made : for if the 
 adults truly believe in their hearts, what they 
 confess with their lips, they receive a truly salu- 
 tary baptism ; but if they harbor craft or hypoc- 
 risy, then they indeed receive baptism in full, 
 according to its essence, but not in a salutary 
 manner. For without faith baptism profits noth- 
 ing; and only faith makes man worthy to receive 
 this salutary and divine water profitably. 
 
176 LUTHERAN THEOLOGY. 
 
 In the third place, since we have the great benefit and efficacy of 
 baptism, let us further see, who the person is that receives what bap- 
 tism gives and profits ; this is again expressed most exactly and clearly, 
 just in these words: "He that believeth and is baptized shall be 
 saved." That is, faith alone makes the person worthy to receive this 
 divine water profitably. For inasmuch as this is prescribed and 
 promised in these words, accompanying the water, it cannot be other- 
 wise received, than by faith of the heart. Without faith it is of no 
 use, although it is of itself a divine, superabundant treasure. This 
 one word, "He that believeth," is, therefore, possessed ^of so much 
 power as to exclude and repel all works, which we can do, in the 
 opinion that we shall thereby obtain and merit salvation. For it has 
 been decided that whatever is not of faith, adds nothing, neither 
 does it receive anything. (Larger Catechism.) 
 
 14. May ba2)iism be repeated? 
 
 It may not; for the baptism is and always will 
 remain true, and its essence unchanged. For that 
 which God has once ordained cannot be subverted 
 or abolished by the unbelief of man. 
 
 It is therefore determined that baptism is always right, and will 
 remain in its full essence, even if only one human being were bap- 
 tized, even though he had not the true faith, for the order and Word 
 of God cannot be moved or changed by men. {Larger Catechism.) 
 
 15. But if the person bajotized should fall from the 
 grace of God, must not the baptism then be repeated ? 
 
 No; for even if one were to lose the salutary 
 fruit of baptism by his sins, he can afterward re- 
 turn, if he mortify and drown the old man by 
 repentance. But it is not necessary that the water 
 should again be applied to him. [Larger Catechism.) 
 
 16. How is this ? 
 
 Because, if such a one were to be immersed 
 in water a hundred times, he would only receive 
 one baptism, namely, that which is the covenant 
 of a good conscience with God. For this cove- 
 
OF THE lord's SUPPER. 177 
 
 nant continues unchanged on the part of God. 
 If a person, therefore, fall from the grace of 
 God, after being baptized, but return by means 
 of true contrition and repentance, the baptism 
 once received immediately begins to be salutary 
 to him. 
 
 17. In the act of baptism what does the immersion 
 into water and the drawing out from it signify ? 
 
 It signifies that the old Adam is to be drowned 
 in us by daily contrition and repentance, and that 
 he is to die with all his sins and evil lusts, and 
 again come out and arise a new man, who is to 
 live forever in righteousness and holiness before 
 God. For St. Paul to the Romans, in the sixth 
 chapter, says : " We are buried with him by bap- 
 tism into death, that like as Christ was raised up 
 from the dead by the glory of the Father, even 
 so we also should walk in newness of life." 
 {Smaller Catechism; compare Larger Catechism.) 
 
 AKTICLE XXI. 
 
 OF THE lord's SUPPER. 
 
 1. What is the Lord's Supper ? 
 
 It is a sacrament of the New Testament, insti- 
 tuted by Christ himself, in which the true body 
 and the true blood of our Lord Jesus Christ, in 
 and under the bread and wine, are truly commuui- 
 
178 LUTHERAN THEOLOGY. 
 
 cated to all who eat and drink, and the promise 
 of grace is applied and sealed to every believer. 
 (See Smaller Catechism, Larger Caiechism.) 
 
 2. On what ground does this explanation rest ? 
 The words of institution tell us this: Matt. 26 : 
 
 27, 28; Mark 14 : 22-24; Luke 22 : 19, 20. And 
 the words of St. Paul, 1 Cor. 10 : 16; 11 : 23-25. 
 Our Lord Jesus Christ, in the same night in which 
 he was betrayed, took bread, and when he had 
 given thanks, he brake it and gave it to his dis- 
 ciples, saying : " Take, eat, this is my body, which 
 is given for you. This do in remembrance of me." 
 After the same manner also, he took the cup, 
 when he had supped, gave thanks, and gave it to 
 them, saying: "Drink ye all of it; this cup is 
 the New Testament in my blood, which is shed 
 for you and for many, for the remission of sins ; 
 this do as oft as ye drink it, in remembrance of 
 me." {Smaller Catechism.) 
 
 3. Are these words to be understood in a real and 
 literal or in a figurative sense? 
 
 We believe, teach, and confess, that the words 
 of the Testament of Christ are not otherwise to 
 be understood, than in their literal sense, so that 
 the bread does not signify the absent body, nor 
 the wine the absent blood, but that it is truly, 
 because of the sacramental union, the body and 
 blood of Christ. {Form of Concord, Epitome, Art. 
 vii.) 
 
 4. Do not the Calvinists also understand the loords 
 of institution in the same sense ? 
 
OF THE lord's SUPPER. 179 
 
 They do not; for tliey do not understand the 
 words of institution, "Eat, this is my body," 
 really, as they read, according to the letter, but 
 figuratively, so that to eat the body of Christ, means 
 nothing else than to believe in Christ, and the 
 body of Christ, nothing else than a symbol, that 
 is, a sign or figure of the body of Christ, which 
 body is not in the Eucharist on earth, but only in 
 heaven. In like manner they maintain that the 
 word is must be understood sacramentally, that 
 is (according to their explanation), as merely sig- 
 nifying, and they directly deny that the thing is so 
 connected with the sign, that the body of Christ 
 is now also present upon earth, although in an in- 
 visible and incomprehensible manner. [Form of 
 Concord, Sol. Dec, Art. vii.) 
 
 5. But whence do you prove that the words of insti- 
 tution are to be understood in their real, literal sense ? 
 
 My first proof I take from this : that our Lord 
 and Saviour Jesus Christ (concerning whom this 
 serious command was given to all men from 
 heaven, Him ye shall hear) is not an ordinary 
 man or an angel, nor merely true, wise, and pow- 
 erful, but that he is Eternal Wisdom and Truth 
 itself and Almighty God. He therefore knew 
 very well what and how to speak, and he can also 
 powerfully carry out and put into eft'ect, whatever 
 he speaks and promises ; according to his word : 
 " Heaven and earth shall pass away, but my words 
 shall not pass away." Luke 21 : 33. {Form of Con- 
 cord, Sol. Dec, Art. vii.) 
 
180 LUTHERAN THEOLOGY. 
 
 6. Can you not give another jproof? 
 
 Yes ; " for when our true and almigbty Lord 
 Jesus Christ, after the Last Supper, wheu he was 
 about to begin his bitter suffering and death, in- 
 stituted this highly revered sacrament of the 
 church, very thoughtfully and seriously, he cer- 
 tainly had at heart that which was greatest and 
 of most importance, when he spoke these words 
 of institution. We are therefore bound not to in- 
 terpret them as metaphorical, figurative, foreign 
 expressions, but to receive the words as they stand, 
 in their proper, manifest sense." [Form of Con- 
 cord.) 
 
 7. Can you mention a third proof? 
 
 Yes ; and this is furnished by all the circum- 
 stances attending the institution of the Lord's 
 Supper. "For since Christ gives this command 
 concerning the eating of his body, and the drink- 
 ing of his blood, at the table, during the supper, 
 there can be no doubt but that he speaks of true 
 natural bread, and of true natural wine, and of 
 eating and drinking with the mouth." {Form of 
 Concord.) 
 
 " Then, too, Christ himself takes precaution, 
 that no metonymy, that no change in the mean- 
 ing of the word body, that no sign or figure, or 
 the power or benefits of the absent body of Christ, 
 should be understood. For he clearly speaks of 
 his true, essential, and substantial body, which he 
 has given into death for our sins, and of his true 
 
OF THE lord's SUPPER. 181 
 
 essential blood, ■which he has shed for us on the 
 cross." [Form of Concurd.) 
 
 8. Adduce still a fourth proof. 
 
 Concerning the consecrated and proffered 
 bread, all the three Evangelists, Matthew, Mark, 
 and Luke, as also St. Paul, who received it after 
 the ascension of Christ, unanimously repeat, pre- 
 cisely in the same manner and in the same words 
 and syllables, without anj^ figure or change, these 
 clear, firm, and true words of Christ, " This is my 
 body." {Form of Concord, Sol. Dec, Art. vii.) 
 
 9. I recognize the clearness of these reasons, and 
 you may noio continue and show ivherein the nature 
 of this sacrament consists. 
 
 We confess, in the words of Irenseus, that there 
 are two things in the sacrament, an earthly, 
 namely bread and wine, and a heavenly, namely 
 the body and blood of Christ. 
 
 10. Then you maintcdn that the body and, blood of 
 Christ are truly present with the bread and wine? 
 
 Certainly; for not the elements alone, but the 
 elements sacramentally united with the heavenly 
 matter, and essentially present, compose the sacra- 
 ment of the Lord's Supper on earth. (See Augs- 
 burg Confession, Art. x; Form of Concord, Art. 
 vii.) 
 
 11. Does the Augsburg Confession teach this also? 
 
 Yes; for we read in the 10th Article: "Con- 
 cerning the Holy Sujiper of the Lord, our 
 churches teach that the true body and blood of 
 
 16 
 
182 LUTHERAN THEOLOGY. 
 
 Christ is truly present under the form of bread 
 and wiue in the Eucharist, and is there 'communi- 
 cated and received. Therefore, the contrary doc- 
 trine is rejected. And more plainly the Apology 
 of the above. Art. iv." We confess that the body 
 and blood of our Lord Christ is truly present in 
 the supper, and is proffered and received with the 
 visible things, bread and wine. (Compare Form of 
 Concord, Sol. Dec, Art. vii.) 
 
 12. I would now like you to prove by clear reasons 
 that the body and blood of Christ are truly present on 
 earth loith the bread and ivine in this sacrament. 
 
 The first and chief reason is given by the words 
 of institution themselves. For Christ says ex- 
 pressly: "Take, eat, this is my body; drink ye 
 all of it, for this cup is the J^ew Testament in my 
 blood." To this word, we steadfastly and firmly 
 hold, and maintain that Christ does not otherwise 
 than he has promised. [Larger Catechism; Form 
 of Concord, Art. vii.) 
 
 13. Will you not meyition the other reasons? 
 
 The second reason is, that when Paul says the 
 bread is the communion of the body, and the wine 
 the communion of the blood of Christ, it would 
 follow that the bread is not the communion of the 
 body of Christ, but only of the spirit of Christ, 
 and the wine not the communion of the blood of 
 Christ, but only of the spirit of Christ, if the body 
 and blood of the Lord were not truly present. 
 {Form of Concord, Sol. Dec, Art. vii.) 
 
OF THE lord's SUPPER. 183 
 
 Then, too, this repetition, corroboration, and explanation of the 
 words of Christ, which is given by St. Paul, 1 Cor. 10, must with all 
 diligence and seriousness be regarded as a special, clear testimony of 
 the true essential presence and distribution of the body and blood of 
 Christ in the Holy Supper. Since he writes thus : " The cup of bless- 
 ing, which we bless, is it not the communion of the blood of Christ? 
 The bread, which we break, is it not the communion of the body of 
 Christ ?" From which we clearly learn that not only the cup which 
 Christ blessed in the first supper, and not only the bread which Christ 
 brake and distributed, but also that which we break and bless, is the 
 communion of the body and blood of Christ, so that all those who eat 
 this bread, and drink of this cup, truly receive and become partakers 
 of the true body and blood of Christ. For if the body and blood of 
 Christ were not truly and essentially present, but only present and 
 partaken of according to their power and efficacy, the bread would 
 have to be called, not a communion of the body, but of the spirit, 
 power, and benefits of Christ. And if Paul were speaking only of the 
 spiritual communion of the body of Christ by faith, as the Sacramen- 
 tarians pervert this verse ; he would not say this bread, but the spirit 
 or failk is the communion of the body of Christ. But he says : "The 
 bread is the communion of the body of Christ, that all who partake of 
 the blessed bread also become partakers of the body ;" he can there- 
 fore not be speaking of a spiritual, but of a sacramental and oral par- 
 taking of the body of Christ, common to pious and wicked Christians. 
 
 Thirdly, the four reasons with which Luther most clearly manifests 
 and proves the presence of the body and blood of Christ in the Lord's 
 Supper. {Form of Concord.) 
 
 14. Will you not mention these ? 
 
 The first is this article of our faith : Jesus Christ 
 is essential, natural, true, perfect God and man in 
 one person, inseparate and undivided. 
 
 The second : Because the right hand of God is 
 everywhere. 
 
 The third : Because the Word of God is neither 
 false nor fallacious. 
 
 The fourth : Because God hoth possesses and 
 knows the various modes of beiug at a certain 
 
184 LUTHERAN THEOLOGY. 
 
 place, and not merely the one of wlii eh the fanat- 
 ics dream, called the local by philosophers, [Form 
 of Concord, Sol. Dec, Art. vii.) 
 
 15. If the body and blood of Christ are truly pres- 
 ent in the sacrament, in inhat ivay are they distributed 
 and received with the bread and loine ? 
 
 This certainly does not take place by transub- 
 stantiation, as taught by the Papists, according to 
 which the consecrated or blessed bread and wine 
 in the Holy Supper, entirely lose their substance 
 and essence, and are changed into the substance 
 and essence of the body and blood of Christ, so 
 that merely the bare form of bread and wine, or 
 the extra-essential remains, without the essence. 
 (Form of Concord, Sol. Dec, Art. vii.) 
 
 Moreover, it does not take place by consnb- 
 stantiation, or a local inclusion of the body and 
 blood of Christ in the bread and wine; nor by 
 means of a union, Avhich would continue even 
 after the celebration of the sacrament had been 
 finished. On the contrary it takes place by means 
 of the sacramental union, which is efiected by the 
 power of Christ's promise, so that when the bread 
 is distributed, the body of Christ is also at the 
 same time truly present and distributed, and that 
 when the wine is distributed, the blood of Christ 
 is jjlso truly present and distributed at the same 
 time. (Form of Concord, Sol. Dec, Art. vii.) 
 
 16. What then is the sacramental union ? 
 
 It is an operation of divine power, by which 
 two difierent things, namely, an earthly, the bread 
 
OF THE lord's SUPPER. 185 
 
 and wine, and a heavenly, the body and blood of 
 Christ, in the true use of the Supper, which con- 
 sists in eating and drinking, are united to one 
 another sacramentally, that is, in a supernatural 
 and inexpressible manner, and according to the 
 institution of Christ are at the same time commu- 
 nicated and received. 
 
 17. Bui why and in what sense does our clmrch use 
 the words in, with, and under the bread and wine ? 
 
 In the first place, in order that the Papistical 
 doctrine of transubstantiation may thereby be 
 rejected. In the next place, in order to indicate 
 the sacramental union of the sign, with that which 
 is signified, that is, of the earthly with the heav- 
 enly. Finally, as a testimony, that the words of 
 Christ, This is my body, must be received and 
 understood simply as the words read. [Form of 
 Co7icord, Sol. Dec, Art. vii.) 
 
 18. Can the nature and attributes of the sacramental 
 formuloB be recognized from this? 
 
 Yes ; for the sacramental formulee are not of 
 this kind; that the name of the object, perceived 
 by the senses, is by them given to the earthly 
 element only by virtue of a certain similarity or 
 figure, so that the one word only stands for the 
 other, as the Calvinists dream ; but they are of 
 this kind, that when by means of the sacramental 
 union of the earthly element with the heavenly, 
 that which is received with the bread, is called 
 the body of Christ, and that which is drunk with 
 16* 
 
186 LUTHERAN THEOLOGY. 
 
 the wine, is called the blood of Christ ; this is done 
 with the most veritable and essential appellation. 
 Such sacramental formulae are : This is my body, 
 This is my blood; further: The bread is the com- 
 munion of the body of Christ, The wine is the 
 communion of the blood of Christ. [Form of Con- 
 cord, Sol. Dec, Art. vii.) 
 
 19. Do you maintain that the body and blood of 
 Christ in the sacrament is received with the bodily 
 mouth ? 
 
 I believe and firmly maintain, "that the body 
 and blood of Christ is not only received spiritually 
 by faith, but also orally, yet not in a Capernaitic, 
 but in a supernatural, heavenly manner, because 
 of the sacramental union with the bread and 
 wine." {Form of Concord, Epitome, Art. vii.) 
 
 20. Then you acknoioledge, so far as I can see, a 
 double eating of the body of Christ ? 
 
 Yes; for there is one eating of the body of 
 Christ, which is spiritual, whereof Christ treats 
 specially, John 6, which does not take place other- 
 wise than with the spirit and faith, in the preach- 
 ing and consideration of the Gospel, as well as in 
 the Holy Supper, and which is of itself useful and 
 salutary, and necessary to all Christians, at all 
 times, for their salvation. For such spiritual eat- 
 ing is nothing else than faith in Christ. [Form of 
 Concord, Sol. Dec, Art. vii.) 
 
 21. What is the other eating of the body of Christ ? 
 The other eating of the body of Christ is oral 
 
OF THE lord's SUPPER. 187 
 
 or sacramental, when iu the Holy Supper the true 
 essential body and blood of Christ are orally re- 
 ceived and partaken of by all who eat the blessed 
 bread and drink the blessed wine in the Lord's 
 Supper. [Form of Concord, Sol. Dec, Art. vii.) 
 
 22. Can this sacramental eating also be called a 
 spiritual eating ? 
 
 It can be so called, but not in the sense in 
 which the Sacramentarians wduld have it, namely, 
 as if in the sacrament of the Lord's Supper, only 
 the spirit or the power of the absent body of 
 Christ, and his merit, were present, and received 
 by believers ; but by the word spiritual, we un- 
 derstand the supernatural, heavenly manner, in 
 which Christ is present in the Lord's Supper. 
 And by this word we reject the Capernaitic no- 
 tion of a gross, carnal presence. [Forrti of Con- 
 cord, Sol. Dec, Art. vii.) 
 
 In explaining this controversy it must first be remarked, that there 
 are two kinds of Sacramentarians. Some are gross Sacramentarians, 
 who express in clear words what they hold in their hearts : that there 
 is nothing more present in the Lord's Supper than bread and wine, 
 distributed and received with the mouth. But the others are crafty 
 and the more injurious, who in part speak most speciously in our 
 words, and pretend that they too believe a real presence of the true, 
 essential, living body and blood of Christ in the Holy Supper, that 
 this, however, takes place spiritually by faith, and who, under these 
 specious words, retain their first gross opinion, namelj', that there 
 is nothing present and received with the mouth in the Lord's Supper 
 but bread and wine. For spiritual with them means nothing but the 
 spirit of Christ, or the power of.his absent body, and his merit, which 
 is present ; but they believe that the body of Christ is in no manner 
 or way present, but only above in the highest heaven, to which we 
 are to raise ourselves with the thoughts of our faith, and that there, 
 
188 LUTHERAN THEOLOGY. 
 
 but not in the bread and wine of the Lord's Supper, we are to seek 
 such body and blood. (Form of Concord, Sol. Dec, Art. vii.) 
 
 23. Are not there two specks of eating enjoined in 
 the Lord's Supjjer? 
 
 Yes ; as to the pious or believing, but not as 
 to the impious or unbelieving. For believers re- 
 ceive the sacrament not only sacramentally or 
 with the mouth, but also spirituall}- ; that is, they 
 receive its salutarj^ fruit by faith, as a sure pledge 
 and seal that their sins are forgiven. But the 
 wicked are without this spiritual and salutary 
 eating, because of their unbelief, and receive only 
 sacramentally, that is, with the mouth, the same 
 body and blood of Christ, but receive it unto 
 judgment and condemnation. (Form of Concord, 
 Sol. Dec, Art. vii.) 
 
 24. Prove that the body and blood of ^ Christ are 
 received, ivith the bodily mouth. 
 
 Christ's words of institution expressly teach 
 this. For since he, at the table, and during the 
 supper, extends natural bread and natural wine 
 to his disciples, which he calls his true body and 
 his true blood, saying: "Eat and drink;" such 
 command cannot because of the circumstances 
 be understood otherwise than of oral eating and 
 drinking, not however of a gross, carnal Caper- 
 naitic, but of a supernatural, incomprehensilile 
 eating. (Form of Concord, Sol. Dec, Art. vii. Com- 
 pare F. C, Epitome, Art. vii.) 
 
 25. Can you furnish still another proof? 
 
 Yes; for St. Paul, 1 Cor. 10 : 16, says, "The 
 
OF THE lord's SUPPER. 189 
 
 cup of blepsing, which we bless, is it not the com- 
 munion of the blood of Christ? The bread which 
 we break, is it not the communion of the body 
 of Christ?" whereby he most clearly teaches oral 
 eating. For if Paul were only speaking of a spir- 
 itual communion of the body of Christ by faith, 
 as the Sacramentarians pervert this passage, he 
 would not have said the bread, but the spirit or 
 faith is the communion of the body of Christ. But 
 as he says, the bread is the communion of the body 
 of Christ, and that all who partake of the blessed 
 bread, also partake of the body of Christ, he 
 therefore cannot be speaking of a spiritual, but 
 of a sacramental or oral reception of the body of 
 Christ, common to pious and wicked Christians. 
 [Form of Concord, Sol. Dec, Art. vii.) 
 
 26. Do the umoorihy, luicked, and unbelieving, like- 
 wise eat and drink the holy body and the holy blood of 
 Christ ivith the mouth ? 
 
 St. Paul expressly teaches that not only godly, 
 pious, and beHeving Christians, but also the un- 
 worthy, wicked hypocrites, receive the true body 
 and blood of Christ orally in the sacrament, and 
 grievously sin against the body and blood of Christ, 
 b^' their unworthy eating and drinking. 1 Cor. 
 11 :-27. {Form of Concord, Sol. Dec, Art. vii.) 
 
 27. Before you prove this, show who are worthy 
 and who are unworthy. 
 
 Those are unworthy who go to the sacrament 
 without true penitence and sorrow, and without 
 true faith, and the good resolve to better their 
 
190 LUTHERAN THEOLOGY. 
 
 lives. " But believers in Christ are worthy, and 
 not only these, but also those weak in the faith, 
 the timid troubled Christians, who are frightened 
 at heart because of the greatness and multitude 
 of their sins, and think that they, in their great 
 impurity, are unworthy of this noble treasure and 
 of the benefits of Christ, and who feel and lament 
 the weakness of their faith, and have the heartfelt 
 desire to serve God with a stronger, more joyous 
 faith, and in purer obedience." [Form of Concord^ 
 Sol. Dec, Art. vii.) 
 
 28. Noio prove that all the unworthy receive orally 
 the body of Christ in this sacrament. 
 
 This is confirmed by the Apostle, 1 Cor. 11 : 
 27, 29, when he says : " Wherefore whosoever 
 shall eat this bread and drink this cup of the 
 Lord unworthily, shall be guilty of the body and 
 blood of the Lord. For he that eateth and 
 drinketh unworthily, eateth and drinketh damna- 
 tion to himself, not discerning the Lord's body." 
 In these words the Apostle clearly testifies, that 
 those who eat unworthily of this bread (which is 
 the communion of the body of Christ) and drink 
 unworthily of the blessed cup (which is the com- 
 munion of the blood of Christ), not only sin 
 against bread and wine, not only against signs or 
 symbols and figures of the body and blood, but 
 become guilty of the very body and blood of our 
 Lord Jesus Christ, which they there dishonor, 
 abuse, and put to shame. [Form of Concord, Sol. 
 Dec, Art. vii.) 
 
OF THE lord's SUPPER. 191 
 
 29. What is your opinion of the ivords of institu- 
 tion? Have they the power to make the sacrament f 
 
 As to the coasecration, we believe, teach, and 
 confess, that no work of man, or speaking on the 
 part of the minister, creates such presence of the 
 body and blood of Christ in the Holy Supper, but 
 that this is to be ascribed solely and alone to the 
 Almighty power of our Lord Jesus Christ, whose 
 true and omnipotent words, spoken at the first 
 consecration, were powerful not only in the first 
 Supper, but continue, are valid, work and still 
 are powerful, so that Christ himself everywhere, 
 where his institution is observed, and his words 
 repeated over the bread and wine, and the conse- 
 crated bread and wine distributed, even to-day is 
 still efiicieut, when these words are repeated, by 
 virtue of the first institution. [Form of Concord^ 
 Epitome^ Art. vii ; Sol. Dec, Art. vii.) 
 
 30. Then the words of institution may he entirely 
 omitted in the use of this sacraynentf 
 
 They dare by no ineans be omitted, but must 
 be spoken publicly, as it is written : " The cup of 
 blessing, lohich we bless, is it not the communion 
 of the blood of Christ?" and this consecration 
 takes place by the repetition of Christ's words. 
 Besides, we must obey the command of Christ, 
 which says: "This do;" what Christ himself did 
 in the Holy Supper dare not therefore be omitted. 
 
 Thirdly, the words of Christ must also be re- 
 peated for this reason, that the faith of those hear- 
 ing, concerning the essence and fruit of this sac- 
 
192 LUTHERAN THEOLOGY. 
 
 rament,maybe awakened, strengthened, and made 
 sure by the words of the Testament of Christ. 
 
 And iinally, that the elements, bread and wine, 
 may be consecrated or blessed unto this holy use, 
 and separated from other elements of this kind. 
 [Form of Concord, Epitome, Art. vii; Sol. Dec, 
 Art. vii.) 
 
 31. What do you think of the Romish administra- 
 tion of the sacrament under but one form ? 
 
 I maintain that a great and fearful robbery and 
 sacrilege is committed where but one form of the 
 sacrament is given to laymen, and where, contrary 
 to the express words of the Testament of Christ, 
 they are forbidden the cup and despoiled of the 
 blood of Christ. [Form of Concord, Epitome, Art. vii. 
 Compare Augsburg Confession, Art. xxii ; Smalcald 
 Articles, Part iii. Art. vi.) 
 
 32. Give your reasons for this assertion. 
 
 In the first place, " Christ has instituted both 
 forms, not only for a part of the church, but for 
 the whole church. If Christ, then, has instituted 
 the whole sacrament for the whole church, why 
 do they take one form from the church ? Why 
 do they change the order established by Christ ?" 
 [Apology, Art. x.) 
 
 Christ, too, has clearly commanded that all 
 shall drink of the cup. Matt. 26 : 27. And in 
 order that no one might attack these words, and 
 comment on them; as if it belonged solely to the 
 priests, Paul informs us, 1 Cor. 11 : 24 Jf., that the 
 
OF THE lord's SUPPER. 193 
 
 entire assembly of the Corintliian church used 
 both forms. {Augsburg Confession, Art. xxii.) 
 
 33. Do the Papists cherish other errors concerning 
 this sacrament? 
 
 Yes; the first abomination is the figment of 
 transubstantiation or the conversion of the sub- 
 stance of the bread into the substance of the body, 
 and of the substance of the wine into the sub- 
 stance of the blood of Christ. 
 
 The second abomination is that they imagine 
 that the body of Christ is truly present in a sac- 
 ramental manner under the form of bread, even 
 outside of the act of the Holy Supper ; whilst 
 nothing can be a sacrament, apart from God's 
 ordained command and instituted use, which con- 
 sists in eating and drinking. 
 
 The third abomination is, that the bread (which 
 they imagine has been changed into the body of 
 Christ) is inclosed in the pyx, in order that it may 
 be ostentatiously adored. 
 
 The fourth abomination is, that they change 
 the sacrament of the altar into a real sacrifice, 
 namely, an atoning sacrifice, for the living and 
 the dead, which they call mass. [Form of Concord, 
 Sol. Dec, Art. vii.) 
 
 34. What is the design and use of the institution of 
 the Lord's Siqyper ? 
 
 It was instituted in order that the faith of those 
 who use the sacrament, might be reminded of the 
 benefits which it receives at the hands of Christ, 
 
 17 
 
194 LUTHERAN THEOLOGY. 
 
 and that it might encourage and comfort affrighted 
 consciences. For to remember Christ is to think 
 of his benefits, and to beheve that they are truly 
 imparted to us. {Augsburg Confession, Art. xxiv.) 
 
 35. Should the sacrament be used frequently ? 
 
 Yes ; for in the first place, we have the words 
 of Christ, "This do in remembrance of me;" 
 which words are a command. {Smaller Catechism.; 
 Larger Catechism.) 
 
 Again, the oftener you go to the Lord's Supper, 
 the more your heart is iufiamed with the love of 
 God. {Smaller Catechism ; Larger Catechism.) 
 
 In the third place, there is also a promise added 
 to the comnand, which is to allure and impel us 
 most strongly to the frequent use of this sacra- 
 ment; for these are the gracious and lovely words : 
 " This is my body, which is given for you; this 
 is my blood, which is shed for you, for the remis- 
 sion of sins." {Smaller Catechism; Larger Cate- 
 chism.) 
 
 Finally, the feeling of our unworthiness and 
 misery is to enkindle the desire for this sacra- 
 ment. For in it you bring yourself unto Christ, 
 that he may refresh, comfort, and strengthen you. 
 {Smaller Catechism; Larger Catechism.) 
 
OF SACRIFICES AND THE ROMISH MASS. 195 
 AKTICLE XXII. 
 
 OF SACRIFICES AND THE KOMISH MASS. 
 
 1. What is a sacrifice properly so called? 
 
 "A sacrifice is a ceremony or work, com- 
 manded by God, and rendered as an honor to 
 Lira." [Apology^ Art. xii.) 
 
 2. What is the difference between a sacrifice and a 
 sacrament ? 
 
 " A sacrament is a ceremony or work, whereby 
 God gives us that, which the divine promise 
 attached to this ceremony, offers :" a sacrifice, 
 on the other hand, as has been ah-eady said, is 
 a work, whereby we bring something to God. 
 [Apology, Art. xii.) 
 
 3. How many kinds of sacrifices are there ? 
 There are only two kinds of sacrifices : " The 
 
 one is an atoning sacrifice, by which satisfaction 
 is rendered for guilt and punishment, the anger of 
 God appeased and conciliated, and forgiveness 
 of sins obtained for others. Only one such sac- 
 rifice has been made in the world, and that but 
 once; it also can not and ought not to be re- 
 peated, namely, the sacrifice of Christ's death. 
 Heb. 7:27; 10:12. 
 
 The other kind is the thank-ofiering or eucharis- 
 tic sacrifice, by which forgiveness of sins or atone- 
 ment is not procured; on the contrary, it is ren- 
 dered by those who are already reconciled, in 
 
196 LUTHERAN THEOLOGT. 
 
 giving thanks for the forgiveness of sins and other 
 gifts and tokens of grace, which they have re- 
 ceived. In the Old Covenant the trespass offer- 
 ing, meat offering, thank-offering, first fruits and 
 tithes were sacrifices of this kind. [Apology, Art. 
 xii.) 
 
 4. Were not some of the Leviiical sacrifices also 
 propitiatory sacrifices ? 
 
 Yes ; but they were so called because of their 
 significance, not that they by their power or of 
 themselves merited forgiveness of sins ; but partly 
 because they were types of the promised, pure, 
 only and true expiatory sacrifice, the Messiah, — 
 partly because they merited the remission of sins 
 according to the righteousness of the law ; so that 
 those for whom they were made were not banished 
 from the congregation of the people of Israel. 
 And in this ecclesiastical respect they became ex- 
 piatory sacrifices for sins and trespasses, and were 
 called burnt ofi'erings. [Apology, Art. xii.) 
 
 5. Do these Leviiical sacrifices of propitiation still 
 take place in the Church of God ? 
 
 They do not; for since the Levitical law had to 
 cease with the revelation of the Gospel, these 
 sacrifices also ceased. Or rather, they were not 
 true expiatory sacrifices, because the Gospel was 
 to present the true propitiation. 
 
 6. Are the thank-offerings only of one kind? 
 
 No. For some were only external sacrifices, as 
 described in the book of Leviticus, which have 
 
OF SACRIFICES AND THE ROMISH MASS. 197 
 
 long since become antiquated. Others, however, 
 are spiritual thank-offerings, and these are com- 
 mon to both Testaments, and will continue to the 
 end of the world ; to which kind belong the sac- 
 rifices of praise, as, the preaching of the Gospel, 
 prayer, thanksgiving, confession, and the cross 
 borne by saints; in short, all the works of the 
 saints. And concerning these spiritual sacrifices, 
 saith Malachi, ch. 1 : 11 : 
 
 For from the rising of the sun even unto the going down of the 
 same, my name shall be great among the Gentiles ; and in every place 
 incense shall be offered unto my name, and a pure offering. 
 
 And St. Peter, 1 Ep. 2 : 5, 9 : 
 
 Ye are a royal priesthood, to offer up spiritual sacrifices, acceptable 
 to God by Jesus Christ. {Apology, Art. xii.) 
 
 7. Did the Levitical sacrifices merit anything^ ex< 
 O'pere operator i. e., merely by being made, without re- 
 spect to those sacrificing ? 
 
 No. For the prophets of the Old Testament 
 themselves condemned the opinion, that their sac- 
 rifices already rendered satisfaction, and they de- 
 manded righteousness and the sacrifices of the 
 spirit. 
 
 Jer. 7 : 22. For I spake not unto your fathers, nor commanded them 
 in the day that I brought them out of the land of Egypt, concerning 
 burnt offerings or sacrifices ; but this thing commanded I them, saying : 
 Obey my voice and I will be your God. 
 
 Ps. 50 : 1-3. Will I eat the flesh of bulls, etc. And call upon me in 
 the day of trouble ; I will deliver thee, and thou shalt glorify me. 
 
 Ps. 51 : 16. For thou desircst not sacrifice, etc. The sacrifices of 
 God are a broken spirit : a broken and contrite heart, God, thou 
 wilt not despise. 
 
 8. Is the Romish mass, then, really a sacrifice ? 
 
 17* 
 
198 LUTHERAN THEOLOGY. 
 
 The Papists indeed say yes to this ; maintain- 
 ing that in the mass, i. e., in the celebration of 
 the Lord's Supper, the body and the blood of 
 Christ are offered to God, the Father, by the 
 priest, for the sins of the living and the dead. 
 But this opinion I reject as impious and blasphe- 
 mous. (See Augsburg Confession, Art. xxiv.) 
 
 9. Why? 
 
 First, because Christ, according to Holy Scrip- 
 ture, had to be offered, and was offered, only 
 once, in his sufferings on the cross. Heb. 7 : 27 ; 
 9 : 12 ; 10 : 12. He, therefore, cannot be inces- 
 santly offered in the mass. {Augsburg Confession, 
 Art. xxiv.) 
 
 In the second place. Holy Scripture teaches, 
 that we are justified before God through faith in 
 Jesus Christ, namely, when we believe that our 
 sins are forgiven for Christ's sake. If the Romish 
 mass, then, in and of itself, merely as a work, 
 blot out the sins of the living and the dead, jus- 
 tifi4fe,tion would not come by faith, but by the 
 work of the mass. Augsburg Confession, Art. xxiv.) 
 
 Thirdly, a double use of the Holy Supper is 
 expressed in the words of institution : 
 
 (1.) An external use, which consists in eating 
 and drinking. 
 
 (2.) An internal use, namely, that it is done in 
 remembrance of the Lord. But neither of these 
 two uses can intimate a sacrificial institution, yea, 
 the latter radically overthrows the entire sacrifice 
 of the mass. For if the remembrance of a sacri- 
 
OF OFFENCE. 199 
 
 fice is celebrated here, the Holy Supper certainly 
 cannot be the sacrifice itself. 
 
 Fourthly and finally, the Romish mass, like a 
 dragon's tail, has created much idolatry and in- 
 numerable abominations, as : the doctrine of pur- 
 gatory, the appearance of spirits, pilgrimages, fra- 
 ternities, relics of saints, and also indulgences, 
 which were sold for money on behalf of the living 
 and the dead. 
 
 AETICLE XXIII. 
 
 OF OFFENCE. 
 
 1. What is offence ? 
 
 Offence is a word or deed, by which some one 
 becomes worse, either because he is confirmed in 
 an error, or because he imitates a bad example, or 
 also because he is filled with greater hatred against 
 the Gospel. [Melanchthon in the Articles.) 
 
 2. How many kinds of offences are there ? 
 Two. 
 
 (1.) The Pharisaic or taken offence ; that is, when 
 unbelievers are angry at the true doctrine of the 
 Gospel, or at honest and necessary deeds ; if they 
 will not suffer the true doctrine to be promul- 
 gated, error to be rebuked, and idolatry to be 
 abolished. 
 
 (2.) The given offence. This is either false doc- 
 
200 LUTHERAN THEOLOGY. 
 
 trine or evil example, bringing injury to others, 
 either because it confirms them in their hiwless- 
 ness, or tempts them to imitation, or frightens 
 them from the Gospel and gives them occasion to 
 revile Christ and the Gospel, or because it is the 
 seed of other sins. 
 
 3. What rules must be observed in regard to offence ? 
 Two in particular. 1. In reference to the given 
 
 offence, that believers should avoid it with the 
 greatest care and watchfulness, according to the 
 admonition of Christ. Matt. 18 : 7. "Woe to that 
 man by whom the offence cometh." 
 
 4. What is the second rule ? 
 
 This refers to the taken offence. They should 
 not so avoid it as to cause themselves to omit 
 whatever is pious, of good report, or necessary; 
 on the contrary, they ought not to yield to hypo- 
 crites and the enemies of the truth for a moment, 
 but rather bravely and undauntedly stand fast in 
 the liberty to which they have been called through 
 Christ, as has been clearly demonstrated in the 
 18th Article, " Concerning Christian Liberty." 
 
 5. Can the given offence not be prevented ? 
 It can indeed be prevented, if namely : 
 
 (1.) The doctrine of the Gospel be purely, clearly 
 and distinctly set forth, so that conflicting errors 
 are thoroughly and correctly refuted on the ground 
 of holy Scripture. 
 
 (2.) If the customs introduced into the church, 
 and all those which can be retained without sin, 
 be not changed wantonly. 
 
THE CROSS. 201 
 
 (3.) If every one strive after purity of life and 
 walk, but especially if the ministers of the Word 
 endeavor to be blameless and an example unto 
 believers. 
 
 (4.) If every untimely use of Christian liberty 
 be avoided. 
 
 (5.) When good discipline and propriety of con- 
 duct is upheld by all in general, and by every one 
 in particular. 
 
 AKTICLB XXIY. 
 
 OK THE CROSS AND THE COMFORT EXPERIENCED THEREIN. 
 
 1. Why does God permit believers to be exercised by 
 manifold afflictions ? 
 
 Many reasons could be assigned for this, but 
 the following are the principal ones : 
 
 (1.) Because there is still sin remaining in be- 
 lievers, and because gross desires of the flesh, 
 warring against the spirit, still cleave to them. 
 On this account God by the cross provokes them 
 to repentance, faith, prayer, renewal of life, and 
 other pious exercises of this kind. Isa. 28 : 19. 
 
 (2.) Because God wishes believers even in this 
 life to be conformed to the image of his Son. 
 Eom. 8 : 29. 
 
 (3.) Because God in this manner more clearly 
 exhibits to believers his presence, love, and om- 
 nipotence 
 
202 LUTHERAN THEOLOGY. 
 
 Isa. 37 : 20. " Now therefore, O Lord, our God, 
 save us from his hand, that all the kingdoms of 
 the earth may know that thou art the Lord, even 
 thou only." 
 
 (4.) Because he wishes the pious to make testi- 
 mony and confession of their faith, that they are 
 not hypocrites, and that they truly believe, and 
 do not spread a doctrine invented by themselves 
 for their own advantage. 
 
 Ps. 116 : 10. " I believed, therefore have I 
 spoken. I was greatly afflicted." 
 
 2. How must the cross be borne ? 
 
 First, in true humility, which consists in a 
 heartfelt and soul-distressing conviction of sin. 
 
 Secondly, in true faith in Christ, so that we 
 through him alone implore God for a lightening 
 of the cross. Then, in true patience, which qui- 
 etly resigns itself to the will of God. 
 
 Finally, in firm comfort, with which we raise 
 ourselves up under the cross. 
 
 3. Whence is such comfort to be obtained ? 
 
 From the words of God, according to the dec- 
 laration of David. 
 
 Ps. 119 : 92. " Unless thy law had been my de- 
 light, I should then have perished in mine afflic- 
 tion." 
 
 4. Does not 'philosophy also furnish a sure comfort ? 
 It indeed furnishes comfort, but of a very weak 
 
 character, which cannot stand in severe trials. 
 Its comforts are ; 
 
THE CROSS. 203 
 
 (1.) Necessity, whence the well-known expres- 
 sion : " What cannot be cured must be endured." 
 
 (2.) The importance of virtue, that because of 
 the pain we should do nothing wrong. 
 
 (3.) A good conscience. 
 
 (4.) The example of others. 
 
 (5.) The hope of a happy termination. 
 
 (6.) Immortal glory, and some other things 
 similar to these. i^Blelanchthon.) 
 
 5. Adduce grounds of comfort from Holy Scripture. 
 Holy Scripture furnishes five special grounds 
 
 of comfort. The first is the good-will of God; 
 for it is not by chance ox. accident that we are 
 troubled, because God orders it so. Matt. 10 : 29, 
 30. " Are not two sparrows sold for a farthing? 
 and one of them shall not fall on the ground 
 without your Father. But the very hairs of your 
 head are all numbered." 
 
 6. What is the second ? 
 
 The good design of the cross. 
 Rom. 8:28. "And we know that all things 
 work together for good to them that love God." 
 
 7. The third? 
 
 The promise of the divine aid and presence in 
 all such calamities. 
 
 Ps. 91 : 15. "I will be with him in trouble; I 
 will deliver him, and honor him." 
 
 8. Name the fourth ? 
 
 This is a good conscience, which is a great com- 
 fort in misfortune. 
 
204 LUTHERAN THEOLOGY. 
 
 2 Cor. 1 : 12. " For our rejoicing is this, the 
 testimony of our conscience." 
 
 9. And the fifth? 
 
 This is the firm confidence in the forgiveness of 
 our sins in Christ, which causes us to be in grace 
 with God, though we be tried by any calamity 
 whatsoever. 
 
 Rom. 8 : 33. Who shall lay anything to the charge of God's elect? 
 It is God that justifieth : Who is he that condemneth? It is Christ 
 that died, yea rather, that is risen again, who is even at the right 
 hand of God, who also maketh intercession for us. Who shall sepa- 
 rate us from the love of Christ? Shall tribulation, or distress, or 
 persecution, or famine, or nakedness, or peril, or sword? Nay, in all 
 these things we are more than conquerors, through him that loved us. 
 For I am persuaded, that neither death, nor life, nor angels, nor prin- 
 cipalities, nor powers, nor things present, nor things to come, nor 
 height, nor depth, nor any other creature, shall be able to separate us 
 from the love of God, which is in Christ Jesus, our Lord. 
 
 AKTICLE XXV. 
 
 OP PRAYER. 
 
 1. Is it man's duty to pray^ or is this an arbitrary 
 matter ? 
 
 Prayer is absolutely necessary, on account of 
 the divine command. For so we hear in the 
 second commandment : " Thou shalt not take the 
 name of the Lord, thy God, in vain." These 
 words at the same time require us to praise the 
 holy name of God, and prayerfully to call upon 
 him in all trouble. For calling upon God is 
 
OF PRAYER. 205 
 
 nothing else than pouring out our prayers to God. 
 [Larger Catechism.) 
 
 Ps. 50 : 15. Call upon me in the day of trouble. 
 Matt. 7 : 7. Ask, and it shall be given you ; seek, and ye shall find ; 
 knock, and it shall be opened unto you. 
 
 Then, too, our own wants and the necessities 
 of others must urge us to pray unto God. 
 
 Matt. 26 : 41. Watch, and pray that ye enter not into temptation. 
 1 Tim. 2:1.1 exhort, therefore, that, first of all supplications, 
 prayers, intercessions, and giving of thanks be made for all men. 
 
 2. What is prayer or the invocation of God ? 
 Prayer is a petition to God, that he, for the 
 
 sake of Christ, the Mediator, apprehended by true 
 faith, may grant necessary benefits; which peti- 
 tion must be presented not mei'ely with the mouth, 
 but also with the heart. And with it, at the same 
 time, thanksgiving must be rendered for the bene- 
 fits received. 
 
 3. What is the design and effect of 'prayer ? 
 
 " This we are to know, that all our safeguard 
 and protection rests in prayer alone. For we are 
 far too weak, of our own strength, equally to con- 
 tend with Satan, and his auxiliaries, who attack 
 us." "Wherefore, we are stronger than the devil 
 and his band, solely by the support of prayer. 
 [Larger Catechism.) 
 
 Ps. 145 : 18. The Lord is nigh unto all them that call upon him, to 
 all that call upon him in truth. He will fulfil the desire of them that 
 fear him : he also will hear their cry and will save them. 
 
 Prov. 18 : 10. The name of the Lord is a strong tower, the righteous 
 runneth into it and is safe. 
 
 4. What is necessary to true player ? 
 
 18 
 
206 LUTHERAN THEOLOGY. 
 
 These three things in particular: 
 (1.) That God be called upon. 
 
 Matt. 4 : 10. Thou shalt worship the Lord, thy God, and him only 
 shalt thou serve. 
 
 Isa. 42 : 8. My glory will I not give to another. 
 
 (2.) That God be called upon in the name of 
 Jesus Christ, our Saviour. 
 
 John 14 : 14. If ye shall ask anything m? my name, I will do it. 
 John 16 : 23. Verily, verily, I say unto you. Whatsoever ye shall ask 
 the Father in m.y name, he shall give it you. 
 
 (3.) That our faith repose confidence in the 
 promises, given us in the Word. 
 
 5. Is it 'permitted^ then, to ask any gifts whatsoever 
 of God ? 
 
 This is indeed allowed, but not in one and the 
 same manner. For we are to ask for spiritual 
 gifts, such as the Holy Spirit, the forgiveness of 
 sins, constancy in faith, patience, and the like, 
 which belong to faith and salvation, without any 
 condition, in reliance on the promise of God, and 
 expect them without doubt, as can be seen from 
 the 51st Psalm. But temporal gifts are to be 
 asked for conditionally : namely, provided it be in 
 accordance with the will of God. 
 
 Matt. 8 : 2. Lord, if thou wilt, thou canst make me clean. 
 Matt. 26 : 39. my Father, if it be possible, let this cup pass from 
 me : nevertheless, not as I will, but as thou wilt. 
 
 6. What mast be connected with true prayer ? 
 Thanksgiving. 
 
 Ps. 50 : 15. Call upon me in the day of trouble, I will deliver thee 
 and thou shalt glorify me. 
 
 Col. 3:17. And whatsoever ye do in word or deed, do all in the name 
 of the Lord Jesus, giving thanks to God and the Father by him. 
 
OF PRAYER. 207 
 
 7. Do we not owe this honor of invocation to the 
 saints in heaven ? 
 
 We may indeed think of the saints, in order to 
 imitate their faith, Heb. 13:7; also to render 
 thanks unto God, that he has given such teachers 
 to the church; and finally, in order that every one 
 may imitate their virtues, according to his call- 
 ing. James 5 : 10. But Holy Scripture nowhere 
 teaches that we are to invoke them or ask any 
 aid of them. {Augsburg Confession, Art. xxi. 
 Afology, Art. ix.) 
 
 8. How so ? 
 
 Because there is but one Redeemer and Medi- 
 ator between God and men, Christ Jesus, 1 Tim. 
 2 : 5, who is the only Saviour, the only High 
 Priest, propitiator and intercessor with God. Rom. 
 3:25; 8:34. 
 
 And he alone has promised that he will hear 
 our prayer. Heb. 11 : 11. This, too, according to 
 Scripture, is the highest worship, that one seek 
 and call upon this very Jesus in all distresses and 
 cares. 
 
 1 John 2:1. And if any man sin, we have an advocate with the 
 Father, Jesus Christ, the righteous. And he is the propitiation for our 
 sins : and not for our sins only, but also for the sins of the whole world. 
 {Augsburg Confession, Art. xxi.) 
 
 Besides, since neither command, nor promise, 
 nor example of the invocation of saints can be 
 cited from Holy Scripture, it follows that no 
 heart or conscience can rely upon it. {Apology, 
 Art. ix.) 
 
208 LUTHERAN THEOLOGY. 
 
 Finally, prayer must proceed from faith. But 
 Holy Scripture nowhere assures us that God sanc- 
 tions the adoration of the saints, nor that the 
 saints hear the prayers of individuals. 
 
 9. Then you maintain that the saints do not hear the 
 prayers of individuals ? 
 
 Although we grant concerning the saints in 
 heaven, that, as the living on earth pray for the 
 whole church in general, so also do they in 
 heaven, although there is no instance to be found 
 in Holy Scripture that the dead pray, except the 
 dream mentioned 2 Mace. 15 : 12 ff.^ yet Holy 
 Scripture directly denies that they hear and un- 
 derstand the sighs and petitions of those who pray 
 in particular. 
 
 Isa. 63 : 16. Though Abraham be ignorant of us, and Israel ac- 
 knowledge us not : thou, Lord, art our Father, our Redeemer, thy 
 name is from everlasting. (Apology, Art. ix.) 
 
 10. Can the saints communicate their merit to us? 
 
 The Papists indeed speak not only of the ador- 
 ation of the saints, but also apply the merits of 
 the saints to others, and thus not only make in- 
 tercessors of them, but also mediators and pro- 
 pitiators. [Apology, Art. ix.) 
 
 11. But do not the Papists say that they do not 
 make the saints propitiatory mediators, but only inter- 
 cessory mediators ? 
 
 They indeed make this distinction ; but from' 
 their writings it can be seen that they do make 
 the saints propitiatory mediators; and their asser- 
 tion that the saints pray for us, likewise has no 
 
OF MONASTIC VOWS. 209 
 
 foundation in Scripture. For by such doctrine 
 they obscure the office of Christ and the confi- 
 dence due his mercy, and transfer it to the saints. 
 Tor they delude themselves, as if Christ were the 
 more severe, and the saints the more gracious, 
 place more confidence in the mercy of the saints 
 than in the mercy of Christ, and fleeing from 
 Christ, seek the help of the saints. They thus in 
 reality make the saints propitiatory mediators. 
 {Apology, Art. ix.) 
 
 ARTICLE XXVI. 
 
 OF MONASTIC VOWS AND THE SO-CALLED EVANGELICAL 
 COUNSELS. ^ 
 
 1. Inasmuch as the examination of the monastic 
 vows includes the subject of cloisters; tell me of what 
 use were the cloisters at one time ? 
 
 During the time of Augustine the cloisters 
 were free colleges, or schools of Holy Scripture, 
 and other studies, useful to the church, and from 
 these the pastors and bishops were taken. [Augs- 
 burg Confession, Art. xxvii ; Smalcald Articles, Part 
 ii. Art. iii.) 
 
 2. Bat lohat are the monasteries and nunneries at 
 the present dag ? 
 
 The Pope nowadays fetters the liberty of mo- 
 nastic life, with the bonds of vows, and makes 
 18* 
 
210 LUTHERAN THEOLOGY. 
 
 real prisons of those colleges, pretending that 
 grace and righteousness may be earned by this 
 mode of life. Yea, he even proclaims that it is 
 a state of perfection, which, being ordained of 
 God, must be by far preferred to all other modes 
 of life, most shamelessly asserting, that monastic 
 vows are equal to baptism, yea, even better than 
 it. [Smalcald Articles, Part ii, Art. xiv.) 
 
 3. What are these 7nonastic vows ? 
 
 Although there are three kinds of monastic 
 vows, namely, chastity, poverty, and obedience, 
 yet to the first, that is chastity or continence, 
 they especially apply the name of vow. 
 
 4. What, then, do the Pajnsts call vows ? 
 Among the Papists this is and is called a vow, 
 
 when the monks, after they have abjured mar- 
 riage forever, obligate themselves to a life of ce- 
 libacy, so that they, after this vow has once been 
 made, can never exchange celibacy with married 
 life on pain of everlasting punishment. 
 
 5. What do you think of these monastic vows ? 
 That they are impious and vain. For, in the 
 
 first place, God's law commands, that those, who 
 do not possess the gift of continence, shall con- 
 tract marriage. 
 
 1 Cor. 7 : 12. To avoid fornication, let every man have his own wife, 
 and let every woman have her own husband ? 
 
 Then God's creation and the order of this cre- 
 ation, constrains all those to marry, who do not 
 possess the gift of continence. 
 
 Gen. 2 : 18. It is not good that the man should be alone. 
 
OF MONASTIC VOWS. 211 
 
 Wherefore this higher and divine law must of 
 right be preferred to the lower or human law, 
 and those do not sin who obey the cQmmand and 
 institution of God. For no vow can destroy God's 
 command and institution. [Augsburg Confession^ 
 Art. xxvii.) 
 
 6. Then these vows can he changed and broken ? 
 Yes ; " for the canons say that in every vow the 
 
 higher law takes the precedence, how much less 
 then ought they to bind and be valid contrary to 
 the divine law ? If these vows could not have been 
 changed the Popes would not have issued dispen- 
 sation against them ; for no man has the right to 
 rend asunder a duty which grows out of divine 
 right." [Augsburg Confession, Art. xxvii.) 
 
 7. 3Ieniion another reason confirming the abolition 
 of such monastic vows. 
 
 In every vow, if it is to be firm and unchange- 
 able, the nature of the vow must be regarded, 
 namely, that it take place in a possible matter 
 and in a proper manner. But in monastic vows 
 nothing of this kind is observed. Therefore, 
 they are of nought. That nothing of this kind 
 is observed in monastic vows appears from the 
 following : 
 
 (1.) That it is in no man's power to vow per- 
 petual chastity. 
 
 (2.) That but very few make this vow deliber- 
 ately and of their own free will. For the youjig 
 men and maidens are persuaded and sometimes 
 
212 LUTHERAN THEOLOGY. 
 
 even forced into this vow, before they have a 
 judgment of their own. Hence, some canons 
 and laws rescind those vows which are made 
 under fifteen years; yea, another canon forbids 
 the monastic vow to be made under eighteen 
 years. {Augsburg Confession, Art. xxvii.) 
 
 8. Perhaps you can assign a third reason ? 
 
 All worship rendered by man, instituted and 
 selected without the divine injunction and com- 
 mandment, in order to obtain righteousness and 
 the grace of God, is contrary to God and the 
 Gospel, and opposed to the commandment of 
 God. As Christ himself says. Matt. 15 : 9, " But 
 in vain they do worship me, teaching for doctrines 
 the commandments of men." St. Paul, too, every- 
 where teaches that we are not to seek righteous- 
 ness and piety from our own observances and 
 services which have been invented by men, but 
 that righteousness and piety before God comes of 
 faith and confidence, in that we believe that God 
 receives us into grace for the sake of Christ. But 
 now it is manifest that the monks have taught 
 and preached, that an invented spirituality, and 
 especially the monastic vows, render satisfaction 
 for sin, and obtain God's grace and righteousness. 
 It, therefore, follows that such vows are wrong, 
 and therefore vain services of God. They are, 
 therefore, not binding. {Augsburg Confession, Avt. 
 xxvii.) 
 
 9. I'hen you maintain that no vow can be a divine 
 service ? 
 
OF MONASTIC VOWS. 213 
 
 Under the Old Testament the mode of the vows 
 had to be arranged according to certain laws, so 
 that all Avere not permitted to vow what they 
 pleased. And hence that could not be a divine 
 service which was rendered by means of a vow. 
 But in the ISTew Covenant, where the entire man- 
 ner of the divine service is included in the Word 
 of God, vows cannot and dare not be regarded as 
 divine service. For what is not commanded by 
 God, but is done by the will of man, cannot be a 
 service of-God. Rom. 14 : 23 : " For whatsoever is 
 not of faith is sin." {Apologt/, Art. xiii.) 
 
 Besides, no instance can be found in the New 
 Testament, of God's being pleased with vows, as 
 an acceptable service. [Apology, Art. xiii.) 
 
 10. But can vows not be made at the present day, 
 if one only do not connect the idea of merit, of divine 
 service, and of necessity with them ? 
 
 Yes, if they are made, in order that sins may 
 be more carefully avoided, or that the business 
 of one's calling may be more faithfully transacted, 
 or that other permitted objects, useful to church 
 and state, may be attained; as if, for instance, 
 some one vows to abstain from wine and play, 
 because he sees that much injury arises to him 
 and others from it, etc. 
 
 11. Can monastic life he referred to the evangelical 
 counsels ? 
 
 This too is false, that monastic life, such as 
 chastity, voluntary poverty, and obedience, is a 
 
214 LUTHERAN THEOLOGY. 
 
 fulfilment of the counsels given in the Gospel. 
 For the Gospel has nowhere advised such distinc- 
 tions of dress and food, or the giving up of one's 
 own property. For these are purely human ordi- 
 nances, of which St. Paul says : 
 
 1 Cor. 8:8: " But meat commendeth us not to 
 God, etc." Therefore they are not services, which 
 make us pious before God, nor are they evangeli- 
 cal perfection. [Apology, Art. xiii.) 
 
 12. But what do you think of the vow of obedience, 
 which Christ himself (llatt. 19 : 21) seents to place 
 among the evangelical counsels f 
 
 The words of Christ are as follows : " If thou 
 wilt be perfect, go and sell that thou hast and 
 give it to the poor, and thou shalt have treasure 
 in heaven; and come and follow me." But by 
 this he does not understand an obedience, which 
 is assumed on human advice and will, but that 
 which takes place according to every individual's 
 calling. [Apology, Art. xiii.) 
 
 13. How is this to be understood f 
 
 It must be so understood, that as calls are un- 
 like, so also this call, of which Christ there speaks, 
 is not for all persons, but only for that person, 
 with whom Christ is there treating; just as we 
 may not imitate the call of David to be a king, 
 or of Abraham to sacrifice his son. [Apology, Art. 
 xiii.) 
 
 14. Hoiv so ? 
 
 Because an accurate distinction must be drawn 
 between calls and obedience. For calls pertain 
 
OF CIVIL AUTHORITY. 215 
 
 to individuals, just as occupations themselves are 
 different according to times and persons: but the 
 example of obedience is general and concerns all 
 men. Hence perfection would have become the 
 portion of that young man, to whom Christ here 
 speaks, if he had believed and obeyed this call. 
 Thus it is sufficient for our perfection, if every 
 one of us obey his own call in true faith. 
 
 AKTICLE XXVII. 
 
 COKCERNING CIVIL AUTHORITY AND CIVIL AFFAIRS. 
 
 1. What is the civil magistracy? 
 
 It is a rank ordained of God, which is to up- 
 hold, as to both tables, external discipline, and 
 also maintain peace, having the power to punish 
 with physical force. (Melanchihon.) 
 
 2. What are the chief duties of the civil magistrates ? 
 Four: First, to care for the commandments of 
 
 both tables, so far as they concern external dis- 
 cipline. Secondly, to make laws concerning civil 
 and domestic matters, which correspond with di- 
 vine and natural right. Thirdly, to carefully at- 
 tend to the execution of the laws which are passed. 
 The fourth, to punish sinners, according to the 
 measure of their crimes, but favor and reward the 
 obedient. 
 
216 LUTHERAN THEOLOGY. 
 
 3. Is it aUoivable to undertake a governmental or 
 other civil office ? 
 
 " Concerning political affairs and civil govern- 
 ment it is taught, that all government in the 
 world, and all ordained rule and laws, are good 
 works, created and instituted by God; that Chris- 
 tians may hold governmental, sovereign, and judi- 
 cial office, without sin, may pronounce judgment 
 and decide right according to the imperial and 
 other laws, which are in force, may punish evil- 
 doers with the sword, conduct just wars, engage 
 in battle, buy and sell, take oaths which are re- 
 quired, possess property, marry, etc." {Augsburg 
 Confession, Art. xvi.) 
 
 4. The Gospel, then, does not abolish civil constitu- 
 tions ? 
 
 No : for the Gospel treats of the kingdom of 
 Christ, which is spiritual, and begets faith, piety, 
 love, and patience in our hearts, and here on 
 earth begins within us the kingdom of God and 
 everlasting life. As long as this life lasts, it 
 nevertheless permits us to make use of the laws, 
 the order, and the classes of society, which exist 
 in the world, according to every one's calling, 
 just as it permits us to use medicine, to build and 
 plant, to use air, water, etc. 
 
 "And the Gospel does not introduce new laws 
 for the government of the world, but commands 
 and demands, that we be obedient to the laws and 
 to the authorities under which we live, be they 
 
OF CIVIL AUTHORITY. 217 
 
 heathen or Christians, and that we show our love 
 by such obedience." {Apology, Art. viii.) 
 
 6. Prove from Holy Scripture that the use of civil 
 authority is permitted f 
 
 Civil authority was confirmed at its institution 
 by the command of God. 
 
 Deut. 16 : 18. Judges and officers shalt thou make thee in all thy 
 gates : they shall judge the people with just judgment. 
 
 St. Paul, Rom. 13 : 1, 2, confirms the obedience 
 which we owe to the government. 
 
 Let every soul be subject unto the higher powers. Whosoever, 
 therefore, resisteth the power, resisteth the ordinance of God, etc. 
 (Smaller Catechism.) 
 
 6. Is it allowable to sit in judgment ? 
 
 It is clearly evident from the example of our 
 Lord himself, that it is allowable to sit in judg- 
 ment, John 18 : 23, and of the apostle Paul, who 
 defends himself in judgment. Acts 23 : 5, and 
 appeals to the Roman law. Acts 22 : 25, yea, even 
 to the Emperor himself. Acts 25 : 11. 
 
 7. Is it right to -punish sin with death ? 
 
 The right to inflict capital punishment on the 
 wicked is likewise apparent from the words of the 
 Apostle. 
 
 Kom. 13:4. But if thou do that which is evil, be afraid : for he 
 beareth not the sword in vain : for he is the minister of God, an 
 avenger to execute wrath upon him that doeth evil. 
 
 8. Is it permitted to carry on war? 
 
 Yes ; for God himself through Moses has pre- 
 scribed the mode of conducting war. Deut. 20 : 1. 
 
 19 
 
218 LUTHERAN THEOLOGY. 
 
 Besides, here and there we have examples in 
 Holy Scripture of warriors, who are known to have 
 been accepted by God, as Abraham (Gen. 14), 
 Moses, David, and others. And even John the 
 Baptist confirms the lawfulness of war, by com- 
 manding soldiers to be satisfied with their wages. 
 Luke 3 : 13. 
 
 9. But does Holy Scripture j^ermit civil traffic and 
 commercial intercourse to be carried on f 
 
 Holy Scripture allows such trafiic and inter- 
 course, if it is conducted in a lawful manner. 
 
 1 Tbess. 4' : 6. That no man go beyond and defraud his brother in 
 any matter, because that the Lord is the avenger of all such. {Ajioiogy, 
 Art. viii.) 
 
 10. Maya Christian i^ossess property? 
 
 The Gospel does not abolish the ownership of 
 temporal possessions, and the Apostle commands 
 those who are rich, not to divest themselves of 
 them, but only forbids their reposing confidence 
 in these treasures. 1 Tim. 6 : 17. Thus Solomon 
 speaks. Proverbs 5:15: " Drink waters out of 
 thine own cistern and running waters out of thine 
 own well. Let thy fountains be dispersed abroad, 
 and rivers of waters in the streets. Let them be 
 only thine own and not strangers with thee." 
 The same is implied in the seventh command- 
 ment: "Thou shalt not steal." [Apology^ Art. 
 viii.) 
 
 11. May a Christian take a judicial oath? 
 
 This is apparent from the divine prediction, 
 that it shall be a characteristic and mark of the 
 
OF CIVIL AUTHORITY. 219 
 
 citizens of the kingdom of Clirist, that they will 
 swear by the name of the true God. Isa. 65 : 15 ; 
 Jeremiah 4 : 2 ; 12 : 19. Yes ; God himself com- 
 mands : " Thou shalt fear the Lord thy God, and 
 serve him, and shalt swear by his name." Deut. 
 6 : 13. (See Larger Catechism.) 
 
 12. Can you 'prove the same of marriage ? 
 
 Yes ; for marriage is not only extolled in Holy 
 Scripture as useful and praiseworthy, but even 
 enjoined as necessary. 
 
 Gen. 2 : 24. Therefore shall a man leave his father and his mother, 
 and shall cleave unto his wife : and they shall be one flesh. 
 
 Matt. 19 : 4, 5. And he answered and said unto them, Have ye not 
 read, that he which made them at the beginning, made them male and 
 female, and said, For this cause shall a man leave father and mother, 
 and shall cleave to his wife ; and they twain shall be one flesh. 
 
 Heb. 13 : 4. Marriage is honorable in all and the bed undefiled. 
 (Compare the entire 128th Psalm.) 
 
 13. But is not the use of such civil things opposed 
 to Christian perfection ? 
 
 This is indeed taught by the Anabaptists, who 
 directly forbid a Christian's using such civil mat- 
 ters, alleging that their use conflicts with Chris- 
 tian perfection. But this is a clear falsehood and 
 fraud : " for Christian perfection does not consist 
 in the contempt of civil authority, but in the 
 motions of the heart, in great fear of God and in 
 great faith. For Abraham, David, and Daniel 
 occupied royal stations, possessed great riches, 
 and nevertheless were more holy and perfect 
 thani^any monk or Carthusian that has come upon 
 earth." {Apology^ Art. viii.) 
 
220 LUTHERAN THEOLOGY. 
 
 14. Must the civil authorities he obeyed in all things ? 
 Christians are under obligation to obey the 
 
 government and its commands, in everything, 
 which may be done without sin. For if the com- 
 mand of the government cannot be obeyed with- 
 out sin, God must be obeyed rather than men. 
 Acts 4 : 9. {Augsburg Confession^ Art. xvi. Com- 
 pare Larger Catechism.) 
 
 15. If one must always be satisfied with the decision 
 of the government, then private revenge may no longer 
 take place ? 
 
 Very true ; for private revenge is not prohib- 
 ited by an advice, but by a command. 
 
 Matt. 5 : 44. Love your enemies, bless them that curse you, do good 
 to them that hate you, and pray for them which despitefully use you, 
 and persecute you. 
 
 Rom. 12 : 17, 19. Recompense to no man evil for evil; avenge not 
 yourselves, but rather give place unto wrath ; for it is written : Ven- 
 geance is mine, I will repay, saith the Lord. 
 
 But public vengeance which the government 
 executes by virtue of office, is not prohibited, but 
 enjoined, and is a work of God. Rom. 13 : 12. 
 Of this kind are : courts, sentences of death, wars, 
 military service, etc. 
 
 ARTICLE XXVIII. 
 
 CONCERNING MATRIMONY AND THE MARRIAGE OF PRIESTS. 
 
 1. What is marriage ? 
 
 Marriage is the legal and indissoluble union of 
 one man and one woman, instituted by God him- 
 
OF MARRIAGE. 221 
 
 self for association throughout life, and the propa- 
 gation of the human race. 
 
 2. Who is the author of marriage 9 
 God himself. 
 
 Gen. 2 : 18. And the Lord God said, It is not good that the man 
 should be alone : I will make him an helpmeet for him. 
 
 3. Why do you define marriage to be the union of 
 one man and one woman ? 
 
 In order to exclude both bigamy and polygamy : 
 because he who in the beginning created them 
 male and female, said : " For this cause shall a 
 man leave father and mother, and cleave to his 
 wife, and they twain shall be one jlesh." 
 
 4. Why do you call marriage a legal union ? 
 
 Because those persons who can unite in mar- 
 riage are distinguished into different grades, so 
 that they are not allowed to contract marriage 
 in a prohibited grade, as can be seen, Leviticus 
 18 : 20. 
 
 5. Is it not lawful to marry? 
 
 All those, who are unfit for unmarried life, are 
 allowed to marry. For vows cannot abolish the 
 institution and commandment of God. ITow the 
 commandment of God is this : 
 
 1 Cor. 7:2. To avoid fornication, let every man have his own wife, 
 and let every woman have her own husband. 
 
 Besides, not only the commandment of God, 
 but also the creation and arrangement of God, con- 
 strains all those to marry, who have not been 
 made exceptions to the rule by a special work of 
 God, according to this word of God himself. 
 19* 
 
222 LUTHERAN THEOLOGY. 
 
 Gen. 2 : 18. It is not good that the man should be alone ; I will 
 make him an helpmeet for him. {Angshirg Confession, Art. xxvii.) 
 
 6. But is not marriage in its very nature unclean ? 
 Certainly not; for it is an ordinance of God. 
 
 And although it often becomes unclean through 
 that which is accidental to it, namely, through the 
 UDcleanness of wicked men themselves, it is, never- 
 theless, pure to believers, because it is sanctified 
 by th# "Word of God. And Christ himself calls 
 marriage a divine union, when he says: "What 
 therefore God hath joined together, let not man 
 put asunder." Matt. 19 : 6. And Paul says of 
 marriage, of meats, and of like things : " For it 
 is sanctified by the Word of God and prayer." 1 
 Tim. 4 : 5. And 1 Cor. 7 : 14. " For the unbeliev- 
 ing husband is sanctified by the wife." And Titus 
 1 : 15. " Unto the pure all things are pure;" that 
 is, to those who believe in Christ, and are right- 
 eous by faith. Therefore, as virginity is unclean 
 in unbelievers, marriage is pure in believers, be- 
 cause of the Word of God and faith. 
 
 7. According to this priests would also be allowed to 
 marry ? 
 
 Certainly ; for the word of the Apostle, 1 Cor. 
 7 : 2, "To avoid fornication, let eveiy man have 
 his own wife," applies to them as well as to others. 
 In like manner, verse 9, " It is better to marry 
 than to burn." And as Christ says : " All men 
 cannot receive this saying" (Matt. 19 : 11) ; Christ, 
 who well knows what pertains to man, shows, that 
 few men are fit for celibacy. " For God created 
 
OF MARRIAGE. 223 
 
 them male and female." Gen. 1 : 27. [Augsburg 
 Confession, Art. xxiii.) 
 
 8. Can you prove your assertion hy other reasons ? 
 
 Yes ; for the Papal law concerning the celibacy 
 of the priesthood conflicts with divine and natural 
 right : with divine right, because Moses, Gen. 1 : 
 28, teaches that man and woman were so created 
 by God, in order that they might be fruitful, be- 
 get children, love one another, etc. : and with 
 natural right, because this ordinance or creation 
 in human nature is a natural right and law. 
 Wherefore jurists have correctly said that the 
 cohabitation and belonging together of man and 
 woman is a law of nature. And as no man can 
 change a law of nature, marriage must be free to 
 every one. For when the nature is not changed, 
 that ordinance must remain, which God has im- 
 planted in our nature, and it cannot be removed 
 by human law. [Apology, Art. xi.) 
 
 9. Have you another proof 9 
 
 That which Paul mentions : " To avoid forni- 
 cation, let every man have his own wife." 1 Cor. 
 7:2. "This is a common injunction and com- 
 mandment, and concerns all tliose who are not 
 fit for celibacy, and thus obliges all to marry who 
 do not possess the gift of continence." [Apology, 
 Art. xi.) 
 
 10. But cannot the priests procure this gift for 
 themselves ? 
 
 The Papists indeed say that one must pray to 
 
224 LUTHERAN THEOLOGY. 
 
 God and invoke him for continence, and must 
 mortify the body with fasting and work. But 
 they are not in earnest in the matter ; they sport 
 and jest acccording to their good pleasure. If 
 continence were possible to every one, there 
 would be no need of a special divine gift. But 
 the Lord Jesus tells us that it is a special, distin- 
 guished gift of God, and that not every one can 
 receive this saying. God only wishes the rest to 
 use that common law of nature, which he has in- 
 stituted, and does not wish us to despise his ordi- 
 nances. Gerson shows that there were many good 
 men, who endeavored to subdue the body, and yet 
 were not able. [Ayology^ Art. xi.) 
 
 11. Does not Christ praise those, who become eunuchs 
 for the Mngdoni of heaven's sake ? 
 
 He does indeed praise them, but adds directly 
 afterward: "All men cannot receive this saying," 
 Matt. 19 : 12; that is, not all have the gift of con- 
 tinence. And he adds immediately after: "He 
 that is able to receive it, let him receive it;" by 
 which he distinctly indicates that true wedlock is 
 more pleasing to him than impure continence, of 
 which there is much among the priests under the 
 papacy. {Apology, Art. xi.) 
 
 12. Perhaps you have other reasons, with which 
 you can subvert the Papal law concerning the celibacy 
 of the p)riests f 
 
 I still have the following: 
 
 (1.) This law is superstitious, pretending that 
 
OF DEATH. ' 225 
 
 celibacy earns righteousness and salvation, rather 
 than marriage. [Apology^ Art, xi.) 
 
 (2.) It is attended with danger to souls and 
 with public offence, as it gives birth to countless 
 vices and shameful lusts. {Apology, Art. xi.) 
 
 (3.) It is perfectly hypocritical. For this law is 
 given by the Papists, not on account of religion, 
 but to secure dominion, for which religion must 
 impiously serve as a pretext. [Apology, Art. xi.) 
 
 AKTICLE XXIX. 
 
 CONCERNING THE DEATH OF THE BODY AND THE 
 IMMORTALITY OE THE SOUL. 
 
 1. What is the death of the body? 
 
 Bodily death is the dissolution of the natural 
 union existing between the soul and the body. 
 
 (This article is taken from the writings of Drs. 
 Heerbrand and Himnius.) 
 
 2. What is the cause of death? 
 
 The principal cause of death is sin. 
 
 Gen. 2 : 17. For in the day that thou eatest thereof (of the tree of 
 the knowledge of good and evil) thou shalt surely die. 
 
 Eom. 6 : 23. For the wages of sin is death. 
 
 Rom. 5 : 12. Wherefore as by one man sin entered into the world, 
 and death by sin. 
 
 3. Who are subject to death ? 
 
 All men, naturally begotten, and tainted with 
 sin. 
 
226 LUTHERAN THEOLOGY. 
 
 Rom. 5 : 12. So death passed upon all men, for that all have sinned. 
 Heb. 9 : 27. And as it is appointed unto men once to die, but after 
 this the judgment. 
 
 4. Bui is no one exce'pted from this laio of death ? 
 Yes ; in the first place, Enoch and Elijah, being 
 
 translated to heaven alive, were excepted. Gen. 
 5 : 24; 2 Kings 2 : 11. Secondly, those who shall 
 still be alive, at the last day. For these shall not 
 die, but carried to the Lord, through the midst of 
 the flames of this burning world, they shall expe- 
 rience something similar to death. 
 
 1 Cor. 15 : 51. We shall not all sleep, but we shall all be changed; 
 in a moment, in the twinkling of an eye, at the last trump. 
 
 5. What consolation can believers oppose to the ter- 
 rors of death, lohich, of all evils, is the m.ost terrible ? 
 
 The pious, who believe in Christ, know that 
 death is not death to them, but on the contrary, 
 a gate and entry to life. 
 
 John 5 : 24. Verily, verily, he that heareth my word, and believeth 
 on him that sent me, hath everlasting life, and shall not come into 
 condemnation, but is passed from death unto life. 
 
 6. Do the souls die at the same time with the body ? 
 N'o; on the contrary they are immortal spirits, 
 
 which, after they are gone forth from this mortal 
 body, truly continue to live. 
 
 Eccles. 12:7. Then shall the dust return to the earth as it was, and 
 the spirit shall return unto God who gave it. 
 
 Matt. 10 : 28. And fear not them which kill the body, but are not 
 able to kill the soul, but rather fear him which is able to destroy both 
 soul and body in hell. 
 
 Matt. 22 : 32. I am the God of Abraham, and of Isaac, and of Jacob. 
 God is not the God of the dead, but of the living. 
 
 7. In what state are souls, after death has sepa- 
 rated them from the body 9 
 
OF DEATH. 227 
 
 The souls of the pious, who believe in Christ, 
 are in the hands of God, and there await the glor- 
 ious resurrection of their bodies, and the full en- 
 joyment of everlasting salvation. 
 
 Luke 16 : 22, 25. The soul of Lazarus is borne into Abraham's 
 bosom and there comforted. 
 
 But the souls of the wicked or unbelieving are 
 in the place of torment, and there, amid terror 
 and anxiety, await the ignominious resurrection 
 of their bodies, and the perfect realization of ever- 
 lasting damnation. 
 
 Luke 16 : 22. The rich man died and went to hell, into torment and 
 anxiety. 
 
 8. But why are the dead bodies committed to the 
 earth and buried f 
 
 Because this custom and practice seems to cor- 
 respond closely with Holy Scripture. 
 
 Gen. 3 : 19. Dust thou art and unto dust shalt thou return. 
 Eccles. 12 : 7. Then shall the dust return to the earth as it was : 
 and the spirit return unto God who gave it. 
 
 Then, too, because the instances recorded in 
 both Testaments confirm this usage. 
 
 Gen. 23 : 19. Abraham buried Sarah his wife in the cave of the field 
 of Machpelah, before Mamre. 
 
 Matt. 27 : 60. Joseph of Arimathea had caused a grave to be made 
 for himself in his garden. 
 
 9. May we mourn for the dead? 
 Yes ; but not to excess. 
 
 The examples of the saints also testify to this, 
 e.^., that of Abraham, who weeps over the death of 
 his wife Sarah ; that of Joseph and his brethren, 
 who sorrow over the death of their father Jacob \ 
 
228 LUTHERAN THEOLOGY. 
 
 that of the Israelites, who lament the decease of 
 Aaron and Moses i and that of the Lord himself, 
 who weeps at the death of Lazarus. John 11 : 35. 
 1 Thess. 4:3. " But I would not have you be 
 ignorant, brethren, concerning those which are 
 asleep, that ye sorrow not, even as others which 
 have no hope." 
 
 AETICLE XXX. 
 
 OF THE EKD OF THE WORLD. * 
 
 1. Will the ivorld come to an e7id? 
 Assuredly. 
 
 Ps. 102 : 25, 26. Of old thou hast laid the foundation of the earth: 
 and the heavens are the work of thy hands. They shall perish, but 
 thou shalt endure : yea, all of them shall wax old like a garment ; aa 
 a vesture shalt thou change them, and they shall be changed, 
 
 Isaiah 61:6. The heavens shall vanish away like smoke, and the 
 earth shall wax old like a garment. 
 
 Luke 21 : 33. Heaven and earth shall pass away, but my words shall 
 not pass away. Compare 2 Peter 3 : 10. (Augsburg Confession, Art. 
 xvii. Apology, Art. viii.) 
 
 2. When will the ivorld come to an end ? 
 Neither man nor angel can impart the certain 
 
 and sure knowledge of this time. For " of that 
 day and that hour knoweth no man, no not the 
 angels which are in heaven, neither the Son" 
 (in so far as he is man) " but the Father." Mark 
 13 : 32. 
 
 Acts 1:7. It is not for you to know the times or the seasons which 
 the Father hath put in his own power. 
 
 But there can be no doubt, even though our 
 
OF THE END OF THE WORLD. 229 
 
 knowledge in this particular is not entirely cer- 
 tain, that the end of the world is no longer far dis- 
 tant; because the signs, which, according to the 
 words of the Lord and the Apostles, are to pre- 
 cede the end of the world, are mostly fulfilled. 
 Matt. 24 : 29, 38 ; Luke 17 : 27; 21 : 25 ; 2 Thess. 
 2 : 3 ; 2 Tim. 3 : 2, 3. 
 
 3. How will the world perish ? 
 
 The world will be destroyed by fire, according 
 to the testimony of the Apostle. 
 
 2 Thess. 1 : 8. And Peter says in his second epistle, ch. 3:7: " But 
 the heavens and the earth, which are now, by the same word are kept 
 in store, reserved unto fire against the day of judgment, and perdition 
 of ungodly men ;'' and v. 10 : " But the day of the Lord will come asa 
 thief in the night, in the which the heavens shall pass away with a great 
 noise, and the elements shall melt with fervent heat, the earth also, 
 and the works that are therein shall be burned up ;'' and v. 12 : "The 
 heavens being on fire shall be dissolved, and the elements shall melt 
 with fervent heat." 
 
 4. Will this conflagration of the world last for a 
 long time ? 
 
 'No ; but suddenly, in a moment, shall the whole 
 world be burned up. 
 
 Matt. 24 : 27. For as the lightning cometh out of the east, and 
 shineth even unto the west, so shall the coming of the Son of Man be. 
 
 1 Thess. 5 : 2. For yourselves know perfectly that the day of the 
 Lord so cometh, as a thief in the night. 
 
 Luke 21 : 35. For as a snare shall it come on all them that dwell on 
 the face of the whole earth. 
 
 20 
 
230 LUTHERAN THEOLOGY. 
 
 AETICLE XXXI. 
 
 OF THE RESURRECTION OF THE DEAD. 
 
 1. Will all men arise from the dead ? 
 
 Yes, all who have died ; but those, who still 
 live at the day of judgment, will be changed. 
 
 Job 19 : 25. For I know that my Redeemer liveth, and that he shall 
 stand at the latter day upon the earth : and though after my skin, 
 worms destroy this body, yet in my flesh shall I see God. 
 
 Ezek. 37:12. Thus saith the Lord God: Behold, my people, I 
 will open your graves, and cause you to come up out of your graves. 
 
 Dan. 12 : 2. And many of them that sleep in the dust of the earth 
 shall awake. 
 
 John 5 : 28. For the hour is coming, in the which all that are in 
 the graves shall hear his voice, and shall come forth. 
 
 1 Cor. 15 : 51. Behold, I show you a mystery : We shall not all 
 sleep, but we shall all be changed : in a moment, in the twinkling of 
 an eye, at the last trump : for the trumpet shall sound, and the dead 
 shall be raised incorruptible, and we shall be changed. (See Augsburg 
 Confession, Art. xvii ; Apology, Art. viii.) 
 
 2. Upon what ground can we rest our undouhiing 
 confidence as to the resurrection of the dead ? 
 
 This ground is Christ, who is become the first 
 fruits of them that slept, 1 Cor. 15 : 20; who is 
 the beginning, the first born from the dead, Col. 
 1 : 18; Rev. 1:5; yea, who is the resurrection and 
 the life itself. John 11 : 25. 
 
 And hence the Apostle draws this conclusion, 
 1 Cor. 15 : 16 : " For if the dead rise not, then is 
 not Christ raised." 
 
 3. Will the resurrection of the dead, and the change 
 of the living take place at the same time and promis- 
 cuously ? 
 
OF THE RESURRECTION OP THE DEAD. 231 
 
 The end of the world will indeed come in the 
 twinkling of an eye ; but the order mentioned by 
 the Apostle Paul will be observed in connection 
 with it, namely, that when the Lord appears unto 
 judgment, the dead shall first come' forth from 
 their graves; then, those which are alive and re- 
 main, shall be caught up together with them in 
 the clouds to meet the Lord in the air. 1 Thess. 
 4 : 15-17. 
 
 4. How will the bodies of the risen he constituted? 
 The same Apostle tells us this, 1 Cor. 15 : 42^., 
 
 when he says : "It is sown in corruption, it is 
 raised in incorruption ; it is sown in dishonor, it 
 is raised in glory ; it is sown in weakness, it is 
 raised in power ; it is sown a natural body, it is 
 raised a spiritual body." Hence the bodies of the 
 risen will be : 1. Incorruptible ; 2. Glorified ; 3. 
 Powerful; 4. Spiritual. 
 
 5. Will the bodies of unbelievers also be thus consti- 
 tuted ? 
 
 The bodies of the unbelieving will be incor- 
 ruptible, but deprived of all glory, power, and 
 spiritual honor. Instead of this, they will be full 
 of disgrace and dishonor, and will be an abomi- 
 nation in the sight of God and the angels and all 
 the elect. 
 
 6. Men then arise under unequal conditions ? 
 
 Yes ; for believers arise to life and glory, but 
 unbelievers to damnation and disgrace. 
 
 Dan. 12 : 2ff. Many of them that sleep in the dust of the earth 
 shall awake, some to everlasting life, and some to shame and ever- 
 
232 LUTHERAN THEOLOGY. 
 
 lasting contempt. And they that be wise shall shine as the bright^ 
 ness of the firmament, and as the stars forever and ever. 
 
 John 5 : 28, 29. The hour is coming, in the which all that are in the 
 graves shall hear his voice, and shall come forth; they that have 
 done good unto the resurrection of life, and they that have done evil 
 unto the resurrection of damnation. 
 
 ARTICLE XXXII. 
 
 OF THE DAT OF JUDGMENT, AND THE COMING OP CHRIST TO 
 JUDGE THE QUICK AND THE DEAD. 
 
 1. Will there be a day of judgment? 
 
 Yes; for our Lord Jesus Christ will come at 
 the last clay to judge and rule all the dead, to give 
 to believers everlasting life and everlasting joy, 
 but to condemn wicked men and devils to hell 
 and everlasting punishment. [Augsburg Confession, 
 Art. xvii; Apology, Art. viii.) 
 
 2. Prove this from Holy Scripture. 
 
 Ps. 9:8. He shall judge the world in righteousness, he shall min- 
 ister judgment to the people in uprightness. 
 
 Isaiah 66 : 15. For behold the Lord will come with fire, and with 
 his chariots like a whirlwind, to render his anger with fury, and his 
 rebuke with flames of fire ; for by fire and by his sword will the Lord 
 plead with all flesh. 
 
 John 5 : 27. And hath given him authority to execute judgment 
 also, because he is the Son of Man. 
 
 Acts 17:31. He hath appointed a day in the which he will judge the 
 world in righteousness, by that man whom he hath ordained. 
 
 2 Thess. 1 : 6, 7. Seeing it is a righteous thing with God to recom- 
 pense tribulation to them that trouble you : and to you who are 
 troubled, rest with us, when the Lord Jesus shall be revealed from 
 heaven with his mighty angels. 
 
OF THE FINAL JUDGMENT. 233 
 
 3. Who will have to appear at this judgment? 
 All men, believers and unbelievers, as many of 
 
 them as have ever lived, do now live, and ever 
 shall live. 
 
 4. What will he the order of jproceedings or form of 
 this judgment f 
 
 Inasmuch as Christ, the searcher of hearts, will 
 be the judge, such a course of proceedings, as is 
 observed in human courts, will not be necessary. 
 This Judge will rather pronounce judgment on 
 all the thoughts, words, and works of men, and his 
 judgment, which he pronounces on every indi- 
 vidual, will be quickly executed, without delay or 
 hindrance, as this course is described by Christ 
 himself. Matt. 25 : 32#. 
 
 5. According to what rule will judgment he ren- 
 dered ? 
 
 The rule of this court will be this : " He that 
 helieveih on him is not condemned; hut he that believeth 
 not, is condemned already, because he hath not be- 
 lieved in the name of the only begotten Son of 
 God." John 3 : 18. Thus Christ himself speaks, 
 John 12 : 48 : " He that rejecteth me, and receiv- 
 eth not my words, hath one that judgeth him : the 
 word that I have spoken the same shall judge him 
 in the last day." 
 
 In like manner Paul, Rom. 2 : 16. 
 
 " In the day when God shall judge the secrets 
 of men by Jesus Christ, according to my Gospel." 
 
 6. What will be the tenor of the final sentence ? 
 
 20* 
 
234 LUTHERAN THEOLOGY. 
 
 Christ himself mentions this, Matt. 25 : 34 and 
 41. For the believing and elect shall hear the 
 words : 
 
 " Come, ye blessed of my Father, inherit the 
 kingdom prepared for you from the foundation 
 of the world." 
 
 But to the unbelieving it shall be said : 
 
 " Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels." 
 
 " The angels shall come forth and sever the 
 wicked from among the just, and shall cast them 
 into the furnace of fire : there shall be wailing 
 and gnashing of teeth." Matt. 13 : 49, 50. 
 
 7. But how loill Christ come to this judgment? 
 The Saviour himself tells us this, assuring us 
 
 that he shall come in the clouds in great power 
 and glory, namely, in that glory which his human 
 nature has received from its union with the di- 
 vine, and by sitting at the right hand of God. 
 
 Matt. 24 : 30 ; 25 : 31. Then will go forth that 
 command, and the voice of the archangel, and the 
 trumpet of God on high ; and the whole multi- 
 tude of the angels with trumpets and a mighty 
 voice. Matt. 24:31; 25:31; 1 Cor. 15:52; 1 
 Thess. 4 : 16. 
 
 8. This seem.s to conflict ivith 'that ivhich Zechariah 
 (ch. 12 : 10) says^ namely, they shall look upon him 
 ichom they have pierced. ♦ 
 
 By this the prophet does not mean to say that 
 the form of the flesh of Christ will again be the 
 form of a servant, but that he, by a certain ar- 
 
OF HELL. 235 
 
 rangement will then show the wicked the scars of 
 his wounds, and the marks of the nails, and in 
 this manner fill them with the most extreme terror. 
 
 9. Will the unbelieving see the divinity of Christ ? 
 
 No; "for the wicked will not behold the ma- 
 jesty of the Lord," Isa. 26 : 10 ; but they will only 
 see his human nature radiant with the splendor 
 of divine glory. Of this Augustine, in his book 
 on the Trinity, beautifully says : " When the pious 
 and the wicked shall have seen him, holding judg- 
 ment in the glorified form of the servant, then 
 will the wicked be taken away, that he may not 
 see the brilliancy of God, in which God is, and 
 which those only who are of pure heart shall 
 behold, because they shall become partakers of 
 everlasting life." 
 
 AKTICLE XXXIII. 
 
 1. Is there a hell? 
 Yes. 
 
 Deut. 32 : 22. For a fire is kindled in mine anger, and shall burn 
 unto the lowest hell. 
 
 Matt. 5 : 22. Whosoever shall say, Thou fool, shall be in danger of 
 hell fire. 
 
 2. Where is hell? 
 
 Since Holy Scripture nowhere mentions this, 
 we ought not impertinently to inquire as to the 
 
236 LUTHERAN THEOLOGY. 
 
 place, but, by true faith and piety, employ all dili- 
 gence to escape the hellish torments. 
 
 3. What iDill be the nature of these torments ? 
 This neither our understanding can properly 
 
 comprehend, nor our tongue fully express. For 
 Holy Scripture, accommodating itself to our com- 
 prehensiou, gives us a faint conception of the same 
 in words and expressions taken from temporal 
 punishments: and calls it shame and everlasting 
 contempt, weeping and gnashing of teeth, thick 
 darkness, a worm that never dies, a pool of fire, 
 and by means of these and other similar charac- 
 teristics, sets before our eyes these very great 
 and exquisite torments. Isa. 66 : 24; Matt. 8 : 12; 
 Rev. 19 : 20. 
 
 4. Will these torments last forever? 
 Yes; for so Holy Scripture tells us. 
 
 Isa. 66 : 24. Their ■worm shall not die, neither shall their fire be 
 quenched. 
 
 Matt. 3 : 12. He will burn up the chaff with unquenchable fire. 
 
 Matt. 25 : 41. Depart from me, ye cursed, into everlasting fire. 
 
 Rev. 9 : 6. And in those days shall men seek death, and shall not 
 £nd it ; and shall desire to die, and death shall flee from them. 
 
 On this account the Anabaptists are condemned, 
 because they teach that devils and lost men will 
 not suffer everlasting pain and torment. (Augs- 
 burg Confession, Art. xvii.) 
 
 5. Will this fire not in the end destroy and entirely 
 annihilate the bodies of the damned ? 
 
 No ; for after the resurrection the wicked, as 
 well as the pious, have incorruptible bodies. 
 And as this is a great glory to believers, it is 
 
OF HELL. 237 
 
 SO much t"he greater shame and contempt to the 
 wicked, yea, it even increases their punishment, 
 because they, although destined to everlasting 
 torment and torture, will yet never he entirely 
 annihilated. Add to this, the fact that this hellish 
 fire will not be a natural fire, and therefore can- 
 not be subject to natural annihilation, especially 
 since the bodies of the damned will not be natural 
 bodies. 
 
 6. Will there not be degrees of torment or punish- 
 ment in hell ? 
 
 Yes ; according to the degree of the sins them- 
 selves, so that the more wickedly a man has 
 lived, the more severe the torments he will have 
 to suffer. Christ affirms this himself, when he 
 gives the assurance. Matt. 11 : 22, that it shall be 
 more tolerable for Tyre and Sidon at the day of 
 judgment, than for Chorazin and Bethsaida. 
 
 Luke 12 : 47. And that servant, which knew his Lord's will, and 
 prepared not himself, neither did according to his will, shall be beaten 
 with many stripes. 
 
 7. Are there different classes in hell, as the Papists 
 would have us believe f 
 
 The Papists divide hell as it were into four 
 cells, of which the lowest is the abode of the 
 damned ; above this is the abode of the unbap- 
 tized infants, who fare neither well nor ill ; then 
 comes purgatory, that is the locality of those who 
 have still to do penance for certain sins ; the high- 
 est class or cell finally is the abiding-place of the 
 sainted Fathers, in which they were kept until the 
 
238 LUTHERAN THEOLOGY. 
 
 coming of Christ, and to destroy which Christ de- 
 scended into hell. 
 
 8. Do you believe that there is any truth in this f 
 
 I consider the prating of the Papists concern- 
 ing these different classes to be vain farces and 
 childish fables, and for these reasons : 
 
 (1.) Holy Scripture knows of only two states of 
 the souls, which are separated from the body : the 
 one, the state of everlasting life ; the other, of 
 damnation or hell. Mark 16 : 16. " He that be- 
 lieveth shall be saved, but he that believeth not, 
 shall be damned." A third place, such as purga- 
 tory, is not known to the Scriptures. 
 
 (2.) There are also but two classes of men : the 
 one, the pious and believing; the other, the wicked 
 and unbelieving. To the former, the Lord Jesus 
 does not promise a purgatory, but everlasting 
 life ; to the latter, he likewise, in a definite, un- 
 changeable manner, decrees no purgatory, but 
 everlasting fire, or hell. 
 
 John 5 : 24. Verily, verily, I say unto you. He that heareth my 
 word, and believeth on him that sent me, hath everlasting life, and 
 shall not come into condemnation ; but is passed from death unto life. 
 
 John 3 : 18. He that believeth not is condemned already. 
 
 9. Does there not seem to be also a third class of 
 men, namely, those who in this life have but a weak 
 faith? 
 
 By no means ; for these also belong to the first 
 class, namely, to the pious and believing. For 
 even weak faith is true faith, and takes hold of 
 the merits of Christ no less than the strong. For 
 
OF EVERLASTING LIFE. 239 
 
 faitli does not justify; in so far as it is weighed 
 according to its quality, that is, according to its 
 strength or weakness, but solely in so far as it 
 takes hold on Christ, the physician of the sick, 
 Matt. 9 : 12, who breaketh not the bruised reed, 
 and quencheth not the smoking flax, Isa. 42 : 3, 
 whose strength is made perfect in weakness. 2 
 Cor. 12 : 9. The thief on the cross furnishes us 
 with an example of this. Luke 23 : 42. 
 
 10. Did Christ truly and really descend into helly 
 or the jjlace of the damned ? 
 
 Yes ; in order to conquer Satan, to destroy the 
 power of hell, to deprive the devil of all power 
 and might over believers ; that is, according to the 
 Apostle, to triumph over the powers of hell. Col. 
 2 : 15. 
 
 AETICLE-XXXIV. 
 
 OF EVERLASTING LIFE. 
 
 1. Is there an everlasting life? 
 There is, according to the testimony of the Holy 
 Scriptures : 
 
 Dan. 12:2. And many of them that sleep in the dust of the earth 
 shall awake, some to everlasting life, and some to shame and everlast- 
 ing contempt. 
 
 Matt. 26 :46. And these shall go away into everlasting punishment; 
 but the righteous into life eternal. 
 
 John 10 : 28. And I give unto them eternal life : and they shall 
 never perish, neither shall any pluck them oat of my hand. 
 
240 LUTHERAN THEOLOGY. 
 
 2. What is life everlasting f 
 
 As eye hath not seen, nor ear heard, neither 
 have entered into the heart of man, the things 
 which God hath prepared for them that love him 
 (1 Cor. 2 : 9), no one can adequately express, in 
 the language of mortals, the nature of everlasting 
 life. It is enough for us to believe that everlast- 
 ing life is inexpressible bliss, with which God will 
 eternally bless and glorify the faithful, that they 
 with all the angels, may eternally live in him, and 
 triumphing over the miseries of this world, may 
 love God without weariness, worship him with- 
 out satiety, and behold him without end. Of this 
 David speaks : 
 
 Ps. 21 : 4. He asked life of thee, and thougavest it him, ev«n length 
 of days for ever and ever. 
 
 3. Do you then maintain, that the blessed will he- 
 hold God as he is ? 
 
 They will, in the highest degree; for this will 
 be the principal part of our bliss, that we shall 
 see God face to face, and that we shall not only 
 perfectly recognize his essence, and his will, but 
 that we shall obey with the greatest desire and 
 willingness. 
 
 1 Cor. 13 : 12. For now we see through a glass, darkly ; but then 
 face to face : now I know in part, but then shall I know even as also I 
 am known. 
 
 1 John 3 : 2. Beloved, now are we the sons of God, and it doth not 
 yet appear what we shall be : but we know that when he shall appear, 
 we shall be like him j for we shall see him as he is 
 
 Ps. 16 : 11. Thou wilt show me the path of life ; in thy presence is 
 fulness of joy ; at thy right hand there are pleasures for evermore. 
 
OF EVERLASTING LIFE. 241 
 
 4. Will men mutually recognize each other in eternal 
 life? 
 
 They will ; for as, in life eternal, that which is 
 in part shall cease, and we shall see God face to 
 face; so also shall we mutually recognize each 
 other, and all be known to each and every one. 
 
 6. Have you firm ground for this assertion ? 
 
 Yes; for in that life, there will be a perfect 
 restoration of the image of God, in which the first 
 man was created, which among other things pos- 
 sessed perfect wisdom and knowledge. As Adam, 
 therefore, by virtue of this image, immediately 
 recognized Eve, whom he had not previously seen : 
 thus also shall we, by virtue of this image restored 
 in us, recognize each and every one, even though 
 we may not have seen or known them in this life. 
 We see an example of this in the narrative of 
 Christ's transfiguration, when Peter immediately 
 recognized Moses and Elias, whom he had never 
 before seen, although he had obtained only a 
 small foretaste of everlasting life. Luke 9 : 32, 33. 
 
 Finally, if this were not so, it would follow that 
 the knowledge of this life is superior to that of 
 the life to come ; which is absurd. 
 
 6. Will there he certain degrees of happiness in the 
 life to come ? 
 
 We must make a distinction between life ever- 
 lasting, as already described, and the different 
 degrees of glory. As regards everlasting life, 
 there will be no difference at all, but all believers 
 
 21 
 
242 LUTHERAN THEOLOGY. 
 
 will enjoy it equally. As to glory or the brilliancy 
 of the bodies of the blessed, there will be differ- 
 ent degrees. For "they that be wise, shall shine 
 as the brightness of the firmament; and they that 
 turn many to righteousness, as the stars for ever 
 and ever." 1 Cor. 15 : 41, 42. 
 
 However, these grades of glory do not depend 
 upon the merit or worth of their works, but upon 
 the free gift and grace of God, who is wont to 
 crown his own saints with his own gifts. 
 
 7. Will not the joy of life everlasting be disturbed 
 by the fact thai the glorified will see many of their most 
 intimate friends tormented in hell? 
 
 It will not; for the will of the blessed, will in 
 all things concur with that of God. Such carnal 
 affections, which are the sign of our weakness in 
 this life, will entirely cease in the life to come, 
 when our love will extend only to those, who are 
 beloved of God, and whom he has made heirs of 
 everlasting life. But in the damned they will 
 supremely admire and eternally praise the exalted 
 justice of God. 
 
 SOLI DEO GLORIA. 
 
INDEX. 
 
 A. 
 
 Absolution, 138, 166. 
 
 Actions, Human, mode of God's 
 concurrence in, 57, 58. 
 
 Adiaphora, 154-163 
 
 Afflictions, design of, 201 ; how 
 they should be borne, 202 ; 
 sources of comfort in, 203 
 
 Anabaptists, error of, 236 
 
 Angels, creation of, 47 ; defini- 
 tion of, 47 ; their attributes, 47 ; 
 their original condition, 48. 
 
 Angels, Good, their perfection, 
 48; holiness, 48; wisdom, 48 ; 
 power, 49 ; finiteness, 49 ; orders, 
 49 ; office, 49. 
 
 Angels, Fallen, see Devils. 
 
 Antinomians, error of, 95. 
 
 Apocrypha, 13, 15. 
 
 Apology of Augsburg Confes- 
 sion, - 17; on absolution ex- 
 plained, 166 ; quotations from, 
 54, 65, 73, 86, 109, 126, 127, 
 134, 135, 138, 139, 141, 144, 
 146, 147, 148, 149, 150, 152, 
 158, 160, 164, 166, 167, 168, 
 169, 170, 173, 174, 192, 195, 
 196, 207, 208, 209, 213, 214, 
 217, 218, 219, 223, 224, 226, 
 228, 232. 
 
 Apostles" Creed, 171 ; explana- 
 tion of its article on creation, 45 ; 
 on the Holy Catholic church, 149. 
 
 Athanasian Creed, 17; quota- 
 tions from, 19, 20, 24, 27, 28. 
 
 Athanasius, quoted. 32. 
 
 Augsburg Confession, 17; quo- 
 tations from. 20, 43, 61, 73, 127, 
 133, 139, 141, 142, 143, 146, 
 
 150, 152, 154, 155, 156, 157, 
 158, 159, 171, 17.3, 175, 181, 
 193, 194, 198, 207, 209, 211, 
 212, 216, 220, 222, 228,2.32. 
 Augustine, quoted, 14, 235. 
 
 s. 
 
 Baptism, definition of, 170; its 
 essential part, ib., necessity, ib., 
 effects, 171; effic.Tcy, ib., sub- 
 jects, 173 ; not to be repeated, 
 176 ; repentance of those who 
 fall after baptism, ib. 
 
 Bechmann on Hutter's Compend,5. 
 
 Bigamy condemned, 221. 
 
 Body and Blood of Christ. 
 Their presence in the Lord's 
 Supper, 171, 181, 182, 184; oral 
 reception of, 186, 188 ; spiritual 
 reception of, 186, 187 ; reception 
 by the unworthy, 189. 
 
 c. 
 
 Call, The, God's decree coDcern- 
 ing, 112 ; its universality, 115. 
 
 Call to the Ministry, 143. 
 
 Canonical Scriptures, 13, 14. 
 
 Care, God's, of his Creatures, 
 67. 
 
 Celibacy Sacerdotal, con- 
 demned, 219, 223. 
 
 Ceremonies, uniformity of not 
 necessary to the unity of the 
 Church, 149. 
 
 Chastity, monastic voio of, 211. 
 
 ( 243 ) 
 
244 
 
 INDEX. 
 
 Chemnitz, quotations from, 13, 
 
 21, 22. 
 Christ, description of, 24 ; mean- 
 ing of the name, 25 ; his two 
 natures, 25 ; his divine nature 
 proved, 26 ; his human nature, 
 26 ; ceremonial types of, 82 ; 
 his conception, 27 ; birth, 27 ; 
 state of humiliation, 42 ; of ex- 
 altation, 42 ; his offices, 43 ; 
 works of, 90, 101 ; sufferings, 
 101 ; merits, 106 ; descentto hell, 
 239 j ascension, 42 ; sitting at 
 the right hand of God, 42 j re- 
 turn to judgment, 232, 234; 
 body and blood present in the 
 Holy Supper, 171-189. 
 
 Christian II of Saxony, 4. 
 
 Chrysostom, quoted, 13, 14. 
 
 Church, The, definition of, 144, 
 145, 152; its divisions, 146, 
 147; its unity, 148; militant, 
 147 ; triumphant. 147 ; visible, 
 147, 152; invisible. 147; uni- 
 versal, 148; particular, 148; 
 its holiness, 149 ; peccability. 
 150; duration, 151; character- 
 istics, 152; discipline, 158. 
 
 Civil Government and the Gos- 
 pel, 216. 
 
 Cloisters, their use and abuse, 
 209. 
 
 Comfort, in afflictions, 203; in 
 death, 226. 
 
 Communicants, the worthy, 190 ; 
 the unworthy, 189. 
 
 CommunicatioIdiomatum, nature 
 of, 31 ; reality of, 32 ; Genera id- 
 iomaticHVi, inajesiaiicum, apo- 
 telesmoticii'ni, 33-39. 
 
 Communion of Natures, 30. 
 
 Communion, Holy, see Lord's Svp- 
 •per. 
 
 Concurrence, mode of God's, in 
 human actions, 57 ; mode of 
 man's in conversion, 80. 
 
 Confession, definition of, 139 ; 
 necessity of, 138 ; Romish doc- 
 trine concerning, 137. 
 
 Confessions of Faith, see Sym- 
 bols and Symbolical Boohs. 
 
 Confirmation, not a sacrament, 
 167. 
 
 Confirmation, Final, God's de- 
 cree concerning, 113. 
 
 CoNSUBSTANTiATioN, rejected, 184. 
 
 Continence, gift of, 224. 
 
 Contrition, definition of, 134; 
 source of, 135 ; destitute of 
 merit, 135 ; a part of repent- 
 ance, 134; Romish doctrine 
 concerning, 136. 
 
 Controversies, Church, Scrip- 
 ture the sole judge of, 16. 
 
 Convents, see Cloisters. 
 
 Conversion, definition of, 133 ; 
 God's decree concerning, 112 ; 
 man's inability to prepare him- 
 self for it, 74 ; human agency 
 in, 80; human capacity for, 77; 
 wrought through means, 80 ; 
 divine mode of, 80 ; causes of, 
 81 ; its relation to repentance, 
 97. 
 
 Covenant, The New, 83. 
 
 Creation, meaning of, 45 ; a work 
 ofthe Trinity, 45; of the Father, 
 46; Son, 26; Holy Ghost, 24 
 material of, 46 ; design of, 46 
 order of, 46 ; of angels, 47 
 argument concerning original 
 sin drawn from, 67. 
 Creeds, The (Ecumenical, 17. 
 
 D. 
 
 Dead, The, burial of, 227 ; grief 
 for, 227. 
 
 Death, cause of, 225 ; subjects of, 
 226. 
 
 Decree, God's, concerning re- 
 demption, 112; the call, 112; 
 conversion, 112; justification, 
 113; santification, 113; preser- 
 vation, 113; final confirmation, 
 113 ; glorification, 113. 
 
 Devil, The, cause of his sin, 51, 
 58, 60. 
 
 Devils, their original condition, 
 60 ; present state, 61 ; works, 
 52 ; knowledge, 52 ; power, 53. 
 
 Disease, original sin a, 61. 
 
 Doctrine, PuRiTr of, a mark of 
 the true Church, 152. 
 
 DoNATiSTS, errors of, 142. 
 
INDEX. 
 
 245 
 
 E. 
 
 EATiNCf OF Christ, spiritual, 186 ; 
 sacramental, 187. 
 
 Elect, The, their liability to fall, 
 122 ; their number fixed, 122. 
 
 Election, see Predestination. 
 
 End of the World, its time, 228 ; 
 its manner, 229. 
 
 Essence, meaning of, 22. 
 
 Eternal Life, definition of, 240 ; 
 grades of, 241; glory in, 241; 
 absence of pain and sorrow, 242. 
 
 Eutvchianism, 31. 
 
 Exaltation, state of, 42. 
 
 Extreme Unction, not a sacra- 
 ment, 167. 
 
 F. 
 
 Paith, definition of, 104 ; object 
 of, 106 ; means by which it is 
 enkindled, 80 ; a cause of justi- 
 fication, 10.3; the ground of 
 predestination, 120 ; want of 
 faith not to be ascribed to God, 
 121 ; faith, a part of repentance, 
 134 ; effects of, 136 ; the source 
 of the efficacy of the sacra- 
 ments, 165 ; efficacy of Baptism 
 depended on it, 175 ; faith of 
 baptized infants, 175. 
 
 Pall, The, consequences of, 55. 
 
 Fathers. The, authority of, 16. 
 
 Placcians, errors of, 66. 
 
 PoREKNOWLEDGE, difference be- 
 tween it and Predestination, 110. 
 
 PoRM OF Concord, 17 ; quotations 
 from, 1^, 17, 18, 25, 26, 27, 28, 
 29, 30, 31, 32, 33, 34-36, 37, 
 38-40, 41, 42,43, 55, 62, 6.3-65, 
 66, 67, 68, 69, 72, 74-75, 76, 77, 
 78, 80, 81, 84, 85, 86, 87, 88, 
 89, 90, 91, 92, 94, 95, 97, 98, 
 100, 102, 103, 104, 106, 107, 
 108, 109. 112, 113, 114, 115, 
 116, 117, 118, 119, 120, 121, 
 122, 123, 124, 125, 127, 128, 
 129, 130, 131, 132, 139, 149, 
 159, 160, 161, 162, 163, 178, 
 179, IfeO, 181, 182, 183, 184, 
 185, 186, 187, 188, 189, 190, 
 191, 192, 193. 
 
 Freymuller's conversion from 
 Romanism, 5. 
 
 G. 
 
 Gerhard, Dr. John, 3. 
 
 Glassius, Dr. Solomon, 5. 
 
 God, definition of, 19 ; attributes 
 of, 19 ; the Father, 21 ; the 
 Son, 22; the Holy Ghost, 23; 
 not the author of sin, 5i, 58, 
 60, 121; a judge, 59. 
 
 Godhead, The, persons of, 20. 
 
 Gospel, definition of, 91 ; subject- 
 matter of, 93 ; promises of, 93 ; 
 object of, 94 ; effects of, 95. 
 
 Government, The Divine, 57. 
 
 Grace of God, definition of, 100; 
 man's inability to prepare him- 
 self for, 74; when withheld, 59. 
 
 H. 
 
 Hand, Right, of God, 42. 
 Hardening, God's agency in, 59 ; 
 
 the Devil's, 60 ; man's, 60. 
 Heart, unregenerate, character 
 
 of, 76. 
 Heaven, see Eternal Life. 
 Heavenly Bodies, motion of, 57. 
 Heavenly Recognition, 240. 
 Heerbrand, 225. 
 Hell, 235. 
 Heunischius, 5. 
 Holiness, Original, man's loss 
 
 of, 55. 
 Hospinian's Concordia Discors, 
 
 3. 
 HuLSEMANN, ou Hutter's Com- 
 
 pend, 5. 
 Humiliation, state of, 41. 
 HuNNius's Epitome Credendo- 
 
 RDM, 6. 
 
 HuNNius, quotations from, 24, 
 
 45, 47, 56, 147, 225. 
 HuTTER, Dr. L,, sketch of, 3. 
 Hdtterus Redivivus, 4. 
 
 I. 
 
 Image, The Divine, in angels, 47 
 
 21* 
 
246 
 
 INDEX. 
 
 in man, 54 ; definition of, 54 ; 
 proof of, 54 ; its loss, 54 ; its 
 restoration, 55 j errors concern- 
 ing it, 55. 
 
 Immersion, significance of, 177. 
 
 Immortality of the Soul, 226. 
 
 Impotency, Hdman, in spiritual 
 things, 55. See also Conver- 
 sion, Grace of God. 
 
 Incarnation, argument on origi- 
 nal sin drawn from, 67. 
 
 Indulgences. 199. 
 
 Infant Baptism, 173. 
 
 Infants, Baptized, regeneration 
 of, 174 ; faith of, 175. 
 
 James 2 : 22 explained, 109. 
 
 Jehovah, The Name, 23, 26. 
 
 Jerome, quoted, 13. 
 
 Jesus, meaning of, 24. 
 
 Judgment, The FinaL; its cer- 
 tainty, 232 ; objects, 233 ; pro- 
 cess, 233 ; rule, 233, sentence, 
 234; Christ, the judge, 233. 
 
 Justice, Civil, its exercise ap- 
 proved by God, 217. 
 
 Justification, definition of, 99 
 parts of, 99 ; causes of, 100 
 God's decree concerning, 113 
 relation of good works to Justi- 
 fication, 107-109. 
 
 Justify, meaning of, 99. 
 
 K. 
 
 Kingdom of Christ, 44, 
 
 L. 
 
 Larger Catechism, 17; quoted, 
 43, 44, 145, 171, 173, 174, 176, 
 178, 182, 194, 205, 219, 220. 
 
 Law, The, difference between it 
 and the Gospel, 88, 92-94. 
 
 Law, The Ceremonial, defini- 
 tion of, 82; abrogation of, 82. 
 
 Law, The Judicial, definition of, 
 83 ; abrogation of, 83. 
 
 Law. The Moral, definition of, 
 84; its commands and require- 
 ments, 85, 93 ; promises, 93 ; 
 objects, 86, 93; effects, 94; 
 
 punishments, 84 ; naturally 
 known, 84; revealed, 84; its 
 uses, 85; relation to the re- 
 generator, 85 ; difference be- 
 tween its works and those of 
 the Spirit, 89. 
 
 Liberty, Christian, definition 
 of, 153; grades of. 153; its re- 
 lation to works, 157. 
 
 Lord's Supper, definition of, 177; 
 sources of the doctrine concern- 
 ing, 178; the words of institu- 
 tion to be received literally, 
 178; Calvinistic error concern- 
 ing, 179; the words of institu- 
 tion to be interpreted literally, 
 179 : true presence of Christ's 
 body and blood, 181 ; mode of 
 this presence, 184; the commu- 
 nion of the unworthy, 189; 
 communion snb una specie, 192; 
 design of this sacrament, 193 ; 
 frequency of its use, 194. 
 
 Lust, .«in, 65. 
 
 Luther, quotations from, 42, 52, 
 77. 
 
 M. 
 
 Magistrate, Civil, duties of, 
 215; divine sanction of the 
 oflttce, 217 ; obedience to, 217. 
 
 Man, states of, 72 ; image of God 
 in, 54. 
 
 Manicheans, errors of, 65-66. 
 
 Marriage, definition of, 220 ; 
 legality of, 221 ; author of, 221 ; 
 purity of, 222 ; permitted to the 
 ministry, 222 ; not a sacrament, 
 168. 
 
 Mary, The Virgin, 27. 
 
 Mass, Romish, not a sacrifice, 198. 
 
 Means, used by the Holy Ghost, 
 80, 89, 140. 
 
 Mediator, Christ the only. 287. 
 
 Melanchthon, his Lori Commu- 
 nes, quotations from, 19, 22, 45, 
 56, 00, 61, 69, 70. 72, 83, 84, 
 96, i:U, 153, 199, 203. 
 
 Minister, definition of, 143 ; mar- 
 riage of ministers, 222. 
 
 Ministry, The ; its design, 140 . 
 institution, 141; efficacy as de- 
 
INDEX. 
 
 247 
 
 pendent upon the character of its 
 agents, 142; to whom commit- 
 ted, 142. 
 Monasteries, see Cloisters. 
 
 MOEBIUS, 6. 
 
 Monastic Vows, enumeration of, 
 210 ; definition of, ib., condem- 
 nation of, ib. , abrogation of , 2 1 1 . 
 
 Mortification of the flesh, 157. 
 
 N. 
 
 Nature, Human, not sin, 66-68 ; 
 condemned on account of sin, 66. 
 
 Nature, Order of, preserved by 
 Providence, 57. 
 
 Natures in Christ, the divine, 
 26 ; the human, 26 ; union of 
 natures, see Union ; commu- 
 nion of, see Conitnunion. 
 
 Nestorians, condemned, 28. 
 
 Novatians, error of, 132. 
 
 0. 
 
 Oaths, Judicial, 218. 
 Obedience, monastic vow of, 214 ; 
 
 to magistrates, 220. 
 Offences, 199. 
 Omnipotence of the Holy Ghost, 
 
 23 ; of Christ's human nature, 
 40. 
 
 Omnipresence of the Holy Ghost, 
 
 24 ; of Christ's human nature, 
 40. 
 
 Omniscience of the Holy Ghost, 
 23 ; of Christ's human nature, 
 40. 
 
 Ordination, not a sacrament, 167. 
 
 Pelagians, errors of, 63-65. 
 Perfection of Scripture, 15. 
 Perseverance of the elect, 121. 
 Person, meaning of, 22 j of Christ, 
 
 25, sq. 
 Pharaoh, hardening of, 59. 
 Pity, God's, universal, 114. 
 Polygamy, condemned, 221. 
 
 Poverty, monastic vow of, 213. 
 
 Power of good angels, 49 ; of 
 devils, 53. 
 
 Predestination, its relation to 
 Providence, 57 ; to foreknowl- 
 edge, 110 ; source of true doc- 
 trine concerning, 110, 111 ; defi- 
 nition of, 111 ; grades of, 112 ; 
 not universal, 117; cause of its 
 restriction, 117 ; made in Christ, 
 119; foreseen faith its ground, 
 120. 
 
 Preservation, a work of God's 
 Providence, 56 ; a work of the 
 Holy Ghost, 24 ; of believers, 
 God's decree concerning, 113. 
 
 Priesthood of Christ, 43. 
 
 Prayer, necessity of, 204 ; defini- 
 tion of, 205 ; design and efi'ects 
 of, ib., requisites of, 206; ob- 
 jects of, ib. 
 
 Property, possession of, not 
 wrong, 213. 
 
 Providence, definition of, 56 ; 
 general, special, and particu- 
 lar, 57. 
 
 Punishment, Capital, not wrong, 
 217. 
 
 Purgatory, 199. 
 
 Quickening, a work of Christ, 32 ; 
 of Christ's human nature, 40 ; 
 of the Holy Ghost, 24. 
 
 B. 
 
 Redemption, God's decree con- 
 cerning, 112; inability of angels 
 to efi'ect, 48 ; de^-ils without the 
 hope of, 54 ; universality of, 
 115 ; argument on original sin 
 drawn from, 67. 
 
 Regeneration, necessary to eter- 
 nal life, 61 ; a work of the Holy 
 Ghost alone, 55, 74, sq. ; wrought 
 through means, 80 ; not com- 
 plete in this life, 55 ; perfected 
 in the life to come, 55 ; of bap- 
 tized infants, 174. 
 
248 
 
 INDEX. 
 
 Renewal, necessary to eternal 
 life, 61 ; a work of the Holy 
 Ghost alone, 55, 74, sg.; wrought 
 through means, 80 ; not com- 
 plete in this life, 65 ; perfected 
 in the life to come, 55; not a 
 ground of justification, 107, 108. 
 
 Repentance, definition of, 97, 
 133 ; parts of, 134 ; its relation 
 to conversion, 97 ; relation of 
 the Gospel to, 98. 
 
 Resdrrection, The, subjects of, 
 230 ; mode of, 231 ; properties 
 of risen bodies, 231 j arguments 
 on original sin derived from, 68. 
 
 Righteousness, Original, loss 
 of, 55. 
 
 Right Hand of God, 42. 
 
 Rites, Church, nature of, 154; 
 Christian liberty in using them, 
 154; uniformity of rites not 
 essential to the unity of the 
 Church, 149. 
 
 Romish Errors concerning the 
 Church, 150 ; confession, 137 ; 
 contrition, 136 ; Lord's Sup- 
 per, 192, 193; mass, 198; mor- 
 tification, 157 ; original sin, 65 
 prayer, 208; purgatory, 199 
 repentance, 136 ; sacrifices, 198 
 sacraments, eflScacy of, 169 ; sat 
 isfaction, 139 ; vows, 209. 
 
 s. 
 
 Sacraments, definition of, 164 ; 
 author of, 163 ; requisites of, 
 165 ; essence of, 165 ; design of, 
 164 ; by whom administered, 
 143 ; right use of, a mark of the 
 true Church, 152 ; fruits of, 
 164; no grace conferred, ex 
 opere operato, 168. 
 
 Sacraments of the Old Cove- 
 nant. Their nature, 164 ; their 
 elements, 165. 
 
 Sacraments of the New Cove- 
 nant. Their nature, 164 ; their 
 elements, 165. 
 
 Sacramental Union, 184. 
 
 Sacrifice, definition of, 195 ; dis- 
 
 tinction between it and a sacra- 
 ment, 195 : species of, 195 ; pro- 
 pitiatory, 195 ; eucharistic, 195 ; 
 the Romish mass not a sacrifice, 
 197. 
 
 Samosata, Paul of, his error, 28. 
 
 Sanctification, God's decree 
 concerning, 113 ; a work of the 
 Holy Ghost, 24; wrought 
 through means, 80 ; imperfect, 
 72 ; not a ground of justifica- 
 tion, 108 ; argument on Original 
 Sin drawn from, 68 ; see also 
 Reneival. 
 
 Scholastic, doctrine concerning 
 angels, 49 ; the image of God, 
 55. 
 
 Scriptures, The Holy, authority 
 of, 13, 14; divisions of, 13 ; per- 
 spicuity of, 15 ; perfection of, 
 15 ; the sole judge of church 
 controversies, 16 ; their rela- 
 tion to the symbols, 18. 
 
 Sin, definition of, 60 ; divisions of, 
 61 ; cause of, 51, 58, 60. 
 
 Sin, Actual, 69. 
 
 Sin Against Conscience, 70. 
 
 Sin Against the Son of Man, 70. 
 
 Sin Against the Holy Ghost, 70. 
 
 Sin, Irremissible, 71. 
 
 Sin, Original, definition of, 61 ; 
 consequence of, 63 ; hereditary, 
 63 ; universal, 63 ; not a sub- 
 stance, 69 ; but an accident, 
 69 ; contrary to the divine im- 
 age, 54. 
 
 Sin, Venial, 69. 
 
 Sitting at the Right Hand of 
 God, 42. 
 
 Smalcald Articles. 17; quota- 
 tions from, 20, 21, 27, 136, 137, 
 138, 149, 209, 210. 
 
 Smaller Catechism, 17; quota- 
 tions from, 74, 139, 170, 172, 
 177, 178, 194. 
 
 Soul, immortality of, 226 ; state 
 after the death of the body, 227. 
 
 States, the four, of man, 12. 
 
 Strength, Spiritual, man's want 
 of since the fall, 77. 
 
 Symbolical Books of our 
 Church, their relation to the 
 other symbols, 17 ; their rela- 
 
INDEX. 
 
 249 
 
 tion to Scripture, 18 ; their de- 
 sign and legitimate use, 18. 
 Stmbols, the three oecumenical, 
 17. 
 
 T. 
 
 Traditions, Church, definition 
 of, 154 ; examples of, 154 ; pres- 
 ervation of, 154 ; dangers aris- 
 ing from erroneous doctrines 
 concerning, 154. 
 
 Transubstantiation, rejected, 
 184, 193. 
 
 Trinity, the Holy, 20. 
 
 u. 
 
 Unbelief, God not the cause of, 
 121. 
 
 Union op two Natures in Christ, 
 its character, 28 ; its conse- 
 quences, 29. 
 
 Unregenerate, The, their rela- 
 tion to the law, 89. 
 
 w. 
 
 War, sometimes right, 217. 
 Werner's Polemic Theology, 5. 
 
 Will, The, its freedom before the 
 Fall, 72 ; its freedom since the 
 Fall, 73 ; its passivity in con- 
 version, 80. 
 
 Word, The, an instrument of con- 
 version, 80, 140 ; who dare 
 teach it, 142 ; efficacy of Bap- 
 tism dependent on it, 170, 173 ; 
 efficacy of the Lord s Supper de- 
 pendent on it, 191. 
 
 Works, Good, definition of, 124 ; 
 grounds of their excellency, 
 124 ; motives for their perform- 
 ance, 125 ; their relation to 
 justification, 107; to repent- 
 ance, 134; to faith, 108; their 
 rewards, 126 ; necessity, 108 ; 
 spontaneity, 129 ; erroneous 
 expressions in regard to them, 
 129 ; contrasted with works of 
 the law, 89. 
 
 Works op the Unrebeneratb, 
 89. 
 
 Worship ascribed to the Holy 
 Ghost, 24 ; ascribed to the Son, 
 26 ; ascribed to Christ as a man, 
 40 ; of angels, unlawful, 50 ; an- 
 gelic, of God, 49. 
 
 z. 
 
 Zwingle's alloeosis, 34, sq. 
 
on Theological Semmary-Speer Library 
 
 1 1012 01130 6448 
 
 
 DATE DUE 
 
 
 
 ~^^] 
 
 
 
 
 
 
 
 ^^^ 
 
 t 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Demco, Inc. 38-293