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+The Project Gutenberg EBook of American Lutheranism Vindicated; or,
+Examination of the Lutheran Symbols, on Certain Disputed Topics, by Samuel Simon Schmucker
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics
+       Including a Reply to the Plea of Rev. W. J. Mann
+
+Author: Samuel Simon Schmucker
+
+Release Date: April 2, 2006 [EBook #18107]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AMERICAN LUTHERANISM ***
+
+
+
+
+Produced by Rev. Kurt A. T. Bodling, presently at the State
+Library of Pennsylvania
+
+
+
+
+
+AMERICAN LUTHERANISM VINDICATED; OR, EXAMINATION OF THE
+LUTHERAN SYMBOLS,
+on
+CERTAIN DISPUTED TOPICS:
+INCLUDING A REPLY
+TO THE PLEA OF Rev. W. J. MANN.
+BY
+S. S. SCHMUCKER, D. D.,
+Professor of Christian Theology in the Theological
+Seminary of General Synod at Gettysburg, Pa.
+
+Earnestly contend for the faith, once delivered to the saints. JUDE 3.
+
+BALTIMORE:
+PUBLISHED BY T. NEWTON KURTZ,
+No. 151 WEST PRATT STREET.
+1856
+
+Entered according to act of Congress in the year 1856,
+BY S. S. SCHMUCKER,
+IN THE CLERK'S OF THE DISTRICT COURT OF THE UNITED STATES,
+FOR THE EASTERN DISTRICT OF PENNSYLVANIA.
+STEREOTYPED BY GEORGE CHARLES, NO. 9 SANSOM ST., PHILA.
+PRINTED BY C. SHERMAN & SON.
+
+
+TO THE READER.
+The design of the following treatise, and the occasion which elicited
+it, are indicated both on the title page and in the introduction of the
+work itself. Its primary object is not to discuss the obligation of
+Synods to adopt the doctrinal basis of the Platform. What we felt it a
+duty to the church to publish on that subject, we have presented in the
+Lutheran Observer. But the pamphlet of the Rev. Mann, entitled Plea for
+the Augsburg Confession, having called in question the accuracy of some
+of the interpretations of that Confession contained in the Definite
+Synodical Platform, and affirmed the Scriptural truth of some of the
+tenets there dissented from; it becomes a question of interest among us
+as Lutherans, which representation is correct. For the points disputed
+are those, on the ground of which the constitutions of the General
+Synod and of her Seminary avow only a qualified assent to the Augsburg
+Confession. In hope of contributing to the prevalence of truth, and the
+interests of that kingdom of God which is based on it, the writer has
+carefully re-examined the original documents, and herewith submits the
+results to the friends of the General Synod and her basis. Since these
+results as to the question, what do the symbols actually teach? are
+deduced impartially, as must be admitted, from the original symbolical
+books themselves, as illustrated by the writings of Luther, Melancthon,
+and of the other Reformers of the same date; those who approve of those
+books should so far sustain our work: and those who reject these tenets,
+that is, the New School portion of the church, will not object to seeing
+a vindication of the reason why they and the General Synod avow only a
+qualified assent even to the Augsburg Confession, namely, because these
+errors are there taught.
+
+_The topics here discussed,_ are all such as are left free to individual
+judgment, both by the Constitution of the General Synod, and that of her
+Theological Seminary. Both explicitly bind to the Augsburg Confession,
+only so far as the _fundamental_ doctrines, not of that confession, but
+of the _Scriptures_ are concerned. A _fundamental_ doctrine of Scripture
+is one that, is regarded by the great body of evangelical Christians as
+essential to salvation, or essential to the system of Christianity; so
+that he who rejects it cannot be saved, neither be regarded as a
+believer in the system of Christian doctrine. The doctrinal
+peculiarities of no denomination, though often highly important, can
+therefore be regarded as _fundamental,_ without unchurching all other
+denominations and consigning them to perdition. The topics here
+discussed are, 1. Ceremonies of the Mass. 2. Private Confession and
+Absolution. 3. The Divine institution of the Christian Sabbath. 4.
+Nature of Sacramental Influence. 5. Baptismal Regeneration. 6. The
+nature of the Saviour's presence in the Lord's Supper; and, 7. Exorcism.
+Now, not one of these is found in the list of fundamentals published by
+the Synod of Maryland, and by the great Evangelical Alliance of all the
+prominent Christian denominations assembled in London in 1846,
+consisting of more than a thousand ministers of Christ, delegated from
+nearly all parts of Europe and America. That list is found in the
+Lutheran Manual, and is the following:--
+
+"1. The Divine inspiration, authority and sufficiency of the Holy
+Scriptures. 2. The right and duty of private judgment in the
+interpretation of the Scriptures. 3. The unity of the Godhead, and the
+Trinity of persons therein. 4. The utter depravity of human nature in
+consequence of the fall. 5. The incarnation of the Son of God, his work
+of atonement for sinners of mankind, and his mediatorial intercession
+and reign. 6. The justification of the sinner by faith alone. 7. The
+work of the Holy Spirit in the conversion and sanctification of the
+sinner. 8. The Divine institution of Christian ministry, and the
+obligation and perpetuity of Baptism and the Lord's Supper; and 9. The
+immortality of the soul and the judgment of the world by our Lord Jesus
+Christ, with the eternal blessedness of the righteous and the eternal
+punishment of the wicked." Not one of these are here discussed.
+
+As to the _doctrines taught_ in this little volume, they are the same
+inculcated in our Popular Theology twenty-one years ago, and in our
+different works published since that time. And here it seems proper to
+avail ourselves of this public opportunity to correct an error
+committed by our esteemed friend, Dr. Schaff, of Mercersburg, in his
+recent work on the American churches, in which he represents us as
+denying the _reality,_ as well as the guilt of natural depravity. This
+is entirely a mistake. The reality of Natural Depravity is a doctrine
+so clearly taught in God's word, as well as by the history of the human
+race, that we have never even been tempted to doubt it. In the eighth
+edition of the Popular Theology, (p. 144,) which has recently left the
+press, our views on this subject are thus summed up:-- "The Augsburg
+Confession seems to combine, both these views, (_i.e._ both absence of
+holiness and predisposition to sin,) and the great body of Lutheran
+divines has regarded natural, or original, or innate depravity, as that
+disorder in the mental and bodily constitution of man, which was
+introduced by the fall of Adam, is transmitted by natural generation
+from parent to child, and the result of which is, that all men who are
+naturally engendered, evince in their action want of holiness and a
+predisposition to sin. Without the admission of such a disorder in the
+human system, _no satisfactory reason can be assigned for the
+universality of actual transgression_ amongst men." "Our own views on
+this disputed subject, maybe summed up in the following features: 1.
+All mankind, in consequence of their descent from fallen Adam, _are born
+with a depraved nature,_ that is, their bodily and mental system is _so
+disordered, as_ in result of its operation _to evince a predisposition
+to sin._ 2. This natural depravity _disqualifies its subjects for
+heaven_. Because the action of depraved (disordered) faculties and
+powers, would not, even in heaven itself, be conformed to the divine
+law, and _could not be acceptable to God_ In our natural state,
+moreover, we have not the _qualifications requisite for the enjoyment
+of heaven_, having no spiritual appetites. But we cannot suppose that
+God would condemn us to positive and eternal misery merely on account of
+this depraved (disordered) nature; for we are in no sense the authors or
+causes of it; and a just God will not punish his creatures for acts
+which they did not perform;" (p. 147.) It is evident, therefore, that we
+do maintain _the reality_ of natural depravity inherited from our first
+parents, but _deny the imputation of it to us as personal guilt_. This
+correction, we doubt not, Dr. Schaff will make in the future editions of
+his work. Nor are we more chargeable with even the remotest tendency to
+rationalism, than the great mass of American and English theologians,
+including such men as Drs. Dwight, Mason, Woods and Alexander, who all
+distinguish things _above_ reason from those _contrary_ to it, and
+whilst they deny that revelation teaches any doctrine of the latter
+class, admit and believe a number of its doctrines, such as the Trinity,
+Incarnation, &c., to be _above_ the comprehension of human reason. With
+them, moreover, we maintain, that in doctrines which lie within the
+grasp of human reason, it is proper and a duty to expect and to
+inculcate a harmony between the teachings of revelation and the dictates
+of reason, thus to exhibit and confirm the _intrinsic moral fitness and
+glory of those truths of revelation_. And it is these and similar things
+which a certain class of German theologians of late are wont to style
+rationalizing tendencies.
+
+As to the _necessity of this work;_ two little volumes have appeared,
+assailing some of the positions of the Definite Platform, and none in
+vindication of them. The New School must therefore receive credit for
+moderation. Those volumes were hailed with exultation by the four or
+five Old-School papers of our church, and all of them, even the
+Missionary, invite the continuance of the discussion in pamphlet form.
+Those publications did not agitate the church, neither will this. That
+man must be ignorant of human nature, who does not perceive a vast
+difference between a controversy conducted in the newspapers of the
+church, and one confined to independent pamphlets or volumes. In the
+former case, the dispute is forced upon all who see the paper, and
+reaches fifty times as many persons, amongst whom may be many who, from
+prejudice, or want of sufficient intelligence, do not appreciate the
+importance of the discussion; in the latter, it reaches only those who
+desire to see it, and feel sufficient interest to purchase the volume.
+Yet the Definite Platform, be it remembered, was not the cause but the
+result of Symbolic agitation, continual, progressive, and aggressive, in
+the several Old-School papers and periodicals, for eight or ten years
+past. As it evinced a spirit of resistance, they of course pounced down
+upon it, and labored hard for its destruction. But their continued
+discussion has brought to light such high-toned and intolerant grounds
+of opposition, that the church generally, we doubt not, will settle
+down, in a just appreciation of the case.
+
+The course pursued by the ministers of the General Synod, has always
+been a liberal one. They have freely expressed their sentiments on these
+disputed topics, and cheerfully conceded to others the same liberty.
+This principle pervades the Constitution of the General Synod and of
+her Seminary. Even within the last few weeks, the Directors of the
+Seminary have listened to a vindication of the entire symbolic system,
+in the Inaugural of their German Theological Professor, and resolved
+to publish it, although it advocates some views rejected by the
+majority of the Board, and by the other members of the Faculty. After
+such a specimen of liberality, we may well hope that the propriety of
+any of the other Professors advocating the doctrines, which have from
+the beginning been taught in the institution, will be conceded by all.
+
+For the information of those foreign brethren who have recently taken
+part in our ministry, we deem it just to remark, that the term
+_American_ was employed in reference to our church, many years before
+the existence of the political party now designated by this name, and
+is used by us, not in distinction from those born in foreign lands, but
+to designate those peculiarities of doctrine, discipline, and worship,
+which characterize the great mass of the churches of the General Synod,
+as the terms _Danish_ Lutheran, or _Swedish_ Lutheran, and _German_
+Lutheran, indicate the peculiarities of our church in those countries.
+Some of our best _American_ Lutherans are natives of foreign lands.
+
+In conclusion, we repeat the assurance, that it has been with deep
+regret that we have felt compelled, in defence of American, that is,
+New School Lutheranism, to exhibit what we regard the errors of the
+former symbols. But as the existence of these errors has of late years
+been perseveringly denied, and New School Lutherans have been
+incessantly reproached for not yielding an unqualified assent, to these
+books, necessity was laid on us; and the evil of the controversy, if
+any, lies at the door of the aggressors.
+
+Praying that our Divine Master may bless this little volume to the
+advancement of his glory and the welfare of his church, we submit it
+to the friends of truth.
+
+S. S. SCHMUCKER.
+Gettysburg, April 23d, 1856.
+
+
+CONTENTS.
+
+CHAPTER I.
+INTRODUCTORY REMARKS.....13
+Religious Controversy. Plea of Rev. Mann. Apostolic Church. Authority
+of Creeds. Apostles' Creed. Augsburg Confession-altered by Melancthon.
+
+CHAPTER II.
+REPLY TO THE GENERAL OBSERVATIONS OF THE PLEA.....24
+Augsburg Confession the only universal symbol of the Lutheran Church.
+Definite Platform liberal. The Episcopalians, Presbyterians and
+Methodists, altered their European Creeds in this country. Creeds
+subordinate, to Scripture. Progressive light of Scripture. Human
+creeds fallible. Drs. Lochman, Endress, F. C. Schaeffer, Hazelius,
+Bachman, &c. Origin of the Definite Synodical Platform. Dr. Kocher on
+Creeds.
+
+CHAPTER III.
+DISADVANTAGES UNDER WHICH THE AUGSBURG CONFESSION WAS PREPARED.....47
+Diet of Augsburg. Alarm of Melancthon-his complaints to Luther-his
+letters to Camerarius, remarkable letter to Campegius. Luther checks
+Melancthon's Concessions.
+
+CHAPTER IV.
+POSITIONS OF THE DEFINITE SYNODICAL PLATFORM ESTABLISHED.....57
+The Reformers progressive. Rigid Symbolic System rejected in Germany.
+Reinhard, Knapp, Storr, Olshausen, Tholuk, Hengstenberg, &c. Analysis
+of the American Recension of the Augsburg Confession, it is almost the
+entire Augsburg Confession.
+
+CHAPTER V.
+SYNODICAL DISCLAIMER.....63
+Luther on the Elevation of the Host. Ceremonies of the Mass. Drs.
+Murdock, Fuhrman. Import of the term Mass among Romanists, and amongst
+the Reformers whilst in the Romish Church. Testimony of Luther in his
+Treatise on the Mass, in his letters to Spangler, to Duke George, in
+the Short Confession, letter to Justus Jonas, &c. Testimony of
+Melancthon, in his letter to Luther during the Diet. Testimony of other
+Reformers, Aurifaber, Spalatin. Testimony of the Romish Refutation of
+the Augsburg Confession. Internal evidence from the Augsburg Confession
+itself. Separate captions and articles for Mass and the Lord's Supper.
+The two kept distinct in Melancthon's translation; if you exchange the
+words the articles make nonsense. The Romanists understood the
+Confession to mean mass proper. Melancthon in the Apology to the
+Confession so understands it. Refutation of the proofs. Reference to
+the author's former works, the Popular Theology, the History of the
+American Lutheran Church.
+
+CHAPTER VI.
+PRIVATE CONFESISONAND ABSOLUTION.....97
+Import of the phrase. Dr. Funck's early Lutheran Directories for
+Worship. Formularies for private Confession and Absolution, Luther's,
+that of Wolfgang, &c., in 1557. Proof that this rite is inculcated in
+the Augsburg Confession. Siegel, Prof. Jacobsen. Augsburg Confession
+admits the want of Scripture authority for it. God alone can forgive
+sin.
+
+CHAPTER VII.
+DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF THE CHRISTIAN
+SABBATH.....107
+Proofs of the Charge, Drs. Rucker, Hengstenberg, Walter, Murdock.
+Ground taken by the Plea. The same opinion taught by Luther in his
+Commentary, Larger Catechism, &c., and by Melancthon, in Loci
+Communes, or system of Divinity, &c., in Augsburg Confession, and in
+his Apology to it.
+
+CHAPTER VIII.
+GENERAL NATURE OF THE SACRAMENTAL INFLUENCE.....121
+Doctrine of the Plea-not fully developed. Scriptural view of
+Sacramental Influence. Man a sinner by nature and practice, Divine
+truth the grand instrumentality of the Spirit in our spiritual
+renovation. The stage of progress in this renovation, morally requisite
+for pardon, is that of living faith, or entire surrender to God.
+Evidence of this pardon or justification, is internal; peace, love, joy,
+testimony of the Spirit, fruits of the Spirit, and not any outward
+rite-Sacraments therefore only mediate and not immediate conditions of
+pardon-proofs, Mosheim, Reinhard, Knapp.
+
+CHAPTER IX.
+BAPTISMAL REGENERATION.....135
+Is taught in Symbolical books and by the Reformers and early
+Theologians, Hunnius, Gerhard, Buddeus. Influence of this doctrine on
+the pulpit-proofs against it.
+
+CHAPTER X.
+THE LORD'S SUPPER.....148
+Extracts from the Symbols. Arguments. Supposed Sin-forgiving Power of
+the Eucharist.
+
+CHAPTER XI.....155
+EXORCISM.
+Altered interpretation of this rite. Proofs that it was regarded as
+symbolic and was practised in different parts of the Lutheran Church.
+Testimony of Drs. Guericke, Koellner, Baumgarten-Crusius, Augusti,
+Siegel, Sigismund, Baumgarten. At some periods regarded as a test of
+orthodoxy.
+
+CHAPTER XII.
+CONCLUDING REMARKS.....161
+What is our duty under these circumstances? Erroneous reasonings of
+the rigid Lutherans. Four different remedies considered--the true one.
+
+APPENDIX.....169
+
+
+EXAMINATION OF THE LUTHERAN SYMBOLS.
+CHAPTER I.
+INTRODUCTORY REMARKS.
+
+Religious controversy, though it often degenerates from that calm and
+dignified character, which it should ever sustain as a mutual search
+after truth, seems sometimes to be necessary and proper. It springs out
+of the nature of that moral evidence, never amounting to demonstration,
+by which religious doctrines are sustained, and from the fact, that
+whilst the word of God reveals what is necessary to salvation with
+entire distinctness, it leaves undecided, or to be deduced from clearer
+passages of Scripture, many points which are both interesting and
+important, as well as naturally sought for by the constitutional,
+systematizing tendencies of the human mind. Discussions on such topics
+of practical utility, are alike pleasing to God and beneficial to the
+church, if conducted in a Christian spirit, and if the parties have
+truth and not victory for their aim. Truth is the will of God,
+exhibited in the diversified creations of his hand, either physical,
+intellectual, or moral, and the revelations of his word, correctly
+apprehended by the human mind. Since truth, therefore, is of God, it
+need fear no investigation. The divinity that is in it, will secure its
+ultimate triumph. Though it may for a season be obscured, or crushed to
+earth by passion, prejudice, or irresponsible authority, it will sooner
+or later assert its rights, and secure the homage of all upright minds.
+No friend of truth should dread impartial investigation. If he has
+unconsciously imbibed erroneous opinions, he will thus be conducted to
+the truth; and if his views are correct, they will be confirmed by
+investigation. "Eternal vigilance has been styled the price of civil
+'liberty;'" and to "search the Scriptures daily,"  to "prove all things
+and hold fast that which is good," is the grand safeguard of religious
+truth and ecclesiastical purity. No new enterprise of Christian
+benevolence has ever been achieved, no reformation of established
+institutions or doctrines ever been accomplished in the church of
+Christ, without discussion and controversy either oral or written;
+because error when assailed by the truth, will always make more or less
+resistance. The life of the greatest moral hero of the sixteenth
+century, to whom Christianity is so hugely indebted, was almost
+entirely expended in controversial efforts; and even the mild and
+peace-loving Melancthon, though he advised his aged mother not to
+trouble herself about religious controversies, himself felt it his duty
+to devote much of his time, his learning, and his talents to the
+vindication of the truth against its enemies. [Note 1] We are commanded
+"earnestly to contend for the faith once, delivered to the saints," and
+by inference for those regulations, which tend to secure that faith. We
+are taught to pray for the unity of the disciples of Christ, "that they
+may be one as He and the Father are one," and consequently to oppose
+such regulations as tend to sever the bonds of union among God's people,
+and cause divisions in the household of Christ. Such means for
+defending the faith, are creeds which inculcate only those doctrines
+clearly taught in Scripture; such hindrances to union and apples of
+discord, are creeds embracing many minor points, not clearly decided in
+Scripture, on which true Christians differ, and which are not necessary
+for cordial co-operation among the children of God.
+
+Within the last few months, a discussion on creeds has occupied the
+religious papers of our church in this country, the specific subjects
+of which were the merits of the "_Definite Synodical Platform_"
+recently adopted by several of our Western Synods, and the import and
+scriptural truth of some portions of that venerable document, the
+_Augsburg Confession_. In these discussions we took part, in a series
+of articles over the initials of our name, in the Lutheran Observer, in
+vindication of the Definite Platform, which we hold to be a faithful
+and definite exhibition of the import of the _generic_ doctrinal pledge
+of the General Synod. That pledge includes, in connection with absolute
+assent to the Word of God, as the only infallible rule of faith and
+practice, the belief "that the fundamental doctrines of Scripture are
+taught in a manner substantially correct in the doctrinal articles of
+the Augsburg Confession:" and the Platform is an unaltered copy of
+these articles of that confession, only omitting those parts, which we
+know by long acquaintance with American Lutherans, to be generally
+regarded by them not only as nonfundamental, but _erroneous_. The
+Definite Platform, therefore, retains _even more_ of the Augsburg
+Confession than the General Synod's pledge requires; for it contains
+some specifications of the Augsburg Confession, which though true, are
+not fundamental. The Platform is, therefore, more symbolic than the
+General Synod's doctrinal basis, though the contrary opinion has
+repeatedly been expressed, by those who have not carefully examined.
+Had both parties in this discussion exhibited more christian comity,
+and abstained from personalities, levelling their logical artillery
+against opinions instead of the persons entertaining them; the effect
+upon the church would, we think, have been favorable, and unity of
+sentiment might have been promoted. That a different impression has
+been made on many minds is, doubtless, owing to the human infirmity
+and passion that mingled in the contest. Which party exhibited the
+largest amount of this weakness, we will not undertake to decide,
+although we doubt not, that here as in most other cases, the judgment
+of the Leyden cobbler would be found correct, who was in the habit of
+attending the public Latin disputations of the university, and when
+asked whether he understood Latin, replied, "No, but I know who is
+wrong in the argument, by seeing _who gets angry first_." Nevertheless,
+christian truth has often been defended in a very unchristian way, and
+doubtless more depends on the natural temper and the manners of the
+disputants, as well as the extent to which divine grace enables them to
+subdue their passions. The disposition occasionally evinced, to frown
+down discussion by invective and denunciation, is not only illogical,
+as it proves neither the affirmative nor negative of the disputed
+question; but in this free country, where we acknowledge no popes, and
+in the judgment of free Americans, who think for themselves, it must
+always reflect unfavorably on its authors.
+
+The same topic, so closely connected with the prosperity of our beloved
+church, is to engage our attention on the present occasion, in reply to
+an interesting, christian, and gentlemanly pamphlet, from the pen of
+the _Rev. Mr. Mann_, of Philadelphia, who controverts some of the
+positions of the Definite Synodical Platform. It shall be my earnest
+effort to write in the same christian manner, and my prayer is that the
+Spirit of our Divine Master may direct my pen, that it may record
+     "No line, which dying, I could wish to blot."
+
+In order that our readers may follow, with advantage, the reasonings of
+this treatise, it is necessary that we should conduct them to the
+proper stand-point, from which the interesting and important subject
+before us should be examined. The same object, viewed from different
+positions, often presents a very different appearance; but contemplated
+from the same point of observation, by impartial observers of sound
+vision, it will, by the laws of our organization, appear the same to
+all. The questions before us relate to the meaning of certain
+documents, which were adopted some centuries ago in a foreign land and
+foreign tongue, as a creed or test of membership in the church. A very
+brief glance at this church, the authority of human creeds, and the
+circumstances under which this one was published, will prepare us for
+the more satisfactory solution of the points in question.
+
+The most important visible organization of the human family, is
+undoubtedly the church of our Lord and Savior Jesus Christ. The
+political institutions of the world, such as republics, kingdoms and
+empires, are instituted to administer the temporal affairs of men; but
+the church of the divine Redeemer involves the never-dying interest of
+immortal souls. The former are established and conducted by the
+ordinary powers of men; the latter is heaven descended, and was founded
+by the incarnate Son of God, and his inspired Apostles. The former are
+sustained, as far as defensible, by the ordinary evidences of human
+wisdom, manifest in their adaptation to secure our material interests;
+the _divinity_ of the latter is established by the most stupendous
+miracles of Jesus and his Apostles, as well as by internal evidence of
+superhuman wisdom, goodness and knowledge, seen alike in the
+institutions it embraces and the truths it inculcates.
+
+These _inspired_ Apostles left a _written record of this divine
+institution_, of the church with its ordinances, as well as of the
+doctrines and duties to be inculcated by its teachers. They also
+pronounce this record to be _complete_, and threaten to blot out from
+the book of life, the names of those who add to or subtract from it.
+Hence it is evident, that the church of this record is not as Romanists
+and Puseyites imagine, a mere seminal principle or germ, to which
+equally binding additions may be made by the church of every generation;
+but on the contrary, that the _church of the New Testament_ is the
+church in its most perfect and faultless form, _is the model church for
+all ages_, which in its development and adaptation to different
+countries and generations, must ever remain faithful to its primitive
+and inspired lineaments. This church, whilst administered by inspired
+men during the first century, must also have been more pure, than in
+its subsequent periods, when placed under uninspired and fallible
+teachers, and in corrupting contact with Pagan philosophy, as well as
+in debasing union with civil governments.
+
+Now, in this apostolic age, this golden era of the church, we hear of
+no other creed than the word of God itself, which was regarded as
+sufficient. And certainly, if as Romanists, after the report of
+_Rufinus_, believed the Apostles had either written or employed this
+creed, the piety of that age would have enrolled it in the Scripture
+canon, and the early church have guarded it with special care. But
+there is not a word in the Old or New Testament authorizing or
+commanding the church of any future age to frame a creed in addition to
+the Bible, as a rule for admission into the church, or exclusion from
+it. The only scriptural ground for such a creed is inferential. We are
+instructed "earnestly to contend for the faith (doctrines) once
+delivered to the saints," and "not to bid God speed," to him who
+preaches another Gospel, or denies that Jesus is the Christ. In order
+to obey these injunctions we must demand, of applicants for church
+membership or ordination, their views of the prominent doctrines of
+the Bible, and judge whether they accord with ours. Or we may state to
+them our views of these topics, and require their assent. In either
+case, we have a creed, and for obvious reasons it is preferable for us
+to prepare a carefully written statement of Bible truth, so that it may
+be known, examined and improved by renewed comparison with God's word.
+On the other hand, the Apostle commands us to "receive into our
+community the brother (him whom we regard as a true disciple of Christ,)
+who is weak in the faith, (imperfect in some of his views of the truth)
+but not for doubtful disputations;" not for the purpose of disputing
+with him on doubtful points. Moreover, the primitive disciples, of
+contiguous residence, were all united into one church by the Apostles,
+and the Savior enjoins it on _all_ his disciples to love one another,
+to "be one, as He and his Father are one." Therefore, it was then
+sinful to divide and separate true Christians from one another, and
+must be so at present, as a general rule. Now, as human creeds, when
+extended so as to embrace minor doctrines, on which good men differ,
+necessarily do divide, them, such creeds are inconsistent with the
+precepts of Christ. The result of these two principles, the duty to
+exclude fundamental errorists on the one hand, and the command not to
+separate, but to unite the true disciples of Christ on the other, by
+reciprocal limitation, affords us the rule, to employ a human creed
+specifying the cardinal truths of the Scriptures, but not to include in
+it minor doctrines, which would divide the great mass of true disciples
+of Christ; nor to introduce more specifications of government or modes
+of worship, than are necessary to enable enlightened Christians to walk
+harmoniously together.
+
+Accordingly, we find that such was the character of the earliest
+uninspired creed of the church, the only one that was extensively
+employed in the admission and exclusion of members during the first
+three centuries of her history. We allude, of course to the Apostles'
+creed, so called, not because the Apostles were at first supposed to
+have written it, but because, it confessedly contained doctrines
+promulged by the Apostles. This creed, which was for along time
+circulated orally among the churches, embraces only fundamental
+doctrines, forms less than half a page in the Definite Synodical
+Platform, and is believed by all evangelical denominations at the
+present time. Here then we have the christian church in her _golden
+age_ of greatest purity, the first three centuries, relying on the
+word of God alone, with only this brief human creed.
+
+In the fourth century, (A. D. 325,) the Council of Nice adopted a
+creed, which is but a paraphrase of the above, following the order of
+its subjects, and adding various specifications to repel heresies which
+had arisen. Yet even this does not amount to one page in the Definite
+Platform. Near the close of the fifth, or perhaps in the sixth century,
+the so-called Athanasian Creed was adopted, which would form less than
+three pages of the Platform. During the subsequent, centuries of
+Romish corruption, different councils made various enactments for the
+church, but they generally related to the multitudinous rites and
+ceremonies introduced into the popish worship, or to the functions,
+rights and privileges of the pope, the different ranks of priests,
+bishops, arch-bishops and the inferior officers; and in the progress
+of time, men were allowed to adopt almost any error, provided they
+paid their dues to the priests, and performed the superstitious
+ceremonies of the church.
+
+In the age of the Reformation, Luther had obligated himself to the
+entire Romish system, yea, had at the receipt of his Doctorate, taken
+an oath to _obey the Church of Rome, and not to teach any doctrines
+condemned by her_ [Note 2] But having been enlightened by the study of
+the Bible, which providentially fell into his hands, he saw his errors,
+and wisely judging that _an oath to do any criminal deed ceases to be
+obligatory after the sinfulness of the contemplated act is seen_, he
+renounced those errors one after another, as fast as the light of
+truth illumined his mind. This work he commenced in 1517, and continued
+from year to year till near the close of his life. In 1530, eleven
+years after, he began the work of reform, and sixteen before his death,
+he approved the Augsburg confession, as drawn up by Melancthon,
+although he told him in a letter during the diet, that he had yielded
+too much to the papists, as will be seen in the sequel. But Luther
+never signed any confession of faith; nor was a pledge to the Augsburg
+confession or to any other symbol required of the ministers of the
+church during his lifetime; although the Augsburg confession was
+regarded as the exponent of the prevalent views of the Protestant
+churches in Germany. It was not until a quarter of a century after
+Luther had left the church militant, and not until the Lutheran church
+had been established in Germany for full half a century, that the
+so-called _symbolic system_ was regularly and generally introduced by
+the civil authorities of the major portion  of Protestant Germany. Now
+it is in regard to the import of this Confession of Augsburg,
+published before the middle of Luther's labors as a reformer, that
+some differences of opinion have been entertained. To ascertain the
+true sense of such passages according to the most impartial and just
+principle of exegesis, is one principal object of our investigations
+in the following pages.
+
+It has often been affirmed by some, who have not examined the history
+of that eventful diet with particular care, that the Augsburg
+Confession was prepared under the most favorable circumstances for an
+impartial and full exhibition of all the views of the confessors, both
+of positive truth and papal errors. The contrary was, however, the
+case, as will be distinctly shown in the sequel. But we will first
+reply to the _General Observations_ of the Plea of our esteemed brother,
+the _Rev. Mr. Mann_. Let it be remembered, however, that whatever may
+be the import of this and other creeds, they have all been formed since
+the age of inspiration, they are all uninspired and therefore fallible.
+Hence, it is equally the duty of the church, in every generation, to
+test her existing creed by the word of God, and to correct and improve
+it, if found unscriptural in any of its teachings, or if experience has
+taught that it is too brief or too extended, successfully to accomplish
+the legitimate purposes of such documents. The idea of the
+infallibility of any human creed, or even its semi-inspiration, is
+philosophically unreasonable, and either a remnant of Romish
+superstition, or an amiable weakness of judgment. Melancthon himself
+did not regard his Confession as perfect, for he made sundry
+alterations in it in his successive editions. And even at Augsburg,
+after the confession had been sent to Luther, at Coburg, and returned
+with his approbation on the 16th of May, Melancthon, in a letter to
+him, dated six days later, (May 22,) employs the following language:
+"In the Apology, (which was the name first intended for the Augsburg
+Confession,) I daily make _many changes_. The section concerning
+'_Vows_,' which was too meagre, I have stricken out, and have treated
+the subject more fully. I am now doing the name with the section
+concerning '_The Keys_.' I wish you could have reviewed the doctrinal
+articles," (namely, as now amended,) "and then, if you found nothing
+defective in them, I would discuss the remaining articles as well as
+may be. _For, in Articles of faith, some change must be made, from
+time to time, and they must be adapted to the occasions." [Note 3] Here
+is anything else than the idea of the immaculate and unalterable nature
+of the Augsburg Confession for all after times.
+
+Note 1. In 1529, whilst Melancthon was attending the Conferences at
+Spire, this great and good man made a little excursion to Bretton, to
+visit his mother. During their interview, she asked him what she should
+believe amid so many disputes, and repeated to him her prayers, which
+were free from superstition. "Go on, mother," said he, "to believe and
+to pray as you have done, and never trouble yourself about religious
+controversies."
+
+Note 2. As this oath is a literary curiosity, we subjoin it, in the
+original, for the gratification of our learned readers: Ego juro
+Domino Decano et Magistris Facultatis Theologiae obedientiam et
+reverentiam debitam, et in quocunque statu utilitatem universitatis,
+et maxime Facultatis Theologicae, _pro virili mea_ procurabo, et omnes
+actus theologicos exercebo in mitra, (nisi fuerit religiosus) vanas,
+peregrinas _doctrinas, ab ecclesia damnatas, et piarum aurium
+offensivas non dogmatisabo_, sed dogmatisantem Dn. Decano denunciabo
+intra octendium, et manutenebo consuetudines, libertates et privilegia
+Theologicae Facultatis _pro virili mea_, ut me Deus adjuvet, et
+Sanctorum evangeliorum conditores. _Juro etiam Romanae ecclesiae
+obedientiam_, et procurabo pacem inter Magistros et Scholasticos
+seculares et religiosos, et _biretum_ in nullo alio gymnasio
+recipiam." Lib. Statutorum facultatis theol. Academiae Wittemberg.
+Cap. 7.
+
+Note 3. An der Apologie (Confession) aendere ich taeglich Vieles. Den
+Abschnitt von den Geluebden, der zu mager war, habe ich gestrichen
+und den Gegenstand ausfuehrlicher abgehandelt. Eben so verfahre ich
+jetzo mit dem Abschnitt von "den Schluesseln." Ich wuenschte, du
+haettest die "Glaubensartikel" ueberblickt, wo ich dann, wenn du nichts
+fehlerhaftes darin gefunden, das uebrige, so gut es gehen will,
+abhandeln werde. Denn es musz zum oeftern an den Glaubensartikeln
+abgeaendert werden, und man musz sie den Gelegenheiten anbequemen. In
+the Latin: Vellem percurisses articulos fidei, in quibus si nihil
+putaveris esse vitii, reliqua utcunque tractabimus. "_Subinde enim,
+mutandi stint atque ad occasiones accommodandi." Christian Niemeyer's
+Philip Melancthon_, im Jahre der Augsburgischen Confession, pp. 13, 14.
+
+
+CHAPTER II.
+REPLY TO THE GENERAL OBSERVATIONS OF THE PLEA.
+
+In replying to the general observations, which constitute the
+introduction of the Plea, we shall pursue the order of their occurrence.
+
+"We shall, in this short tract," says the author, "not speak of the
+objections, which in the Definite Platform are set forth against some
+errors, contained in some other symbolical books of the Lutheran Church,
+but we shall confine ourselves exclusively to the errors pointed out in
+the Augsburg Confession, the work of Luther and Melancthon themselves,
+and _the only one of our Confessions which was universally received as
+such, by the whole Lutheran Church in all parts of the world_," p. 4.
+This concession is no less honorable to the reverend author, than the
+fact itself is important in the discussion of the subject before us. As
+the contrary has frequently been asserted in this country, in the face
+of history, it seems proper to advert to its details. The facts in the
+case are the following:
+
+_The Form of Concord_ was rejected in Denmark, Sweden, Hessia,
+Pommerania, Holstein, Anhalt, and the cities of Strasburg, Frankfurt
+a. m. Speier, Worms, Nuerenberg, Magdeburg, Bremen, Dantzig, &c. For
+particulars see Koellner's Symbolik, Vol. I, pp. 575-77.
+
+_The Smalcald Articles_ were rejected by Sweden and Denmark.
+
+_The Apology_ to the Augsburg Confession, was denied, official
+authority, by Sweden and Denmark.
+
+_The Larger Catechism_ of Luther, in Sweden and Denmark.
+
+Even _the Smaller Catechism_ of Luther was not received as symbolic in
+Sweden. See Guericke's Symbolik, pp. 67, &c., 113.
+
+Here, then, we perceive, that those ultra Lutherans of our day, who
+insist on the whole mass of former symbols as essential to Lutheranism,
+must unchurch a very large portion of the Lutheran Church even of the
+sixteenth century. But among these we can by no means class the author
+of the Plea, who is evidently a Lutheran of the more enlightened and
+liberal class.
+
+The author of the Plea represents "the Augsburg Confession, as the
+_unexceptionable_ password of the adherents of the Lutheran Church for
+three centuries." The idea designed probably is, that the _great mass_
+of doctrines taught in this confession has been thus received. For it
+is a historical fact, that cannot be contested, that private confession,
+which is enjoined in the eleventh, twenty-fifth and twenty-eighth
+Articles of the Augsburg Confession, and was retained by Luther,
+Melancthon and their churches, was from the begining [sic] rejected by
+the _entire Lutheran Church in Sweden and Denmark_, as well as other
+places, and a public confession of the whole church, such as is now
+employed in Germany and this country, introduced in its stead. See
+Siegel's Handbuch, Vol. I., p. 200.
+
+"Of course the accusation against the Augsburg Confession, involves an
+exhibition of Luther and Melancthon, those pillars of the Reformation,
+as teaching _heretical doctrines_, which are not in accordance with the
+word of God." p. 4. This language we regard as not entirely correct.
+Those errors alone are, in correct English, usually termed "heretical,"
+which are of fundamental importance, and deny some doctrine that is
+necessary to salvation. That this is neither affirmed or implied by the
+Platform, must, we think, be admitted by all. But that both Luther and
+Melancthon did entertain some erroneous views in 1530, some of which
+are taught in the Augsburg Confession, namely, those specified in the
+Platform, is affirmed by the great body of our American Lutheran
+Church.
+
+"The errors are not, on the side of the Augsburg Confession, but on the
+side of those _who agitate our Lutheran Church_ with the introduction
+of a fatherless and motherless child, the Definite Platform." To this
+we reply, the Platform was publicly adopted by three or four Synods in
+the West, within a few weeks after its publication. As to its
+authorship, we never denied having prepared it, at the urgent request
+of some of those brethren, on the plan agreed on by them, and some
+Eastern brethren of the very first respectability. It was carefully
+revised by ourselves and Dr. B. Kurtz, and we have not yet found a
+single one of its positions refuted. That the request was made and
+complied with, will not be regarded as discreditable to either party by
+impartial judges, after the smoke of battle shall have disappeared, and
+the vision of men again be unobstructed. As to the friends of the
+Platform being agitators of the church, we regard the supposition as
+erroneous. The Platform was designed to be adopted by those Western
+Synods, as it has been, publicly, but without controversy, as other
+Synods had done before with their symbolic platforms. But enemies of
+the Platform raised the alarm, and agitated the church with threatened
+dangers. That the friends of the assailed instrument should stand up in
+its vindication, was an indispensable act of self-defence, to which no
+impartial man will object.
+
+"We shall endeavor to maintain in this controversy, a dignified and
+Christian spirit, as becomes this holy subject, and those who,
+differing in some points, know one Master and one service. People on
+earth will always differ in their opinions. The truth will gain by
+giving free scope to investigation, and by the illustration of the
+different sides of the same question." This position is true, and
+creditable alike to the head and the heart of the author. Church
+government and doctrine are topics of primary importance to the
+prosperity of the kingdom of the Redeemer, and no reason can be
+assigned why they cannot be debated to the edification of the church,
+except the human frailty of disputants. Had these subjects been
+discussed in our religious papers with calmness, and in a Christian
+spirit, they would have been alike instructive and edifying both to
+ministers and laity. The discussion would have infused into laymen a
+deeper interest for the welfare of the church, and a larger liberality
+in the support of her institutions. Are we not commanded to prove all
+things, and hold fast that which is good; and to be always ready to
+give to him that asked us a reason for the hope that is in us? But let
+us not despond; God will overrule even these controversies to the good
+of his church. _Forsan et haec olim meminisse juvabit._
+
+"The Synods adopting this Platform are expected to make it a principle
+_not to receive into their membership any one who will not subscribe
+this Definite Platform_," (meaning the whole pamphlet,) p. 6. On this
+subject the Platform was entirely misapprehended, by the readers not
+reflecting that the third resolution, on p. 6, must be construed in
+connection with the two immediately preceding and numerically connected
+with it. Resolutions first and second declare the "doctrinal Platform"
+to consist of the Apostles' Creed, the Nicene Creed, and the American
+Recension of the Augsburg Confession, together with the General Synod's
+Formula of Government and Discipline. And the third resolution adds, no
+one shall be received into this Synod who will not subscribe "_this_
+Platform," namely, the one just defined. This American Recension or
+Revision of the Augsburg Confession, contains, _unaltered_, the
+doctrinal articles of that Confession, except, that a few sentences are
+omitted, and _nothing added in their stead_. Now, if it be admitted that
+when an enumeration of the parts of a whole is professedly and
+explicitly made, any thing not included in that enumeration is excluded,
+then certainly, as the first two resolutions enumerated specifically
+the Apostles' Creed, the Nicene Creed, and the American Recension of the
+Augsburg Confession, as the  parts constituting the Platform to which
+assent was required, it follows that the list of Symbolic Errors
+rejected, which is not named at all, and which formed a separate part of
+the pamphlet, is excluded. But the misapprehension evidently arose from
+the fact, that after the term _doctrinal platform_ had been used in the
+work, to designate the doctrinal and disciplinarian basis contained in
+the first part of it, the name _Definite Synodical Platform_ was
+selected for the whole pamphlet, and the distinction not kept up with
+sufficient prominence before the mind of the reader. This is remedied in
+the second edition, by employing the phrase _Doctrinal Basis or Creed_
+for the first, and "_Synodical Disclaimer_, or List of Symbolical
+Errors" for the second part. Moreover it is expressly stated, on p. 5,
+that "whilst we will not admit into our Synod any one who believes in
+Exorcism, Private Confession, and Absolution, or the Ceremonies of the
+Mass," (not one of which is practiced, so far us we know, by a single
+minister connected with the General Synod), the Platform "grants
+liberty in regard to all the other topics, omitted from the Augsburg
+Confession in the American Recension of it." For it adds, "We are
+willing, as heretofore, to admit ministers who receive these views,
+provided they regard them as _non-essential_" (that is, as
+_non-fundamental_, not, as has been asserted by others, as of minor or
+of little importance), "and are willing to co-operate in peace with
+those who reject them." To the List of Errors rejected no one is
+required to subscribe, and it is published by the Synod as a disclaimer
+of these errors, which are often imputed to us, but which are rejected
+by the great body of the American Lutheran Church. The Platform cannot,
+therefore, with truth, be said to exclude old-Lutherans, unless they
+are so rigid as to regard their own views on these disputed points as
+essential, and are unwilling to co-operate in _peace_ with their
+brethren: and in that case it is certainly preferable for all parties,
+that they should organize a Synod for themselves.
+
+Says the author of the Plea, p. 6: "Suppose some Episcopal ministers
+having arrived at the conviction that some of their church canons were
+wrong," "would it be regarded as anything else than a most _astounding
+presumption_, for such men to dare to change the character of the church
+canons and denounce some of them as errors, and at the same time to
+maintain that _they themselves are the true representatives of the
+Episcopal Church_, and can _unchurch_ others?" Here are three
+positions, all of which we regard as erroneous. In the _first_ place,
+it is not presumptuous, but a Christian duty, when ministers of a
+church are firmly convinced, that the avowed standards of their church
+contain some tenets contrary to the word of God, publicly to disavow
+them, that their influence may not aid in sustaining error; and if the
+majority of a synod participate in this opinion, it is their duty to
+change their standards into conformity with God's word. The Augsburg
+Confession itself was such, a disclaimer of Romish errors, and avowal
+of the truth: and if it was the duty of the ministry in the sixteenth
+century to make their public  profession conform to their belief of
+Scripture truth, it is equally the duty of every other age. But
+although their case involves the _principle_ objected to by the _Plea_,
+the following cases are more exactly analogous. The Episcopal ministry
+and laity did, after the American Revolution, change their doctrine,
+that the king is the head of the church and adopted the opinion that no
+civil officer, as such, has any office in the church. They accordingly
+rejected from their creed Article XXI., and also excluded from their
+liturgy and forms of prayer, all allusion to the king as the head or
+governor of the church. Listen to the testimony of the _Episcopal_
+ministers of Maryland, in 1783, soon after the acknowledgment of the
+independence of this country. They passed a number of resolutions, of
+which the fourth reads thus: "That as it is the _right_, so it will be
+the _duty_ of the Episcopal Church, when duly organized, constituted,
+and represented in a Synod or Convention of the different orders of her
+ministers and people, to revise her liturgy, forms of prayer and of
+public worship, in order to adapt the same _to the late Revolution_,
+and OTHER LOCAL CIRCUMSTANCES OF AMERICA," [Note 1] &c.
+
+Our _Presbyterian_ brethren also changed their Confession of Faith, and
+adapted it to their belief. Hear the testimony of _Dr. Hodge_, in his
+Constitutional History of the Presbyterian Church in the United
+States: [Note 2] the Synod then "took into consideration the twentieth
+chapter of the Westminster Confession of Faith, the third paragraph of
+the twenty-third chapter, and the first paragraph of the thirty-first
+chapter; and having made some alterations, agreed that the said
+paragraphs, as now altered, be printed for consideration, together with
+a draught of a plan of government and discipline." They were
+subsequently adopted.
+
+In like manner did our _Methodist Episcopal_ brethren deal with the
+Thirty-nine Articles of the Episcopal Church, which they had avowed
+from the days of Wesley. They not only rejected the recognition of the
+king as the head of the church, but also entirely omitted Article
+XVII., which is supposed by many to inculcate Calvinism, together with
+several others; and materially altered Articles I., II., VI., IX.,
+XXVI., and XXXIV. If, then, it be competent for these several Synods,
+or Conferences, to change the Westminster Confession and Thirty-nine
+Articles, which were prepared far more deliberately, and with much less
+restraint, and had become equally venerable by age, without any one
+pretending to deny their authority, or to pronounce the measure
+"presumptuous," why may not the Synod of Wittenberg, and other similar
+bodies, correct the Augsburg Confession, by the omission of several
+tenets, believed not only by her members, but by the great body of
+American Lutherans, to be unscriptural? Now the Definite Platform was
+prepared at the request of the leading members of those Western Synods,
+according to a plan previously agreed on among them and others, for the
+express purpose of being proposed for discussion, correction, and
+_adoption by these Synods;_ and, until so acted on, was a mere
+unofficial proposal, _such as any friends of the church have a right to
+make_. And who can dispute their right, or the right of any Synod, to
+adopt a Confession of Faith for herself, when the Constitution of the
+General Synod originally conceded this power specifically to each
+Synod, and still does so, in Article III., Section 3, by requiring them
+only to adhere to the _fundamental_ doctrines of the Bible, as taught
+by our church? Is not a Lutheran Synod possessed of as much power as an
+Episcopal or Methodist convention? And although an individual
+necessarily drew up the document, it was prepared according to the plan
+decided on by about twenty brethren, and claimed no authority until
+acted on by Synod. The Definite Platform could never, _with truth_, be
+regarded as the work of a few individuals. Its inception was the result
+of a consultation of a large number of influential brethren, especially
+of the West, who had been convinced by the aggressions of surrounding
+symbolists, that a decided, but also a more _definite_ stand on the
+ground of the General Synod, was necessary in self-defence. It was
+prepared and published at their request, not as an official document,
+but as a draft of such a basis as they had agreed on. It was presented
+to them, and taken up for consideration by their several Synods; and
+the unanimity with which they adopted it is conclusive proof that it
+was prepared according to the stipulated principles. By denying the
+right of the several Synods of Ohio, and of any other Synod, to improve
+or decide on their own doctrinal basis, within the fundamentals of
+Scripture as taught in the Augsburg Confession, the enemies of the
+Platform _renounce the principles of the General Synod_, which
+expressly allows this right; and they also renounce the original and
+universally acknowledged Independent or Congregational principles of
+Lutheran Church Government, avowed by Luther, Melancthon, and all the
+leading divines of our church, one part of which is the right and
+obligation to form our own views of Scripture truth, and to avow them
+to the world.
+
+No individual can justly pronounce the Platform an invasion of his
+rights; for it has never even been proposed by _its friends_ to any
+Synod other than those at the request of whose members it was prepared;
+and should it, at any time hereafter, be presented, it will possess no
+authority unless conferred on it by Synodical action, in which each
+minister has a right to participate. The war that has been and is still
+waged against the Platform, by old Lutheran Synods, and papers, to whom
+it was never proposed for adoption, is wholly offensive; and whilst we
+do not deny the right of any Synod to take it up by way of counsel, the
+intolerant and aggressive principles avowed by Old School papers, is a
+direct assault on the rights of American or New School Lutherans, which
+cannot in the end fail to unite them in measures of self-defence.
+
+_Secondly_, the Plea is mistaken, in supposing that the friends of the
+Platform profess to be the true representatives of the Lutheran Church
+in the _symbolic_ sense of the term: for have they not reiterated, in a
+score of publications, for five and twenty years past, that they do not
+hold all the views of the former symbols; and does not the Platform
+itself explicitly disclaim any such idea, by publicly protesting
+against the errors of those books?
+
+_Thirdly_, the idea of our "unchurching others," is openly disclaimed
+by the Platform, as was proved above.
+
+Again, says the Plea: "Those who undertake to change the doctrinal
+basis of a church, take upon themselves an awful responsibility," p. 7.
+True; but there is an equally awful responsibility resting on those
+who, favored by Providence with the increased light of three centuries,
+continue to avow in their creed, and thus lead multitudes to embrace
+the superstitious and truly dangerous errors, which remain in these
+documents issued in the earlier and immature stages of the Reformation,
+and some of them under circumstances unpropitious to a free expression
+of views of Scripture doctrine. If these errors constituted the essence
+of Lutheranism, we ought to forsake the church; but as they do not, we
+are under sacred obligation to expunge them from our creed, so that we
+may not aid in their perpetuation.
+
+"From this renewed church (of the Reformation) as from a new heart, of
+mankind, new and fresh and vigorous blood flows in an uninterrupted
+stream through mighty arteries, into the whole world." p. 7. Or rather,
+we would say, this fresh and vigorous blood flows not from the church,
+much less from the errors which she retained in her symbols, but from
+that amount, of _God's truth_, which constitutes the great mass of her
+confession. The separation of these errors, instead of impairing the
+efficiency of the church, will greatly multiply her energies, and pave
+the way for new and enlarged conquests over the world.
+
+"Let any one examine the theological mastership, which this learned
+and honored disciple of Christ (Melancthon) exhibited in his Apology
+for the Augsburg Confession--and he will be convinced of the folly of
+those, who presume to think, that he, or his mighty coadjutor,
+(Luther,) might be materially benefited by the dogmatical and exegetical
+instructions of the theological professors and authors of the present
+times." p. 7.8. This all sounds well enough in the abstract, and we
+ourselves have frequently and with equal sincerity, praised these great
+reformers. But after all, they were fallible men. This same Melancthon,
+in this same Apology for the Augsburg Confession, regards Private
+Confession and Absolutism [sic] as the third _sacrament_. At
+the Diet of Augsburg, he was willing to yield to Romish bishops the
+dangerous powers which they formerly had exercised over the churches,
+and when he saw danger thicken around him, he positively wrote to
+Luther, inquiring whether they might not, yield to the papists in the
+matter of _private and closet masses_, as will be seen in the sequel!
+Besides, these modern "professors, authors," and, we will add, pastors,
+do not propose to improve the Confession by any light of their own; but
+by the progressive light, which the Providence of God has vouchsafed to
+the prayers, the philological and exegetical studies of three centuries.
+This light we receive with gratitude to God, and cannot for a moment
+doubt, that if these noble servants of Christ were now living, they
+would be amongst its most grateful recipients. They both continued
+through life to study the word of God, and to profess their improved
+views without the least hesitation. So far was Melancthon himself from
+regarding any of his works perfect, that he continued  deliberately to
+make improvements, even in this same Augsburg Confession, after the
+storms of papal persecution had subsided, till the end of his life. And
+we might easily fill pages with the declarations of Luther, avowing his
+sense of the imperfections of his publications, and of the work of
+Reformation in his day.
+
+"We believe," says the Plea, "that they (Luther and Melancthon) are no
+more than guides to the fountain of truth, to the gospel; and whenever
+we find that they lead us off from the Word of God, we are bound not to
+hesitate in our decided deviation from their views." p. 8. This is
+precisely the noble, enlightened, and christian stand point of the
+American Lutheran Church. In principle, the respected author of the
+Plea, does not differ from us. It is only in its application to
+particular cases, that we may occasionally not coincide.
+
+"The state of theology and religion of an age, does not at all depend
+upon the progress of general science and social life." p. 10. From this
+sentiment and the train of observation in reference to it on the same
+page, we do not dissent. But no American Lutheran appeals to _this_
+spirit of the age, exhibited in the progress of the physical sciences,
+as proofs of any advance in theology. The sciences to which we refer as
+media of increasing life, are those on which the proper interpretation
+of the sacred volume depends, philology, archaeology, hermeneutics, &e.,
+and certainly our brother cannot dissent from this position, he will not
+maintain, that no progress has been made, in the knowledge of the
+original languages of Scripture by continued studies of scores of the
+ablest  philologians the world has ever seen, especially during the last
+half century. He will not deny, that the exploring labors of travellers
+[sic] to the lands of holy writ, the increased study of the manners and
+customs and institutions of the nations inhabiting them, have
+illustrated some portions of the sacred volume. Nor will he affirm the
+utter fruitlessness of all the prayerful efforts of men of God, during
+the last three centuries, to understand the general principles of
+languge, [sic] the different significations of words, (the literal, the
+tropical, the typical, the allegorical, &c.,) and the proper rules for
+the interpretation of the Sacred Record. He is too well acquainted with
+the literary fame of Germany and the writings of that galaxy of
+theological luminaries, that has reflected so much glory on the land of
+the Reformation, not to admit that many parts of the Sacred Record are
+better understood at present, than they were three centuries ago. But
+the principal difficulty which prevented the full and clear appreciation
+of divine truth in the earlier Reformers, was the fact that _they were
+educated till adult age, [Note 3] in all the superstitious rites and
+ceremonies of the Romish Church_, and we all know that it is impossible
+entirely to emancipate ourselves from the prejudices of early education.
+Under these circumstances the marvel is, not that they retained a few
+papal views and practices, but that they accomplished as much as they
+did, in unlearning the errors of their early education.
+
+"If all Christianity were to take its first start to-day;-to-morrow
+already interpretations and confessions would spring up like mushrooms
+in a hot-bed." p. 11. This idea is expressed rather too strongly for
+the claims of history; as it is certain that during the golden era of
+Christianity, the first three centuries, no other creeds were employed
+by the churches generally, than the so-called Apostles' and the Nicene
+Creeds. It is chiefly since the period of the Reformation, that the
+church of the Redeemer has been cut up into so many denominations,
+professing different and some of them very extended creeds.
+
+"Every denomination has an individual life, and the law of
+self-preservation ought, to teach her, that she is throwing herself
+away, if she, is not determined to stand by her banners and to defend
+her position." p. 11. Whatever definition we may adopt of the
+indefinite and cloudy term "_life_" in this passage, our reply is, the
+life of every Christian church ought to be the _life of the Gospel_,
+and the life of the church as established and conducted by the inspired
+apostles. Every thing in the life of any church inconsistent with this,
+must be wrong. It is true, since the formation of the different
+Protestant denominations, each one of them has a different creed, and
+is characterized by some peculiarities of government or worship, and if
+these peculiarities are intended by the "peculiar life" of a
+denomination, we judge it would be equally wrong for the members of any
+church, to lay it down as a rule in every case to defend them. It would
+bear some resemblance to the corrupt, political motto, so justly
+denounced by all good men: _Our Country right or wrong_. Had Luther
+adopted this rule, it would have required him to defend all the errors
+of Rome, which had been fully sanctioned by that church. But his
+judgment taught him differently, and he gradually rejected every one of
+those elements of the peculiar _life_ of Romanism, which he found
+hostile to the life of the [sic] God's word. But if it be replied,
+that by "peculiar life" is intended those peculiarities of our
+church, which are accordant with the Gospel; we fully assent to the
+position. This is precisely the principle, on which we endeavor to act.
+_We defend and retain every peculiarity of the church of our fathers,
+which we find taught in the word of God, or consistent with its spirit_;
+whilst we deem it a privilege and duty to labor at the improvement of
+our church and her ecclesiastical framework or platform, by removing
+from it every thing which, after a life of prayerful study, we are
+persuaded is offensive to God, because opposed to His word. Even the
+Form of Concord affirms the principle for which we here contend, by
+representing creeds as exhibitions of the sense in which _Christians of
+a particular age_ understood the Bible; and never, until the duty of the
+church in every age to conform her standards to the word of God, is
+conceded; can she as a whole become more united, more pure and
+scriptural, and the kingdom of Christ be extended throughout the earth.
+
+The Plea objects to what it styles "the officious manner in which some
+persons raise alarm throughout the church, promulgate their intention
+to change the Augsburg Confession, and act in such a manner as if their
+views in regard to the so-called errors of the Augsburg Confession were
+absolutely above all possibility of error." p. 13. This objection is
+probably based on a want of acquaintance with the history of our church
+in this country, if it is designed to refer particularly to the
+Definite Platform; which would be excuseable in our brother, as his
+residence amongst us is comparatively of recent date. But the truth is,
+that the rejection of the custom of requiring assent to the Augsburg
+Confession by the fathers in the Pennsylvania Synod _fifty years ago_,
+is proof enough of their dissatisfaction with that document. Nor did
+they hesitate distinctly to declare their dissent from some of its
+tenets. This was done not only privately, but also in their occasional
+publications. As to private confession and absolution, _they never
+adopted that practice in this country;_ but from the beginning
+employed a _public_ and _general_ confession, preparatory to the Lord's
+Supper, as our church in Sweden and Denmark did in the days of the
+Reformation. As to the _ceremonies_ of the public mass, they were
+rejected by our church universally, some years after the diet of
+Augsburg, as private and closet masses had been before. The General
+Synod, at the adoption of her constitution in 1820, freely expressed
+her dissatisfaction in the public discussions, with some parts of the
+Augsburg Confession, and inserted a clause in her constitution, giving
+_power both to the General Synod and to each District Synod to form a
+new Confession of Faith_, for their own use. _Dr. Lochman_, one of the
+most active, pious, and respected divines of our church, in his
+Catechism, published in 1822, states it as one of "_the leading
+principles_ of our church, [sic on quotation marks] "that
+the Holy Scriptures and _not human authority_, are the only source
+whence we are to draw our religious sentiments, whether they relate to
+faith or practice." "That Christians are accountable to God alone for
+their religious principles," and says not a word about adherence to the
+Augsburg Confession, as one of the principles of our church.
+
+He also published an edition of the Augsburg Confession, in his work,
+entitled Doctrine and Discipline of the Evangelical Lutheran Church, in
+which _he made more omissions than are found in the American
+Recension;_ and yet no one found fault with him for doing so. That the
+reader may judge of the extent of these omissions, we specify them: In
+
+Art. I. he omitted the definition of _person_, in the Trinity.
+
+Art. II. omits the condemnatory clause.
+
+Art. III. omits the epithet _pure_, in reference to the Virgin Mary,
+and the reference to the so called "Apostles' Creed."
+
+Art. IV. omits the closing sentence, that God will regard this faith as
+righteousness.
+
+Art. V. omits the condemnatory clause, and part of another sentence.
+
+Art. VI. omits the word "_true_" in reference to the unity of the
+church.
+
+Art. VIII. omits the condemnatory clause concerning the _Donatists_.
+
+Art. IX. omits the name _Anabaptists_.
+
+Art. X. omits the condemnatory clause.
+
+Art. XII. omits "absolution" and part of the condemnatory clause.
+
+Art. XVII. omits the condemnatory clause.
+
+Art. XVIII. omits the name of Augustine's work, Hypognosticon, and
+about _ten lines at the close_.
+
+Art. XIX. omits the _last sentence_.
+
+Art. XX. omits different portions of this long article, amounting to
+one-half of the whole.
+
+Art. XXI. omits all that is said on war, and the Turks, &c., and the
+entire concluding paragraph, amounting to half a page 12mo.
+
+Yet this work was circulated throughout the church, and we never heard
+a single word of objection, although the notes appended to it are far
+from being symbolic.
+
+Rev. J. A. Probst, in his work on the Reunion of the Lutheran and
+Reformed Churches, published in 1826, speaking of this country, and
+especially the Synod of Pennsylvania, of which he was a member, says,
+"Zwingle's more liberal, rational, and scriptural view of this doctrine,
+(election) as well as of the _Lord's Supper, has become the prevailing
+one among the Lutheran and Reformed_," p. 74. The same fact, the
+rejection of some of the articles of the Augsburg Confession, is taught
+in some publications in 1827, by _Dr. Endress_, one of our most
+respected and learned ministers; and is confirmed by the language of the
+resolution passed by the Synod of Pennsylvania in 1823, on the subject
+of union between the Lutheran and Reformed churches in this country,
+between which bodies they affirm a _unity of doctrinal views_. This
+dissent, was publicly avowed by Dr. _F. C. Schaeffer_, of New York, who,
+in  his edition of Luther's Catechism, published in 1820, omitted the
+word "_real_ or _true_" in reference to the Saviour's body in the
+eucharist, (p. 21,) and in his Address at the Laying of the Corner-stone
+of St. Matthew's Church, thus expresses himself. "We rejoice with
+thanksgiving before the Lord, because he has given us _our great
+symbolical book, the bible_. This is preferable to all the "books" and
+"_confessions" of men_. According to a fundamental principle of the
+Lutherans, we depend not merely on the irrigating streamlets that
+originate in the fountain to which we have access, but we rather drink
+from that fountain itself. The study and proper interpretation of the
+sacred writings, accompanied by the use of all outward helps which
+God's providence has furnished, and aided by fervent prayer in the
+acceptable name of Jesus Christ the Mediator, is mainly inculcated in
+the Evangelical Lutheran Church." p. 10.
+
+This same dissent from the symbols, was also publicly avowed by _Dr.
+Hazelius_, who in his Annotations on the Augsburg Confession,
+published in 1841, says, "The opinions now entertained in the Lutheran
+church, as to the nature of the sacrament of the _Lord's Supper_,
+differ in no material point from those entertained by the other
+protestant churches on the subject." p. 21. This dissent in
+non-fundamentals from the Augsburg Confession, is also avowed by _Dr.
+Bachman_, in his Discourse on the Doctrines and Discipline of the
+Lutheran Church, published in 1837, and sanctioned by his Synod: also
+by _Dr. Lintner_, in his preface to the Augsburg Confession, in 1837,
+pp. 3, 4; by _Dr. Krauth_, in his Sketch of the Evangelical Lutheran
+Church in the United Slates, for Buck's Theological Dictionary, in
+1830; in which he says the doctrines of the Evangelical Lutheran Church
+are _substantially_ those of the Augsburg Confession," [sic on
+quotation mark!] implying dissent from that creed in some
+non-essentials; and recently his own dissent in an article in the
+Lutheran Observer, and the Evangelical Review of July, 1850. _Dr. G. B.
+Miller_ published his dissent from the Confession on some of its
+representations of baptism, (baptismal regeneration, as he contends,)
+and the _real presence_ in the Eucharist, in his Sermon before the
+Ministerium of New York, in 1831.
+
+The same dissent was freely expressed by _Dr. Baugher_, in his Report
+on the "Doctrines and Usages of the Synod of Maryland," in which he
+thus describes his position and that of this Synod:
+
+"ON REGENERATION.--We believe that the Scriptures teach that
+regeneration is the act of God, the Holy Ghost, by which, through the
+truth, the sinner is persuaded to abandon his sins and submit to God,
+on the terms made known in the gospel. This change, we are taught, is
+radical and is essential to present peace and eternal happiness.
+Consequently, it is possible, and is the privilege of the regenerated
+person to know and rejoice in the change produced in him."
+
+"OF THE SACRAMENTS.--We believe that the Scriptures teach, that there
+are but two sacraments, viz.: Baptism and the Lord's Supper, in each
+of which, truths essential to salvation are symbolically represented.
+We do not believe that they exert any influence '_ex opere operato_,'
+but only through the faith of the believer. _Neither do the Scriptures
+warrant the belief, that Christ is present in the Lord's Supper in any
+other than a spiritual manner_."
+
+"OF THE SYMBOLICAL BOOKS.--Luther's Larger and Smaller Catechisms, the
+Formula Concordiae, Augsburg Confession, Apology, and Smalkald
+Articles are called in Germany the Symbolical Books of the church. We
+regard them as good and useful exhibitions of truth, but do not receive
+them as binding on the conscience, except so far as they agree with the
+Word of God."
+
+To this catalogue we might add the names of many others, who have
+avowed the same position of dissent from this venerable symbol, long
+before the Definite Platform was thought of. No one in former times
+presumed to deny the right of our ministers and synods expressing this
+dissent, and proposing to form a new creed, if they deem it requisite.
+To call the dissenting position of the _Definite Platform_ a new one,
+is therefore a historical error; and to attempt to cast odium on it by
+the charge of officiousness, is also an act of injustice. The same
+charge would equally lie against the greater part of our best
+ministers during the last half century, _and against the founders of
+the General Synod themselves_.
+
+With this occasional disclaimer of these errors, American Lutherans
+have hitherto been satisfied, nor would the question of officially
+adopting a new creed have been raised at this time, had not the
+Ultra-Lutherans of our land, of late become animated by a new zeal to
+disseminate their symbolic errors, and to denounce as not Lutherans,
+all who do not receive them. When the adoption of a new creed was thus
+forced upon them, a number of the brethren advocated the formation of
+one entirely new; but others believing it best to retain the venerable
+mother symbol of Protestantism, as far as we could regard her
+teachings as Scriptural, proposed the omission of the few disputed
+points, and the adoption of the residue unaltered, thus retaining
+nearly the whole of the doctrinal articles. The suggestion was
+adopted, as being more respectful to the venerable symbol of our
+church, we were urged to prepare the work for the consideration of
+some of the Western Synods; and thus the American Recension of the
+Augsburg Confession originated from respect for that creed, rather
+than the want of it. The talk about sacrilege, &c., would sound more
+natural among Romanists than Protestants; and the idea of deception
+is utterly unfounded, because the very name adopted, "American
+Recension," is a constant notification to the reader of some change.
+Neither one or the other charge was ever made against the Methodist
+Episcopal Church, for making four times as many changes in the
+Thirty-nine Articles. As to respect for the Confession, we see but
+little difference between several methods proposed amongst American
+Lutherans; to adopt the Confession as to the fundamentals of Scripture
+doctrine, leaving all free to  reject the non-fundamentals; or to
+publish the symbol, with a list appended of some of its articles,
+which may be rejected; or to omit those same articles, leaving them
+free, and adopting all the residue unconditionally. On neither of
+these three plans does the _matter_ of the Confession remain intact,
+even if the letter does; for in _all_, certain parts of it divested
+of binding authority, and left to the judgment of each individual.
+The American Recension is nothing more than a revised edition of the
+Confession, in which those parts are omitted that had already been
+divested of binding authority, and thus been superseded by subsequent
+ecclesiastical legislation.
+
+And is it not creditable to any church, when she finds some tenets of
+her creed in conflict with the Scriptures, and calculated to circulate
+error, to reform and improve it? We should suppose that every
+enlightened and reflecting theologian, and still more every intelligent
+layman, would concur in the sentiments of that devoted friend and
+defender of the Lutheran Church, _Dr. Koecher_, of Jena, in 1759, who,
+discussing the charge that our church had changed her doctrines, says,
+"It avails nothing merely to charge a church with having made changes
+in her Creed; we must direct our attention to the subject or doctrine
+itself, and inquire whether it is true or false. Because, _not every
+alteration in matters of faith is inadmissible and censurable_.
+Suppose a church to perceive that a doctrinal error has crept into her
+creed, and to correct it by the exclusion of the error; does she not
+merit our approbation, much rather that our censure or abuse? Suppose
+that the Lutherans did formerly believe in transubstantiation (as has
+been charged,) but in the course of time rejected this doctrine,
+because they found it militate against divine truth; suppose the
+earlier Lutheran divines did approve of the doctrine of unconditional
+election, and limited grace of God, whilst our later theologians had
+renounced them, because they are in conflict with the teachings of
+God's word:--we say, suppose this had been the case, though it was not;
+their procedure would not be improper, and their doctrinal change
+would merit our approbation and praise, rather than censure." How much
+more christian and manly are these views, than the position which,
+though not avowed, is acted on by many, that the members of a church
+should never attempt to improve her symbols; but, as a matter of
+course, defend any doctrine taught by them, because it is there
+inculcated. What is this else than practically to elevate Luther,
+Melancthon, Zwingli, Calvin, or Wesley, above Christ? What is it else,
+than prefering [sic] to be Lutherans rather than Christians, if we are
+not ever ready to renounce anything Lutheran, if found not to be
+Christian? How can the church of Christ continue to develope [sic]
+herself in accordance with the divine purposes and plan, unless every
+part of the church is kept in constant contact with the Bible, and is
+ever willing to improve and conform its entire framework to the
+increased light of God's word and Providence? It was Luther's deep
+sense of obligation to the Bible, as paramount to all human authority,
+which enabled him and his Spartan band of coadjutors, under God, to
+reform the church of Germany from so many Romish errors, and nothing
+short of the same noble principle can conduct the church safely in her
+high and holy mission of converting the world. Whilst, therefore, we
+love Luther much, let us, my brethren, ever love Christ more. And
+whilst we respect the soul-stirring productions of the illustrious
+reformers, let that respect never induce us to sanction any errors
+contained in them, or bias our minds against the free and full
+reception of the revelations of God's holy Word!
+
+Note 1. Colton's Genius of the Protestant Episcopal Church in the
+United States, &c., p. 151.
+
+Note 2. Vol. ii., p. 498.
+
+Note 3. Luther was a faithful papist until he was upwards of _thirty
+years_ did, when he began to protest against the errors of Rome.
+
+
+CHAPTER  III.
+DISADVANTAGES UNDER WHICH THE AUGSBURG CONFESSION WAS PREPARED.
+
+In forming an idea of the estimate which should be placed on the
+Augsburg Confession, as an expression of the results attained by the
+biblical studies of Luther, Melancthon and their associates, at the
+date of the diet in 1530; much depends on the question, whether the
+circumstances under which it was prepared, and the design for which it
+was intended, were favorable to a free and full exhibition of their
+views. The affirmative of this question has often been declared in this
+country; but the contrary is incontestably established by authentic
+history, as well as by the declarations of the Reformers themselves.
+The diet, it will be remembered, was appointed by the Emperor of
+Germany, Charles V., for the purpose of settling the controversies
+between the Pope and the Protestant princes of his empire, as well as
+for other political purposes. The place selected was the City of
+_Augsburg_, in Bavaria, about two hundred English miles from
+Wittenberg, and about ninety miles from Coburg, where Luther was left
+by the Elector during the diet. [Note 1] The Pope had long been urging
+the emperor to adopt violent measures for the suppression of the
+Protestants. He fondly anticipated that a deathblow would now be given
+to the Protestant cause, and with which party the emperor would side
+was not fully known, although, being a Romanist, little favor could be
+expected by the Confessors. The Confession was composed by Melancthon
+out of the Torgau Articles, at Augsburg, where he and the Elector John,
+with his retinue, arrived on the 2d of May. On the 10th of May, it was
+sent to Luther, at Coburg, for his revision, and he returned it with
+his approbation on the 16th, remarking, "I have read Philip's Apology
+(the Confession,) and am very well (_fast_ wohl, an obsolete meaning of
+the term "fast,") pleased with it. I know nothing to improve or alter
+at it; nor would it be suitable, as I cannot tread so softly and
+lightly." [Note 2] As the emperor did not arrive until about a month
+later, Melancthon continued to make various alterations, to render the
+Confession more acceptable to the Romanists; for the fears of the
+Protestants were greatly excited, as will appear by the following
+extracts from Melancthon's own letters, penned at this eventful period.
+
+In a letter to _Luther_, dated Augsburg, June 15th, Melancthon says,
+"On the day before Corpus Christi festival, at 8 o'clock, P. M., the
+emperor arrived at Augsburg. From the imperial court, it appears, we
+have nothing to expect; for the sole object which _Campegius_ seeks to
+accomplish, is that we should be suppressed _by force_. Nor is there
+any one in the emperor's entire court, who is milder than he himself."
+[Note 3] This was indeed a gloomy prospect, for they were entirely at
+the mercy of their emperor. He could reenact the scenes of the previous
+century, and send them, like Huss and Jerome, to the dungeon and the
+stake.
+
+On the 26th of June, the day after the public presentation of the
+Confession, he again addresses _Luther:_ "We live here in the _most
+lamentable anxiety and incessant tears_. To this a new source of
+consternation has been added today, after we had read the letter of
+_Vitus_ (Dietrich, Luther's friend,) in which he states that you are so
+much offended at us, that you are unwilling even to read our letters.
+My father, I will not increase my sufferings by words, but I merely beg
+you to consider, where and _in what danger we are_, where we can have
+nothing to tranquilize us except your consolations. Streams of sophists
+and monks collect here daily, to inflame the hatred of the emperor
+against us. But the friends, if we could formerly number them amongst
+our (party,) are no longer with us. Alone and despised, we are here
+_contending against endless dangers_. Our Vindication (the Confession)
+has been presented to the emperor, and I herewith send it to you for
+perusal. (If it had not been altered after Luther had seen and approved
+it, it would have been superfluous to send him another copy.) In my
+judgment, it is strong enough; for you will here perceive the monks
+depicted sufficiently. Now, it appears to me, that before our enemies
+reply, we must determine, _what we will yield to them_ in reference to
+the 'eucharist in both kinds,' what touching matrimony (_celibacy_ of
+priests,) and what in regard to 'CLOSET MASSES.' In [sic] appears
+they are determined in no case to yield the last two." [Note 4]
+
+In a letter to _Camerarius_, [Note 5] he thus describes his condition:
+"My spirit is _filled with lamentable anxiety_, not for the sake of our
+cause, but on account of the indifference of our associates. Be not
+concerned about me, for I commit myself to God. But _something
+remarkable disturbs us_, which I can only tell you personally." [Note 6]
+
+To _Luther_, he writers [sic] on the 27th of June, "I cannot
+describe how deeply I was distressed, on reading in the letter of
+_Vitus_, (or Dietrich, a favorite of Luther, who remained with him at
+Coburg, as his associate,) that you are irreconciliably [sic] offended,
+because I do not write with sufficient frequency." "The condition of our
+affairs here is still such, that we spend the _greater part of our time
+in tears_. We have written very often, as we can prove." From this and
+other passages in Melancthon's letters, as well as from his complaints,
+that he could not induce [Note 7] the _Protestant princes_ to send
+messengers regularly to Luther, Niemeyer regards it as evident, that
+Luther's displeasure arose in part from the fact, that the princes felt
+disposed, at this important juncture, to act without either his
+knowledge, counsel, or co-operation, probably under the impression,
+that, they could more easily effect a reconciliation, if the intrepid,
+firm and hated Luther were kept out of view.
+
+But to proceed with Melancthon's letter. "Our Confession (he says,) has
+been presented to the emperor, and I have sent you a copy. I entreated
+you (in my former letter) to inform me, how far we might _yield to our
+opponents_, if it is practicable. It is true, as you know, we have
+already consulted on these subjects; but they are always adjusted in a
+different manner on the field of battle (sie geben sich im Schlachtfeld
+allezeit anders,) from what they are when previously made the subjects
+of discussion. I presume the greatest conflict will occur in regard to
+_private masses_. But as yet I have no certain information." [Note 8]
+
+In another letter to Luther, dated Aug. 6, he says: "The Landgrave
+proceeds with great moderation, and has openly told me, that in order
+to preserve peace, _he would submit to still more severe conditions_,
+provided they could be accepted without bringing reproach on the
+gospel."
+
+During the pendency of these negotiations, Melancthon made repeated
+efforts by letter to conciliate influential individuals of the papal
+party. Among these is his letter to _Cardinal Campegius, the apostolic
+legate, of July 6th, which reflects no little light on the state of his
+mind. This intense anxiety to gain the imperial favor for the
+Protestant cause, could not fail strongly to tempt him to make the
+Confession as palatable as possible to the Romanists, by yielding
+nearly everything that he did not regard as essential. Hear the letter:
+
+"_Most Reverend Sir:_--As many good men applaud the very great
+moderation exhibited by your Eminence, amid your honors and elevation,
+I am induced to cherish the hope, that your Eminence will receive my
+letter with favor. Verily it was a true saying which Plato uttered,
+that nothing more desirable, or better, or more divine, can happen to
+men, than when wisdom is associated with power in government. Hence,
+when the intelligence arrived, that your Eminence was sent to this Diet,
+as judge in the pending religious controversy, many good men
+congratulated Germany, that the investigation of these most important
+affairs was confided to a man, who transcended others not merely by his
+high (official) dignity, but also much more by his wisdom; for even
+heretofore the fame of your Eminence's wisdom him resounded through all
+Germany. Now, as I believed, that with this wisdom your Eminence would
+greatly abhor violent measures, I was thereby induced to write to your
+Eminence, that it might be made known to you, that we also long only
+for peace and concord, and reject no condition for the restoration of
+peace."
+
+"We have _no doctrine different from that of the Romish Church_, (wir
+haben keinen von der Roemischen Kirche verschiedenen Lehrsatz,) yea, we
+have restrained many who wished to disseminate pernicious doctrines, as
+may be proved by public testimonies. [Note 9] _We are prepared to obey
+the Romish Church, if, with that mildness which she has always
+manifested toward all men, she will only overlook and yield, some
+little_, (einiges Wenige,) _which we could not now alter if we would_."
+[Note 10] Let not your Eminence believe our enemies, who wickedly
+pervert our writings, and falsely impute to us anything which can
+inflame the general hatred against us. We reverently _pledge obedience
+[Note 11] to the authority of the Roman Pontif_, [sic] and to the entire
+organization of the (Verfassung) of the [sic on repetition]
+church, only let not the Pope of Rome reject us. Many feel assured,
+that if your Eminence were better acquainted with our cause and views,
+you would not approve of these violent counsels. For no other reason do
+we incur greater hostility in Germany, than because we defend the
+doctrines of the Romish [Note 12] Church with the utmost steadfastness.
+This fidelity, if the Lord will, we will show to the Romish Church
+_until our last breath_. There is indeed some _small_ difference in
+usages, which seems to be unfavorable to union. But the ecclesiastical
+laws themselves declare, that the unity of the church may continue even
+amid such diversity of customs." [Note 13]
+
+Is it possible that any impartial man, after reading this letter can
+suppose the circumstances of this diet to have been favorable to a free
+and full expression of the points of dissent, between the Protestants
+and Papists, even at that day? During the entire six weeks that
+Melancthon was at Augsburg, before the arrival of the Emperor, his mind
+was in this agitated and alarmed condition. According to his own
+account he continued daily to make changes in the Confession, _after_
+it had been submitted to Luther. No wonder, therefore, that Luther,
+responding to Melancthon's inquiry, "what more they could yield to the
+Romanists," makes this rather dissatisfied reply, under date June 29:
+"_Your Apology_ (the Augsburg Confession, as altered by Melancthon.
+after Luther had sanctioned it on the 15th of May, and it had been
+presented to tho diet on the 25th of June,) _I have received, and
+wonder what you mean, when you desire to know, what and how much, may
+be yielded to the papists. As far as I am concerned, TOO MUCH HAS
+ALREADY BEEN YIELDED TO THEM IN THE APOLOGY (Confession)." [Note 14]
+Here it in evident that the various changes, made by Melancthon between
+the 15th of May and 25th of June, led Luther to affirm what American
+Lutherans now maintain, that _he had yielded too much to the papists in
+the Augsburg Confession_. "I daily altered and recast the greater part
+of it, (says Melancthon himself,) and would [Note 15] have altered still
+more if our counsellors [sic] had allowed it." And so much greater was
+his dissatisfaction at the still more important concessions, [Note 16]
+which Melancthon and his associates were willing to make, in their
+negotiations after the Confession had been delivered, that, in a letter
+of Sept. 20, to _Justus Jonas_, one of the principal Protestant
+theologians at the Diet, he gives vent to his feelings in the following
+remarkable language: "I almost burst with anger and displeasure, (Ich
+boerste schier fuer Zorn und Widerwillen,) and I beg you only to cut
+short the matter, cease to negotiate with them (the Papists,) any
+longer, and come home. They have the Confession. They have the gospel.
+If they are willing to yield to it, then it is well. If they are
+unwilling, they may go. If war comes out of it, let it come. We have
+entreated and done enough. The Lord has prepared them as victims for the
+slaughter, that he may reward them according to their works. But us, his
+people, he will deliver, even if we were sitting in the fiery furnace at
+Babylon." [Note 17] Thus have we heard abundant evidence from the lips
+of Melancthon and Luther themselves, that the circumstances under which
+the Augsburg Confession was composed, in eight days, before its
+submission for Luther's sanction, and the increasing pressure under
+which Melancthon afterwards made numerous changes in it, during five
+weeks before its presentation to the Diet, were far from being favorable
+to a full and free exhibition of the deliberate views of the Reformers
+even at that date, and fully account for some of the remnants of
+Romanism still found in that confession, whose import we are now to
+examine. The declaration of that elaborate historian _Arnold_, is
+therefore only too true; "_Melancthon had prepared the Confession amid
+great fear and trembling, and in many things accommodated himself to
+the Papists_." (Nun hatte dieselbe Melancthon zuvor in grossen Zittern
+und Angsten aufgesetzet, und sich in vielen nach den Papisten
+bequemet." [Note 18]
+
+Of similar import is the judgment of _Dr. Hazelius." [sic on
+quotation mark] [Note 19] In reference to the article of Baptism, says
+he, we have first to remind the reader of the sentiments expressed by
+the Confessors, in the preface to this (the Augsburg) Confession,
+declaring there, and in various passages of their other writings, that
+_it was their object_, not only to couch the sentiments and doctrines
+they professed, in language the least offensive to their opponents,
+but also to GIVE WAY AS FAR AS CONSCIENCE WOULD PERMIT. This being
+premised, we shall endeavor to discover the meaning of the Reformers in
+regard to the article of baptism from some of those portions of their
+writings, where they had not cause to be so circumspect and careful of
+not giving offence to the Roman party, as they had in the delivery of
+the Augsburg Confession."
+
+Nor is it at all surprising, that, as Luther's views of the evils of the
+mass were so much clearer even at this period, he should, after seven
+years more time for study, and in times of peace and security, express
+his abhorrence of this Romish error in such strong terms as we meet in
+the Smalcald Articles. Indeed, it was this undecided character of the
+Augsburg Confession on some points, which led the Elector, who, in other
+respects valued it highly, to have this new Confession prepared by
+Luther for the Council, which Pope Paul III. [sic] had
+convoked, to meet at Mantua, in 1537, for the purpose of settling these
+religious disputes. Because, says Koellner, "the Augsburg Confession
+had been prepared with the view to give the _least possible offence to
+the opponents_. But now, the Evangelical party, being stronger, were not
+only able to avow the points of difference more openly; but they were
+also determined to do so; and for such negotiations a different form
+(from that of the Augsburg Confession) was of course requisite. Finally,
+the transactions at Augsburg, during the reciprocal efforts at
+reconciliation, and especially through the great mildness and yielding
+disposition of Melancthon, had in regard to many doctrines, obliterated
+the clear and real point of difference, so that in many of them the
+_opponents affirmed, there was no longer any difference at all_."
+Koellner's Symbolik, Vol. I., p. 441.
+
+Note 1. The reason why he was left, was because the civil authorities
+of Augsburg excepted him in the safe passport, which they sent to the
+Elector, under date of April 30. See Koellner, Vol. I., p. 172.
+
+Note 2. "Ich habe M. Philipsen's Apologie ueberlesen, die gefaellt mir
+fast wohl, und weisz nichts daran zu bessern, noch zu aendern, wuerde
+sich auch nicht schicken: denn ich so sanft und leise nicht treten
+kann."
+
+Note 3. We mention here once for that all our extracts from
+Melancthon's Letters are translated from _C. Niemeyer's_ work, entitled
+_Philip Melancthon_ im Jahre der Augsburgischen Confession, Halle, 1830.
+
+Note 4. Niemeyer, pp. 26, 27.
+
+Note 5. At that time Professor of Greek and Latin Literature in the
+Gymnasium of Nurenberg.
+
+Note 6. Niemeyer, p. 28.
+
+Note 7. Niemeyer, p. 78. "Ich kann es bei Hofe nicht erlangen, dasz von
+heir [sic] ein bestimmter Bote an Luther geschickt wird."
+
+Note 8. Page 30.
+
+Note 9. Dogma nullum habemus diversum a Romana Ecclesia.
+
+Note 10. Here Niemeyer also gives the Latin: "Parati sumus, obedire
+ecclesiae Romanae, modo ut illa pro sua dementia, qua semper ergo omnes
+homines usa est, pauca quaedam vel dissimulet, vel relaxet, quae jam ne
+quidem, si velimus, mutare queamus.
+
+Note 11. Ad haec Romani Pontificis auctoritatem et universam politiam
+ecclesiasticam, reverenter colimus, modo non abjiciat nos Romanus
+Pontifex.
+
+Note 12. Here, says Niemeyer, Melancthon probably means the Romish
+church as she ought to be, and not as she was.
+
+Note 13. Page 32.
+
+Note 14. Eure Apologia habe ich empfangen, und nimmt mich wunder was
+ihr meynet, dasz ihr begehrt zu wissen, was und wie viel man den
+paepstlichen soll nachgeben. _Fuer meine person ist ihnen allzuviel
+nachgegeben in der Apologia (Confession)_. Luther's Werke, B. XX.,
+p. 185, Leipsic Edit.
+
+Note 15. See his letter to Camerarius, dated June 26, 1530. "Ich
+veraenderte und gosz das meiste taeglich um, und wuerde noch mehreres
+geaedert [sic] haben, wenn es unsere Raethe erlaubt
+hatten." Niemeyer, p. 28.
+
+Note 16. Melancthon had agreed to the restoration of the power of the
+bishops, and evidently, as seen by his letter to Luther, of June 26,
+if Luther had not objected, he would have made some retractions on the
+celibacy of the clergy, the communion in both kinds and even the
+private and closet masses. The Protestants did admit that the saints
+pray for us in heaven, and that commemorative festivals might be kept
+to pray God to accept the intercession of these saints; but by no
+means that our prayers should be addressed to the saints themselves.
+Niemeyer, p. 87.
+
+Note 17. Luther's Works, Vol. XX, p. 196.
+
+Note 18. Gottfried Arnold's Unpartheische Kirchen und Ketzer Historien,
+Vol. I., p. 809, edit. 2d of 1740.
+
+Note 19. Doctrine and Discipline of the Synod of South Carolina, pp.
+18, 19, published in 1841.
+
+
+CHAPTER IV.
+CUMULATIVE PROOF OF THE TRUTH OF THE SEVERAL POSITIONS OF THE DEFINITE
+SYNODICAL PLATFORM.
+
+_The Preamble_.
+
+On the subject of the preamble, we will add a few authorities for one
+or two of its positions, which we have heard called in question. On
+page 3, we read:--
+
+"Subsequently, Luther and his coadjutors _still further changed_ their
+views on some subjects in that Confession, such as the mass." The truth
+of this position is demonstrated even by the extract from the Smalcald
+Articles, given on p. 22 of the Platform. In the Augsburg Confession,
+Melanchon [sic] says (and Luther approved of it): "It, is
+_unjustly_ charged against our churches, that they have abolished the
+mass. For it is notorious that the _mass is celebrated among us_ with
+greater devotion and seriousness than by our opponents." But seven
+years later, in the Smalcald Articles, Luther employs this very
+different language, which was sanctioned by his coadjutors: "_The mass
+in the Papal church, must be the greatest and most terrible
+abomination_, since it is directly and strongly opposed to this chief
+article (of Justification through faith in Christ,)" &c. Here the
+contradiction in words is positive and unqualified. But we must
+recollect that the term mass here, as will be fully proved hereafter,
+does not signify the Papal mass in full. It is a well-known fact, and
+the Confession itself informs us, that the confessors had long before
+rejected _private and closet masses_, and also had rejected the idea of
+the public mass being a _sacrifice_, or offering of Christ, for the
+sins of the living or the dead. But that the word mass cannot be
+regarded as merely synonymous with Lord's Supper, or communion, in this
+passage, as it frequently is elsewhere, is clear from the context. For
+we are told that by proper and diligent instruction "in the design and
+proper mode of receiving the holy sacrament," "the people are attracted
+to the _communion and to the mass_," (zur communion _und_ mess gezogen
+wird;) clearly proving that by mass they here meant something else than
+communion, namely, the public mass, divested of its _sacrificial_
+nature, and of its design to benefit any others than the communicants
+themselves; in short, regarding it, thus modified, as an admissible
+_preparation_ for the holy communion. This mass, which the Platform,
+_with great moderation_, styles merely "_Ceremonies_" of the mass," p.
+21, they confessedly did subsequently also abandon, as they had done
+private and closet masses before.
+
+Again, if we may believe Luther himself, they certainly did a afterward
+change their ground in regard to the jurisdiction of the Pope and
+bishops. Hear his own language in 1533, three years later: "Hitherto we
+have always, and especially at the diet of Augsburg, very humbly
+offered to the Pope and bishops, that we would not destroy their
+ecclesiastical right and power, but that we would gladly be consecrated
+and governed by them, and _aid in maintaining their prerogatives and
+power_, if they would not force upon us articles too unchristian. But
+we have been unable to obtain this; on the contrary, they wish to force
+us away from the truth, to adopt their lies and abominations, or wish
+us put to death. If now, (as they are such hardened Pharaohs,) their
+authority and consecration should fare as their indulgences did, whose
+fault will it be?" He then proceeds to denounce the power and
+consecration which he had admitted at the time of the Augsburg Diet,
+and declares the church's entire independence of Rome for ordination.
+[Note 1]
+
+Again, the Preamble asserts, "That the entire Lutheran Church of
+Germany has rejected the symbolical books _as a whole_, and also
+abandoned some of the doctrines of the Augsburg Confession, among
+others the far greater part of them, the doctrine of the _bodily_
+presence of the Saviour in the eucharist."
+
+The truth of these positions is well known to those acquainted with
+the churches in Germany generally. A few extracts from standard
+authorities may be pleasing to those not well informed on this subject.
+Says _Koellner_, in 1837: "The theologians of more recent times have,
+as a body, departed from the rigid doctrinal system of the symbols, and
+let it be particularly noted, not only those who in the opposing parties
+are termed rationalists, but also those who, in antithesis to these,
+desire to be regarded as _champions for the doctrines of the church._
+Accordingly, not only those who have been sufficiently denounced as
+heterodox, have abandoned the doctrines of the symbols, but also the
+so-called _orthodox_, such as _Doederlein, Morus, Michaelis_, the
+venerable _Reinhard, Knapp, Storr, Schott, Schwartz, Augusti,
+Marheinecke_, as well as _Hahn, Oltshausen, Tholuk_, and _Hengstenberg_.
+In like manner has the public _pledge to the symbols_ been greatly
+relaxed, and is _nowhere unconditional_; but in fidelity to the
+principles of Protestantism, and guarding it, the obligation is always
+expressed with the _explicit reservation_ of the supreme authority of
+the Scriptures, as is evident from an inspection of the pledges
+prescribed in the different Protestant countries." [Note 2] Again: "It
+may as well be confessed and openly avowed, for the good of the church,
+that, _there are but few theologians who still believe and teach the
+doctrines of the symbols_." [Note 3]
+
+Professor _Schultz_, in his work on the Eucharist, [Note 4] in 1831,
+says: "If, in the most recent times, individuals have here and there
+arisen in the Lutheran Church itself, as defenders of Luther's views
+of the Lord's Supper, it must not be overlooked, that even they,
+sensibly feeling the difficulty of their undertaking, resort to all
+manner of subtle explanations and arbitrary additions, in order to
+explain away the objectionable aspects of this view."
+
+Finally, listen to the testimony of _Dr. Hagenbach_, of Basel, one of
+the most distinguished orthodox divines of Europe: "_How few Lutherans_,
+in this rationalizing period, firmly _adhere to the doctrine of the
+bodily presence_ of Christ in the eucharist: and how few Reformed
+adhered consistently to the doctrine of unconditional election. If,
+therefore, the one, party relinquished the one, and the other party the
+other point (or dividing doctrine,) then the union between them was of
+course effected in the most natural way possible." [Note 5]
+
+We close our observations on this topic with the impressive counsels of
+the venerable Dr. Knapp: [Note 6] "Speculations concerning the manner
+of the presence of the body and blood of Christ, have not the least
+influence upon the nature and efficacy of the Lord's Supper. What the
+Christian chiefly needs to know is the object and uses of this rite,
+and to act accordingly. Vide §145. He must there therefore believe from
+the heart that Christ died for him; that now, in his exalted state, he
+is still active in providing for his welfare; and that hence it becomes
+him to approach the Lord's table with feelings of the deepest reverence
+and most grateful love to God and to Christ. Upon this everything
+depends, and this makes the ordinance truly edifying and comforting in
+its influence. These benefits may be derived from this ordinance by all
+Christians; and to all who have true faith, or who allow this ordinance
+to have its proper effect in awakening attention to the great truths
+which it exhibits, it is a powerful, divinely-appointed means of grace,
+whatever theory respecting it they may adopt--the Lutheran, the Reformed,
+or even the Roman Catholic transubstantiation, gross as this error is."
+
+_The American Recension of the Augsburg Confession_.
+
+The general principle, on which this Recension was constructed, is to
+present the doctrinal articles entire, without the change of a single
+word, merely omitting the several sentences generally regarded as
+erroneous, together with nearly the entire condemnatory clauses, and
+_adding nothing_ in their stead. All that the Recension contains is
+therefore the unadulterated Augsburg Confession, slightly abridged. The
+following list will show, that _almost the entire Confession is thus
+retained,_ a single article only being omitted, viz.: that on Private
+Confession and Absolution.
+
+ART. I. _Of God:_ retained _entire_.
+
+ART. II. _Of Natural Depravity:_ entire, except the omission of the
+words, "by baptism and the Holy Spirit." The condemnatory clause is
+also given, except the name " Pelagians and others, &c."
+
+ART. III. _Of the Son of God and his Mediatorial Work:_ retained
+_entire_.
+
+ART. IV. _Of Justification:_ retained _entire_.
+
+ART. V. _Of the Ministerial Office:_ retained _entire_.
+
+ART. VI. _Concerning New Obedience_ (or a Christian Life:) _entire_.
+
+ART. VII. _Of the Church: entire_.
+
+ART. VIII. _What the Church is: entire_, except the omission of the
+last two sentences.
+
+ART. IX. _Concerning Baptism:_ according to the German copy. _entire_.
+
+ART. X. _Of the Lord's Supper:_ omits the words "_body_ and _blood_"
+and "_truly_," and the phrase "are dispensed_," &c.
+
+ART. XI. _Of Confession:_ omitted, as private confession and
+absolution" [sic on punctuation] are confessedly not taught
+in Scripture.
+
+ART. XII _Of Repentance (after Backsliding:) entire_, except the
+omission of "the church's granting _absolution_ to those manifesting
+repentance," and that faith is produced also "_by means absolution_."
+
+ART. XIII. _Of the Use of the Sacraments. entire_.
+
+ART. XIV. _Of Church Orders, (or the Ministry.) entire_.
+
+ART. XV. _Of Religious Ceremonies. entire_.
+
+ART. XVI. _Of Political Affairs;_ (excepting the word "imperial.")
+_entire_.
+
+ART. XVII. _Of Christ's Return to Judgment. entire_.
+
+ART. XVIII. _Of Free Will. entire_.
+
+ART. XIX. _Of the Author of Sin. entire_.
+
+ART. XX. _Of God's Works. entire_.
+
+ART. XXI. _Of the Invocation of the Saints_, (except a reference to
+the authority of the Romish church, the canons and the fathers.)
+_entire_.
+
+Note 1. See Luther's Works, Vol. XXI., p. 34, Leipsic ed. See this
+subject ably discussed in several articles in the Evangelical Lutheran,
+of December, 1835, by Dr. S. Sprecher, President of Wittenberg
+College, Ohio.
+
+Note 2. Koellner's Symbolik, Vol. I., p. 121.
+
+Note 3. Idem. p. 148.
+
+Note 4. P. 344.
+
+Note 5. Hagenbach's Church History of the Eighteenth and Nineteenth
+Centuries, Vol. II., p. 358; also Hahn's Lehrbuch, 1828, p. 578.
+
+Note 6. See Knapp's Theology, translated by L. Woods, Jr., page 513,1
+(Glauben's Lehre, &c., 1827,) or German copy, Vol. II., p. 505.
+
+
+CHAPTER V.
+SYNODICAL DISCLAIMER,
+_or List of Symbolic Errors rejected by the great body of the churches
+belonging to the General Synod_.
+
+Having now arrived at the second part of the Definite Synodical
+Platform, namely, that part which is not to be subscribed to by the
+members of Synod; but which is published as the view of the majority,
+from which individuals are allowed to dissent; we shall pursue the
+following order in regard to each topic:
+
+1. We shall recapitulate, briefly, what the Platform does assert.
+
+2. State the objections made to these positions by the plea of Rev.
+Mr. Mann.
+
+3. Examine these objections and vindicate what seems to be the truth.
+And as the Rev. Mr. Mann confines himself to the alleged errors of the
+Augsburg Confession, we shall, with little exception, do the same.
+
+CEREMONIES OF THE MASS.
+
+1. As to _what the Platform teaches_ on this topic, there ought to be
+no difficulty; because,
+
+_a_. On page 5 of the Platform, we find a definite list of the errors
+contained in the Augsburg Confession, viz.:
+
+1. The approval of the _ceremonies_ of the mass.
+
+2. Private Confession and Absolution.
+
+3. Denial of the Divine obligation of the Christian Sabbath.
+
+4. Baptismal Regeneration.
+
+5. The real presence of the body and blood of the Saviour in the
+Eucharist.
+
+Here it is evident that the charge is, that the Confession advocates
+the _ceremonies_ of the mass, but _not the mass itself_, as has been
+alleged.
+
+_b_. In the same connexion it is stated, "These are the _only_ errors
+contained in the Augsburg Confession." But if these are the only errors
+charged, then it follows that the error of inculcating the mass itself,
+or doctrine of the mass, is at all events _not charged in the
+Platform_, if it is in words even contained in the Confession.
+
+_c_. The _caption_ in the list of errors on page 21 of the Platform, is
+not headed the _Mass_, as is the article of the Confession to which it
+refers; but what the Confession calls mass, the Platform, _with great
+moderation_, styles _Ceremonies_ of the mass.
+
+_d_. In the list of errors, the profession of which should exclude from
+membership in Synods accepting the Platform, we find p. 15, the
+following: "Whilst we will not admit into our Synod any one who
+believes in Exorcism, Private Confession and Absolution, or the
+_Ceremonies_ of the Mass." Here again _Ceremonies_ of the mass are
+stated, but if the Platform taught that the Mass itself is inculcated
+in the Confession, believers in the Mass would, _a fortiori_, have also
+been mentioned as excluded.
+
+What then is the meaning of the sentence on page 22 of the Platform,
+"In refutation of the _tolerant views of the mass_ above expressed,
+&c?" Why, of course we should suppose it meant those views of the mass
+which the Platform charges against the Confession, as taught in these
+passages, namely, retaining and approving the _ceremonial_ of the mass,
+which constituted by far the greater part of the public mass, so
+called, although its nature had been changed by denying the
+_sacrificial_ character of the minister's act of self-communion, and
+its being performed for the benefit of _others_, either living or dead.
+We think also, some objectionable parts of the ceremonial itself were
+changed, although the Confession asserts that the addition of some
+German hymns, along with the Latin, was the only alteration made. Among
+those objectionable parts retained, was _the elevation of the host_,
+of which Luther thus speaks, in his _Short Confession about the
+Sacrament_ against the Fanatics,in 1544. [Note 1] "It, happened about
+twenty or twenty-two years ago, when I began to condemn the mass
+(messe,) and wrote severely against the papists, to show that it (the
+mass) was not a sacrifice, nor a work of ours, but a gift and blessing
+or testament of God, which we could not offer to God, but ought and
+must receive from him. At that time I was disposed to reject _the
+elevation of the host_, on account of the papists, who regard it, as a
+sacrifice, &c. But as our doctrine was at that time new and exceedingly
+offensive over the whole world, I had to proceed cautiously, and on
+account of the weak, to yield many things, which I, at a later period,
+would not do. I therefore suffered the elevation of the host, to
+remain, especially as it admits of a favorable, explanation, as I
+showed in my little work '_De Captivitate Babylonica, &c._'" The
+elevation of the host was still practised in Saxony generally in 1542,
+[Note 2] twelve years after the Confession was written, approving of
+the ceremonies of the mass, of which this was one. This remnant of
+popery was, however, universally rejected soon after this period,
+certainly before 1545, and in Wittenberg, in 1542.
+
+_Again_, what is the natural import of the phrase on page 21 of the
+Platform: "Accordingly the Lutheran church, in Europe and America, has
+unanimously repudiated alike the mass and its ceremonies." The passage
+itself specifies no time, when either was rejected, and neither says
+nor implies that both were rejected at the same time. The word
+"accordingly" refers to what preceded. The whole reads thus: "Topic I.,
+_Ceremonies_ of the mass. The error taught on this subject by the
+Augsburg Confession and Apology to it (namely, the error on these
+ceremonies of the mass) was rejected by the reformers themselves a few
+years after the Confession was first published. Accordingly, the
+Lutheran Church, both in Europe and America, has unanimously
+repudiated alike the mass and its ceremonies." As the Augsburg
+Confession expressly teaches that private and closet masses had been
+_previously_ rejected, and the Platform says the _only_ error in the
+Augsburg Confession on this subject is the _ceremonies_ of the public
+mass, its sacrificial and vicarious nature having also been repudiated
+long before, it follows, that the thing here spoken of as the mass and
+its ceremonies is that remnant of this rite, which, as proved above,
+had not yet been rejected before 1530, the essential doctrine even of
+the public mass having been rejected long before. Hence, the import of
+this passage is: that whilst the reformers had long before the Diet of
+Augsburg rejected the doctrine of the mass, as a sacrifice or a
+vicarious service for the benefit of others, and had wholly rejected
+_private and closet masses;_ they retained the ceremonies or ritual of
+the public mass, preceding communion: but even this latter also they
+renounced soon after; and accordingly, the Lutheran church, every where
+in Europe and America, imitating their example, has repudiated alike
+the mass and its ceremonies, which with the above-mentioned various
+qualifications, are taught in the passages cited from the Confession.
+Had we been writing for those unacquainted with the Augsburg
+Confession, the qualifications here referred to, might have been
+specified.
+
+2. Our _next inquiry is, What objection does the Plea make to the
+representations of the Platform on this subject?
+
+The whole charge of our respected friend against the Platform is, that
+it misapprehends the _import of the word mass_ in the 24th Article, and
+therefore misrepresents the Confession, in charging it with sanctioning
+the ceremonies of the Romish mass. To support this charge he affirms,
+that the word mass (or missa, mess,) was at the time of the Confession,
+in 1530, _in general use for the eucharist;_ and that in later years
+the term mass, in this sense, was entirely given up by the Reformers,
+page 15 of Plea.
+
+The charge is certainly a grave one, and if unfounded, a grievous
+injustice is done to the venerable mother symbol of Protestantism.
+Viewing it in this light, we were slow to admit its truth ourselves,
+until a pretty extensive acquaintance with the writings of the
+Reformers compelled us to yield our conviction. Still we would have
+greatly preferred to remain silent on the subject and throw the mantle
+of oblivion over this deformity of our symbolic mother; had not
+ill-advised ultra-symbolists of late years carried on a crusade against
+all Lutherans who will not adopt the entire symbolic system. The charge
+in the Platform was advisedly made, after careful examination. Since
+the charge has been denied, we have again extensively examined the
+writings of the Reformers, and whilst it would afford us pleasure to
+withdraw it, and acknowledge our error; our conviction has grown more
+firm, and we shall be greatly surprised if the great majority of
+impartial minds do not find the evidence of our position fully
+satisfactory. At the same time, whilst we charge the Confession with
+favoring merely the _ceremonies_ of the mass, other writers of the
+first respectability, have expressed the charge in stronger language.
+Thus _Fuhrmann_, in his Lexicon of Religious and Ecclesiastical History,
+speaking of the Romish mass, says: "_That Luther for some time tolerated
+it, and gave if a a German garb and afterwards abolished it, is
+notorious_. [Note 3] And that impartial and highly respectable historian
+of our own country, Dr. Murdock, whose extended and valuable additions
+to the classic church history of Dr. Moshiem, abundantly prove his
+acquaintance with the subject; in giving a synopsis of the contents of
+the Augsburg Confession, thus epitomises the 24th Article: "_The
+Protestants are falsely taxed with abolishing the mass_. They only
+purified it; and discarded the idea of its being a work of merit, or
+offering for the sins of the living and the dead, which militates
+against the scriptural doctrine, that Christ's sacrifice is the only
+sin offering." [note 4]
+
+In order that we may give this question an impartial and conscientious
+investigation, let us first inquire into the meaning of the word mass
+among the Papists, apart from the present dispute. "_Mass_ (missa,
+Mess,) says _Fuhrmann_, in his Lexicon of Religious and Ecclesiastical
+History, [Note 5] at first signified that worship of God, which
+_preceded_ the celebration of the Lord's Supper. Subsequently, and
+especially in the fifth century, ministers termed the public celebration
+of the eucharist, _mass_ (or missa, dismissed); because this service
+took place after the catechumens were dismissed. This word 'missa' was
+gradually corrupted into _mass_. But how did that mode of celebrating
+this ordinance arise in the Romish Church, _which consisted in the
+priest's giving the sacrament to himself alone, connected with solemn
+turnings around, and moving about from place to place, and changes of
+attitude, resembling in some degree a theatrical exhibition, which is
+termed mass?_" He then proceeds to explain the history of the Romish
+mass here defined.
+
+_Siegel_, in his excellent Manual of Christian Ecclesiastical
+Antiquities, published at Leipsic, in 1837, in four volumes, presents
+an extended view of this subject, from which we will extract little
+more than his definition of the mass. "The mass, in the Roman Catholic
+sense of the term, belongs not to the centuries of Christian antiquity,
+but to a later period." [Note 6] We take up the subject at the time
+when the Catholic doctrine of _transubstantiation_ was fully developed,
+(since the Lateran Council of 1215.) In conformity to this view of the
+sacrament, (the doctrine of transubstantiation,) _the idea of the mass
+was so developed, as to signify that solemn act of the priest,
+decorated with many ceremonies, by which he offers the unbloody
+sacrifice at the altar." [Note 7] The mass service is a commixture of
+Scripture passages, long and short prayers, extracts from the gospels
+and epistles (pericopen,) liturgic forms, which are divided into
+several chief parts, designated by different names, Introitus,
+Offertorium, Canon missae," &c. [Note 8] This whole service amounts to
+some fifteen or twenty octavo pages, including the directions for
+genuflections, crossings, tergiversations, &c., occupying about an hour
+in the reading, the performance of which by the priest was termed
+"reading mass," as the listening of the audience was called "hearing
+mass."
+
+In view of these authorities, we may take for granted, what we suppose
+no one will deny, that in the Romish Church, not only of the present
+day, but since several centuries before the Reformation, and,
+therefore, in 1530, the most common and primary meaning of the word
+_mass_, was not Lord's Supper; but that long ceremonial, including the
+consecration of the elements, elevation of the host, and self-communion
+of the priest, as an offering of the body of Christ a sacrifice for the
+sins of the living and dead, _which preceded_ the distribution of the
+sacrament to the people.
+
+_Again_, it will be admitted, that whilst among Papists the above
+specific meaning of the word mass was the most common one, that term
+was also not unfrequently used by synecdoche, as a part of the whole,
+to designate the sacramental celebration in general: just as we use the
+word "_preaching_" which specifically signifies the delivery of a
+sermon, for the whole services of public worship in the phrase, "will
+you go to preaching to-day?"
+
+_Finally_, it will be admitted, that the Reformers, having been
+educated as Papists, were trained up to this twofold use of the word
+mass, namely, specifically the extended services above described, which
+_preceded_ the communion, and sometimes informally the eucharist,
+communion or sacrament in general.
+
+The question then seems definitely to be reduced to these two inquiries;
+first, _Did the Reformers retain this distinction in the use of the word
+mass at the time of the Diet at Augsburg; and, secondly, did they employ
+the word in its specific sense in the disputed passages of that
+Confession?
+
+_First Inquiry_.
+
+We shall _first_ inquire whether this distinction in the use of the word
+mass was observed by the Reformers at and before the time of the
+Augsburg Diet?
+
+I. And _first_ let us listen to _Luther_ himself. In 1523, the great
+Reformer, 1, in his "_Method of conducting Christian Mass_," addressed
+to Rev. Nicolas Hausman, after having rejected such portions of the
+Romish mass, as he thought wrong, he approved others, as explained by
+himself, such as the, Introitus, the Kyrie eleison, the Collecta or
+prayer epistles, the Singing of the Gradual, a short sequens, the
+Gospel, the Nicene Creed, and a number of other matters, including the
+elevation of the host, but not for worship, [Note 9] he proceeds to the
+next part of the Treatise which is headed "How to _administer the most
+holy sacrament to the people," [Note 10] and his first sentence is the
+following: "Let this much suffice to be said of the _Mass_, and service
+of the minister; we will now proceed to treat of the manner in which the
+holy _sacrament_ shall be administered to the people, for whose benefit
+especially the Supper of our Lord was instituted." Here we clearly see
+the distinction between the performances of the priest _before_ the
+communion which constitute the _Mass_, and the distribution of the
+elements to the people, which he terms holy _sacrament_. Then, after
+having discussed the subject of the communion, that it should be
+received in both kinds, &c., he adds, "Let this suffice for the present
+on the subject of the mass _and_ communion." [Note 11]
+
+2. In his _letter to Lazarus Spengler_, in 1528, Luther observes this
+same distinction. "In the first place," he remarks, "it is unreasonable
+that any one should be forced to receive the sacrament or to abstain
+from it." And he adds: "All masses, at which there are _no
+communicants_" (that is, at which the sacrament is not administered,)
+"should absolutely be omitted." [Note 12] Here the administration of
+the supper to the laity is termed _sacrament_, and that service
+performed by the minister, which was sometimes succeeded by the
+sacrament or communion, and at others not, is called _mass_.
+
+3. _The Counsel of Luther and Pomeranius_, in 1528, to Duke George:
+"First, as you inquire concerning _parish_ masses, &c. Be it known to
+you that no minister can with good conscience perform mass alone, when
+there are no communicants. Therefore here there is no room for further
+inquiry; either there must be communicants, or them should be no
+mass." [Note 13]
+
+4. Luther's "_Confession of the Christian Doctrines, in XVII.
+Articles_," published in 1530. This is a very short Confession, each
+article containing but three or four sentences, and the whole amounting
+to only three or four 8vo. pages. In Article X. he says: "The
+_eucharist_ or _sacrament_ of the altar also consists of two parts,
+namely that the true body and blood of Christ should verily be present
+in the bread and wine;" and in Article XVI. he says: "Above all other
+abominations, the _masses_, that have hitherto been regarded as a
+_sacrifice_ or _good work_, by which one designed to procure grace for
+the other, are to be rejected." [Note 14] Here the distinction is not
+only made between the mass and eucharist, but the doctrine of the mass
+as a sacrifice of Christ offered by the priest for others, is also
+denounced. It will also be recollected that this view of the mass as a
+sacrifice, and as vicarious, is strongly denounced in the Augsburg
+Confession, whilst the charge of having rejected the rite itself with
+these and other modifications, is flatly denied, in these words: "It is
+_unjustly_ charged against our churches, that they have abolished the
+mass," (Art. XXIV., p. 21 of the Platform,) a thing never charged
+against them in reference to the eucharist, for from the very beginning
+of the Reformation, they charged the Papists with having mutilated it,
+and claimed the restoration of the cup also to the laity.
+
+5. In a _letter_ of September 20, 1530, addressed _to Justus Jonas_, one
+of the theologians at the diet, Luther thus expresses himself: "For,
+what else do our opponents, (the Papists,) presume to propose, than that
+they shall not yield a hairsbreadth, but that we not only yield on the
+subject of the canon, _the mass_, the _one kind_, (in the eucharist,)
+celibacy, (of the clergy,) and jurisdiction (of the bishops); but shall
+also admit that they have taught the truth, and acted properly in all
+things, and were falsely accused by us." [Note 15] Here the mass is
+again distinguished from the eucharist in one kind. He then adds: "If we
+will get at it (yielding to the Papists,) let us yield only the canon,
+and the closet masses; and either of these two is sufficient fully to
+deny our doctrine and to confirm theirs." The _canon_ was that part of
+the ritual of the mass which contained the forms of transubstantiation,
+which were positively rejected by the reformers, the closet masses are
+rejected in the Augsburg Confession; but Luther says nothing against the
+public mass, qualified as it is in the Confession.
+
+6. In his _Exhortation to the Sacrament_ of the body and blood of
+Christ, published in 1530, he says: "If the Papists do, as usual,
+quibble at my language, and boast that I myself here make a sacrifice
+in the _sacrament_, although I have hitherto contended that the _mass_
+is no sacrifice; then you shall answer thus: I make _neither the mass
+nor the sacrament_ a sacrifice, ("Ich mache _weder_ Messe _noch_
+Sacrament zum opfer,") but the remembrance of Christ," [Note 16] &c.
+Here the two are distinguished as clearly as language can discriminate
+between two separate objects, and even placed in antithesis to one
+another: and let it be remembered, that all the examples are taken from
+works published either before or in the very year in which the Augsburg
+Confession was written. A few years later, in 1534, in a letter to a
+friend, in which he inveighs strongly against the closet masses and the
+perverted order or arrangements of the mass, (verkehrte ordnung der
+Messe,) and against the Romish mass in general: "I wish, and would very
+gladly see and hear, that the two words mass and sacrament were
+considered by every one as being as far apart as light and darkness,
+yea, as the devil and God. For they (the Papists) must themselves
+confess, that mass dues not signify the reception of the sacrament as
+Christ instituted it; but the reception of the sacrament they do, (and
+no thanks to them,) they _must_ call _communion. But that is called_
+MASS _which the priest alone performs at the altar, in which no common
+christian or layman takes part_." All other christians do nothing more
+than receive the sacrament, _and do not perform mass_. [Note 17]
+Certainly it must be evident that Luther did not regard the word mass as
+the ordinary term for eucharist, but had a clear idea of the
+distinction, and of the importance of observing it.
+
+II. Let us now adduce similar evidence from the writings of
+_Melancthon himself_, who wrote the Confession, to show that he also
+observed the distinction between _mass_ and _eucharist_. This evidence
+will be the stronger as all his letters quoted, were written from
+Augsburg itself, during the very time that he composed the Confession,
+and whilst it was under consideration in the Diet. [Note 18]
+
+1. In a letter to Luther, dated Augsburg, July 30, 1530, Melancthon
+says: "Zwingle has sent hither a printed Confession. His views of the
+_Eucharist_ (Abendmahl) he urge strongly. He wishes all bishops to be
+extirpated." Then after speaking of human traditions, he adds: "In the
+matter of the _mass_, (not eucharist, which he had just mentioned
+before,) and in the first discussion (Aufsatz, composition) of the
+doctrinal articles I think I was cautions enough, but on the topics
+concerning unwritten traditions, I was never rightly satisfied with
+myself." [Note 19]
+
+2. In another letter to Luther, of August 6th, he says: "At last, on
+Aug. 3d, we heard the (Romish) Refutation (of the Augsburg Confession),
+and also the declaration of the emperor. His declaration was terrible
+enough, but the Refutation was composed in such a puerile manner, that
+we could not but heartily congratulate each other. There is not a
+single composition of Faber, (the pensman of the Refutation,) however
+silly it may be, that is not exceeded in silliness by this. On the
+doctrine concern the two kinds, (in the Eucharist,) he adduced the
+history of the sons of Eli, who desired bread to eat; and wished to
+prove by it, that it becomes laymen to be satisfied with the mere bread
+in the _Eucharist_. His defence of the _Mass_ was very frosty." [Note
+20] Here we find the eucharist and the mass spoken of as separate
+things, and the discussion of the one represented as silly, and that of
+the other frosty.
+
+3. In a letter to Luther, dated August 22d, he thus writes: "Yesterday
+we closed the discussion, or rather the quarrel (Gezaenk) which has been
+conducted before the umpires. The third point was the question of merit,
+&c. Then he came to the _two kinds_ (in the eucharist). Here he exerted
+himself to the utmost to prove that _both_ kinds are not commanded. He
+maintained that it was a matter of indifference whether one or both
+kinds are received, and and [sic] that if we would teach
+this, he would cheerfully allow us both kinds. This I could not accede
+to; nevertheless, I excused those who had hitherto erroneously received
+but one kind; for they cried out, the whole church is condemned by us.
+What think you of this? The command of Jesus refers to ministers and
+laymen. Hence if it is our duty to receive the _sacrament_, we are also
+obligated to retain the form of the entire sacrament. If you also are
+of this opinion, then inform me of it distinctly. On the subject of the
+_mass_, vows and marriage, there was no discussions, only some
+conditions were proposed, which we, however, did not accept." [Note 21]
+Here again, the distinction between the sacrament and the mass is
+clearly made, and we are told that at the disputation before the
+umpires, the former was debated and the latter not. Can anything be
+plainer, than that a distinction is here made between eucharist and
+mass?
+
+4. Under date of August 28, Melancthon thus writes to _Luther:_ "They
+(the Papists,) wish us to admit, that neither those who administer but
+one kind, nor those who receive it, are guilty of sin. We have, indeed,
+exonerated those from blame, who receive but one kind; but as to those
+who administer but one,--there is the knot. The Synod of Basil conceded
+the _whole sacrament_ to the Bohemians, on condition that they would
+acknowledge that it may, with propriety, be taken and received in one
+kind only. This confession they also wish to extort from us. _Eckius_
+says he contends for this point, merely because the people cannot be
+retained in the discharge of duty, unless _we_ also release their
+consciences in regard to the _sacrament_ (that is, unless the reformers
+would admit, that its reception in one kind was also allowable). We
+therefore desire to know your judgment on the case. As to the
+application of _masses_, they are willing to postpone this till the
+meeting of the synod (or council); and thus they intimate, that they
+will not oppress us with the reception of their ungodly views on the
+_mass_ (Koethe's edition: mit der gottlosen Application der Messe, with
+the ungodly application of the mass, _i.e._ to the living and dead).
+And yet they desire us to receive the _canon_ of the mass, (_i.e._ the
+most objectionable part of the ritual of the mass, relating to the
+transubstantiation of the bread and wine, its application to others,
+&c.,) but with a convenient and devout explanation." [Note 22] Here
+again, the distinction between the mass and the sacrament is clearly
+seen.
+
+5. On Sept. 4th, he again writes to _Luther:_ "I know that this long
+silence must be very annoying to you, especially at this time, when we
+ought to consult one another most frequently; but believe me, nothing
+is so much opposed to my wishes in the court, as this indifference in
+dispatching more frequent messengers to you, and yet I am unable to
+induce them to do it. We have not yet received from our opponents the
+proposed conditions in reference to the _two kinds_ (in the eucharist),
+marriage and _the_ mass." [Note 23] Here again, who does not see the
+distinction?
+
+6. In a document, which Melancthon prepared for a friend of the
+chancellor of the bishop of Luettich, in which he states how far they
+yielded, and also the points in which they could not agree, we find the
+following: "_Of the two kinds_.--Here we excused those (the laity,) who
+receive one kind alone (that is, merely the bread in the eucharist),
+for as they do not distribute the sacraments, they have to receive the
+sacrament as it is given to them." [Note 24] "_Of the mass_.--In regard
+to the mass we have already given our reply: namely, that our party
+retain the substantials (substantalia,) and principal parts of the
+mass, so far as the consecration is concerned, &c." [Note 25] "_The
+mass is not_ a work which, when applied to others, merits grace for
+them _ex opere operato;_ but according to the confession of the whole
+church, the _Lord's Supper is_ the sacrament, through which grace is
+offered to him that receives it, which grace he also really receives,
+but not by the more external act, but through faith, when he is certain
+that, in it., grace and pardon of sins are offered." [Note 26]
+
+III. We will add a few short _extracts from other reformers_, written
+at the time of the Diet, to confirm our position that they also made a
+distinction between the mass and the eucharist, and that by the former
+they meant that performance of the priest alone at the altar, which
+preceded the communion.
+
+1. _Aurifaber_, who was a particular personal friend of Luther, and was
+present at his death. In his account of the incidents of Luther and his
+doctrines in the year 1530, speaking of the special committee which was
+appointed on the 16th of August, consisting of seven members on each
+side, he remarks: [Note 27] "These assembled and took into
+consideration the Augsburg Confession of the Protestant States,
+deliberating on one article after another, and the first day agreed
+upon eleven articles. The second day they continued their negotiations
+and agreed toll [sic] to twenty-one articles. But on the
+articles concerning _the mass_, marriage of priests, _the Lord's
+Supper_, monastic vows and the jurisdiction of the bishops, &c., they
+could not agree and remained at variance." Here the mass and the Lord's
+Supper are distinctly classed as different topics.
+
+2. _Spalatin_, one of the theologians who attended the Elector to
+Augsburg, in his narrative of what occurred during the diet, giving a
+brief abstract of the contents of the Augsburg Confession, epitomises
+the, Xth Article thus: Of the Holy _Sacrament of the true body and
+blood of Christ_ in the Sacrament of the altar; and the XXIV Article,
+"of the _Mass_, how it is celebrated amongst us, and the reason why
+closet masses have been rejected by us." Here again, who does not see
+that the two are represented as distinct?
+
+IV. We shall close this cumulative mass of evidence for the
+distinction between the terms mass and eucharist or Lord's supper, at
+the time of the diet of Augsburg, by an extract from the professed
+_refutation of the Augsburg Confession_, prepared by the _papists_
+during the diet; from which it will be evident, not only that they make
+this distinction themselves, which no one denies, but that _they
+understood the Augsburg Condition as making it also_.
+
+In their reply to Article XXIV. of the Confession, (or the III. of the
+Abuses Corrected) they state: "For the _mass_ is celebrated, in order
+that the _holy eucharist_ may be offered in memory of the passion of
+Christ." [Note 28] "In those churches, (which apostatize in the latter
+times) _no more masses_ will be celebrated, _no more sacrament_
+distributed, no more altars, nor images of the saints, &c." [Note 29]
+Finally, near the close of their pretended refutation of this Article
+of the Augsburg Confession, (XXIV.) the papist Refutation says, "It is
+therefore not rejected or regarded as wrong that the (Protestant)
+Princes and cities (according to their Confession, Article XXIV.,)
+celebrate one common (public) mass in their churches; if they only
+performed it properly, according to the holy rule and canonical
+regulations, as all Catholics perform it. But that they (the
+Protestants, in their Confession) reject all _other_ masses, can
+neither be tolerated nor suffered by the christian faith and Catholic
+profession, (that is, cannot be allowed by us, who profess the Roman
+Catholic faith.) [Note 30]
+
+Here then, in view of all this mass of evidence, we appeal to every
+candid and conscientious reader, whether it is not impossible, fairly,
+to resist the conviction, that the Reformers did, at and before the
+diet at Augsburg in 1530, ordinarily observe the distinction to which
+they had been trained in the Romish church, between the words _mass_
+and _eucharist_, or _Lord's supper_, so that in all cases where
+precision was necessary, and especially where both were spoken of, each
+was called by its appropriate name? We say "ordinarily," because we
+freely admit that sometimes they did use the word mass in a more general
+sense, as a part for the whole, to include both the eucharist and the
+mass proper, just as we now use the term preaching for the whole of the
+public service, in the inquiry, "Will you go to preaching to day?"
+whilst in its proper meaning, preaching has reference only to the
+sermon. Our chain of argument is therefore not complete until we add
+another link, and prove that the Reformers employed the word mass in
+its specific and proper signification, in the disputed passages of the
+Augsburg Confession, as they did in the numerous passages above cited,
+and as the Papists themselves understood them to do.
+
+_Second Inquiry_.
+
+Let us now, in _the second_ place, inquire, _Whether the Reformers
+employed the word mass in its proper and specific meaning in the
+disputed passages of the Augsburg Confession_.
+
+The affirmative of this question is, we think, certain, from a variety
+of evidences.
+
+1. Because we find _two different articles of the Confession, the one
+with mass (Messe) for its caption, and the other headed:_ OF THE HOLY
+SUPPER (vom Heiligen Abendmahl.) Now, if mass here signified Holy
+Supper, the probability is that one or the other term would have been
+used in both places. The design of captions prefixed to a chapter or
+article, is to indicate the general contents of such article; and a
+diversity of caption or title, naturally raises the presumption that
+different subjects are discussed. The most natural method of deciding
+this question concerning the meaning of the caption, is to inquire what,
+are the subjects discussed in each article. If the subjects discussed in
+both articles are the same, then the captions are or ought to be
+synonymous, and as the Lord's Supper never signifies mass in its
+specific sense, it follows that mass would have to mean Lord's Supper.
+But if different subjects are treated of in the two articles, then the
+captions, if appropriate, must mean different things. Now, it will not
+be denied, that whilst the Article X., headed Lord's Supper, discusses
+matter specifically relating to the eucharist, (namely the real presence
+of the body and blood of the Saviour in the Holy Supper;) the Article
+XXIV., headed the _Mass_, actually discusses what is specifically termed
+the mass, namely, the ceremony and acts of the priest or minister
+_preceding_ the Lord's Supper. Thus, the article states, "No perceptible
+change was made in the public ceremonies of the mass, except the
+addition of German hymns along with the Latin; but it is well known that
+there are no other "public ceremonies" connected with the Lord's Supper
+in the Romish church, except those embraced in _the_ mass, specifically
+so called, and that the _Latin_ hymns were part of this mass, "Masses
+are bought and sold at annual fairs, and the greater part of them (the
+masses) in all the churches, were sold for money;" but we have never
+heard that Romanists had to pay for receiving the communion, it is only
+for a certain performance of the priest, called mass, that they pay the
+priest. These "money masses and closet masses," are condemned; whilst no
+objection is made to public mass, at which the sacrament is
+administered; on the contrary, it is stated, that by proper instruction,
+"the people are attracted to communion _and_ the mass." The question is
+referred to "whether a mass performed for a number of persons
+collectively, was as efficacious as a separate mass for each
+individual;" but who ever heard of christians receiving one Lord's
+Supper collectively, for a number of other persons, or for an
+individual? And if the thing is done by the priest, then it is what is
+specifically called mass. So also, who ever heard of the Lord's Supper
+being received "for the dead;" but it is very common for the priest to
+say _mass_ for the dead. Thus, might we add additional sentences from
+this Article XXIV., which applied to the Lord's Supper, make no sense,
+but are appropriately and historically true of the mass in its specific
+sense. Since then almost the whole article treats of the mass proper,
+does not common sense, as well as the legitimate principles of
+interpretation, require us so to interpret the word mass in the caption
+and passages cited from this article? The same reason would apply to a
+comparison of the caption of Article XXII., or I, of the Abuses
+Corrected, namely, "Of Communion in both kinds," compared with the word
+mass; but we deem it unnecessary.
+
+2. That the word mass is here used in its appropriate sense, is evident,
+_because Melancthon himself, in translating the Latin original into
+German_, always renders the Latin term for mass (missa) by the German
+term messe (mass); whereas if he had used the Latin term in its more
+general sense in Article XXIV., he would at least sometimes have
+translated it eucharist, or Lord's Supper. But so far as we have
+examined, the word mass (messe) is always employed in this article,
+where the German is a translation of the Latin. In one case at least we
+have found the German and Latin Confessions pursue different trains of
+thought; so that though mass is found in the one, nothing corresponding
+is contained in the other. The same may be affirmed of all translations
+into English that we have seen, whether made in this country or in
+Great Britain. No translator, so far as our knowledge extends, has
+ventured to render "missa" or " messe," by Lord's Supper or eucharist;
+but by the appropriate term "_mass;_" because they all felt that the
+context and scope of the Article demanded it.
+
+3. Another proof in Article XXIV. itself, that the word mass is used to
+designate that ceremonial, which preceded the distribution of the
+sacrament, is found in _the fact that both the word mass and sacrament
+are used together, with the copulative conjunction_ AND _connecting
+them. a_. Thus, near the commencement of the article, we read: "Our
+people are instructed repeatedly, and with the utmost diligence,
+concerning the design and proper mode of receiving the holy sacrament;
+namely, to comfort alarmed consciences; by which means the people are
+attracted to the _communion_ AND _the mass_," [Note 31] (dadurch das
+volk zur communion _und_ Mess gezogen wird.) The Latin copy here has a
+different train of remarks.
+
+_b_. Again, the following passage near the close of the Article: "The
+ancient canons also show that one of the priests performed the mass,
+_and_ administered the communion to the other priests and deacons."
+[Note 32] (Auch zeigen die alten canones an, dasz einer das Amt
+gehalten hat UND die andern Priester und Diakon communicirt.) _c_. Also
+the passage preceding this: "Our custom is, that on holy days, and also
+at other times, if communicants are present, _we hold mass_ AND _admit
+to communion_ such as desire it." (So wird diese Weise bei uns gehalten,
+dasz man an Feiertagen, auch sonst so communicanten da sind, mess haelt,
+und etliche so das begehren, communiciert. _Servatur_ apud nos _una
+communis missa_ singulis feriis, atque aliis etiam diebus, si qui
+sacramento velint uti, _ubi porrigitur sacramentum his qui petunt_.)
+Here, then, we find three passages in this very Article itself, in which
+the mass is distinguished from the distribution of the supper, and the
+two things are connected by "and," necessarily implying their diversity.
+
+4. That the words [sic] mass is used in its appropriate specific sense
+in this Article, and not as synonymous with Lord's Supper, or eucharist,
+as the Plea for the Augsburg Confession [Note 33] asserts, is proved by
+the fact, that _if you substitute either of these words for it, many
+passages in the Article will not make sense_. We will present a few
+specimens, which may be multiplied by any one who will take Article
+XXIV. of the Confession and read it, substituting either Lord's Supper
+or eucharist in place of the word mass.
+
+"By which means the people are attracted to the communion and the
+_eucharist_, (the mass;") which is equivalent to saying, they were
+attracted to the eucharist and the eucharist.
+
+"An annual fair was made, at which _eucharists_ (masses) were bought
+and sold." This would be historically untrue.
+
+"And the greater part of them (the _eucharists_) in all the churches,
+were performed for money." To this the same remark applies.
+
+"These money-_eucharists_ and closet _eucharists_ (masses,) have ceased
+in our churches:" but the eucharist certainly had not ceased.
+
+"Hence also arose the controversy, whether a _eucharist_ (mass)
+performed for (not by) a number of persons collectively, was as
+efficacious as a separate _eucharist_ for each individual." This
+question applies only to the mass proper, and was never mooted about
+the eucharist.
+
+"The ancient canons also show, that one of the priests performed or
+celebrated (halten, celebrare) _eucharist, and administered the
+communion to the other priests and deacons." [Note 34] This specimen,
+like the first, would be purely tautological.
+
+5. That the word mass is used in Article XXIV., distinctively for the
+mass, is evident from the fact that the _Romanists so understood_ it,
+and in their answer to the Confession attempt to refute the Protestant
+rejection not of the Lord's Supper, but of the private _masses_, the
+closet _masses_, and the sacrificial and vicarious nature of the _mass_
+in general whilst they applaud the retention of public mass by the
+Reformers, if they would only celebrate it according to canonical
+regulations. We will cite a single passage, out of many that might be
+adduced:--
+
+"It, is therefore not rejected, nor regarded as wrong, that the
+(Protestant) princes and cities (according to Article XXIV. of their
+Confession, on which they are commenting,) celebrate one common (or
+public) mass in their churches; if they only performed it properly,
+according to the holy rule and canonical regulations, as all Catholics
+perform it. But that they (the Protestants) reject all _other_ masses,
+can neither be tolerated nor suffered by the Christian faith and
+Catholic profession;" (that is, cannot be allowed by us who profess the
+Roman Catholic religion. [Note 35]) As this Romish Refutation is rarely
+met with, we add the exact original: "_Wird demnach nicht verworfen
+noch fuer unrecht erkannt, dasz die Fuersten und Staedt halten ein
+gemeine Mess in der Kirchen, wann sie solche nur ordentlich und richtig
+nach der heiligen Richtschnur und canonischen Regel hielten und
+thaeten, we es alle Catholischen halten:  Dieweil sie aber alle andere
+Messen abschaffen, das kann der Christlich glaub und Catholische
+Profession und Bekaentnisz weder dulden noch leiden_."
+
+6. The same fact is confirmed still further by _the Apology to the
+Augsburg Confession_, written by Melancthon, in reply to the Romish
+Refutation, from which we have just presented an extract. From this it
+is evident that the Papists had correctly understood the Augsburg
+Confession as speaking of the mass properly so called; and that we have
+therefore also not misunderstood or misrepresented it. Speaking of the
+very part of the Refutation from which the above passage is cited,
+Melancthon says: "In the first place, we must state, by way of
+introduction, that we _do not abolish the mass_. For on every Sunday
+and Festival, _masses_, (Messen) (not Lord's Suppers) are held in our
+churches, at which the _sacrament_ is administered to those who desire
+it." Here evidently mass and the sacrament are two things.
+
+"Our opponents make a great talk (geschwaetz) about the _Latin_ mass,
+that is about the Mass which, as is well known, was and is _read_ in
+Latin; but certainly they did not talk about the Latin Lord's Supper.
+
+"But where do we find the Pharisaic, doctrine written, that the
+_hearing_ of the mass without understanding it, is, ex opere operato,
+meritorious and saving?" The term _hearing_ evidently refers to the
+mass, which was read; but what sense would there be in the phrase
+_hearing_ the Lord's Supper?
+
+"That we do not celebrate private masses, but only a _public mass_
+(eine oeffentliche Messe,) when the people also commune, is not at all
+contrary to the common (or general) Christian church." Here the
+_private_ masses are distinguished from the _public_ mass, and the fact
+affirmed, as clearly as language can convey the idea, that the
+_Reformers did retain and practice_ PUBLIC _mass on sacramental
+occasions_." [Note 36]  We might easily adduce a number of other
+passages from this book, but really it seems to be a work of
+supererogation.
+
+To this decided declaration of Melancthon, we might add his assertions
+on other occasions. Let a single one suffice. In his letter to Margrave
+George, of Brandenburg, on the _private_ mass, he uses this language:
+"Finally, as your excellence wishes to know what we retain in our
+churches of the ceremonies of the mass, I would inform your excellence,
+that the mass is entirely abolished, _except when are persons present_
+who wish to receive the Lord's Supper;" [Note 37] that is, we have
+entirely abolished private masses; at which, as it is well known, no
+one communed but the priest himself, but retain the _public mass_ at
+communion seasons.
+
+_Finally_, to make assurance doubly sure, we will add a similar
+testimony from Luther himself, in a letter of Counsel to Lazarus
+Spengler, in 1528: "In the _first place_, let all masses be absolutely
+dispensed with at which there are no communicants present; as they
+properly ought to be set aside. Secondly, that in the two parish
+churches (namely, in Nuerenberg, where Spongier resided,) one or two
+masses should be held on Sabbath and holy days, according as there may
+be many or few communicants." [Note 38]
+
+Now, in this passage, the word mass either means Lord's Supper in
+general or mass in particular. It does not mean the former, because it
+was something which Luther says had been performed _without any_
+communicants being present, but should not be performed hereafter,
+unless there were communicants. Again, he says, that on Sabbath or holy
+days, when there are communicants present, this mass, which from its
+nature _could_ be and had been performed without communicants, should
+be performed once or twice. But what sense is there in terming that the
+administration of the Lord's Supper at which there are no communicants.
+Or in talking about administering one or two Lord's Suppers, as the
+number of communicants might be large or small? For ourselves, it is
+impossible to doubt, that the mass proper is here intended, which was
+often celebrated by the minister alone, and which, at communion
+seasons, was the usual preparation for the communion.
+
+_And now, what is the result of our inquiry?_
+
+We premised, as conceded by all, that as the word mass among the
+Romanists does now, so it did at the time of the the [sic]
+Reformation, and several centuries before, specifically signify a
+certain service of about an hour's length, consisting of a commixture
+of Scripture passages, long and short prayers, invocations, extracts
+from the gospels and epistles, liturgic forms, the forms of
+consecration of the elements and transubstantiation of them into the
+Saviour's body and blood, with numerous crossings, genuflexions, the
+elevation of the host and especially the self-communion of the priest,
+as an offering of the body of Christ a bloodless sacrifice for the sins
+of the living or dead; all of which was read and done by the _priest
+himself_ before the altar; and which preceded the sacramental
+communion of the congregation, and was the only preparation for the
+communion.
+
+We also admitted, that then, as now, the word mass was sometimes used
+by the Romanists for the sacramental celebration in general, including
+the mass proper.
+
+Thirdly, we assumed as undenied, that the Reformers, having been born
+and educated in the Romish religion till their majority, were
+accustomed to this two-fold use of the term mass.
+
+We then asserted that the Reformers continued the twofold use of the
+term, and as its occasional use for the eucharist in general is not
+disputed, we especially proved that they continued to observe the
+distinction and to employ it in its _specific sense_, whenever the
+mass proper was spoken of.
+
+We proved from various letters and other documents of _Luther_, written
+in the year of the Diet, that he makes the distinction and uses the
+term mass for the above described mass proper.
+
+We proved from various letters and other articles of _Melancthon_,
+written during the session of the Diet, that he employed it in this
+specific sense.
+
+We proved that the other Reformers used the word in this specific
+sense, such as Aurifaber, and Spalatin. And finally:
+
+We proved that the _Romanists_ used it in this sense at the Diet, in
+their pretended Refutation of the Augsburg Confession.
+
+There being no possible doubt of the Reformers using the word mass to
+mean the specific mass, in their other writings at that time; the, only
+remaining question was, whether Melancthon so used it in the disputed
+passages of the Article XXIV. of the Augsburg Confession.
+
+That he did here employ it, in this specific sense, we proved by the
+following facts: Because he made two different captions or headings for
+two different articles, and in the one headed "Of the Lord's Supper,"
+he discusses that subject, and in the other headed "The Mass," he
+discusses what is specifically termed mass.
+
+We proved, that Melancthon and all other translators from the Latin or
+German copy, have translated these passages, messa, and _mass_, and not
+Abendmahl, or Lord's Supper, or Eucharist.
+
+We have proved, that in this very Article XXIV., the mass and sacrament
+are spoken of in the same sentence as different things, being connected
+together by the word "_and_."
+
+We have proved, that if we substitute the Lord's Supper instead of mass
+in this Article, many of the passages will make nonsense.
+
+We have proved, that the Romanists themselves in their Refutation of
+the Augsburg Confession, understood this Article XXIV. as speaking of
+the Mass proper, and censured it for rejecting private masses, _whilst
+it approved of it_ for retaining public masses.
+
+_Finally_, we have proved, that Melancthon, in replying to this Romish
+Refutation, does not charge them with having misunderstood the XXIV.
+Article; but goes on to refute their arguments, implying that they had
+understood him correctly.
+
+In view of all these facts it is impossible for us to doubt, that the
+word mass in the objected passages of the Article XXIV., signifies the
+mass in its specific sense, and not the Lord's Supper in general: and
+that when the Reformers affirm in their Confession, that "they are
+unjustly charged with having abolished the mass" they meant that they
+retained the mass on sacramental occasions, with the limitations and
+altered explanations of the nature and application of it, specified in
+different parts of the Confession; whilst they freely admitted, that
+they had rejected private and closet, masses, and indeed all masses,
+except on occasions when the sacrament was administered to the people.
+What the Romanists considered as the essential doctrine of the mass,
+viz., its being a sacrifice of Christ, offered by the priest, and its
+being offered by him for others than himself, either living or dead,
+and its being performed at any other time, or for any other purpose
+than as a preparative for Sacramental Communion, the Confession
+rejects, but the _outward_ rite itself, on public sacramental occasions,
+it professes to retain: and this being the only charge made in the
+_Platform_ on this subject, we appeal to every candid reader to decide,
+whether it has not been fully established.
+
+Whether Melancthon and the princes had yielded more in this Confession
+than Luther approved, and whether any of the alterations confessedly
+made in the Confession after Luther had approved it, related to this
+Article, is quite a different question, and cannot affect the meaning
+of the Article itself.  It is not improbable that such was the case;
+but even the ritual, which Luther prepared in 1523, contained the
+greater part of the Romish mass, such as the _Introitus_, the _Kyrie
+Eleison_, the _Collecta_, or prayer and _epistles, Singing of the
+Gradual_, a _Short Sequens_, the _Gospel_, the _Nicene Creed_, and a
+number of other matters, not excepting even the _elevation_ of the host,
+but not for adoration, which latter he retained till [sic]
+_till twelve years after the Diet at Augsburg!_ Yet, even at that time,
+he had rejected the greater part of the most objectionable portions of
+the mass. Hence, as the Platform charges the Confession only with
+favoring the _Ceremonies of the Mass_, the charge is not only sustained,
+but falls short, of what we have established in the preceding pages: and
+all the vituperation aimed at us by different individuals, who have
+studied the subject imperfectly, or not at all, we cheerfully forgive,
+conscious that the aim of all we have published on this subject has been
+the prosperity of the church, and assured that it will be blessed by the
+Master to this glorious end.
+
+_Reference to the author's former works containing representations_ of
+this subject.
+
+In view of these indisputable results of a careful investigation of the
+original sources, it may not be amiss to cast a glance at the
+representations of this subject in our former publications during the
+last quarter of a century, as we have frequently been charged, not
+indeed by the author of the Plea, but by superficial writers, with
+self-contradiction and misrepresentation. It would indeed have been in
+perfect unison with the habit of the best authors of Europe and America,
+to change our opinions as we extended our investigations, and freely to
+profess such change. Nor should we feel any reluctance in following such
+distinguished authorities, if we felt that our case required it. But in
+reperusing our former statements, we cannot see that they differ, in any
+material point, from the results of our latest investigations above
+given.
+
+In the Popular Theology, (page 406 of the seventh edition,) first
+published in 1834, speaking of the article of the Augsburg Confession on
+the Mass, we find the following:--"On this subject, (the mass,) the
+language of the Confession was less condemnatory, than that which they
+soon after employed. In the Smalcald Articles, which were published
+seven years after this Confession, in 1537, Luther declares the Papal
+mass to be a most momentous and abominable corruption; because it
+militates directly and powerfully against the fundamental doctrine,
+(justification by faith in Jesus Christ.") We then add several extracts
+from the Augsburg Confession, showing that the confessors rejected the
+_sacrificial_ and _vicarious_ nature of the mass, as well as other
+objectionable features of it. Now here we find the same two positions
+taken, which the preceding discussions of this chapter have established,
+namely, that the Confession is less condemnatory than the later Smalcald
+Articles; that it favors the mass more, and speaks of it in milder
+language than was employed at a subsequent period. As no one of any note
+at that day pretended to urge the adoption of the entire Augsburg
+Confession, much less of all the symbolical books, there was no
+necessity of dilating on the objectionable features of the Confession,
+and we of course abstain from doing so. In this silence we would have
+persevered to this day, had not a new generation of European symbolists
+since then sought refuge on our shores, and carried on aggressive
+operations, incessantly assailing the General Synod and her members, and
+charging them with unfaithfulness to Confessions which they never
+adopted, except as to fundamentals; thus compelling us to expose these
+remnants of Romish error which they certainly do contain.
+
+When, we turn to our _History of the American Lutheran Church_,
+published in 1852, we find on pages 240, 241, the following statement:--
+"The mass, that is, _the name and some of the ceremonies_ of the Romish
+mass, were retained in the Augsburg Confession; although the errors in
+doctrine, by which the Romish mass grew out of the Scripture doctrine
+of the Lord's Supper, were rejected in that as well as subsequent
+symbols." "Our churches," (says the Augsburg Confession, Art. XXIV.)
+"are _unjustly_ charged with having rejected the mass, (messe.) For it
+is publicly known that the mass is celebrated amongst us with greater
+devotion and earnestness, than amongst our opponents." "Nor has there
+been any perceptible change made in the public ceremonies of the mass,
+except that at several places _German_ hymns are sung along with the
+_Latin_ ones." "Our custom is on holy days (and at other times also, _if
+there be communicants_) to _say mass_, (not to say a Lord's Supper,) and
+those who desire it, receive the Lord's Supper." Subsequently, however,
+great changes were made in the public ceremonies attendant on the Lord's
+Supper, and Luther in his Smalcald Articles rejects the mass entirely,
+both the name and accompanying ceremonies. And soon after the whole
+Lutheran church followed him. Still, if the Augsburg Confession were
+_strictly binding on us_, we should be under the necessity of adopting
+on sacramental occasions all the public ceremonies then and now usual in
+the Romish Church in celebrating public mass." Here again we see the
+following points, which were clearly proved above: 1. That the Augsburg
+Confession denies having rejected the mass. 2. That she does reject
+those doctrinal errors which gave rise to the Romish mass. 3. That it
+was their custom on public occasions (when persons were present who
+desired to commune) to say a mass, and then administer the sacrament to
+them. 4. That the Confession explicitly asserts that "_no perceptible
+change_" had been made in the public ceremonies of the mass, except the
+introduction of German hymns along with the Latin ones in several
+places. Hence the inference would necessarily follow, that if they had
+made no perceptible change in the public ceremonies of the mass, we
+could make none, if the Confession was _strictly binding_ on us: and as
+the ceremonies of the Romish mass are the same now as then, the
+ceremonies which the Confession prescribes are the same as those now
+observed in the church, and if we obeyed the Confession, we should have
+to perform the same without any "_perceptible_" difference, except the
+addition of German hymns along with the Latin, which were at that time
+used in the Lutheran Church. These, Luther for sometime himself
+defended, as it is certain he did the elevation of the host, (but not
+for adoration,) till 1542, more than _twenty years_ after he commenced
+the Reformation. Those who object to these statements confound the
+teachings of the Confession with the _subsequent practice of Luther and
+the churches_; yea, it has appeared to us, in the course of our recent
+examinations on these subjects, that the Augsburg Confession was not
+even up to the progress of reform attained by churches at that day, and
+this may be one reason why Luther told Melancthon he had yielded too
+much to the Papists in the Confession. In our Lutheran Manual, we have
+simply presented the article of the Confession in full, in
+juxtaposition with the Smalcald Article, treating of the same subject;
+and have done so without note or comment, except the remark, that the
+latter refutes the tolerant views of the mass expressed in the former.
+We can, therefore, see no inconsistency between what we have published
+on this subject at distant intervals, certainly much less than might
+have occurred to the most careful and conscientious writer, on a
+subject so closely connected with the fluctuations of language.
+Doubtless, by taking detached portions of a paragraph apart from the
+limitations connected with them, and falsely imputing sinister motives
+to almost every sentence, it in possible to make the most correct author
+contradict himself and misrepresent his subject; but with such men,
+whether their misrepresentations arise from deliberate design or
+inveterate general habit, we cannot consent to debate. The injury done
+is rather to the cause of Christ and of truth than ourselves, and we can
+well afford to commit the case for adjudication to that Omniscient
+Being, "who judgeth righteously."
+
+Note 1. See Luther's Works, Leipsic ed., Vol. xxi, pp. 447, 448.
+
+Note 2. See Luther's letter to Prince George in his Works, Vol. xxi.,
+p. 430.
+
+Note 3. Vol. iii., p. 114.
+
+Note 4. See Murdock, Edition of Moshiem's History, Vol. iii, page 53,
+Harper's edition.
+
+Note 5. Fuhrmann's Lexicon, Vol. iii., p. 3.
+
+Note 6. Siegel's Manual, Vol. iii., p. 362.
+
+Note 7. Ibid, p. 366.
+
+Note 8. Ibid, p. 375.
+
+Note 9. Luther's Works, Vol. xxii., p. 233-37.
+
+Note 10. Ibid, p. 237.
+
+Note 11. Ibid, p. 240.
+
+Note 12. Ibid. p. 338.
+
+Note 13. Luther's Works, Vol. xix., p. 666.
+
+Note 14. Ibid., Vol. xx., p. 3.
+
+Note 15. Luther's Works, Vol. xx., p. 195.
+
+Note 16. Ibid., p. 257.
+
+Note 17. Luther's Works, Vol. xxi., p. 63.
+
+Note 18. The edition from which all our translations of Melancthon's
+Letters are made is that of Niemeyer, published at Halle, in 1830,
+entitled Philip Melancthon in Jahre der Augsburgischen Confession.
+
+Note 19. Niemeyer's Melancthon, pp. 41-43.
+
+Note 20. Ibid., p. 56.
+
+Note 21. Niemeyer's Melancthon, p. 71.
+
+Note 22. Niemeyer's Melancthon, p. 76.
+
+Note 23. Niemeyer, p. 90, 91.
+
+Note 24. Koethe's Melancthon's Works, Vol. I., p. 263.
+
+Note 25. Ibid., p. 265.
+
+Note 26. Ibid., p. 267.
+
+Note 27. Luther's Works, Vol. XX., p. 199.
+
+Note 28. Pfeiffer's Augapfel, second edit., p. 1045.
+
+Note 29. Ibid. p. 1048.
+
+Note 30. Pfeiffer's Aug. Appel., second edit., p. 1050.
+
+Note 31. See the Lutheran Manual, p. 288, and Muller's Symb. Bucher,
+p. 51.
+
+Note 32. See Lutheran Manual, p. 289.
+
+Note 33. Plea, &c., p. 15.
+
+Note 34. Lutheran Manual, pp. 288, 289, and Muller's Symb. pp. 51, 52,
+53.
+
+Note 35. Pfeiffer's Augapfel, 2d ed., p. 1045.
+
+Note 36. Mueller's Symb. Books, pp. 248, 249.
+
+Note 37. Koethe's Melancthon's Werke, Vol. i., p. 250.
+
+Note 38. Luther's Works, Leipsic ed., Vol. xxii., p. 338.
+
+
+CHAPTER VI.
+OF PRIVATE CONFESSION AND ABSOLUTION.
+
+This rite, in any sense of the term, that can be given to it in the
+Augsburg Confession and other former symbols of the Lutheran church,
+has long since been abandoned throughout our church in Europe,
+excepting in that small portion of German churches, known as Old
+Lutherans, and among those foreigners in the west of our country, who
+constitute the Missouri Synod. It is historically unjust to apply the
+term _private_ confession to that public confession of sins, made by
+the congregation collectively, as part of our preparatory exercises
+on sacramental occasions, and usually a misnomer to apply the name
+private confession, to the habit of some of our German ministers,
+(termed Anmeldung,) of having all communicants call on them for
+conversation on their spiritual state, prior to sacramental communion.
+Although these customs both grew out of private confession properly so
+called, neither of them retains its essential elements.
+
+Let us first inquire _what does the Augsburg Confession mean by the
+phrase Private Confession_. Among the Romanists, _Auricular_
+Confession is that rite, in which every individual of both sexes must,
+at least once a year, appear before the priest at the confession box
+in the church or chapel, and confess in detail all the sins that he
+can recollect; after which, the priest assigns the penitent some acts
+of penance, and on his promising to perform them, he then, as in the
+stead of God, professes to forgive him his sins. The Reformers, however,
+distinctly rejected the necessity of the penitents enumerating his
+individual sins, and the propriety of the minister's prescribing any
+penance to the penitent. They also distinctly made confession optional
+with the penitent, and the absolution dependent on his faith; and this
+purified rite they termed _Private_ Confession, although in some parts
+of the church it was still called Auricular Confession (Ohrenbeicht).
+[Note 1] The manner in which this rite was performed in the Lutheran
+Church, is thus described by _Funk_ in his work entitled
+"Kirchenordnungen of the first century of the Lutheran Church in
+Germany," in which he presents the results of thirty of the _oldest_
+Lutheran Formulas of Church Discipline and Worship. "Absolution was
+received _privately_, by each one _individually, kneeling_ before the
+_confessional_, the confessor _imposing his hands_ at the time. Private
+confession was given only _in the church_, in which the confessional
+was so located _near the pulpit_, that _no other person could be near,
+or hear what was said_ by the penitent." [Note 2]
+
+But
+
+I. What does the Platform teach in regard to _this Private Confession?_
+The Platform teaches, 1. That it was retained by the Augsburg
+Confession and other symbolical books. 2. It is objected to by the
+Platform, as unauthorized by the Word of God. 3. And thirdly, as being
+inconsistent with the fundamental doctrine of the Reformation, that
+_faith it the only condition_ of the justification or pardon of the
+sinner.
+
+II. What does the Plea object to these positions?
+
+1. That the impression might be made by the Platform, that the Lutheran
+doctrine has some affinity to the Romish doctrine of Auricular
+Confession. But the Platform expressly states the rejection of
+_Auricular_ Confession by the Reformers, and their retention of what
+they called private confession in its stead, the latter differing from
+the former as above stated. The Plea next introduces a formula of
+absolution, used in Wittenberg, in 1559, to show the harmlessness of the
+rite. But here, unfortunately, if we are not entirely mistaken, our
+friend has overlooked the fact, that it is a formula for _public_, and
+_not private_ confession which he cites. This is certain from the
+language throughout, being addressed "_to all such as are here
+present_," &c. It is well known that _private_ confession was rejected
+in the Lutheran Church in Denmark and Sweden in the beginning, as well
+as by different portions of Germany at an early day, and a public or
+general confession adopted in its stead. In Luther's Short Directory
+for Confession, &c., [[Note 3] tr. note: there is no note number in the
+original to go with the corresponding footnote, but this appears to be
+where it should go] we have his formula for _private_ or individual
+absolution, which will convey to the reader a more correct idea of its
+form: After the directions for confession of sins; the
+
+Confessor says: "_God be merciful to thee and strengthen thy faith.
+Amen_."
+
+"_Dost thou believe that my remission of thy sins is God's remission?_
+
+Answer of the penitent: "_Yes, dear sir, I do_."
+
+Then the confessor says: "_According to thy faith, so be it unto thee.
+And I, by command of our Lord Jesus  Christ, forgive thee thy sins, in
+the name of the Father, the Son, and the Holy Ghost. Amen. Depart in
+peace_."
+
+Another specimen of private absolution we find in the Kirchenordnung,
+[Note 4] or Church Directory of Count _Wolfgang_, of the Palatinate,
+on the Rhine, &c., published in Nuernberg, 1557.
+
+"The Almighty God and Father of our Lord Jesus Christ, will be gracious
+and merciful to thee, and will pardon all thy sins, for the sake of his
+dear Son Jesus Christ, who suffered and died for them. And in the name
+of this, our Lord Jesus Christ, by his command, and in virtue of his
+declaration, 'Whose sins ye remit they am remitted,' &c., _I pronounce
+thee free and clear of all thy sins_, that they shall all be forgiven
+thee, as certainly and completely, as Jesus Christ by his sufferings and
+death merited the same, and in his gospel has commanded it to be
+preached to all the world. Receive, therefore, this consoling promise,
+which I have now made to thee in the name of the Lord Christ, let thy
+conscience be at rest, and do thou confidently believe, that thy sins
+are assuredly forgiven thee, for Christ's sake, in the name of the
+Father, the Son and the Holy Ghost. Amen."
+
+2. The Plea affirms, that private confession may be useful as a means
+of bringing the, members of the church into personal interview with
+their pastor. The advantage of such interviews we freely admit; but
+they can be and are secured in our churches without this rite; and as
+it is confessedly destitute of Scripture authority, we have no right to
+invent a _new ordinance_ in Christ's church for any purpose.
+
+3. The Plea maintains that explanation of "the power of the Keys,"
+which authorizes a minister to pronounces absolution of sins, and
+appeals to Matth. xviii. 18, "Whatsoever ye shall bind one arth," [sic]
+&c. But the previous context "tell it to the _church_" &c., clearly
+shows that it refers to church discipline, and signifies "whatever acts
+of discipline ye enact in regard to such an individual, I will ratify in
+heaven." But this has no bearing on private confession and absolution.
+The other passage from John, xx. 23, "Whosoever's sins ye remit," &c.,
+was uttered on a different occasion, after the Saviour's resurrection;
+and either refers to a miraculous power bestowed on the apostles, to
+discern the condition of the heart, and to announce pardon to those
+whom they knew to be truly penitent and believing; or it confers on the
+ministry, in all ages, the power to announce _in general_ the
+conditions on which God will pardon sinners. But it contains no
+authority to uninspired ministers to apply these promises to
+individuals, the condition of whose hearts they cannot know, as is done
+in private absolution.
+
+III. We therefore feel constrained to maintain the positions of the
+Platform on this subject also.
+
+1. _That private confession and absolution were inculcated by the
+Augsburg Confession_, is so evident, that it cannot be successfully
+denied. Nor is this done only in the Abuses Corrected, as the Plea
+seems to suppose, p. 20. In Art. XI. of the Confession, we read: "In
+regard to confession, they teach, _that private absolution ought to be
+retained in the church;_ but that an enumeration of all our
+transgressions is not requisite to confession."
+
+In the _Apology [Note 5] to the Confession_, Melancthon employs this
+language: "Wherefore it would be _impious_ to take away private
+absolution from the church." (Quare impium esset, &c.) _Luther_, in the
+Smalcald Articles, Art. VIII., says, confession and absolution ought _by
+no means_ be abolished in the church, &c., (Nequaquam in ecclesia
+confessio et absolutio abolenda est, &c.;) and he is speaking of
+_private_ confession.
+
+The Romish alleged Refutation of the Augsburg Confession, on the above
+cited Art. XI., thus expresses its approbation: "This article (Art.
+XI.) that private and special absolution should remain, and be
+preserved in the churches is _Catholic_. Yet two things must be required
+of them, (of the Reformers,) that both men and women should attend
+confession at least once a year, &c.; secondly, to confess all the sins
+you _can_ recollect." [Note 6]
+
+_Dr. Plank_, in his celebrated and elaborate History of the Origin and
+Changes of the Protestant Doctrinal System, [Note 7] speaking of the
+negotiations between the Reformers and Papists during the Diet of
+Augsburg, says, "On the subject of the Confessional _there was an entire
+agreement_, for they (the Reformers) had declared that they regarded
+Confession as a very useful institution, and had no idea of suffering it
+to fall, and also regarded it as good, that the people should be
+accustomed to confess their sins," viz., at the confessional.
+
+_Siegel_, in his Manual of Christian Ecclesiastical Antiquities,
+[Note 8] after stating that Luther rejected _Auricular_ Confession, as a
+sacrament, and a means of oppressing the conscience, adds: "But, on the
+other hand, Luther was as unwilling as Melancthon, to have _private
+confession_ abolished, and the latter had, in his Loci Theologici,
+pronounced private absolution to be as necessary as baptism." In regard
+to confession in the Lutheran Church of Germany, the fact is, that
+private confession, which the Reformers so earnestly recommended, is
+almost entirely abandoned and changed into a general (and public)
+confession, which may with more propriety be termed preparatory services
+to the Lord's Supper."
+
+Finally, we will add the testimony of only one more witness, _Prof.
+Jacobson_, in the excellent _Theological Encyclopedia of Dr. Herzog_,
+now in progress of publication in Germany, who says, "Whilst the
+compulsory part of the institution (private confession,) fell to the
+ground, each one was left to judge whether and how much he would
+confess. The institution itself _was retained_, and _private
+confession_ especially recommended. The Augsburg Confession presupposes
+it (private confession,) _as the rule:_" Our custom is not to give the
+sacrament to those who have not first been confessed and absolved;" and
+the Smalcald articles [sic] teach that Confession and
+Absolution must by no means be allowed to be omitted in the church."
+[Note 9]
+
+After all this testimony, it may be regarded as incontestably
+established, that the former symbolical books of our church do teach
+_private confession_ and absolution, with some modifications, and
+hence, that the church in Sweden and Denmark _always rejected this part
+of the Augsburg Confession_, in practice, and that the entire church in
+Germany and the United States, which now use a _public_ confession,
+have made a similar departure from the teachings of the Augsburg
+Confession as well as of Luther, Melancthon and the other Lutheran
+reformers.
+
+2. That _this rite of private confession, is unauthorized by any
+command of the Word of God, in so clear, that the Symbolical books
+themselves admit it_, and commend the rite merely on the ground of
+human expediency, and inferential scriptural reasoning. The same
+acknowledgment is made by the Plea of the Rev. Mr. Mann. In Art. XXVI.
+of Augsburg Confession, being Topic V. of the Abuses Corrected, the
+confession says: "Confession is _not commanded in Scripture_, but has
+been instituted _by the church_." [Note 10]
+
+3. The rite of _private absolution_, on which the Reformers lay much
+stress, is in like manner destitute of scriptural authority, and most
+injurious to the interests of spiritual religion. The _omniscient_
+Saviour could well say to the sick of the palsy, "Son, be of good cheer,
+thy sins be forgiven thee," Matt. ix. 2; for he knew the heart of man.
+
+For the same reason he could say to Mary Magdalene, "Thy sins are
+forgiven." Luke vii. 48.
+
+But, even the inspired apostles never in a single instance, either
+undertook to forgive sins themselves, or to announce the pardon of sin
+to any _individual personally_. It is therefore a solemn thing for
+ministers, unguided by inspiration, to assume greater power. To
+proclaim publicly and privately the willingness of God to pardon the
+impenitent, is an important and delighful [sic] part of the minister's
+duty; but for uninspired men to institute a special rite in the church,
+for the express purpose of announcing _pardon to individuals_, even when
+done conditionally, as the reformers maintained it always should be, is
+inevitably calculated to lead, especially the less intelligent, to
+believe their sins forgiven, at least in part, because the ministers
+announce the fact, and because they have professed penitence to him.
+But this is wholly unauthorised in God's Word. On the contrary:--
+
+(_a_) The Scriptures throughout represent _God_, and _the Lamb of God_,
+as the only beings that can "forgive" and "take away" sin. Exod. xxxiv.
+6, 7. The Lord passed by before him and proclaimed, "The Lord God,
+merciful--_forgiving iniquity, transgression and sin_."
+
+The blessed Saviour, in his memorable prayer, teaches us to address
+our supplication, not to the minister, but to our _heavenly Father_,
+"forgive us our sins," &c., Luke xi. 4. He says nothing, nor does any
+writer of the Old or New Testament _say a word_ about advising a resort
+to the priest or minister to obtain forgiveness of sins. The same truth
+is taught in a multitude of other passages. We refer the reader to a
+few: Eph. iv. 32; Acts viii. 22; 1 John i. 9; Matth. ix. 6; Mark xi. 25;
+1 Kings viii. 30; 2 Chron. vii. 14; Psalm lxxxvi. 5; Jerem. xxxi. 34;
+Dan. ix. 19.
+
+(_b_) The very fact, that sin is committed essentially _against God_,
+is a violation of _his_ law, implies that no other being, not even an
+angel or archangel, much less a man, can forgive it, "Against thee,
+thee only have I sinned," said the Psalmist, "and done this evil in
+thy sight."
+
+(_c_)  The offers of pardon in God's Word, are all _conditional_ and
+_general_, and these alone has the minister the right to proclaim,
+either to a congregation or to an individual. The implication of the
+promise to individuals is made by the Holy Spirit, working faith in the
+individual, or enabling him to trust in Christ. "Being justified by
+faith, we have peace with God," and this peace is the believer's
+evidence, is the Testimony of the Spirit, that our sins are forgiven.
+
+(_d_) The actual pardon of individuals by God, depends on their
+possessing the moral fitness required by him. It is based on their
+having performed the prescribed moral conditions sincerely, of which
+none but the Omniscient Jehovah can certainly judge; hence, even the
+declarative annunciation of pardon to individuals, is not only
+unauthorized but dangerous. Because, even if conditionally announced,
+the formality of the absolution, and the fact that the church has made
+a _special rite_ of it, are calculated to beget the idea, especially in
+the unintelligent, that the granting of absolutions by the minister, is
+proof of the genuineness of their faith, and reality of their pardon.
+
+(_e_) Finally, the doctrine of ministerial absolution, or the supposed
+sin-forgiving power of the ministry, is inconsistent with the doctrine,
+that justification or pardon can be attained only by a living faith in
+Jesus Christ, a doctrine of cardinal importance in the eyes of the
+Reformers, and the one which Luther has styled the _articulus stantis
+vel cadentis ecclesiae_, the doctrine with which the church must stand
+or fall." The Scriptures and also the Reformers, teach that pardon or
+justification can be obtained only through the merits of Christ, which
+merits must be apprehended by a living faith, which living faith can be
+found only in the regenerate or converted soul. Hence, as none but a
+regenerate sinner can exercise living faith, no other can be pardoned,
+whatever else he may do or possess. Now those who attend confession are
+either regenerate, or they are not. If they were regenerated or
+converted before they went to confession, they had faith, and were
+pardoned before; if they were unregenerate or unconverted, then neither
+their confession, nor the priest's absolution, can confer pardon on
+them, because they have not a living faith, although they may be
+sincere and exercise some sorrow for their sins. On the other hand, if
+any amount of seriousness and penitence, short of true conversion or
+regeneration, could, through the confessional, or any other rite,
+confer pardon of sin; the line of distinction between converted and
+unconverted, between mere formalists and true Christians would be
+obliterated; we should have pardoned saints and pardoned sinners in the
+church, converted and unconverted heirs of the promise, believing and
+unbelieving subjects of justification, and the words of the Lord Jesus
+would prove a lie, "That, _unless a man be born again, he cannot enter
+the kingdom of heaven!_"-Def. Platform, p. 25.
+
+On the subject of this rite, we regret to state, that a more careful
+study of the subject, as presented in the above results, will not
+permit us to speak as favorably of the practice of the Reformers, as we
+did in some of our former publications, twenty years ago, and even
+later. The positions above maintained, we think, cannot be successfully
+controverted, as our investigations of the original sources has been
+sufficiently extensive to dispel all doubt.
+
+Note 1. See Koecher, p. 515.
+
+Note 2. Funk's Kirchenordnungen, pp. 189, 190.
+
+Note 3. Mueller's Symb. B., p. 364.
+
+Note 4. Page 97.
+
+Note 5. Mueller's Symb. B., p. 185.
+
+Note 6. Pleiffer, p. 534. [sic]
+
+Note 7. Vol. iii. pt. 1, p. 125.
+
+Note 8. Vol. i., pp. 199, 206.
+
+Note 9. Vol. iv., p. 781.
+
+Note 10. Lutheran Manual, p. 293.
+
+
+CHAPTER  VII.
+DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF CHRISTIAN SABBATH.
+
+The incalculable importance of the proper observation of the Christian
+Sabbath to the progress of the kingdom of Christ in general, and to
+the growth of piety in the heart of every Christian in particular, is
+a point on which, we are happy to state, there is no difference between
+the Plea and the Platform. Yet we cannot resist the conviction, that in
+our efforts to observe this day, not with the pharisaic formalities of
+the Jew, but with the conscientious spirituality of the Christian, the
+question whether in doing so, we are obeying an injunction of God,
+exhibited in the inspired example of his apostles, or are merely
+conforming to an uninspired regulation of the church, must be of great
+importance.
+
+The lax views of the early reformers on this subject are so frequently
+met with in theological discussions, that we had not expected to find
+the position of the Platform disputed; but rather that the theory of
+the Reformers would be defended, as is done by writers of no mean name
+in Germany at the present day. The author of the Plea, however, takes a
+different view of the Confession, and affirms that this venerable
+document does not deny the divine institution and obligation of the
+Christian Sabbath. "Luther and Melancthon (says he,) had received from
+the older church, the doctrine and practice of the Christian Sabbath,
+as a holy day, as a divine institution and obligation, and they had not
+a word to say against this view of the Sabbath. But they had a great
+deal to say against the abuses, by which the bishops made the Sabbath a
+day of sin and dishonor to God and his church, instead of making it a
+day devoted to his glory," p. 28.
+
+This opinion is different from that commonly entertained among the
+learned. A few authorities alone may suffice to sustain our statement.
+_Dr Ruecker_, in his work on _The Lord's Day_, in which he thoroughly
+examines the views of the church on this subject, in all the different
+ages of her history, fully confirms the position of the Definite
+Platform. He says, "_The Reformers do not recognize in the religious
+observance of Sunday an institution resting on an immediate divine
+command;_ and the idea of a transfer of the Sabbatic law of the Old to
+the New Testament Sunday, is altogether strange to them, and is
+positively rejected by them, as in consistent with the gospel" (Die
+Reformatorem erkennen in der Sonntagsfeier _keine unmittelbar
+goettliche anordnung, &c._) Ruckert, von Tage des Herrn, p. 48.
+
+And again, on p. 67, he affirms this more liberal view of the Lord's
+Day, to be the more general one in Germany at the present time. "So
+far," says he, "as we know, the most important, living, theological
+writers, of the present day, entertain this so-called more liberal or
+lax view, (namely, that of Luther.)"
+
+_Dr. Hengstenberg_, the well-known editor of the Evangelical Church
+Paper at Berlin, Prussia, and author of numerous learned and valuable
+works, uses the following language: "What Luther's views were, on the
+law concerning the Sabbath, may easily be inferred from his views of
+the Old Testament law in general, and of the Decalogue in particular.
+The distinction which became current after his day, between the moral
+and ceremonial law, according to which Christ abrogated only the
+latter, whilst the former is regarded as universal and binding on all
+ages, was distant from his views. He regards the whole law as an
+external, coercive letter, designed only for the Jews." "How _Luther_
+regarded the Sabbath from this general view, is so clearly exhibited in
+his Larger Catechism, that the introduction of other passages from his
+writings, is entirely superfluous." He then quotes the passages which
+will be given in full in our next section, in which Luther declares the
+Sabbath to be designed only for the Jews, and that in its outward sense
+it does not concern Christians. (Darum, says Luther, gehet nun dies
+gebot nach dem groben Verstande uns Christen nichts an, &c.) Melancthon
+(continues Hengstenberg,) agreed with Luther, and this view was
+introduced into the Augsburg Confession." See Hengstenberg, ueber den
+Tag des Herrn, Berlin, 1852, pp. 108, 109, 110.
+
+But the accuracy of the Platform will no longer be disputed, when even
+_Dr. Walter_, [sic; should be Walther] the leader of the old Lutheran
+Synod of Missouri, and editor of their periodical, a man of acknowledged
+theological learning and rigid advocate for the entire Augsburg
+Confession, bears testimony in favor of our position. In the March No.
+of the Lehre und Wehre, p. 93, he thus expresses his views: "We cannot
+agree with him (the author, whom he is reviewing) in the views he
+expresses concerning the Sabbath. He asserts that the Sabbath or
+Christian Sunday _is a divine institution_, and that this is the
+doctrine of the Lutheran Symbols: That the Lutheran Church differs from
+the Calvinistic only in the mode of observing the Sabbath, the former
+advocating an evangelical, the latter, a legal method. _The contrary of
+this is clearly evident from Article XXVIII. of the Augsburg
+Confession_, and it would be _almost incomprehensible how the author
+could fail to perceive this_, were it not for his manifest desire to
+make the sanctification of the Sabbath as binding a duty as any other
+precept in the decalogue, and his apprehension that this could not be
+accomplished any other way, than by maintaining the divine appointment
+of the Sunday.
+
+Once more, let us listen to the the [sic] testimony of that
+learned and impartial historian of our own country, _Dr. Murdock_,
+himself, though a native American, a highly respectable German scholar:
+"The XXVIII. Article of Augsburg Confession," says he, "teaches that as
+to Sundays and other holy days, and rites and forms of worship, bishops
+may and should appoint such as are convenient and suitable; and the
+people should observe them, NOT AS DIVINE ORDINANCES, but as conducive
+to good order and edification."  Murdock's Mosheim, Vol. iii., p. 53,
+Harper's edition.
+
+I. _What is the charge of the Definite Platform against the Augsburg
+Confession on this subject?_ It is, that
+
+The Augsburg Confession "treats the Sabbath as a mere Jewish
+institution, and supposes it to be totally revoked whilst the propriety
+of our retaining the Lord's Day or Christian Sabbath as a day of
+religious worship, is supposed to rest only on the agreement of the
+churches for the convenience of general convocation.
+
+II. What ground does the Plea take?
+
+It denies the position, and affirms the contrary, as above stated, while
+it supposes the Confession to object not to the divine institution and
+obligation of the Lord's Day, but to the corruptions which the Romish
+church had connected with it, and especially the idea that the
+observance of the Lord's Day was a meritorious work, which would secure
+our justification before God.
+
+The observations of the Plea against the self-righteous abuse of the
+Sabbath are just and Christian, but do not affect the position of the
+Platform. The author also intersperses other useful practical remarks,
+which we have not have room to quote. The simple point of difference,
+of any moment, is that relating to the question whether our obligation
+to observe the Christian Sabbath rests on its appointment by God or by
+the church. Indeed, it can scarcely be said that this question remains,
+for the author of the Plea, at the close of his discussion, virtually
+acknowledges the point affirmed by the Platform, when he says: "The
+Augsburg Confession, notwithstanding her definite assertion that the
+Christian Sabbath rests on _no special dictate of the Word of God_,
+maintains that by necessity, and by right, the _church_ instituted our
+Christian Sabbath, and we ought to keep it." P. 34. To this we shall
+confine our proof.
+
+III. _We shall prove that the Augsburg Confession does deny the divine
+appointment of the Christian Sabbath or Lord's Day_.
+
+In establishing this position, we shall first prove from the other
+writings of Luther and Melancthon, that they both rejected the divine
+appointment of the Christian Sabbath or Lord's day; secondly, show from
+the Augsburg Confession itself, as well as the Apology to it, both
+written by Melancthon, that its divine appointment is there denied.
+
+Let us listen to the _declarations of Luther_ on this subject. In his
+Commentary on the Pentateuch, speaking of the decalogue, he says:
+"Saint Paul and the entire New Testament have abolished the Sabbath of
+the Jews, in order that men may understand that the Sabbath concerns
+the Jews alone. It is therefore unnecesssary [sic] that the Gentiles
+should observe the Sabbath, although it was a great and rigid command
+among the Jews." [Note 1] "Among Christians, under the New Testament,
+every day is a holy day, and _all days are free_. Therefore, says
+Christ, the Son of man is Lord even of the Sabbath day. Matt. xii. 8.
+Therefore Paul, at different places, admonishes the Christians, not to
+suffer themselves to be bound to any particular day. Ye observe days and
+months, and times and years. I am afraid of you, lest I have bestowed
+upon you labor in vain. Gal. iv. 10, 11. And still more clearly in
+Colossians ii. 16, 17. Let no mint therefore judge you in meat or in
+drink, or in respect of an holy day, or of the new moon, or of Sabbath
+days: which are a shadow of things to come." "But although the Sabbath
+is _now revoked_, and the consciences of men are free from it, it is
+nevertheless good and necessary that _some_ particular day of the week
+be observed, in order that the word of God may be dispensed on it, may
+be heard and learned; for not every one can attend to it every day.
+Moreover, nature demands that both man and beast rest one day in the
+week, and abstain from labor. Hence, if any one desires to make a
+necessary command out of the Sabbath, as a work required of God, he must
+observe Saturday and not Sunday, for Saturday was enjoined upon the
+Jews, and not Sunday. But Christians have hitherto observed Sunday, and
+not Saturday, because on that day Christ, arose. Now this is a certain
+evidence to us that the Sabbath, yea the entire Moses (Mosaic
+dispensation) no longer concerns us, else we would be under obligation
+to observe Saturday. This is a great and strong proof that the Sabbath
+is revoked; for throughout the whole New Testament we find no place in
+which the observance of the Sabbath in enjoined upon Christians."
+
+"But why (continues Luther,) is Sunday observed among Christians?
+Although, _all days are free and one day is like another_, it is still
+necessary and good, yea, very necessary, that some one day be observed,
+_whether it be Sabbath, Sunday or any other day_. For God designs to
+lead the world decently, and govern it peaceably; therefore he gave six
+days for work, but on the seventh day, servants, hirelings, and
+laborers of every kind, yea, even horses and oxen and other laboring
+animals shall have rest, as this precept requires, in order that they
+may be refreshed by rest. And especially in order that those, who at
+other times have no leisure, may hear the preached word and thereby
+learn to know God. And for this reason, namely, of love and necessity,
+Sunday has been retained, not on account of the Mosaic precept, but for
+the sake of our necessities in order that we might rest and learn the
+word of God." [Note 2]
+
+In his larger Catechism, Luther thus expresses himself. [Note 3]
+
+"_This commandment, therefore, with respect to its outward and literal
+sense, does not concern us Christians; for it is wholly an external
+thing, like other ordinances of the Old Testament, confined to certain
+conditions, and places, which are all now left free through Christ_.
+But in order that we may draw up for the uninformed, a Christian
+meaning of what God requires of us in this commandment, is is necessary
+to observe, that _we keep the Sabbath-day, not for the sake of
+intelligent and learned (gelehrten) Christians; for these have no need
+of it:_ but in the first place, on account, of physical reasons and
+necessities, which nature teaches and requires for the _common mass_ of
+people, _men-servants_ and _maid-servants_, who attend during the whole
+week to _their labor and employments_, so that they may also have a day
+set apart for _rest and refreshment (erquicken:_) in the second, mostly
+for the purpose of enabling us to take time and opportunity on these
+Sabbath-days, (since we cannot otherwise attain them,) to attend _to
+divine service_, so that we may assemble ourselves to hear and treat of
+the Word of God, and then to praise him, to sing and pray to him.
+
+"But this, I say, is not so confined to time, _as ii was among the Jews,
+that it must be precisely on this or that day; for one day is not
+better in itself than another, but it should be daily attended to;_ but
+since the mass of the people cannot attend to it, we should _reserve
+one day in the week, at least, for this purpose_. Inasmuch, however, as
+Sunday has been _set apart from of old_ for this purpose, we should
+therefore let it remain so, that the Sabbath may be observed with
+_uniformity_, and that no one create disorder through unnecessary
+innovation."
+
+The above testimony of Luther is so distinct and decided, that he
+certainly would not have approved of the Augsburg Confession if
+Melancthon had introduced a different doctrine into it. But there was
+no difference of opinion on this point, between these two luminaries of
+the church.
+
+2. _Melancthon_, in a letter addressed to Luther from Augsburg, dated
+July 27, 1530, thus speaks of the Christian Sabbath: "When St. Peter
+appoints the religious observance of Sunday, I regard this work (the
+observance of the day) _not as divine worship_, (Gottesdienst, cultus,)
+but as being attended by bodily advantage, (leiblichen Nutzen,) if the
+people assemble together on a fixed day." [Note 4]
+
+Again, in his _System of Divinity_, or _Loci Theologici_," [Note 5] we
+find the following unequivocal declaration: "We have, heard above that
+the Levitical _ceremonies_ are abolished. But the law concerning the
+Sabbath is a Levitical ceremony, and _St. Paul_ expressly says,
+Col. ii., Let no one judge you, if you do not observe the Sabbaths,"
+(Niemend [sic] soll euch richten, so ihr die Sabbathe nicht haltet;) why
+then (it may be asked) do you insist so rigidly on this precept? Answer.
+This precept in the words of Moses embraces two things, one _common_,
+that is necessary to the church at all times, and a _particular day_,
+which concerned only the government of Israel. The _common_ part (of
+this precept) is the proper public office (or duty) to preach and to
+observe the divine ceremonies, which God has at any time enjoyed. This
+_common_ precept binds all men; for this honor all rational creatures
+owe to God, to aid in sustaining the office of preacher, and Christian
+assemblies, (public worship,) according to the condition and calling of
+each one, as shall be farther stated hereafter. _But the particular
+part, concerning the seventh day_, DOES NOT BIND US: therefore we hold
+meetings on the _first day and on any other days_ of the week, _as
+occasion offers_."
+
+Such then being the views of the illustrious reformers, one of whom
+penned the Augsburg Confession, and the other sanctioned it, we might
+naturally expect to find them expressed in the Confession itself, which
+a bare recital of a few passages, will prove to be the case.
+
+And, I. From the _Augsburg Confession_, Art. XXVIII.
+
+"And what are we to believe concerning _Sunday_  (the Lord's day,) and
+other similar ordinances and ceremonies of the church? To this inquiry
+we reply, the bishops and clergy may make regulations, that order may be
+observed in the church, not with the view of thereby obtaining the grace
+of God, nor in order thus to make satisfaction for sins, nor to bind the
+consciences, to hold and regard this as a _necessary_ worship of God, or
+to believe that they would _commit sin_ if they _violated_ these
+regulations without offence to others. Thus St. Paul to the Corinthians
+(1 Cor. xi. 5,) has ordained that _women shall have their heads_ covered
+in the congregation; also, that ministers should not all speak at the
+same time in the  congregation, but in an orderly manner, one after
+another.
+
+"It is becoming in a Christian congregation to observe such order, for
+the sake of love and peace, and to obey the bishops and clergy in these
+cases, and to observe these regulations so far as not to give offence
+to one another, so that there may be no disorder or unbecoming conduct
+in the church. Nevertheless, the consciences of men must not be
+oppressed, by representing these things as _necessary to salvation_, or
+_teaching that they are guilty of sin, if they break these regulations
+without offence to others;_ for no one affirms that a woman commits sin
+who goes out with her head uncovered, without giving offence to the
+people. SUCH ALSO IS THE ORDINANCE CONCERNING SUNDAY, Easter,
+Whitsunday, and similar festivals and customs. For _those who suppose
+that the ordinance concerning Sunday_ instead of Sabbath, _is enacted
+as necessary, are greatly mistaken_. For the Holy Scripture has
+abolished the Sabbath, and teaches that all the ceremonies of the old
+law may be omitted, since the publication of the gospel. And yet, as it
+was necessary to appoint a certain day, in order that the people might
+know when they should assemble, the _Christian church_, (not the
+apostles,) has up appointed Sunday (the Lord's day) for this purpose;
+and to this change she was the more inclined and willing, that the
+people might have an example of Christian _liberty_, and might know
+that _the observance of neither the Sabbath nor any other day is
+necessary_.  There have been numerous erroneous disputations published,
+concerning the change of the law, the ceremonies of the New Testament,
+and the change of the Sabbath, which have all sprung from the false and
+erroneous opinion, that Christians must have such a mode of divine
+worship as is conformed to the Levitical or Jewish service, and that
+Christ enjoined it on the apostles and bishops, to invent new
+ceremonies, which should be necessary to salvation." [Note 6]
+
+Here we are distinctly taught, (_a_) that the Jewish Sabbath is
+entirely abolished; (_b_) that no particular day was divinely appointed
+in its stead; (_c_) that those who suppose the ordinance concerning
+Sunday instead of Sabbath is enacted as necessary, "are greatly
+mistaken." (_d_) But that, as it was necessary to appoint a certain day
+for the, convocation of the people, "the _Christian church_ (not the
+apostles,) appointed Sunday."
+
+II. Of similar import are the teachings of the _Apology to the
+Confession_, which also flowed from the pen of Melancthon.
+
+_Apology to the Confession, Art. IV._
+
+"But we maintain, that the harmony of the church is no more broken by
+variations in such _human ordinances_, than it is by variations in the
+natural length of the day in different places. Yet we like to see the
+_general ceremonies_ uniformly kept, for the sake of harmony and order,
+as in our churches, for instance, we retain (behalten) the _mass_, the
+_Lord's Day_, and _other great festivals_.
+
+"And we approve, all _human ordinances_ which are good and useful,
+especially those which promote good external discipline among youth and
+the people generally. But the inquiry is not, shall human ordinances be
+observed on account of external discipline and tranquillity? [sic] The
+question is altogether different; it is, is the observance of such
+human ordinances a divine service by which God is reconciled; and that
+without such ordinances, no one can be righteous before God? This is
+the chief inquiry, and when this shall have been finally answered, it
+will be easy to judge whether the unity of the church requires
+uniformity in such ordinances." [Note 7]
+
+Here again the Lord's day (_a_) is classed in the category of _human_
+ordinances, the observance of which is free, and may differ in
+different places.
+
+(_b_) Yet uniformity in general ceremonies is pleasing, such as "the
+mass, the Lord's day, and other great festivals."
+
+(_c_) It is classed again with _human_ ordinances which promote good
+external discipline among the people.
+
+And now having proved that the lax views of the Christian Sabbath,
+charged by the Platform on the Augsburg Confession, are attributed to
+it by the learned in Germany generally, that Luther and Melancthon
+teach them in their other writings: in view of all these evidences, we
+ask every impartial, conscientious reader, whether it is possible to
+doubt the accuracy of the positions maintained by the Platform on this
+subject--namely, that the Augsburg Confession treats the Sabbath, or
+religious observance of the _seventh_ day of the week, as a mere
+Jewish institution, an institution appointed of God for the Jews alone;
+whilst the propriety of retaining the _Lord's day_ or Christian Sabbath,
+as a day of religious observation and worship, in their judgment, rests
+on the appointment of the church, and the necessity of having some one
+day for the convenience of the people in assembling for public worship.
+The act of keeping any one day _entirely_ for religious observance,
+they regard as ceremonial and temporary, and the moral or common part
+of the precept, as stated in our extract from Melancthon, they resolve
+into the general duty of preaching and hearing the gospel, and of
+sustaining public assemblies for this purpose; that is, of bearing the
+expenses incident to the support of the ministry and the ordinances of
+God's house.
+
+"Our American churches, on the contrary, as well as some few in
+Germany, believe in the divine institution and obligation of the
+Christian Sabbath, or Lord's day, convinced that the Old Testament
+Sabbath was not a mere Jewish institution; but that it was appointed by
+God at the close of the creative week, when he rested on the seventh
+day, and blessed it, and sanctified it, (Gen. ii. 2, 3,) that is, set
+it (namely, one whole day in seven,) apart for holy purposes, for
+reasons of universal and perpetual nature, Exod. xx. 11. Even in the
+re-enactment of it in the Mosaic rode, its original appointment is
+acknowledged, '_Remember_ the Sabbath day--because in six days God made
+heaven and earth--and rested on the _seventh; wherefore_ he, (_then_, in
+the beginning,) _blessed the Sabbath day, and hallowed it_.' Now this
+reason has no more reference to the Jews than to any other nation, and
+if it was sufficient to make the observance of the Sabbath obligatory
+on them, it must be equally so for all other nations before and after
+them.
+
+'Since therefore the observance and sanctification of a portion of his
+time, is based on universal reasons in the nature of man, especially as
+a religious being, and the proportion of time was fixed at a _seventh_,
+by the example and precepts of the Creator in the beginning; the
+Sabbath or religious observance of one day in seven, must be
+universally obligatory, and the abrogation of the Mosaic ritual, can at
+most only repeal those ceremonial additions which that ritual made, and
+must leave the original Sabbath as it found it. Now whilst the apostles,
+and first Christians under the inspired guidance, for a season also
+attended worship on the Jewish Sabbath, they observed the day of the
+Lord's resurrection, the first day of the week, as their day of special
+religious convocations; and this _inspired example_ is obligatory on
+Christians in all ages. Still the essence of the institution consists,
+not in the particular day of the week, though that is now fixed, but in
+the religious observance of one entire day in seven." [Note 8]
+
+We do not, indeed, maintain that the conduct of the apostles was
+inspired on all occasions; but it seems just and necessary to maintain,
+that when engaged in the specific and appropriate duties of that
+office, for which they were inspired, they were as much under the
+guidance of the Spirit in their _actions_, as their words.
+
+On the divine institution and obligation of the Christian Sabbath, we
+refer the reader to an extended argument in its favor, in the author's
+Lutheran Manual, pp. 310-24.
+
+Note 1. Luther's Works, Leipsic edit., Vol. iii., pp. 642, 643.
+
+Note 2. Luther's Works, Vol. iii., p. 643.
+
+Note 3. Symbolical Books, pp. 449, 450, corrected by the original.
+
+Note 4. Niemeyer's Briefe Melanchthons, [sic] p. 50.
+
+Note 5. Vol. iv., p. 113, of Koethe's edit.
+
+Note 6. See Schmucker's Lutheran Manual, pp. 306, 307.
+
+Note 7. See Symb. B. Newmarket, ed. 2d., corrected by the German,
+p. 223.
+
+Note 8. See Definite Synodical Platform, p. 27.
+
+
+CHAPTER  VIII.
+GENERAL NATURE OF THE SACRAMENTS.
+
+On this subject the author of the Plea does not pursue the order of the
+Platform, in which baptism and the eucharist are discussed separately;
+but he unites the two under the caption of Baptismal Regeneration and
+the Real Presence in the Eucharist, and enters into some discussions of
+the sacraments in general, and then introduces remarks on each in
+particular. Whilst we deem a separate discussion of each sacrament
+necessary to its proper elucidation, there are certain general views
+common to them both, which may with propriety be considered in
+connexion. We, therefore, devote some pages to this purpose, under the
+head of the _General Nature of the Sacraments_, and reserve the
+discussion of each one individually to subsequent chapters. It would
+require an extended volume to discuss all the several aspects of this
+interesting and solemn subject glanced at by our author. He does not,
+however, present in definite lineaments the precise system, which he
+attributes to the Lutheran Symbols; and lest we should do him injustice
+in endeavoring to present his system in detail, in order to controvert
+it, we deem it more Christian and courteous to specify only a few items
+of his chapter, and occupy our space chiefly in presenting and
+defending what we regard as the doctrine taught in the Word of God on
+this subject. This doctrine is also the theory that underlies the
+positions of the Definite Platform, and, we suppose, is assented to by
+its friends.
+
+The Plea affirms, "The Lutheran doctrine maintains that the Sacraments
+have an _intrinsic value; but the Definite Platform seems to regard
+them as mere _signs_, which may have a tendency to _promote piety_,
+p. 35. On this point we think our author has not clearly presented the
+point of difference between the friends of the Platform and the Plea.
+We not only admit, but strenuously affirm, that the sacraments have an
+important _intrinsic_ influence. The Platform thus describes it:
+"Baptism in adults is a means of making a profession of previous faith,
+or of being received into the visible church, as well as a _pledge_ and
+_condition_ of obtaining _those blessings purchased by Christ_, and
+offered to all who repent, believe in him and profess his name by
+baptism," p. 30. As to the question, whether this influence is intrinsic
+or not, it is not touched in the Platform; although we doubt not its
+adherents very generally hold the affirmative. But the real point of
+dispute is the _precise nature_ of the influence exerted by the
+sacraments. The symbols _seem_ to regard _forgiveness of sins_, that is,
+justification, as the _immediate_ effect of every worthy reception of
+these ordinances; whilst the friends of the Platform hold this influence
+to consist in their tendency to produce that _living faith_, resulting
+from regeneration, which is the _only condition of pardon_, and without
+the possession of which God has not promised to forgive the sins of any
+one, no matter what outward duties he may perform. For God will not
+forgive the sins of an unconverted sinner. The symbols do, indeed, often
+insist on the necessity of faith, yet they speak as though in those who
+do believe, it was the sacrament, and not their faith in the Redeemer,
+which secured the blessing. Nor do they in many passages sufficiently
+discriminate, that it is not a mere historical or intellectual, but a
+living faith, a faith of the heart also, a faith that works by love and
+purifies the heart and overcomes the world, a faith that involves an
+entire surrender to the soul of God, which is required to the full
+efficacy of the sacraments.
+
+The Plea affirms that the primitive church regarded the sacraments as
+"_mysteries_;" p. 37. But the author presents no evidence of this fact
+from God's word, or the _apostolic_ church; and the church of subsequent
+ages is no conclusive doctrinal authority for us as Protestants.
+
+The Plea states: "He (God) is able to accomplish by the Holy Baptism,
+performed in the mysterious name of the ever adored Trinity, a work of
+regeneration in the heart of the little child." "The expression used in
+the Augsburg Confession, Art. II., is, regenerated by baptism and the
+Holy Ghost, (John iii. 5.) This doctrine, however, is not to be
+understood as if the new creation was fully completed by new generation.
+It is complete so far as a _live seed_ is complete in itself. This does,
+by no means, exclude subsequent development brought about by favorable
+internal and external influences;" p. 36. "And Christ, the Godman, is
+able to make us poor earthly creatures partakers of his celestial
+nature_, (2 Pet. i. 4,) in the most solemn rite of his church, (the
+eucharist,) which is therefore communion between Christ and man, in the
+fullest manner possible on earth;" p. 37. Here the respected author, by
+adopting the theory that _a living seed_ is implanted _by baptism_,
+(whether into the soul or body he does not specify,) and then that the
+Godman Christ Jesus makes these baptized individuals _partakers of his
+CELESTIAL NATURE by the sacramental supper_, seems to favor something
+like that theory of concorporation, or a physical union between Christ
+and the believer, which is known in _various_ phases as Puseyism in
+England, and Nevinism in the German Reformed Church of this country,
+and which has spread a withering influence over the interests of
+practical piety wherever embraced. Yet we would by no means affirm that
+the Rev. Mr. Mann has embraced all the cardinal features of this system.
+The objection that is fatal to it in our mind is, that we cannot find it
+in God's word. [Note 1]
+
+We shall therefore proceed to ascertain the Scripture doctrine in regard
+to the influence of the sacraments in general. For the sake of brevity
+and perspicuity, we shall present it in a concatenation of propositions,
+that in the end will cover the whole ground, and conduct us safely to
+the surest biblical results.
+
+_Scripture view of the Influence of the Sacraments_.
+
+I. The plan of salvation, revealed in God's word, presupposes that, man
+is a _fallen creature, depraved in nature and practice_,--that all men
+are rebels against the righteous government of God, lying under his
+righteous displeasure, and morally disqualified for heaven. And also,
+that without holiness no man shall see the Lord! [Note 2] "That which
+is born of the flesh, is flesh," is sinful, and except a man be _born
+again_, he cannot see the kingdom of God." [Note 3] Consequently,
+without a new-birth, an entire moral renovation, in which the rebel
+lays down the arms of his rebellion, and the slave of sin is delivered
+from the dominion of his depraved habits, and becomes an obedient
+servant of Christ, loving holiness and delighting in the service of
+God, it is impossible for him to obtain pardon or to be justifled.
+
+II. The _grand means_ by which the Holy Spirit effects this moral
+reformation, is _divine truth_, either oral, written or symbolic. "Go
+ye into all the world, says the Saviour, and _preach the gospel_ to
+every creature; he that _believeth_ and is baptised, shall be saved,
+and he that _believeth_ not shall be damned." Here preaching the
+"gospel," the truths of God's word, is placed _foremost_ in the list of
+instrumentalities, and baptism is only appended as a rite to be
+performed _after_ the Holy Spirit, through the preached word, has
+wrought faith in the hearer's soul. But faith  presupposes regeneration.
+Hence, as truth is the instrumentality employed by the Holy Spirit in
+the production of _regeneration_, and _faith_, as baptism is to be
+added _after_ the great moral change, conversion has been effected in
+adults, it follows that the truth or word is the grand and principal
+means of grace, and not secondary to baptism.
+
+In other passages the _mission of the apostles_ is characterized as a
+mission to _preach_, and baptism is not even named at all. Jesus
+ordained the twelve, we are told, that they might be with him, and that
+he might send them forth to _preach_, &c.; Mark iii. 14, 15. And Paul
+even thanks God, in his epistle to the Corinthians, [Note 4] that he
+had baptized none of them save Crispus and Caius, and adds: "For Christ
+sent me, _not to baptise_, but to _preach_ the gospel." Paul, therefore,
+certainly regarded preaching as far more important than baptism. Of the
+apostles, Luke informs us, they _daily_ in the temple and in every
+house, ceased not _to teach and preach_ Jesus Christ; Acts v. 41, 42.
+And in order to gain more time for their great work, they appointed
+deacons to attend at tables, that they might give themselves
+"continually to prayer and the _ministry of the Word_," but they say
+nothing of baptism and the Lord's Supper. Paul expressly tells the
+Romans (x. 13-15,) that faith comes by _hearing_ (not by baptism); and
+to the Corinthians he says, "For in Christ, Jesus I have begotten you,
+through the _gospel_. 1 Cor. iv. 15. We are regenerated by the
+incorruptible "_seed of the word_." [Note 5] We are sanctified by "_the
+truth_." In short, our call, [Note 6] our convictions, [Note 7]
+regeneration, our faith, our sanctification, [Note 8] our preservation
+[Note 9] and salvation, [Note 10] are all produced by the _word_ or
+_truth_, and it must be the grand means of grace. [Note 11]
+
+This truth, contained in God's Word, is therefore fully adequate to the
+production of all the progressive changes, by which we pass from the
+condition of the careless sinner to that of the advanced and sanctified
+believer.
+
+III. The _stage of progress_ in this moral renovation which in
+_requisite_ before the returning sinner is _morally_ qualified for
+pardon or justification, is that implied by a _living faith_. This
+justifying faith may be defined to be, "that voluntary act of the
+illuminated and evangelically penitent sinner, by which he confides in
+the mercy of God through Christ for salvation, on the terms offered in
+the gospel." [Note 12] A more historical faith implies no such
+preparation, nor the more intellectual belief of the reality and truth
+of the statements of God's Word, whilst the heart is estranged from him;
+for with such a faith the devils believe and tremble but remain devils
+still. Nor does the state of the convicted, or penitent, or seeking, but
+yet unconverted sinners furnish such moral preparation to receive
+pardon. Evidently nothing short of living faith will satisfy the
+representations of God's Word and the nature of the case. Whenever the
+returning sinner exercises the first act of this living faith, he is
+justified, that is, then God performs that judicial or forensic act, by
+which a believing sinner, in consideration of the merits of Christ, is
+released from the penalty of the divine law, and is declared to be
+entitled to heaven. [Note 13] In this state of justification the
+believer continues through life, unless he by voluntary transgression
+falls from a state, of grace and becomes a backslider.
+
+IV. _The evidence of this pardon or justification, to the believer
+himself, is within his own heart:_--
+
+(_a_) It is that peace of God, or sense of pardoned sin, wrought in the
+soul by the Holy Spirit. "Being justified by faith, we have _peace with
+God_, through our Lord Jesus Christ. Rom. v. 1.
+
+(_b_) "_The love of God shed abroad in our hearts_ by the Holy Ghost
+which is given unto us. [Note 14]
+
+(_c_) It is the testimony of "the Spirit bearing witness with our
+spirits that we are children of God." [Note 15] "He that believeth hath
+the witness in himself." [Note 16]
+
+(_d_) It is the _fruit of the Spirit_, exhibited in the believer's life,
+"which is love, joy, peace, long-suffering, gentleness, goodness, faith,
+meekness, temperance." [Note 17]
+
+(_c_) It is "being led by the Spirit of God," for then, says the
+apostle," [sic on punctuation] they are the sons of God.
+[Note 18]
+
+All these evidences presuppose or involve that great change of heart
+and life, termed by the Saviour new birth, by which the sinner becomes
+morally qualified for that pardon, purchased by the blood of Christ,
+and appropriate to the believer by his faith. But no outward rites
+_necessarily_ imply such moral preparation, and hence they could not be
+the conditions of justification, according to the analogy of God's
+Word.
+
+V. Hence the sacraments, baptism and the Lord's Supper, are not the
+_immediate_ conditions or means of pardon or justification; _but they
+are means of grace, like the Word of God, and seals of grace to all
+worthy recipients_. They have _an intrinsic efficacy_ by virtue of the
+truths symbolically represented by them, and an _additional specific
+efficacy_ in virtue of their peculiar nature, in connexion with the
+influence of the Holy Spirit, to awaken, convert and sanctify the soul.
+The distinguished Lutheran divine, _Dr. Baumgarten_, speaking of adult
+receivers of these ordinances, thus expresses his view: "The sacraments
+stand in the same relation to these influences, (namely, those of
+covenant grace,) as does the _Word of God_. Hence they are also called
+the visible word of God, _verbum visible;_ because the _offer_ of their
+reformatory, changing and restoring influence is universal, and reaches
+every recipient of these ordinances; but its actual communication and
+full effect take place only in those, who permit themselves to be made
+susceptible of it." [Note 19] In regard to children, however, he with
+equal propriety adds, that the blessings which baptism confers on them,
+are bestowed irrespectively of any action of their own.
+
+These sacraments, however, do not necessarily prove the existence of any
+particular progress in the work of conversion, or any definite state of
+mind, except, a general disposition to seek the Lord, which is implied
+in the willingness to attend on these ordinances. They cannot therefore
+be the condition of pardon or justification.
+
+These influences, like those of the truth, may be resisted, and depend
+for their success on the disposition of the recipient; they do not act
+_ex opere operato_. The _special_ influence of the sacraments, so far as
+known, is the same in kind_ as that of the truth.
+
+_That the sacraments are not_ IMMMEDIATE _conditions of pardon or
+justification_, is evident, from a multitude of considerations.
+
+1. If the sincere reception of the sacraments actually secures pardon
+or justification _per se, immediately_, without the intervening
+instrumentality of a living faith, then faith is not the only condition
+of justification as the scriptures teach, but we are justified either
+by faith, or by the sacraments, and then there will be _three conditions
+of justification_, faith, baptism, and the Lord's Supper! For thousands
+receive the eucharist sincerely, who are unregenerate, and have not a
+living faith.
+
+2. Because no sinner is morally qualified for pardon, until he has been
+regenerated, and has consecrated himself to the service of God; but
+multitudes receive the sacrament who are unregenerate, and who
+therefore cannot be justified or pardoned, even by the sincere
+reception of the sacraments. Hence as the reception of the sacraments
+is no certain proof of pardon, it cannot be the immediate condition of
+it.
+
+3. The sacraments are not immediate conditions of justification or
+pardon, because _previous faith_ is required in the recipients of each
+of them. "He that believeth and is baptised, shall be saved," [Note 20]
+says the great Redeemer; "but he that believeth not shall be damned."
+But if some may be baptised who are destitute of faith, then the
+existence of faith is not necessarily involved in baptism. And as
+baptism without faith does not rescue the soul from damnation, it
+evidently cannot be the _immediate_ or certain condition of pardon; for
+if the immediate condition of a blessing is performed, that blessing
+must be conferred. And since previous faith is required in baptism, and
+none but the baptised are admitted to the Lord's Supper, it is evident
+that faith is also required of communicants.
+
+4. That they are not _immediate_ conditions of pardon, is evident,
+because the same truths which the sacraments inculcate, do not when
+taught orally or in God's word, invariably or necessarily secure the
+pardon or justification of all attentive hearers. The result of the
+proper use of the truth preached or read, is invariably the spiritual
+advancement of the sinner, whatever the stage of his progress may be.
+And such appears to be the operation of the sacraments. As it is absurd
+to affirm that each sermon preached, will convert or affect the pardon
+of every sinner who attentively hears it; so it were equally gratuitous
+to affirm the same of the sacraments. If the sinner had been on the
+verge of regeneration and faith _before_ he heard the sermon in
+question, and the hearing of that discourse completed the change, the
+result might be affirmed of the last sermon which preceded his faith,
+but not of its predecessors; and so also of the sacraments as means of
+grace. Every sermon attentively heard will benefit all who thus hear it.
+But whether it will produce conviction, or penitence, or faith, or a
+sense of pardoned sin, depends on the recipient's previous stage of
+progress in the divine life.
+
+5. If the sacraments were possessed of a sin-forgiving power, in such a
+sense, as to be the _immediate_ conditions of pardon or justification,
+then the sinner would be dependent for pardon on the sacraments, and on
+the clergyman who administers them, and not immediately on the Spirit
+of God. But this would virtually be one of the most dangerous features
+of Puseyism and Romanism, by which the minister is thrust in between
+the penitent, sinner and his God, and the priest is elevated to the
+position of the dispenser of pardon, holding in his hand the keys of the
+kingdom of heaven. Now it is indeed flattering to the frail heart of the
+minister (for we are all mere men) to find himself elevated to such an
+exalted post, to stand (as the Papists say of their priest) in the place
+of God, and have his whole congregation _look to him_ for the pardon of
+sin, in private confession and the sacraments; and this may possibly be
+one of the reasons why this Puseyite, semi-Romish system is more popular
+with the clergy than with the laity. But Protestant ministers should
+never forget, that the Saviour himself asserted it as his peculiar
+characteristic, "that the Son of man hath power upon earth to forgive
+sin." Mark ii. 7.
+
+6.  That the sacraments are not the necessary or certain conditions of
+pardon, is evident, also, from the fact, that some, as the thief upon
+the cross, were saved without them after their institution, whilst
+others who had partaken of them were lost, of which Judas and Simon
+Magus are examples.
+
+7. That the sacraments are not immediate conditions of pardon is
+finally evident from the declaration of the apostle Peter, "The like
+figure whereunto baptism doth now save us; _not the putting away of the
+filth of the flesh_, that is, _not the mere outward rite_ of applying
+the water, but the answer of a good conscience toward God." [Note 21]
+that is, the faithful performance of the duties to which our Christian
+profession, made in baptism, obligated us, by keeping a conscience void
+of offence before God and man.
+
+From all this, it is very clear, that whilst the sacraments are divinely
+appointed as means and seals of grace, they operate like divine truth,
+either oral or written, by promoting that great change of heart, without
+which no man can see God: that where they are received with a living
+faith, there is indeed pardon of sin or justification; but this pardon
+is the result of that living faith, the appointed condition of
+justification, and not of the sacraments, which can only tend to secure
+pardon by promoting faith.
+
+That these views of the mode of operation of the sacraments, are
+sustained by many of our ablest divines, is evinced by the following
+extracts from their works. _Dr. Mosheim_, one of the greatest ornaments
+of the Lutheran Church, expressly affirms, "Those who possess _faith_
+have the benefits of Christ sealed and confirmed to them. Let it
+therefore be remarked, that _faith is necessary to the salutary fruit
+and effect of the sacraments_, though not required as necessary to their
+essence (namely, as valid outward ordinances.") [Note 22] The
+distinguished _Dr. Reinhard_ says, "We attribute to the sacraments a
+really beneficial influence in effecting our salvation, only in as far
+as they are used in accordance with their design. This is a necessary
+inference from the nature of a ceremony (or rite) in general, which can
+only then be of any service, when it excites _those views and feelings_,
+which it is designed to produce." Here this illustrious divine evidently
+implies that the sacraments exert their influence by promoting certain
+views and feelings, and that these are the _immediate_ causes of the
+beneficial results, such as pardon and salvation: consequently the
+sacraments are mediate, but not immediate conditions of pardon.
+
+One extract more, taken from the "Biblical Theology" of the venerable
+_Dr. Knapp_, of Halle, edited by _Dr. Guericke_, may suffice: "The power
+and influence of these several religious ordinances or sacraments, is
+_not physical_ and _mechanical_, and also _not magical_, or operating by
+enchantment (or charm.) Nor does the mere external rite exert any
+influence. On the contrary, they stand in the most intimate connexion
+with the doctrines themselves, which they represent, and never exert any
+influence without them. Therefore they can by themselves exert no
+influence in the case of a person who has no knowledge and lively
+conviction of the doctrines which they represent. But the truths which
+are thereby represented to the senses, and are to be appropriated to
+ourselves, operate precisely in the same way, or the Holy Spirit works
+through them on the hearts of men, in exactly the same way as these
+truths are wont to act apart, (from the sacraments,) when they are
+heard, read or meditated on by any person; only, that in the case of
+the sacraments, these truths are not communicated by words, but in a
+different way presented to the senses. All that we have said (Part. I.,
+Art. 8) on the influences exerted by the Holy Spirit, through the word,
+(or divine doctrine,) and in the use of the divine doctrines on the
+hearts of men, is also applicable to this subject. For he operates in
+a similar manner in these religious ordinances, through the divine
+doctrines which are represented by them to the senses, and appropriated
+by ourselves. Against the abuse of such divinely appointed religious
+ordinances, when their mere external performance is regarded as
+sufficient, (as in the case of the sacrifices,) even Moses and all the
+prophets, protest in the most emphatic manner." [Note 23]
+
+From all those considerations it is most evident, that although _baptism
+and the Lord's Supper are important, and influential, and divinely
+appointed ordinances; neither of them can be the immediate condition of
+pardon or justification, because neither necessarily involves that state
+of moral qualification, which, the Scriptures require for pardon_,
+namely, genuine conversion or regeneration, evinced by its immediate and
+invariable result, a _living faith_.
+
+Note 1. For the information of such of our readers as prefer a
+skeleton of the Puseyite system of the sacraments, rather than wade
+through volumes of Semi-romish discussion, we annex its features:---
+
+I. That man is "made a member of Christ, the child of God, and an
+inheritor of the kingdom of heaven," in and by holy Baptism.
+
+II. That man "made a member of Christ, the child of God, and an
+inheritor of the kingdom of heaven," in and by holy Baptism, is renewed
+from time to time in holy Communion.
+
+III. That a "death unto sin, and a new birth unto righteousness" is
+given to every adult, and every infant, in and by the outward visible
+sign or form in Baptism, "water, in the name of the Father, and of the
+Son, and of the Holy Ghost."
+
+IV. That the gift may be received, in the case of adults, worthily or
+unworthily, but that it is always received.
+
+V. That the body and blood of Christ are given to every one who
+receives the Sacramental Bread and Wine.
+
+VI. That the gift may be received worthily or unworthily, but that it
+is always received.
+
+There is no mistaking the meaning of this. It is clear and explicit;
+but wherein it differs from Romanism it would be difficult to tell.
+
+Note 2. Heb. xii. 14.
+
+Note 3. John iii. 6, 2.
+
+Note 4. 1 Cor. i. 14-17.
+
+Note 5. See also 1 Pet. i. 23. Luke viii. 4, 11, 15. Here the whole
+process of conversion is described, and the grand instrumentality is the
+word or seed, but not a syllable is said of baptism. Also James i. 18.
+
+Note 6. 2 Tim. ii. 14.
+
+Note 7. Jer. xxiii. 29.
+
+Note 8. John xvii. 17.
+
+Note 9. Psalm cxix. 11.
+
+Note 10. 1 Tim. 4.
+
+Note 11. Verbum Dei est medium salutis _efficacissimum_, quippe cujus
+vis non est tantum objectiva, sed etiam effectiva. Hollazii Theol. Dog.
+II. p. 452. See the writer's Elemental Contrast, pp. 26, 27.
+
+Note 12. Mark i. 15. _Repent_ ye and _believe_ the gospel. James ii.
+14-17 Even so _faith_, if it have not works is dead, being alone, &c.
+
+Note 13. Rom. v.1, 2; iii. 21, 22, 23. John iii. 18.
+
+Note 14. Rom. v. 5.
+
+Note 15. Rom. viii. 16.
+
+Note 16. 1 John v. 10.
+
+Note 17. Rom. viii. 15.
+
+Note 18. Gal. v. 22.
+
+Note 19. Dogmatik, Vol. iii., p. 285.
+
+Note 20. Mark xvi. 16. Acta ii. 37, 38: viii. 37, &c. Acts ix. 11. &c.
+
+Note 21. 1 Peter, iii. 21.
+
+Note 22. Elementa Theol. Dog., Vol. ii, p. 295. Qui fidem habent, illis
+beneficia Christi obsignantur et confirmantur. Notandum ergo est, fidem
+quidem ad salutarem fructum et effectum sacramentorum, non autem ad
+corum essentiam requiri.
+
+Note 23. Biblische Glaubenslehre von Dr. H. E. F. Knapp, Prop. Halle,
+1840, p. 292.
+
+
+CHAPTER IX.
+BAPTISMAL REGENERATION.
+
+In regard to this error, the author of the Plea, relieves us from the
+necessity of proving that it is contained in the Symbolical books, by
+himself not only acknowledging the fact, but also defending the
+doctrine. For ourselves we do not think it taught as clearly in the
+Augsburg Confession, as most of the other errors touched on in the
+Definite Platform. But although not inculcated as explicitly as the
+others, the substance of the doctrine runs through the entire symbolic
+system, and therefore is justly chargeable on it. The name is not often
+distinctly met with there, but the thing meets us on many occasions.
+This seems evident even from the following few citations.
+
+_Proof that this doctrine was taught by the Lutheran Symbols and early
+Lutheran divines.
+
+ART. II. - _Augsburg Confession_
+
+"Our churches teach that this innate disease and original sin, is truly
+sin, and condemneth all those under the eternal wrath of God, who are
+_not born again by Baptism and the Holy Spirit_."
+
+_Apology to Augsburg Confession_, p. 226.
+
+"Our opponents also agree to the ninth article, in which we confess that
+_Baptism is necessary to salvation_, and that the baptism of infants is
+not fruitless, but necessary and salutary.
+
+_Luther's Smaller Catechism_.
+
+"_What does Baptism confer or benefit?_
+
+"_Ans_.--It effects the _forgiveness of sins, delivers from death_ and
+_the devil_, and confers _everlasting salvation_ upon all who believe
+it, (not believe in Christ,) as the words and promise of God declare."
+
+"_How can water effect such great things?_
+
+"_Ans_.--Indeed it is not the water that has such effect, but the Word
+of God that is with and in the water, and the faith trusting such Word
+of God in the water. For without the Word of God the water is mere
+water, hence no baptism; but with the Word of God it constitutes a
+baptism, that is, a gracious water of life, and a _washing of
+regeneration_, in the Holy Ghost."--_Symb. B_., p. 421.
+
+_Luther's Larger Catechism_.
+
+"Every Christian, therefore, has enough to learn and practice in
+baptism during his life; for he must ever exert himself to _maintain_ a
+firm faith in _what it promises and brings_ him, namely, triumph over
+the devil and death, the _remission of sins_, the grace of God, Christ
+with all his works, and _the Holy Ghost with all his gifts_. In short,
+the blessings of baptism are so great, that if feeble nature could but
+comprehend them we might justly doubt their reality. For, imagine to
+yourself a physician, who possessed an art preventing persons from
+dying; or, even if they died, immediately restoring them to life so as
+to live eternally afterwards, how the world would rush and flock around
+him with money, while the poor, prevented by the rich, could not
+approach him! And yet, here in _baptism_, every one has such a treasure,
+and medicine gratuitously brought to his door-a medicine which abolishes
+death, and preserves all men to eternal life_."--_P_. 525.
+
+_Luther's Larger Catechism_.
+
+"It (baptism) is, therefore, very appropriately called food for the
+soul, which flourishes and strengthens the new man; _for through baptism
+we are born anew;_ but beside this, the old vicious nature in the flesh
+and blood nevertheless adheres to man, in which there are so many
+impediments and obstacles, with which we are opposed as well by the
+devil as by the world, so that we often become weary and faint, and
+sometimes stumble."--_Symb. B_., p. 533.
+
+In the _Visitation Articles_, published fourteen years after the other
+symbolical books for the purpose of explaining their true import, and
+then made symbolic in Saxony:
+
+ART. III.--_On Baptism_.
+
+SECT. II. "By baptism as the _laver of regeneration_, and _the renewing
+of the Holy Ghost_, God saves us, and works in us such righteousness
+and purification from sins, that whosoever _perseveres_ in such
+covenant, and reliance, _will not be lost_, but have eternal life."
+
+SECT. IV. "Baptism is the bath (laver) of regeneration, _because in it
+we are regenerated_, and sealed with the spirit of sonship and obtain
+pardon."-_Mueller's Symb. Buecher_, pp. 848, 849.
+
+That the doctrine of baptismal regeneration was taught by Luther, and
+the prominent older divines of our church, is well known to those
+acquainted with their works.
+
+1. _Luther_, indeed, sometimes expressed the most extravagant ideas of
+baptism, maintaining that the water in baptism, was pervaded by the
+divine majesty, and was a (durch goettertes Wasser,) water penetrated
+through and through with God! [Note 1] He compares the water in baptism
+to heated iron, in which, though you see nought but iron, fire also is
+contained, which represents the divine name and power pervading the
+water. But we will not enter any further into his extravagant
+illustrations of the power of baptism. The result at which he arrives
+is thus expressed: "Therefore, he (this omnipotent name or power of
+God,) must also in baptism, make pure and holy, heavenly and divine
+persons, as we shall hereafter further see." (Darum musz er auch in der
+Taufe reine und heilige und eitel himmlishe, goettliche Menschen machen,
+wie wir hernach sehen werden.") [Note 2]
+
+In his sermon on Baptism, Luther thus describes the influence of this
+ordinance:--"The import of baptism is a blessed dying unto sin, and
+resurrection in the grace of God, that the old man that was conceived
+in sin, may arise and go forth _a new man_ born of grace. Thus St. Paul
+in, Tit. iii. 5, terms baptism a bath of _the new birth_, that in this
+bath men may be _born again_ and renewed. Thus also Christ, in John iii.
+3, says: Unless ye are born again of water and the Spirit (of grace), ye
+cannot enter into the kingdom of Heaven. For just as a child is born of
+its mother, and by this bodily birth is a sinful being and a _child of
+wrath;_ thus also is man taken and _born spiritually_ from the baptism,
+and by _this birth he is a child of grace and a justified person_. Thus
+are sins drowned in baptism, and thus does righteousness arise in the
+place of sin." [Note 3]
+
+2. _Melancthon_, whilst he by no means indulges in the extravagant and
+unscriptural views of a change in the water employed in baptism, by the
+Deity's pervading it, &c., seems however in substance to have
+entertained views of the efficacy of this ordinance, amounting to
+baptismal regeneration.
+
+"The real use of baptism," (says he,) "is taught by these two
+particulars, the outward sign and the promise, 'he that believeth and
+is baptised shall be saved;' also the words which are used in baptism,
+'I baptise thee in the name of the Father, of the Son and of the Holy
+Ghost:' that is, through this outward sign (baptism) I, in the place of
+God, _testify that you are reconciled to God, and accepted of him_, who
+is Father, Son and Holy Ghost. The Father receives you for the sake of
+the Son, and grants you the Holy Spirit, by which he will renew, make
+alive, comfort, and sanctify you." [Note 4]
+
+And, again, when discussing the subject, of pedobaptism, he thus
+describes his view:--"In and by baptism the Holy Spirit is given to
+children, who operates in them according to their measure (masse) or
+capacity, as he operated in John in the womb of Elizabeth. And although
+there, is a difference between the old and the young, inasmuch as the
+old are attentive to the works, still the influences of the Holy Spirit
+are in both old and young a tendency toward God." [Note 5]
+
+That this doctrine was also taught by the great majority of the most
+distinguished older theologians of our church, is a point which requires
+no proof to those acquainted with those authors. As their works are
+accessible to comparatively few of our readers, we will annex a
+quotation from several of them, at the same time abbreviating them as
+much as is consistent with perspicuity. Thus, Dr. Hunnius, professor at
+Wittenberg, and subsequently Superintendent at Luebeck, [Note 6] in his
+Epitome Credendorum, says:--"The sacrament of baptism is a spiritual
+action, instituted and ordained by Christ, by the performance of which a
+man is baptised with water, in the name of the Father, and the Son and
+the Holy Ghost; and by means of which he receives _forgiveness of sins_,
+is received into God's covenant of mercy, and is made partaker of the
+merits of Christ, of _adoption_ and of _eternal salvation_." [Note 7]
+Again, "Baptism is not a sign of regeneration, that is to take place
+some time after baptism had been administered to him. For as _baptism
+causes regeneration_, it cannot be said to signify the same," &c. [Note
+8] And again, "Nevertheless, we have seen it to be the will of God, that
+they (children) should enter the kingdom of heaven, and it therefore
+becomes indispensably necessary for them to be regenerated. But this
+_regeneration is brought about by no other means than by baptism_, which
+we know to be the washing of regeneration and the renewing of the Holy
+Ghost," &c. [Note 9] The celebrated _Dr. Gerhard_ says, "The holy
+Trinity is present with his grace (in baptism). The Father receives the
+baptized person into favor; the Son bestows his righteousness upon him,
+and the Holy Spirit _regenerates_ and _renews him_,--produces faith,
+_regeneration_ and renovation, and seals the covenant of grace in the
+hearts of the baptized." [Note 10]
+
+Again, "Baptism is the first gateway of grace, the sacrament of
+initiation: the Lord's Supper is the sacrament of confirmation; by
+baptism we are _regenerated_, by the Holy Supper we are nourished and
+strengthened to eternal life. As in nature so in grace, we are first
+born and then fed, first generated and then we increase, (ix. 67.) _Dr.
+Buddeus_, one of the most distinguished theologians of the School of
+Halle, in his "Theologia Dogmatica, [sic on punctuation] p.
+1127, says, "The design of the baptism of infants is their
+_regeneration;_ in the case of adults, the confirmation and sealing of
+that faith, which they should have before (the reception of the rite.")
+
+Since therefore we have seen that the doctrine of baptismal
+regeneration was taught not only by the symbolical books, but also by
+Luther and Melancthon in their other writings, as well as by the
+leading divines of the first two centuries after the Reformation, who
+all received the symbolical books, and understood their import, we may
+regard the charge of the Platform as established beyond contradiction,
+that this tenet was a part of Symbolic Lutheranism.
+
+_Influence of this Doctrine on the Pulpit_.
+
+Now the influence of this doctrine on the ministrations of the pulpit,
+is of the most deleterious nature. The word of God represents all
+mankind as by nature dead in trespasses and sins. Paul tells us that
+"there is none righteous, no not one, for all have sinned and come short
+of the glory of God:" and affirms that the carnal mind is enmity against
+God. The faithful ambassador of Christ must therefore announce the
+command of God, "that all men every where should repent: and that unless
+they do repent, they shall all likewise perish. He must divide his
+congregation into two classes, the friends and the enemies of God, those
+who are for the Saviour and those who are against him: and he must
+insist upon judging not by their profession, "Lord, Lord, but by the
+question, whether they _do the will of our Father in heaven_." Thus when
+the faithful servant of Christ represents all as unconverted, and
+exposed to the curse of the divine law, who do not give evidence of
+regeneration in their walk and conversation; careless sinners become
+alarmed and feel the necessity of fleeing from the wrath to come, by
+repenting and turning to God, by seeking pardon and a new heart, and
+consecrating all their powers of mind and body to the service of God.
+
+But all this the believer in baptismal regeneration cannot consistenly
+[sic] do. Because 1. If we believe all our hearers _regenerated_, (for
+they are generally all baptised) even those whose life presents not the
+least evidence of piety, and many proofs to the contrary; we still
+must believe them in some sense the children of God, as they are born
+again! We cannot tell them that they are in the gall of bitterness and
+bonds of iniquity; because we profess to believe them regenerated--
+therefore children of God in some sense.
+
+2. We cannot exhort the impenitent baptised, though apparently dead in
+trespasses and sins, to pray for a _new heart_ and a new spirit; for
+these, as regenerated persons, they have obtained.
+
+3. The minister who believes in baptismal regeneration, cannot with
+Paul proclaim, "If any man be in Christ Jesus and is a new creature,
+old limits are passed away, behold all things have become new;" for his
+ungodly baptised hearers are all new creatures by baptism, and yet their
+old sinful habits _have not passed away_, and all things have not become
+new to them.
+
+4. He cannot consistently preach, that those who have put on the new man
+(Ephes. iv. 24,) are created in righteousness and true holiness; for the
+majority of those said to be regenerated, or to have put on the new man
+by baptism, continue in sin and are destitute of righteousness and trim
+holiness.
+
+5. He cannot, with the blessed Master, preach, "by their fruits ye shall
+know them; for here, on his theory, are regenerate souls bringing forth
+the fruits of death, good (regenerate) trees bringing forth rotten
+fruits," which is as incredible as thorns producing grapes, and thistles
+yielding figs.
+
+6. The believer in baptismal regeneration cannot consistently preach,
+that "not every one who saith, "Lord, Lord," shall enter into the
+kingdom of heaven, but only those who also do the will of our heavenly
+Father; for here are regenerate men who have the germ of eternal life in
+them (by baptism) who do not the will of God. Now as these on his theory
+are regenerate men, the bible promises them salvation. But according to
+the Saviour they shall not enter into the kingdom of heaven.
+
+The apostle James Inquires, [sic] "What doth it profit, my
+brethren, though a man say he hath faith and have not works? Will his
+(dead) faith save, him?" Or we may add, can his dead baptismal
+regeneration do it? As the apostle of the Gentiles declares, that
+circumcision is nothing and uncircumcision is nothing, but the keeping
+of the commandments of God: so as baptism occupies the place of
+circumcision, baptism is nothing and the want of it nothing, unless
+accompanied with a sincere, universal and irrevocable purpose to keep
+the commandments of God.
+
+If any one responds, we do not mean regeneration in its proper sense,
+when we ascribe it to the influence of baptism; then do not deceive
+yourselves and others by employing the name, when you do not mean the
+thing. The Saviour uses it for an entire, and radical change, and we
+have no right to use it for anything else.
+
+Or does any one say, by baptismal regeneration, we understand an
+inferior kind or degree of regeneration, the beginning of the change. If
+so, then do not mistake the beginning for the completion of this great
+spiritual renovation; nor ascribe to the one, the precious promises and
+spiritual benefits which belong only to the other.
+
+In short, if the word regeneration, in connexion with baptism, be
+employed to signify anything resembling its proper meaning, its
+influence on the preached gospel must be baneful; and just in proportion
+as we use it in a sense approximating to its legitimate import, does it
+obscure, confuse and derange the ideas of men as to the great and
+glorious plan of salvation in the gospel, which represent all men as
+either for or against Christ, and appeals to their works as decisive of
+their actual, spiritual character, as friends or as enemies of the
+Redeemer.
+
+Such being the deleterious influence of this doctrine, it is important
+to show, that it finds no sanction from a just interpretation of the
+Word of God.
+
+By baptismal regeneration is properly meant the doctrine that baptism
+is necessarily and invariably attended by spiritual regeneration; and
+that such water baptism is essential to salvation.
+
+In the case of all adults, the Scriptures represent _faith in Christ_ as
+the necessary prerequisite to baptism, and baptism as a rite by which
+those who had already consecrated themselves to Christ, or been
+converted, made a public profession of the fact, received a pledge of
+the divine favor, or of forgiveness of sins, and were admitted to
+membership in the visible church. The same inspired records also teach,
+that if men are destitute of this faith, if they believe not, they shall
+be damned, notwithstanding their baptism. "He that _believeth_ and is
+baptized shall be saved, and he that _believeth_ not, shall be damned,"
+Matt. xvi. 16. And Philip said to the eunuch, "If thou _believest_ with
+all thy heart, thou mayest be baptized," Acts viii. 37. "_Repent_ and be
+baptized," Acts ii. 38; viii. 62; xviii. 8. Hence if baptism required
+previous faith and repentance, or conversion in adults, and if, when
+they were destitute of this faith or conversion, they were damned,
+notwithstanding their baptism; it follows that baptism was not, and is
+not, a converting ordinance in adults, and does not necessarily effect
+or secure their regeneration.
+
+Now that baptism cannot accomplish more in infants than in adults, is
+self-evident; hence if it is not a converting ordinance in adults, it
+cannot be in infants.
+
+The effects of baptism on _infants are nowhere specified in Scripture;_
+hence we must suppose them to be same as in adults, so far as children
+are naturally capable of them. Of _regeneration_, in the proper sense of
+the term, infants are incapable; for it consists in a radical change in
+our religious views of the divine character, law, &c.; a change in our
+religious feelings, and in our religions purposes and habits of action;
+of none of which are children capable.
+
+Again, as regeneration does not destroy but merely restrains the natural
+depravity, or innate, sinful dispositions of the Christian, (for these
+still remain in him after conversion,) it must consist mainly in a
+change, of that _increased predisposition to sin arising from action, of
+that preponderance of _sinful habits_ formed by voluntary indulgence of
+our natural depravity, after we have reached years of moral agency. But
+infants have no such _increased_ predisposition, no _habits_ of sin
+prior to moral agency, consequently there can be no change of them, no
+regeneration in this meaning of the term. Hence, if baptism even did
+effect regeneration in adults, which we have proved not to be the case;
+still it could have no such influence on infants, as they are _naturally
+incapable_ of the mental exercises involved in it. The child, on its
+first attainment of moral agency, has merely natural depravity, until by
+voluntary indulgence in sin, it contracts personal guilt, and forms
+habits of sinful action. If the child, by the grace of God and proper
+religious instruction, continues to resist the solicitations of its
+depraved nature, its continued obedience will form holy habits, and this
+preponderance of holy habits, when established, constitutes its
+regeneration. If the growing child, as its powers of moral agency are
+developed, for any reason indulges its innate sinful propensities, it
+becomes a confirmed sinner, and its subsequent regeneration, if it take
+place, will be the more striking, as its change of habits must be
+greater.
+
+Baptism in _adults_, is a means of making a public profession, of
+previous faith, or of being received into the visible church, as well
+as a pledge and condition of obtaining those blessings purchased by
+Christ, and offered to all who repent, believe in him, and profess his
+name by baptism.
+
+Baptism in _infants_, is the pledge of the bestowment of those blessings
+purchased by Christ for all. " As in Adam all die, even so in Christ
+shall all be made alive." And "The promise is to you and your
+_children_," Acts ii. 39. These blessings are forgiveness of sins, or
+exemption from the penal consequences of natural depravity, (which would
+at least be exclusion from heaven on account of moral disqualification
+for admission,) reception into the visible church of Christ, grace to
+help in every time of need, and special provision for the nurture and
+admonition in the Lord, to which parents pledge themselves.
+
+The language of the Saviour to Nicodemus, John iii. 6, "_Unless a man be
+born of water and the spirit_" doubtless refers also to baptism, which
+had been known to the Jews, and practiced by John the Baptist, before
+the ministry of Christ, as a mode of _public reception_ of proselytes,
+who were then said to be new born. Its import is to inform Nicodemus,
+that he must _publicly_ profess the religion of Jesus by baptism, and
+also be regenerated by the Holy Spirit, if he desired to enter the
+kingdom of heaven. Thus, also, the words, Acts xxii. 16, "_Arise and be
+baptized, and wash away thy sins_," were addressed to Paul _after_ he
+had surrendered himself to Christ, and signifies: "Arise, and publicly
+profess Christ by baptism, and thus complete your dedication of
+yourself to his cause, the condition, on the sincere performance of
+which, God will for Christ's sake, pardon your sins."
+
+Baptismal regeneration, either in infants or adults, is therefore a
+doctrine not taught in the Word of God, and fraught with much injury to
+the souls of men, although inculcated in the former symbolical books.
+At the same time, whilst the doctrine of baptismal regeneration
+certainly did prevail in our European churches, and is taught in the
+former symbolical books, it is proper to remark, that the greater part
+of the passages in the symbols relating to this subject, are explained
+by many in the present day, to signify no more than we above inculcate,
+and therefore a not teaching baptismal regeneration.
+
+Note 1. Luther's Works, Vol. xii., p. 339.
+
+Note 2. Ibid.
+
+Note 3. Ibid. Vol. xxii., p. 139.
+
+Note 4. Melanchthon's [sic] Works, Koethe's edit., Vol. iv., p. 234.
+
+Note 5. Ibid. pp. 251, 242.
+
+Note 6. Died in 1643.
+
+Note 7. Gottheil's Translation, p. 187.
+
+Note 8. Ibid. p. 188.
+
+Note 9. Ibid. p. 193.
+
+Note 10. Loc. Com. Vol. iv., p. 260.
+
+
+EXAMINATION  OF  THE  LUTHERAN SYMBOLS.
+CHAPTER X. THE LORD'S SUPPER.
+
+That the doctrine of the _real presence_ of the body and blood of the
+Saviour in the eucharist, is taught in the symbolical books, is
+acknowledged by the Plea of the Rev. Mr. Mann, and indeed generally
+admitted, though variously stated and explained. It would therefore be
+unnecessary to quote those symbols in proof, were it not that many of
+our readers have not access to them elsewhere, and that the
+completeness of our representation, as well as the plan of our work
+require it. The following passages will suffice to explain this view:--
+
+_Augsburg Confession_, Art. X.
+
+OF THE LORD'S SUPPER.
+
+"Concerning the holy Supper of the Lord, it is taught, that the _true
+body and blood_ of Christ are truly present, under the form of bread
+and wine, in the Lord's Supper, and are there administered and
+received."--_Symb. Books_, p. 112.
+
+_Apology to the Confession_, Art. VII., VIII. (IV.)
+
+"Our adversaries (the Romanists,) do not object to the tenth article
+(of the Augsburg Confession,) in which we confess that the _body and
+blood_ of Christ our Lord, are _truly present_ in the holy supper, and
+administered and received with the visible elements, the bread and wine,
+as hitherto maintained in the (Romish) church, and as the Greek Canon
+shows."--_Symb. Books_, p. 227.
+
+_Smalcald_, Article VI.
+
+"Concerning the Sacrament of the Altar, we hold that the bread and wine
+in the Eucharist, are _the true body and blood_ of Christ, which are
+administered and received, not only by pious, but also by impious
+Christians."--_Symb. Books_, p. 384.
+
+_Luther's Smaller Catechism_.
+
+"_What is the Sacrament of the altar?_
+
+"_Ans_.--It is the _true body and blood_ of our Lord Jesus Christ, with
+bread and wine, instituted by Christ himself, for us Christians to eat
+and drink."--_Symb. Books_, p. 124.
+
+_Form of Concord_, Pt. I., Art. VII.
+
+"We teach that the _true body and blood_ of our Lord Jesus Christ, are
+truly and essentially, or substantially, present in the Lord's Supper,
+administered with the bread and wine, and _received with the lips by
+all_ those who use this sacrament, be they worthy or unworthy, good or
+evil, believing or unbelieving; being received by the believing unto
+consolation and life, but by the unbelieving unto judgment."-_Symb.
+Books_, p. 570.
+
+"We believe, teach, and confess, that the words of the testament of
+Christ, are not to be understood otherwise than according to their
+_literal_ sense, so that the bread does not signify the absent body of
+Christ, and the wine the absent blood of Christ, but on account of
+their sacramental union, _that the bread and wine_ ARE _truly the body
+and blood of Christ_." (Sondern dass es wahrhaftig um sacramentlicher
+Einigkeit willen der Leib und Blut Christi sei. Sed ut propter
+sacramentalem unionem panis et vinum _vere sint corpus et sanguis
+Christi_.)--_Idem_., p. 571.
+
+"We believe, teach, and confess, that not only the truly believing and
+the worthy, but also the unworthy and the unbelieving, _receive the
+true body and blood of Christ_."-Page 572.
+
+"In addition to the above clear passages, incontestably teaching the
+real presence, it deserves to be ever remembered, that only fourteen
+years after the Form of Concord was published, when Duke Frederick
+William, during the minority of Christian II., published the VISITATION
+ARTICLES OF SAXONY, in 1594, in order to suppress the Melancthonian
+tendencies to reject this and other peculiarities of the symbols, the
+Article on this subject which was framed by men confessedly adhering to
+the old symbols, and designing to re-enunciate their true import, and
+which was enforced upon the whole church in Saxony as symbolic, gives
+the most objectionable view of this doctrine, viz.: I. 'The pure
+doctrine of our church is, that the words, '_Take and eat, this is my
+body: drink, this is my blood_, are to be understood _simply and
+according to the letter_.' II. That the body (which is received and
+eaten,) is the _proper_ and _natural body_ (der rechte natuerliche Leib)
+of Christ, _which hung upon the cross;_ and the blood (which is drunk)
+is the _proper_ and _natural blood_ (das rechte natuerliche Blut) _which
+flowed from the side of Christ_.' Mueller's Symb. Books, p. 847. Now we
+cannot persuade ourselves, that this is the view of a single minister of
+the General Synod, or of many out of it; and yet these are the views
+that those are obligated to receive, who avow implicit allegiance to the
+former symbolical books of our church in Europe. If any adopt the
+modification received by many of our distinguished divines, such as
+Reinhard Storr, Knapp, and others, they do not faithfully embrace the
+symbolical doctrine, and cannot fairly profess to do so."
+
+In regard to the arguments against this view of the _mode_ of the
+Saviour's presence, we shall merely add an enumeration of the principal,
+and refer the reader for a more full and detailed discussion of the
+subject to Discourse IV. contained in our History of the American
+Lutheran Church, pp. 120 to 154, 5th edition.
+
+The Reformers justly rejected the Romish error, that the bread and wine
+were transformed and transubstantiated into the body and blood of
+Christ. But they still adhered to the opinion, that the real body and
+blood of the Saviour are present at the Eucharist, in some mysterious
+way, and are received by the month of every communicant, worthy and
+unworthy. This view of the subject appears inconsistent with the Word
+of God, for various reasons:-
+
+(_a_) When Christ uttered the words, this (bread) is my body, his body
+was not yet dead, but living and reclining, at their side at the table.
+It was therefore certainly not received by them into their mouths. The
+language must, therefore, have been figurative, such as Jesus was
+accustomed often to employ. Thus, when he said, "I am the _door_" John
+x. 9, he certainly does not mean a literal door, such as a door of wood
+or stone or brass or of any other material. He means that the
+acceptance of the atonement and mediation by the sinner is the
+appointed condition of salvation to him. Thus also when he says, "I am
+the _true vine_" John xv. 1; or "The field is the world," "The seed is
+the word," &c., he evidently is speaking figuratively and communicating
+important moral truth, by images drawn from physical nature, as is
+naturally done by nearly all writers and speakers of all ages and in
+all languages.
+
+(_b_) The blessed Saviour himself exhorts us, "Do this in remembrance of
+me;" but we can remember only that which is past and absent. Hence when
+he admonishes us to do this in remembrance of him, he teaches us, that
+he is not personally or bodily present at the eucharistic celebration.
+
+(_c_) Paul also represents the design of this ordinance to be, "To show
+or publish the _Lord's death_," until he comes. But the Lord's death
+upon the cross occurred about eighteen hundred and twenty years ago.
+Therefore, according to Paul, the object of the holy supper is to
+commemorate a _past event_, and not a present person.
+
+(_d_) The doctrine of the real presence of the true body and blood of
+Christ, contradicts the clear and indisputable testimony of our senses,
+for as the body and blood are to be received by the mouth of the
+communicant, they must be circumscribed by space, and the reception must
+be a local and material one, which if it did occur at sacramental
+occasions, could be observed by the senses.
+
+(_e_) It contradicts the observation of all nations and all ages, that
+every body or material substance must occupy a definite portion of
+space, and cannot be at more than one place at the same time.
+
+For these and other reasons the great mass of our ministers and
+churches, connected with the General Synod, reject this doctrine, as
+inconsistent with the word of God. The disposition to reject this error,
+or at least to leave the mode of the Saviour's presence undecided, was
+manifested by Melancthon himself, as is evident from his having stricken
+out the words which teach it from the Augsburg Confession, and from his
+having inserted others in their stead of a general nature, leaving room
+for different opinions on this question. The same disposition prevailed
+extensively in Germany in the latter third of the sixteenth century.
+But during the first quarter of the present century, the conviction that
+the Reformers did not purge away the whole of the Romish error from this
+doctrine, gained ground universally until the great mass of the whole
+Lutheran Church, before the year 1817, had rejected the doctrine of the
+real presence. During the last twenty years the doctrines and writings
+of the Reformation in general have been the subject of extensive study
+by the reviving church in Germany, and as is natural, a small portion
+of the churches have embraced the symbolic view of this doctrine in
+full, and have become known as Old Lutherans, whilst others, both there
+and in this country, have embraced various modifications of it. But the
+great body of the ministers and churches regard the real presence of
+the _body_ and _blood_ of the Saviour, in any proper sense, which the
+words convey, as a misapprehension of the word of God.
+
+_The supposed special Sin-forgiving Power of the Lord's Supper_.
+
+On this subject, important as it is, especially to the masses of the
+less educated, who are most liable to these erroneous views, but little
+need be said in addition to the principles established on the subject
+of the sacraments in general. The word of God clearly inculcates the
+doctrine, to which Luther and his coadjutors gave such prominence, that
+no one can be justified or pardoned except by a living faith in Christ,
+and such a faith is found only in the regenerate mind. And whenever the
+sinner exercises this living faith in Christ he is justified, that is,
+his sins are pardoned, he is in a _state of justification_, and
+continues in it, until by deliberate, voluntary violation of God's law,
+he falls from grace. Now, every communicant either possesses this faith,
+or he does not. If he does, he is justified or pardoned before he
+communes; if he is destitute of this faith, his communing cannot justify
+or pardon him; for man is justified by faith alone. Yet are there
+thousands of church members who afford no satisfactory evidence of
+regeneration, or of that faith which works by love, and purifies the
+heart, and overcomes the world; who, because they approach the
+sacramental table with seriousness and sincerity, and perhaps with some
+sorrow for their sins, believe that they obtain pardon for their
+transgressions, and yet still continue in their unregenerate state. It
+cannot be said that the symbolical books clearly teach the above error,
+but they are not sufficiently guarded, and are understood by many as
+inculcating the doctrine, that a sincere and devout participation of
+the Lord's Supper secures the pardon of sin, even where satisfactory
+evidences of regeneration are wanting, the persons referred to
+mistaking a mere historical belief for a living faith. Hence, as the
+_Scripture nowhere connects the forgiveness of sins with the duty of
+sacramental communion_, any more than with the performance of any other
+prominent christian duty, it is not proper that we should do so. The
+design of the Holy Supper is to show forth the Lord's death, to profess
+the name of the Redeemer before the world, to confirm the previous
+faith of the communicant, to bring him into closest spiritual communion
+with his blessed Saviour, and to secure his special spiritual blessing:
+but not to bestow forgiveness of sins upon the unregenerate, however
+serious they may be. Against this dangerous error all should therefore
+carefully guard, and ever remember the declaration of the Lord Jesus
+when he said, "_Unless a man be born again_ (become a new creature in
+Christ Jesus) _he cannot see the kindom [sic] of God_."
+
+
+CHAPTER XI.
+EXORCISM.
+
+This superstitious practice, which consists in a prescribed formula of
+adjuration, accompanied by various menacing demonstrations, by the use
+of which the priest professes to expel the evil spirits from an
+individual, of whom they are supposed to have taken possession, was
+practised in the Romish Church, principally before the baptism of
+infants. The rite was retained, with an altered interpretation, in
+various parts of the Lutheran Church in Europe, for several centuries.
+In the American Lutheran Church, it was never received by the fathers
+of our church, and is regarded as unscriptural and highly objectionable,
+under the most favorable interpretation that can be given it.
+
+As exorcism is not touched by the Augsburg Confession, it is also not
+discussed by the Rev. Mr. Mann, in his Plea. But as others have
+objected to the Platform for representing it as in any degree a part of
+the Symbolic system, we will adduce evidence enough to satisfy every
+impartial and reasonable reader, that it was so regarded for several
+centuries, by a considerable portion of the Lutheran Church in Europe;
+and that the assertion of the Platform, "_that this rite was retained,
+with an altered interpretation, in various parts of the Lutheran Church
+in Europe, for several centuries_," (p. 23,) is even more than
+sustained.
+
+As our church, in common with the other state churches of Europe, is
+controlled by the civil government, the ministers and members of the
+church were never invited or permitted to deliberate and decide on the
+question what books they will receive as symbolical or binding. This
+work the political rulers or princes determined for them, in
+consultation with some leading divines. Still we may fairly regard those
+confessional writings as symbolical, which have been prescribed by the
+government, and received and _practiced_ on by the churches. Now, if the
+"Taufbuechlein," " Tract or Directory for Baptism," of Luther, _in which
+Exorcism is commanded_, was thus prescribed and received [tr. note:
+there is a space here which could be meant to contain the word "by"] two
+or three principalities or provinces of Europe, the position of the
+Platform is vindicated; but the truth is, it was received by entire
+kingdoms and provinces, and retained in practice for centuries; so that
+the Platform is more than sustained. Let us _first_ hear the testimony
+of the best authorities of Germany on the subject, and _then_ sum up
+the results.
+
+(_a_) _Dr. Guericke, [Note 1] Professor of Theology at Halle, the author
+of a well-known Church History, testifies: "Moreover, the Smaller
+Catechism (of Luther) contained, even in the oldest known German
+edition, (Wittenberg, 1529,) several forms of prayer, the Family
+diretory [sic] or selection of Scripture passages on the
+duties of all orders and conditions of men, and the Directory for
+marriage and _baptism, all of which supplementary tracts were also
+received into the_ FIRST _authentic edition of the German "Book of
+Concord_." The baptismal directory was therefore received into the very
+first authentic edition of the symbolical books.
+
+(_b_) _Dr. Koellner_, Professor of Theology at Goettingen, in his
+excellent "Symbolik," p. 501, states: "There was a Latin Directory for
+Baptism extant, (in the Romish church,) which Luther translated into
+German unaltered in 1523. It is found in Vol. II. of his works, Jena
+edition, pp. 248-252, and Vol. II. All, pp. 304-327. But in 1524 or 1526
+he wrote the Baptismal Directory, and brought it into the form in which
+it was added to the Catechism. Thus it is found Vol. II. of Altenb. ed.
+p. 227. It was therefore added to the Catechism by Luther himself, and
+at the earliest period (of the Reformation.) [Note 2] The directory for
+the solemnization of matrimony was also added by Luther in the 2d
+edition. Both those Tracts were usually published together with the
+smaller Catechism; and were also received into the Corpus Thuring. and
+into _the first edition of the Book of Concord_, June, 1580."
+
+Again, we see that this Directory for baptism in which exorcism is
+prescribed, was not only the production of Luther, but also added by
+him to his Catechism, and introduced into the very first collection of
+the symbolical book.
+
+(_c_) _Dr. Baumgarten Crusius_, Professor of Theology at Jena, in his
+History of Christian Doctrines, Vol. II. p. 322, thus testifies: "By
+means of the religiously energetic language of Luther, _exorcism_ was
+introduced among his party, and established itself amid much opposition,
+(amongst others from the Papists) in rigid opposition to Calvinism, and
+as is the case amongst us _at present_, (1846,) from attachment to
+ancient, stern orthodoxy, and their idea of genuine Lutheranism, as well
+as from the superstitious belief of a magic influence over the kingdom
+of evil spirits."--"The liturgic formula (for exorcism) retained in the
+Lutheran church, was first zealously espoused by the populace, when the
+Crypto-Calvinists especially in Saxony, raised opposition to it; and
+since then it has been regarded as a _criterion of Lutheranism_,
+although exorcism is not mentioned in the Saxon Articles of Visitation,
+and from an early period it was defended by the Lutheran theologians
+merely as a free matter of indifference, with only a figurative
+meaning." Here we find not only that exorcism has extensively prevailed
+in the Lutheran church of Germany, but that as late as 1846, it still
+was adhered to by some in Saxony: and that for a long time after the
+rise of Crypto-Calvinism in the latter part of the sixteenth century,
+adherence to this rite was regarded as a _test_ of genuine Lutheranism.
+How vain therefore the attempt to deny that it was regarded as a part of
+symbolic Lutheranism in some parts of the church!
+
+(_d_.) _Dr. Augusti_, Professor of Theology at Bonn, and more recently
+at Berlin, the celebrated author of numerous works, bears the following
+testimony: "At the close of the sixteenth century the vindication of
+exorcism was considered a proof of _Lutheran orthodoxy_ in opposition to
+the Reformed and Crypto-Calvinists. In the seventeenth and eighteenth
+centuries there was much contention for and against it; and even in the
+_nineteenth_ century its retention or rejection was not yet regarded as
+a matter of indifference." p. 350.
+
+(_e_) In _Siegel's_ Manual of Christian Ecclesiastical Antiquities, (a
+learned and excellent work in four volumes, published in Leipsic, 1836,)
+vol II. p. 64, 65, 67, we find the following testimony: "Inasmuch as he
+(Luther) pronounced this rite not indeed as necessary, but yet as
+_highly useful_, in order to remind the people very impressively of the
+power of sin and the devil; it was not remarkable that the zealous
+adherents of Luther were also unwilling to abandon his views on this
+subject. Hence we find that _in all countries in which the views and
+example of Luther were rigidly adhered to, as in Saxony, Wuertemburg,
+Hanover, Sweden, and other places_, a strong attachment to exorcism
+prevailed, which was often regarded _as the criterion of orthodoxy_."
+"Some Lutherans cherished exorcism with a kind of _passionate
+fondness_." "In the sixteenth century exorcism was alternately defended
+in one place and disapproved in another; and in the latter half of the
+eighteenth, attention was again directed to the subject partly by
+accidental circumstances, and partly also by the great changes in the
+department of theology. The result has been that exorcism has been
+entirely abolished in different individual towns; and in several
+countries. This, for example, was the case in Regensburg in 1781, in
+Hamburg in 1786, and since 1811, in all Sweden." "In other Protestant
+Lutheran Stales, it is still left to the choice of the parents, whether
+they will have their children baptised with or without exorcism." "The
+author (says Siegel) was himself placed in the unpleasant predicament
+in the year 1836," of having been requested to perform baptism with
+exorcism!!
+
+(_f_) _Dr. Sigismund J. Baumgarten_ of Halle, one of the most learned
+and profound divines that ever adorned the Lutheran church, who himself
+published one of the best and the most extensively circulated editions
+of the symbolical books in 1747, not only inserts the Directory for
+Baptism (which inculcates exorcism) among the symbolical books, but on
+p. 637 bears the following testimony: "The Directory for solemnizing
+marriage, as well as the following _Directory for Baptism_, are found in
+the _oldest Corp. Doctrinae_, in the _Thuringian, Julian, Brandenburg_,
+and first DRESDEN EDITIONS, and also subsequently, in the Leipsic and
+Reineccian," p. 637.
+
+From these historical testimonies the following points are clearly
+established:
+
+1. That the Directory for Baptism, in which _exorcism_ is prescribed,
+was certainly received into the first and authentic edition of the
+German Book of Concord, or collection of symbolical books. This is
+attested by Drs. Guericke, Sig. Baumgarten, and Koellner. It was
+subsequently republished in various other editions, down till the recent
+editions of Mueller, and also of Ludwig in our own country. In other
+editions [Note 3] it was omitted, because in some portions of Germany
+exorcism was rejected at an early day, as stated in the History of the
+American Lutheran Church.
+
+2. It is proved that the _practice of exorcism_ was for a long time
+regarded as a _test of orthodoxy_ in many Lutheran territories of
+Germany. Attested by Drs. Augusti, Baumgarten Crusius and Siegel. In
+these countries editions of the symbolical books containing the
+Baptismal Directory were in use, and the rite was regarded as
+symbolical.
+
+3. The rite was received and practised throughout Sweden, the entire
+kingdom of Wuertemberg, Hanover, Saxony, &c., &c. Siegel and others.
+[sic]
+
+4. It is established incontestibly [sic] that the practice was continued
+for centuries in some of these countries, and was but recently renounced
+by others. Siegel and others. [sic]
+
+We may therefore well affirm, that the position of the Definite
+Platform on this subject has been established beyond the possibility of
+serious doubt, namely, "_That this rite was retained, with an altered
+interpretation, in various parts of the Lutheran Church in Europe for
+several centuries_." p. 23.
+
+As to making the symbolic character of a book depend on its being found
+in any particular number of editions or in them all, it is inadmissible,
+because, as Dr. Hase remarks, and the respected author of the Plea
+admits, the Augsburg Confession is the only one of the Lutheran
+symbolical books which has been universally received throughout the
+church. These editions, moreover, have been published, some by the civil
+governments, and others by private individuals; and the Lutheran church
+as such, has never been called on to decide which books are symbolic.
+The practice of different portions of the church is different, therefore
+the distinction must be made as to the extent to which each book was
+received; and as it is certain that exorcism was in some countries and
+periods even regarded as a _distinctive test_ of orthodoxy, _then
+and there_, this rite must have been regarded as symbolic in the
+highest degree.
+
+Note 1. Symbolik, p. 103, n. 2.
+
+Note 2. The original is: Also von Luther selbst und schon in den ersten
+_Zeugen_ von ihm dem Katechismus ange haengt." [sic on
+punctuation] _Zeugen_ here is evidently a typographical error for
+Zeiten.
+
+Note 3. For particulars see the writer's History of the American
+Lutheran Church, pp. 239-241.
+
+
+CHAPTER XII.
+CONCLUDING REMARKS.
+
+We have thus found the statements of the Definite Platform, as to the
+tenets taught in the Augsburg Confession and other Symbolical books,
+established by the most careful and conscientious investigation of the
+original sources. Such are the facts incontestibly [sic] proved. They
+are true, and will remain true, notwithstanding all the ill-advised
+efforts to hide them. The Augsburg Confession, and other symbols, do
+teach the tenets ascribed to them in the Platform, and, in the judgment
+of the great mass of American Lutherans, the Word of God rejects them,
+and inculcates the contrary. All the invective and vituperation, not of
+the author of the Plea but of multitudes of old-Lutherans, &c., cannot
+change the truth, for it is unchangeable and eternal; nor is it their
+duty to deny it, any more than it is ours.
+
+The question then arises, what is our duty under these circumstances?
+What does God expect of us, in view of these facts, as men to whom the
+interests and management of a portion of his church are confided? As men
+to whom he has given his inspired oracles, as the sure word of prophecy,
+to which we are to give heed? As men who love Luther and his
+fellow-laborers much, but desire to love Christ more?
+
+Does our duty call on us to deny the truth, and say, these doctrines are
+not taught in these books, when the most careful examination has assured
+us of the contrary? No honest man can affirm this.
+
+Is it honest or honorable to avow, unconditionally, creeds containing
+errors, and then labor to gloss over or defend these errors, because
+they are there? This would be to descend to the level of corrupt
+politicians, who professedly defend every measure of their party,
+whether right or wrong.
+
+Is it our duty to profess such creeds, then by arbitrary interpretations
+to explain away these errors, and thus endeavor to hide them from the
+public view? This would be injustice to the memory of their authors, and
+cast reproach on the principles of the Reformation, the essence of which
+was, that human errors must be rejected in favor of God's Word; and that
+the standards or professed doctrines of the church, must in every age be
+conformed to her views of Scripture truth.
+
+Is it our duty, is it the Master's will, that we should try to believe
+those tenets of a creed which the Scriptures condemn? This would be
+treason to the Master, and be hearkening to the teachings of man rather
+than of God! Yet how many are there from whose lips the phrase
+confessional fidelity (Bekenntnisstreue,) is heard far oftener than
+fidelity to God's word (Bibeltreue)!
+
+Is it our duty to renounce the Augsburg Confession altogether? This
+would be the case, _if its errors were fundamental_. But as they are few
+in number, and all relate to non-fundamental points, this does not
+necessarily follow. As nineteen twentieths of the creed are sustained by
+Scripture, and embody a rich and ample exhibition of divine truth, ten
+times as extended as that which was invested with normative authority in
+the golden age, the first three centuries of the Christian church, and
+used as a term of Christian fellowship, we may well retain the creed,
+after in some way disavowing its several errors. And the historical
+importance of the document, as the type of a renovated Christianity,
+authenticated by the blessing of Heaven, renders its retention
+desirable, as far as it has approved itself to the conscience of the
+church, after the increasing philological, exegetical, and historical
+light of three progressive centuries.
+
+The position of those who maintain that _genuine Lutheranism_ demands
+perpetual adherence to everything contained in this Confession, yea, as
+some affirm, to all the former symbolical books, is utterly untenable.
+In the _first_ place, these brethren forget that the symbolic system,
+_i.e._, the practice of binding ministers to the so-called symbolical
+books, was _not_ adopted at the organization of the Lutheran Church,
+_nor at any time during Luther's life_, nor until more than half a
+century after the rise of Lutheranism, and more than a quarter of a
+century after the noble Luther had gone to his heavenly rest.
+_Symbolism is therefore no part of original Lutheranism_. The efforts of
+Luther to reform the Romish Church began in 1517--the first regular
+organization of Lutheran churches was not made until some time after his
+excommunication by the Pope, in 1520. The first directory for Lutheran
+worship was published by Luther in 1523, in which, although private
+masses and the idea of the mass being a sacrifice had been rejected, the
+_ceremonies_ of the mass, even the _elevation of the host_, (though not
+for adoration) were retained; another improved one in 1526; and the
+Augsburg Confession was presented to the Diet in 1530; but the full
+symbolic system contended for by some of our opponents, was not adopted
+until 1580, _after the Lutheran church had existed more than half a
+century!!_ That system, historically considered, is not, therefore,
+Lutheran, but _Post_-Lutheran and _Ultra_-Lutheran, for it is after him
+in time, and goes beyond him at least in one point of doctrine, and far
+beyond him in the abridgement [sic] of ministerial liberty of doctrinal
+profession, and in exaction of uniformity on minor points. Again, these
+brethren forget that Luther thought it his duty to _reform_ the church
+of his birth, and did _not leave it until driven out by the Pope_. The
+efforts of American Lutherans to reform and render more biblical the
+ecclesiastical framework of our church, is therefore, _truly Lutheran in
+principle_, indeed far more Lutheran, than to retain unaltered those
+symbols, when we believe that the progress of Protestant light and
+biblical investigation for three hundred years, has proved them to
+contain important errors.
+
+Thirdly, they forget that _Luther himself never saw, much less approved,
+the most objectionable and stringent of these books_, the Form of
+Concord, the profession of which they would make essential to
+Lutheranism.
+
+Fourthly, they overlook the fact that _entire Lutheran kingdoms, such as
+Denmark and Sweden, from the beginning rejected some of these books_,
+and yet are everywhere acknowledged as Lutherans.
+
+Fifthy, [sic] they forget that the _Form of Concord itself professes to
+regard Confessions of faith only an exhibitions of the manner_ in which
+Christians of _a particular age understand the Scriptures;_ implying
+that they were not supposed even by the authors of the symbolic system
+themselves to be unchangeable, although their incorporation with the
+civil law of the land, closed the door against all subsequent
+improvement.
+
+A revision of our symbolic standpoint, is therefore perfectly consistent
+with primitive Lutheranism; and according to the Congregational or
+Independent principles of Lutheran church government, advocated by
+Luther, and hitherto practiced on by our American church, as well as
+avowed by the Constitution of the General Synod, each District Synod is
+competent to do this work for herself as long as she retains "the
+_fundamental_ doctrines of the Bible as taught by our church."
+
+How then can this important work be best accomplished, of releasing
+ourselves on the one hand from the profession of the errors contained
+in the Confession, and on the other of avowing the unadulterated truths
+of God's word?
+
+1. Shall we _drop the practice of binding our ministers to any creed
+except the Bible_, and refer in unofficial ways to the _Augsburg
+Confession_, as in general a correct summary of our views of Bible
+truth? This was the practice of the _fathers of our church in the Synod
+of Pennsylvania from the beginning of this century, till within two or
+three years_. It was practiced by that body whilst it was controlled by
+_Drs. Helmuth, Schmidt, Muhlenberg_, of Lancaster, _Schaeffer_, of
+Philadelphia, _Endress, Lochman, J. G. Schmucker, Geissenhainer_
+subsequently of New York, _Muhlenberg_, of Reading, and the present
+venerable Senior of the Ministerium, Rev. _Baetis_. This plan we always
+regarded as too lax, and preferred the distinct avowal of the Augsburg
+Confession as to the fundamental doctrines of the Bible, and were
+ourselves instrumental in introducing its qualified recognition into
+the General Synod's Theological Seminary in 1825, and her Constitution
+for District Synods in 1829. Still we have recently been denounced as
+unfaithful to the confession, by those unacquainted with the history of
+our church during the last five and thirty years.
+
+2. Shall we _adopt a new creed_, to supercede [sic] the venerable
+Augsburg Confession? This is unnecessary, because the points regarded as
+erroneous in it, are confessedly few and non-essential. When these are
+erased, the great mass of Christian truth remains intact, and not one
+of all the cardinal doctrines of the Reformation is affected.
+
+3. Shall we adopt and publish the entire Augsburg Confession, _with a
+list annexed to it, of those points believed by the majority to be
+erroneous_, providing that they may be rejected by all who do not
+believe them? This would be a contradictory procedure, first to publish
+the whole, and then to reject a portion of it as not symbolic or
+binding. If these supposed errors are not to be received, why
+perpetuate their memory, and afford to the enemies of our venerable
+church, a constant supply of material to fight against us, and render
+the church odious in the popular eye?
+
+4. Shall we remain satisfied with _the General Synod's doctrinal basis_,
+of absolute assent to the _Bible_, and agreement with the _Augsburg
+Confession_ as far as the _fundamentals_ of God's Word are concerned?
+
+This pledge we always regarded as accordant with the principles of God's
+Word, and sufficient for the necessities of the church. Amid the recent
+progress of more rigid symbolism, and symbolic sympathies, it has,
+however, been disparaged by some connected with the General Synod. We
+still believe it sufficient, _provided all_ the Synods embraced in the
+General Synod will adhere to it; and those who have recently adopted the
+entire symbolic system, will return to it. But if District Synods of
+symbolic tendencies, will adopt the obligation to the mass of symbolic
+books; New School Lutherans are compelled, in self-defence, also to
+define their position more minutely, that the christian public may not
+hold them responsible for the errors of the former symbols, nor their
+supposed adherence to them tend to give them currency. If, therefore,
+Old School Synods adhere to their recent pledge to all the symbolical
+books, we prefer the following course for other District Synods.
+
+5. The best plan by far in our judgment is to _retain the great body of
+the Confession unaltered, and simply to omit the few sentences
+inculcating the disputed or erroneous topics_. The remainder is believed
+by all, and can be subscribed by all, whether they believe the omitted
+topics or not.
+
+This is precisely the thing done by the American Recension of the
+Augsburg Confession. _It's [sic] principle is to omit the
+disputed points and, retain unaltered the remainder, on which we all
+agree_. On the three disputed points which alone are believed by any
+amongst us, namely, baptismal regeneration, the real presence of the
+Saviour in the eucharist, and the denial of the divine appointment of
+the Christian Sabbath, entire freedom is allowed. As to the others,
+private confession and absolution, the ceremonies of the mass, and
+exorcism, which was taught not in the Augsburg Confession, but in the
+Appendix to Luther's Smaller Catechism,--they are not received by any
+one within the pale of the General Synod, and are so distinctly
+semi-Romish that they are prohibited by the Platform. The adoption of
+the name, _American Recension_, always notifies th reader of some
+revision, and precluded the charge of an attempt to pass it off for the
+unaltered Confession of the sixteenth century.
+
+The Synodical Disclaimer or List of these rejected errors, which is
+annexed to the Platform, can be dropped as soon as the churches are
+fully informed of the ground of our not receiving the other symbolical
+books, or if this be deemed unnecessary, it may be dropped at once. By
+the adoption of either of the latter two methods, and especially of the
+last, by the individual District Synods, they would present to the
+world a clear profession of their faith, have a sufficient test for the
+admission of members, and the rejection of heretics, and could
+harmoniously labor together for the furtherance of the gospel. We have
+thus in the fear of God and in the spirit of Christian love; but
+uninfluenced by the fear or favor of man, presented our deliberate
+convictions on the subjects now agitating the church, after six and
+thirty years of study of the Bible, and experience in the ministry of
+our divine Master. And we close with the earnest prayer, that the Great
+Head of the Church, may employ these pages for the advancement of his
+glory, that he may conduct his beloved Zion onward in her march of
+development and progress, until she has attained her millennial
+features, and her world-wide extension, and until "the kingdoms of this
+world are become the kingdoms of our Lord and his Christ, and he shall
+reign for ever and ever."
+
+
+APPENDIX.
+DEFINITE PLATFORM;
+BEING THE
+DOCTRINAL BASIS OR CREED,
+CONTAINED IN
+PART I.
+OF THE
+DEFINITE SYNODICAL PLATFORM,
+REFERRED TO IN THE PRECEDING WORK, AND CONSTRUCTED
+IN ACCORDANCE WITH THE PRINCIPLES OF THE
+GENERAL SYNOD.
+
+PREFACE.
+As the American Recension, contained in this Platform, adds not a single
+sentence to the Augsburg Confession, nor omits anything that has the
+least pretension to be considered "a fundamental doctrine of Scripture,"
+it is perfectly consistent with the doctrinal test of the General Synod,
+as contained in her Formula of Government and Discipline, Chap. XVIII.,
+§ 5, and XIX., § 2. The Apostles' and Nicene Creeds are also universally
+received by our churches. Hence any District Synod, connected with the
+General Synod, may, with perfect consistency, adopt this Platform.
+
+DOCTRINAL BASIS OR CREED.
+
+Whereas it is the duty of the followers of Christ to profess his [sic]
+religion before the world (Matt. x. 32), not only by their holy walk
+and conversation, but also by "walking in the apostles' doctrines"
+(1 Cor. xiv. 32), and bearing testimony "to the faith once delivered to
+the saints" (Jude 3), Christians have, from the earlier ages, avowed
+some brief summary of their doctrines or a Confession of their faith.
+Such confessions, also called symbols, were the so-called Apostles'
+Creed, the Nicene Creed, &c., of the first four centuries after Christ.
+
+Thus also did the Lutheran Reformers of the sixteenth century, when
+cited by the Emperor to appear before the Diet at Augsburg, present the
+Confession, bearing the name of that city, as an expose of their
+principal doctrines; in which they also professedly reject only the
+_greater part_ of the errors that had crept into the Romish Church.
+(See conclusion of the Abuses Corrected.)
+
+Again, a quarter of a century after Luther's death, this and other
+writings of Luther and Melancthon, together with another work which
+neither of them ever saw, the Form of Concord, were made binding on
+ministers and churches, not by the church herself, acting of her own
+free choice, but by the civil authorities of certain kingdoms and
+principalities, in consultation with some prominent theologians. The
+majority of Lutheran kingdoms, however, rejected one or more of them,
+and the Augsburg Confession alone has been acknowledged by the entire
+Lutheran Church. (Hutterus Red. p. 116, § 50.)
+
+Whereas the entire Lutheran Church of Germany has rejected the binding
+authority of the symbolical books as a whole, and also abandoned some
+of the doctrines of the Augsburg Confession, and our fathers in this
+country more, [sic] than half century ago, ceased to require
+a pledge to any of these books, whilst they still believed and in
+various ways avowed the great fundamental doctrines contained in them:
+
+And whereas the General Synod of the American Lutheran Church, about a
+quarter of a century ago, again introduced a qualified acknowledgment of
+the Augsburg Confession, in the Constitution of her Theological
+Seminary, and in her Constitution for District Synods, at the ordination
+and licensure of ministers, without specifying tho doctrines to be
+omitted, except by the designation that they are not fundamental
+doctrines of Scripture; and whereas a desire has extensively prevailed
+amongst our ministers and churches, to have this basis expressed in a
+more definite manner; and the General Synod has left this matter
+optional with each district Synod:
+
+_Therefore, Resolved_, That this Synod hereby avows its belief in the
+following doctrinal Basis, namely, the so-called _Apostles' Creed_, the
+_Nicene Creed_, and _the American Recension of the Augsburg Confession_,
+as a more definite expression of the doctrinal pledge prescribed by the
+General Synod's Constitution for District Synods, and as a correct
+exhibition of the Scripture doctrines discussed in it: and that we
+regard agreement among brethren on these subjects as a sufficient basis
+for harmonious co-operation in the same church.
+
+DOCTRINAL BASIS OR CREED.
+
+_The Old and New Testaments the only Infallible Rule of Faith and
+Practice_
+
+1. "We believe, teach, and confess, that the only rule and standard,
+according to which all doctrines and teachers alike ought to be tried
+and judged, are the Scriptures of the Old and New Testaments alone, as
+it is written, Psalm cxix. 105: 'Thy word is a lamp unto my feet, and a
+light upon my path.' And St. Paul, Gal. i.8, says 'Though an angel from
+heaven preach any other Gospel unto you than that which we have preached
+unto you, let him be accursed.'
+
+2. "But all human writings and symbols, are not authorities like the
+Holy Scriptures; but they are only a testimony and explanation of our
+faith, showing the manner in which at any time the Holy Scriptures were
+understood and explained by those who then lived, in respect to articles
+that had been controverted in the church of God, and also the grounds on
+which doctrines that were opposed to the Holy Scriptures, had been
+rejected and condemned."--_Form of Concord, pp_. 551, 552.
+
+THE APOSTLES' CREED
+
+I believe in God the Father Almighty, the Maker of heaven and earth:
+
+And in Jesus Christ, his only Son our Lord; who was conceived by the
+Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was
+crucified, dead and buried. -- The third day he rose from the dead, he
+ascended into heaven, and sitteth on the right hand of God the Father
+Almighty, from whence he shall come to judge the quick and the dead.
+
+I believe in the Holy Ghost, the holy universal church; the communion
+of saints; the forgiveness of sins; the resurrection of the body, and
+the life everlasting.
+
+THE NICENO-CONSTANTINOPOLITAN CREED.
+
+I believe in one God, the Father Almighty, Maker of heaven and earth,
+and of all things visible and invisible.
+
+And in one Lord Jesus Christ, the only-begotten Son of God, begotten of
+his Father before all worlds; God of God, Light of light, true God of
+the true God, begotten not made, being of one substance with the Father,
+by whom all things were made; who for us men and for our salvation, came
+down from heaven, and was incarnate by the Holy Ghost of the Virgin
+Mary, and was made man and was crucified also for us under Pontius
+Pilate. He suffered and was buried, and the third day he rose again,
+according to the Scriptures, and ascended into heaven, and sitteth on
+the right hand of the Father; and he shall come again with glory to
+judge both the quick and the dead; whose kingdom shall have no end.
+
+And I believe in the Holy Ghost, the Lord and Giver of life, who
+proceedeth from the Father and the Son, who with the Father and the Son
+together is worshipped [sic] and glorified, who spake by the prophets.
+And I believe in one holy universal and apostolic church. I acknowledge
+one baptism for the remission of sins; and I look for the resurrection
+of the dead and the life of the world to come.
+
+AMERICAN RECENSION OF THE AUGSBURG CONFESSION.
+
+ARTICLE I. - OF GOD.
+
+Our churches with one accord teach, that the decree of the Council of
+Nice, concerning the unity of the Divine essence, and concerning the
+three persons, is true, and ought to be confidently believed, viz.: that
+there is one Divine essence, which is called and is God, eternal,
+incorporeal, indivisible, infinite in power, wisdom and goodness, the
+Creator and Preserver of all things visible and invisible; and yet, that
+there are three persons, who are of the same essence and power, and are
+co-eternal, the Father, the Son, and the Holy Spirit. And the term
+person they use in the same sense in which it is employed by
+ecclesiastical writers on this subject: to signify, not a part or
+quality of something else, but that which exists of itself.
+
+ARTICLE II. - OF NATURAL DEPRAVITY.
+
+Our churches likewise teach, that since the fall of Adam, all men who
+are naturally engendered, are born with sin, that is, without the fear
+of God or confidence towards Him, and with sinful propensities: and that
+this disease, or natural depravity, is really sin, and still causes
+eternal death to those who are not born again. And they reject the
+opinion of those who, in order that they may detract from the glory of
+the merits and benefits of Christ, allege that man may be justified
+before God by the powers of his own reason.
+
+ARTICLE III. - OF THE SON OF GOD AND HIS MEDIATORIAL WORK.
+
+They likewise teach, that the Word, that is, the Son of God, assumed
+human nature, in the womb of the blessed Virgin Mary, so that the two
+natures, human and divine, inseparably united in one person, constitute
+one Christ, who is true God and man, born of the Virgin Mary; who truly
+suffered, was crucified, died, and was buried, that he might reconcile
+the Father to us, and be a sacrifice not only for original sin, but
+also for all the actual sins of men. Likewise that he descended into
+hell (the place of departed spirits), and truly arose on the third day;
+then ascended to heaven, that he might sit at the right hand of the
+Father, might perpetually reign over all creatures, and might sanctify
+those who believe in him, by sending into their hearts the Holy Spirit,
+who governs, consoles, quickens, and defends them against the devil and
+the power of sin. The same Christ will return again openly, that he may
+judge the living and the dead, &c., according to the Apostolic Creed.
+
+ARTICLE IV. - OF JUSTIFICATION.
+
+They in like manner teach, that men cannot be justified before God by
+their own strength, merits, or works; but that they are justified
+gratuitously for Christ's sake, through faith; when they believe, that
+they are received into favor, and that their sins are remitted on
+account of Christ, who made satisfaction for our transgressions by his
+death. This faith God imputes to us as righteousness. ROM. iii. 4
+
+ARTICLE V. - OF THE MINISTERIAL OFFICE.
+
+In order that we may obtain this faith, the ministerial office has been
+instituted, whose members are to teach the gospel, and administer the
+sacraments. For through the instrumentality of the word and sacraments,
+as means of grace, the Holy Spirit is given, who, in his own time and
+place (or more literally, when and where it pleases God), produces
+faith in those who hear the gospel message, namely, that God, for
+Christ's sake, and not on account of any merit in us, justifies those
+who believe that on account of Christ they are received into (the
+divine) favor.
+
+ARTICLE VI. - CONCERNING NEW OBEDIENCE (OR A CHRISTIAN LIFE).
+
+They likewise teach, this faith must bring forth good fruits; and that
+it is our duty to perform those good works which God has commanded,
+because he has enjoined them, and not in the expectation of thereby
+meriting justification before him. For, remission of sins and
+justification are secured by faith; as the declaration of Christ himself
+implies: "When ye shall have done all those things, say, we are
+unprofitable servants."
+
+The same thing is taught by the ancient ecclesiastical writers: for
+Ambrose says, "this has been ordained by God, that he who believes in
+Christ is saved without works, receiving remission of sins gratuitously
+through faith alone."
+
+ARTICLE VII. - OF THE CHURCH.
+
+They likewise teach, that there will always be one holy church. The
+church is the congregation of the saints, in which the gospel is
+correctly taught and the sacraments are properly administered. And for
+the true unity of the church nothing more is required, than agreement
+concerning the doctrines of the gospel, and the administration of the
+sacraments. Nor is it necessary, that the same human traditions, that
+is, rites and ceremonies instituted by men, should be everywhere
+observed. As Paul says: "One faith, one baptism, one God and Father of
+all," &c.
+
+ARTICLE VIII. - WHAT THE CHURCH IS.
+
+Although the church is properly a congregation of saints and true
+believers; yet in the present life, many hypocrites and wicked men are
+mingled with them.
+
+ARTICLE IX. - CONCERNING BAPTISM.
+
+Concerning baptism, our churches teach, that it is "a necessary
+ordinance," [Note 1] that it is a means of grace, and ought to be
+administered also to children, who are thereby dedicated to God, and
+received into his favor.
+
+ARTICLE X. - OF THE LORD'S SUPPER.
+
+In regard to the Lord's Supper they teach that Christ is present with
+the communicants in the Lord's Supper, "under the emblems of bread and
+wine." [Note 2]
+
+ARTICLE XI. - OF CONFESSION.
+
+[As Private Confession and Absolution, which are inculcated in this
+Article, though in a modified form, have been universally rejected by
+the American Lutheran Church, the omission of this Article is demanded
+by the principle on which the American Recension of the Augsburg
+Confession is constructed; namely, to omit the several portions, which
+are rejected by the great mass of our churches in this country, and to
+add nothing in their stead.] [tr. note: bracketed in the original]
+
+ARTICLE XII. - OF REPENTANCE (AFTER BACKSLIDING).
+
+Concerning repentance they teach, that those who have relapsed into sin
+after baptism, may at any time obtain pardon, when they repent. But
+repentance properly consists of two parts. The one is contrition, or
+being struck with terrors of conscience, on account of acknowledged sin.
+The other is faith, which is produced by the gospel; which believes that
+pardon for sin is bestowed for Christ's sake; which tranquilizes the
+conscience, and liberates it from fear. Such repentance must be
+succeeded by good works as its fruits.
+
+ARTICLE XIII. - OF THE USE OF THE SACRAMENTS.
+
+Concerning the use of the sacraments our churches teach, that they were
+instituted not only as marks of a Christian profession amongst men; but
+rather as signs and evidences of the divine disposition towards us,
+tendered for the purpose of exciting and confirming the faith of those
+who use them. Hence the sacraments ought to be received with faith in
+the promises which are exhibited and proposed by them.
+
+They therefore condemn the opinion of those who maintain, that the
+sacraments produce justification in their recipients as a matter of
+course, [Note 3] who do not teach that faith is necessary, in the
+reception of the sacraments, to the remission of sins.
+
+ARTICLE XIV. - OF CHURCH ORDERS, (OR THE MINISTRY.)
+
+Concerning church orders they teach, that no person ought publicly to
+teach "or preach," [Note 4] in the church, or to administer the
+sacraments, without a regular call.
+
+ARTICLE XV. - OF RELIGIOUS CEREMONIES.
+
+Concerning ecclesiastical ceremonies they teach, that those ceremonies
+ought to be observed, which can be attended to without sin, and which
+promote peace and good order in the church, such as certain holy-days,
+festivals, &c. Concerning matters of this kind, however, men are
+cautioned, lest their consciences be burdened, as though such
+observances were necessary to salvation. They are also admonished that
+human traditionary observances, instituted with a view to appease God,
+and to merit his favor, and make satisfaction for sins, are contrary to
+the gospel and the doctrine of faith "in Christ." [Note 5] Wherefore
+vows and traditionary observances concerning meats, days, &c.,
+instituted to merit grace and make satisfaction for sins, are useless,
+and contrary to the gospel.
+
+ARTICLE XVI. - OF POLITICAL AFFAIRS.
+
+In regard to political affairs our churches teach that legitimate
+political enactments are good works of God; that it is lawful for
+Christians to hold civil offices, to pronounce judgment, and decide
+cases according to existing laws; to inflict just punishment, wage just
+wars, and serve in them; to make lawful contracts; hold property; to
+make oath when required by the magistrate, to marry, and to be married.
+
+Hence Christians ought necessarily to yield obedience to their civil
+officers and laws; unless they should command something sinful; in
+which case it is a duty to obey God rather than man. Acts v. 29.
+
+ARTICLE XVII. - OF CHRIST'S RETURN TO JUDGMENT.
+
+Our churches also teach, that at the end of the world, Christ will
+appear for judgment; that he will raise all the dead; that he will
+bestow upon the pious and elect eternal life and endless joys, but will
+condemn wicked men and devils to be punished without end.
+
+ARTICLE XVIII. - OF FREE WILL.
+
+Concerning free will our churches teach, that the human will possesses
+some liberty for the performance of civil duties, and for the choice of
+those things lying within the control of reason. But it does not possess
+the power, without the influence of the Holy Spirit, of being just
+before God, or yielding spiritual obedience: for the natural man
+receiveth not the things which are of the Spirit of God: but this is
+accomplished in the heart, when the Holy Spirit is received through the
+word.
+
+The same is declared by Augustine in so many words: "We confess that all
+men have a free will, which possesses the judgment of reason, by which
+they cannot indeed, without the divine aid, either begin or certainly
+accomplish what is becoming in things relating to God; but only in
+'outward' [Note 6] works of the present life, as well good as evil. In
+good works, I say, which arise from our natural goodness, such as to
+choose to labor in the field, to eat and drink, to choose to have a
+friend, to have clothing, to build a house, to take a wife, to feed
+cattle, to learn various and useful arts, or to do any good thing
+relative to this life; all which things, however, do not exist without
+the divine government; yea, they exist and begin to be from Him and
+through Him. And in evil works (men have a free will), such as to choose
+to worship an idol, to will to commit murder," &c.
+
+It is not possible by the mere powers of nature, without the aid of the
+Holy Spirit, to love God above all things, and to do his commands
+according to their intrinsic design. For, although nature may be able,
+after a certain manner, to perform external actions, such as to abstain
+from theft, from murder, &c., yet it cannot perform the inner motions,
+such as the fear of God, faith in God, chastity, patience, &c.
+
+ARTICLE XIX. - OF THE AUTHOR OF SIN.
+
+On this subject they teach, that, although God is  the Creator and
+Preserver of nature, the cause of sin must be sought in the depraved
+will of the devil and of wicked men, which, when destitute of divine
+aid, turns itself away from God: agreeably to the declaration of Christ,
+"When he speaketh a lie, he speaketh of his own." - JOHN viii. 44.
+
+ARTICLE XX. - OF GOOD WORKS.
+
+Our writers are falsely acccused [sic] of prohibiting good works. Their
+publications on the ten commandments, and other similar subjects, show,
+that they gave good instructions concerning all the different stations
+and duties of life, and explained what course of conduct, in any
+particular calling, is pleasing to God. Concerning these things,
+preachers formerly said very little, but urged the necessity of puerile
+and useless works, such as certain holy-days, fasts, brotherhoods,
+pilgrimages, worship of saints, rosaries, monastic vows, &c. These
+useless things, our adversaries, having been admonished, now unlearn,
+and no longer teach as formerly. Moreover, they now begin to make
+mention of faith, about which they formerly observed a marvellous [sic]
+silence. They now teach, that we are not justified by works alone, but
+join faith to works, and maintain that we are justified by faith and
+works. This doctrine is more tolerable than their former belief, and is
+calculated to impart more consolation to the mind. Inasmuch, then, as
+the doctrine concerning faith, which should be regarded as a principal
+one by the church, had so long been unknown; for all must confess, that
+concerning the righteousness of faith, the most profound silence
+reigned in their sermons, and the doctrine concerning works alone was
+discussed in the churches; our divines have admonished the churches as
+follows:-
+
+First, that our works cannot reconcile God, or merit the remission of
+sins, grace, and justification: but this we can attain only by faith,
+when we believe that we are received into favor, for Christ's sake, who
+alone is appointed our mediator and propitiatory sacrifice, by whom the
+Father can be reconciled. He, therefore, who expects to merit grace by
+his works, casts contempt on the merits and grace of Christ, and is
+seeking the way to God, in his own strength, without the Saviour; who
+nevertheless has told us, "I am the way, the truth, and the life." This
+doctrine concerning faith, is incessantly inculcated by the Apostle Paul
+(Ephes. ii), "Ye are saved by grace, through faith, and that not of
+yourselves; it is the gift of God," not of works, &c. And, lest any one
+should cavil at our interpretation, and charge it with novelty, we state
+that this whole matter is supported by the testimony of the fathers. For
+Augustine devotes many volumes to the defence of grace, and the
+righteousness of faith, in opposition to the merit of good works. And
+Ambrosius, on the calling of he Gentiles, &c., inculcates the same
+doctrine. For thus he says, concerning the calling of the Gentiles:
+"Redemption by the blood of Christ is of little value, nor is the honor
+of human works subordinated to the mercy of God, if justification, which
+is of grace, is supposed to be merited by previous works, so as to be
+not the gift of him that bestows it, but the reward of him that earned
+it." But, although this doctrine is despised by the inexperienced, the
+consciences of the pious and timid find it a source of much consolation,
+for they cannot attain peace of conscience in any works, but in faith
+alone, when they entertain the confident belief that, for Christ's sake,
+God is reconciled to them. Thus Paul teaches us (Rom. v.), "Being
+justified by faith, we have peace with God." This whole doctrine must be
+referred to the conflict in the conscience of the alarmed sinner, nor
+can it be otherwise understood. Hence the inexperienced and
+worldly-minded are much mistaken, who vainly imagine that the
+righteousness of the Christian is nothing else than what in common life
+and in the language of philosophy is termed morality.
+
+Formerly, the consciences of men were harassed by the doctrine of works,
+nor did they hear any consolation from the gospel. Some conscience drove
+into deserts, and into monasteries, hoping there to merit the divine
+favor by a monastic life. Others invented different kinds of works, to
+merit grace, and make satisfaction for their sins. There was therefore
+the utmost necessity, that this doctrine concerning faith in Christ
+should be inculcated anew; in order that timid minds might find
+consolation, and know that justification and the remission of sins are
+obtained by faith in the Saviour. The people are also now instructed,
+that faith does not signify a mere historical belief, such as wicked men
+and devils have; but that, in addition to a historical belief, it
+includes an acquaintance with the consequences of the history, such as
+remission of sins, by grace through Christ, righteousness, &c., &c.
+
+Now, he who knows that the Father is reconciled to him through Christ,
+possesses a true acquaintance with God, confides in his providence, and
+calls upon his name: and is therefore not without God, as are the
+Gentiles. For the devil and wicked men cannot believe the article
+concerning the remission of sins. But they hate God as an enemy, do not
+call upon his name, nor expect any thing good at his hands. Augustine,
+in speaking of the word faith, admonishes the reader that in Scripture
+this word does not signify mere knowledge, such as wicked men possess,
+but that confidence or trust, by which alarmed sinners are comforted
+and lifted up. We, moreover, teach, that the performance of works is
+necessary, because it is commanded of God, and not because we expect to
+merit grace by them. Pardon of sins and grace are obtained only by
+faith. And because the Holy Spirit is received by faith the heart of man
+is renovated, and new affections produced, that he may be able to
+perform good works. Accordingly, Ambrosius states, faith is the source
+of holy volitions and an upright life. For the faculties of man, unaided
+by the Holy Spirit, are replete with sinful propensities, and too feeble
+to perform works that are good in the sight of God. They are moreover
+under the influence of Satan, who urges men to various sins, and impious
+opinions, and open crimes; as may be seen in the examples of the
+philosophers who, though they endeavored to lead moral lives, failed to
+accomplish their designs, and were guilty of many notorious crimes. Such
+is the imbecility of man, when he undertakes to govern himself by his
+own strength, without faith and the Holy Spirit.
+
+From all this it is manifest, that our doctrine, instead of being
+charged with prohibiting good works, ought much rather to be applauded,
+for teaching the manner in which truly good works can be performed. For,
+without faith, human nature is incapable of performing the duties either
+of the first or second table. Without it, man does not call upon God,
+nor expect any thing from him, nor bear the cross: but seeks refuge
+amongst men, and reposes on human aid. Hence, when faith and confidence
+in God are wanting, all evil desires and human schemes reign in the
+heart; wherefore Christ also says, "without me ye can do nothing" (John
+xv.); and the church responds, Without thy favor there is nothing good
+in man.
+
+ARTICLE XXI. - OF THE INVOCATION OF SAINTS.
+
+Concerning the invocation of saints our churches teach, that the saints
+ought to be held in remembrance, in order that we may, each in his own
+calling, imitate their faith and good works; that the emperor may
+imitate the example of David, in carrying on war to expel the Turks
+from our country; for both are kings. But the sacred volume does not
+teach us to invoke saints or to seek aid from them. For it proposes
+Christ to us us our only mediator, propitiation, high priest, and
+intercessor. On his name we are to call, and he promises, that he will
+hear our prayers, and highly approves of this worship, viz.: that he
+should be called upon in every affliction (1 John ii.): "If any one sin,
+we have an advocate with the Father," &c.
+
+This is about the substance of our doctrines, from which it is evident
+that they contain nothing inconsistent with the Scriptures. Under these
+circumstances, those certainly judge harshly, who would have us
+regarded as heretics. But the difference of opinion between us (and the
+Romanists) relates to certain abuses, which have crept into the (Romish)
+churches without any good authority; in regard to which, if we do
+differ, the bishops ought to treat us with lenity, and tolerate us, on
+account of the confession which we have just made.
+
+Note 1. German reading.
+
+Note 2. German reading.
+
+Note 3. Ex opere operato, from the mere outward performance of the act.
+
+Note 4. German reading.
+
+Note 5. German reading.
+
+Note 6. German copy.
+
+
+INDEX.
+
+Absolution, form of, 99, 100.
+Additions, no heterogeneous ones to be made to the divinely constituted
+church, 18.
+Alterations in Augsburg Confession by Melancthon, 54.
+American, Lutheran, has no reference to place of birth, 9.
+American Recension, Digest of, 61.
+--------- --------- originated from respect to Augsburg Confession, 44.
+Anecdote of the Leyden cobbler, 16.
+--------- of Melancthon's mother, 14.
+Apology to Augsburg Confession, 25.
+Apostles' Creed, when and by whom formed, 20.
+Arnold on the diet at Augsburg, 55.
+Athanasian Creed adopted, 21.
+Augsburg Diet, Papists predominant at, 55.
+--------- --------- Melancthon's alarm at, 55.
+--------- --------- subscription to, not required in Luther's time, 22.
+--------- --------- itself a disclaimer of error, 30.
+--------- --------- practice of requiring assent to, rejected, by the
+fathers of Pennsylvania Synod fifty years ago, 39.
+Augsburg Confession, disadvantages under which it was prepared, 47.
+--------- --------- dissented from by Dr. Lochman, 39.
+--------- --------- parts of, omitted by him in his edition, 40.
+--------- --------- dissented from by many of our principal divines, 41,
+42.
+Aurifaber's narrative of Augsburg Diet, 78.
+
+Bachman, Dr., dissents from Symbolical books, 42.
+Baptism, its influence on adults, 143-144.
+--------- --------- infants, 144, 145, 146.
+Baptismal Regeneration, see Regeneration baptismal.
+Basel, Synod of, it conceded both kinds, 76.
+Bible, Luther's deep sense of obligation to, 46.
+--------- true and infallible symbol, 41.
+Bishops, Reformers willing again to submit to them, 58.
+Bohemians claim eucharist entire, 76.
+
+Campegius, Letter of Melancthon to, 51.
+Canon of the mass, 73, 77.
+Ceremonies of the mass, 64.
+Church of Christ, importance of the, 17.
+--------- no essential additions to be made to her, 18.
+Confession, Dr. Plank on, 102.
+--------- private, unscriptural, 103.
+--------- how performed, 98-100.
+Concessions, Melancthon's, 54, 49.
+--------- of the Reformers to Papists, 49.
+Concluding remarks, 161-68.
+Controversy, religious, sometimes necessary and useful, 13.
+--------- how it should be conducted, 16.
+--------- the present commenced by Old Lutherans, 8.
+Creed of the Council of Nice, 20.
+Creeds not commanded by the Bible, 19.
+--------- only inferential, 19.
+--------- human, all uninspired, 23.
+--------- not all changes in, to be deprecated, 45.
+--------- must be conformed to Bible truth in every age, 23, 29.
+
+Definite Platform, its origin, 26.
+--------- --------- its authors not agitators, 26.
+--------- --------- not a new rejection of errors, 43.
+--------- --------- retains more of the Augsburg Confession than the
+General Synod's Pledge, 15.
+--------- --------- adopted by several Synods, 15.
+--------- --------- misunderstood, 28.
+--------- --------- an unofficial proposal till adopted by Synods,--right
+to make it, 32.
+--------- --------- claimed no authority till adopted, 32.
+Denomination, a Christian bound not to defend, but to reject the errors
+of its symbols, 38.
+Depravity natural, a scriptural doctrine, 6, 7.
+Design of this work, 3, 4.
+Disadvantages attending the preparation of Augsburg Confession, 48.
+Disclaimer, Synodical, 63.
+Doctrine, fundamental, list of, 5.
+Duty of a church to test her creed by Scripture, 23.
+--------- --------- to alter her creed if found erroneous, 29, 162-68.
+--------- --------- cannot be to deny the truth, 162.
+
+Elevation of the host, long retained by Luther, 65.
+Endress, Dr., disavows parts of the Augsburg Confession, 41.
+Episcopal Church in America changed her standards, 30.
+Eucharist, the symbols on, 148, 149, 150.
+--------- real presence of Christ's body in, refuted, 151-52.
+--------- supposed sin-forgiving power of, not scriptural, 153-54.
+Exorcism, altered interpretation of, 155.
+--------- long retained in some parts of the church, 155, &c.
+--------- Koellner, Guericke, other authorities, 156.
+--------- ascertained facts in the case, 160.
+Faber, his attempted refutation of Augsburg Confession, 76.
+Faith, a living, always required for pardon, 130.
+Forgiveness of sin belongs to God alone, 104, &c.
+Form of Concord rejected by a large part of the Lutheran Church, 24.
+--------- --------- acknowledges the right of altering confessions, 38.
+Fuhrman on the mass, 68.
+Fundamental doctrine, what? 4.
+Funk on Private Confession, 98.
+
+General Synod, liberality of her basis, 9.
+Golden age of the Christian church, 20.
+Gospel, life of the, the true life of a church, 37.
+
+Hagenbach, Dr., on bodily presence in the supper, 60.
+Hazelius, Dr., on the Diet of Augsburg, 55.
+--------- Dr., dissents from the Augsburg Confession, 42.
+History of American Lutheran Church, 93.
+Host, elevation of, long retained, 65.
+
+Improvement of erroneous creeds creditable to a church, 45.
+Investigation the safeguard of religious truth, 14.
+
+Jacobsen, Professor, on Confession, 102.
+Jonas, Justus, Luther's Letter to, 54.
+Justification, faith and not the sacraments the immediate condition
+of, 130.
+
+Keys, power of, 100, 101.
+Knapp, Dr., not symbolic, 59.
+--------- on the eucharist, 60.
+--------- influence of the sacraments defined, 133.
+Koecher, Dr., views of the duty of a church to correct her
+confession, 45.
+
+Larger Catechism of Luther rejected, 25.
+Latin hymns in the mass, 82.
+Life, the true, of the church, what? 37.
+Lintner, Dr., dissents from the Augsburg Confession, 42.
+Lochman, Dr., omits large portions of the Augsburg Confession in his
+recension, 40.
+Lord's Supper, see Eucharist.
+Luther, the Protestant princes abstain from consulting him during the
+Diet at Augsburg, 50.
+--------- progressive reformer, 65.
+--------- his use of the word mass, 71, &c.
+--------- engaged in constant controversy, 14.
+--------- was originally pledged to the whole Romish system, 21.
+--------- enlightened by the study of Scripture, 21.
+--------- never signed any confession of faith, 22.
+--------- his defiance of papists, 54.
+--------- his letter to Lazarus Spengler, 71, to Hausmann, 71, to
+Jonas, 72.
+--------- acknowledges the imperfection of the reformation, 35.
+--------- his oath of obedience to Papacy, 21.
+--------- his sense of obligation to the Bible, 46.
+Lutheran Church, American, founded on Independent or Congregational,
+or Republican principles, 32, 33.
+
+Mass, closet, early rejected, 65.
+--------- public, rejected after Augsburg diet, 66.
+--------- ceremonies of, retained by Augsburg Confession, 66, 68.
+--------- its nature, 69, 71.
+--------- reformers trained to its Papal use, 70.
+--------- the usus loquendi of the word, 71, 72, 81-90.
+--------- distinct from sacrament or Lord's Supper, 71, &c., 74.
+--------- Canon of, what, 73.
+--------- Luther's definition of, 74.
+--------- meaning, in the symbols, 81, &c., 90.
+Mann, Rev., misapplies the word heretic, 26.
+--------- misapprehends the profession of the New School Lutherans, 33.
+Melancthon, his concessions to Popery, 53, 54.
+--------- Luther's rebuke for his concessions, 53, 54.
+--------- on the mass, 74-78.
+--------- Letters to Luther, 75, 76, 77, 48. [sic]
+--------- advice to his mother, 14.
+--------- did not regard the Augsburg Confession as perfect, 23.
+--------- ready to submit to Romish bishops again, 35.
+--------- describes his danger and depression at the Diet, 49.
+--------- complains about the indifference of the princes to consult
+Luther, 50.
+--------- his remarkable letter to Campegius, 51.
+Methodists, Episcopal, made extensive changes in the Thirty-nine
+Articles, 31.
+Miller, Dr. G. B., dissents from the Augsburg Confession, 42.
+Mosheim, Dr., 68, 132.
+Murdock, Dr., on the mass, 68.
+
+Natural Depravity, a Scriptural doctrine, 6, 7.
+--------- --------- reality of it taught by the author, 6, 7.
+New creed, advocated by some, 44.
+
+Our church, right or wrong, an unchristian motto, 38.
+Obedience, offered to the Romish church by Melancthon, to obtain
+peace, 52.
+
+Pardon or justification, faith the condition of, 130.
+Peculiarities of our church when scriptural, to be retained, 38.
+Plank, Dr., on confession, 102.
+Platform, Definite, see Definite Platform.
+Political institutions less important than the church, 17.
+Popular Theology, reference to, 93.
+Presbyterians changed their confession, 31.
+Private confession, how performed, 98.
+--------- --------- rejected, 25.
+Public confession substituted for private, 25.
+Puseyism, 131.
+--------- flatters the vanity of ministers, 131.
+
+Question, the true state of, 17.
+
+Rationalism, unjustly charged on some American writers by Germans, 7, 8.
+Recension, American, digest of, 61.
+Reformation, time of, at the diet, not favorable to the formation of a
+full, impartial creed, 22, 47.
+Reformers, progressive, 57, 58, 65.
+--------- fallible men, 35.
+Refutation, papal, of Augsburg Confession, 79.
+--------- distinguishes between mass and eucharist, 79.
+Reinhard, Dr., not symbolic, 59, 132.
+Reply to Rev. Mann's general observations, 22-24.
+Responsibility, fearful, of disseminating error in creeds, 34.
+Right of ministers to dissent from the Augsburg Confession conceded, 43.
+Reformer's, the, if living would themselves reject these errors, 35.
+--------- were educated till adult age in all the superstitions
+of Rome, 37.
+Regeneration, baptismal, 135, &c.
+--------- --------- taught by the symbolical books, 135, 136, 137.
+--------- --------- taught by the Reformers, 138-140.
+--------- --------- taught by the early theologians, 140, &c.
+Regeneration, baptismal, influence of this doctrine on the
+pulpit, 141, &c.
+Rufinus' report on the origin of the Apostles' creed, 19.
+Romanists and Puseyites in error, 18.
+
+Sabbath, views of the Reformers on, 107, 111, 112, &c.
+--------- Ruecker, Hengstenberg, Waler, on, 108, 109.
+Sacraments, their relation to pardon or justification, 9.
+Schaeffer, Dr. F. C., dissents from the Augsburg Confession, 41.
+Schaff, Dr., an inadvertence corrected, 5, 6.
+Schultz, Dr., on German theology, 60.
+Scriptures, why better understood more than three centuries ago, 36.
+Siegel, on history of the mass, 69; confession, 102.
+Sin, pardon of, belongs to God, 104, &c.
+Smalcald Articles, more decided, 55.
+--------- --------- rejected by Sweden and Denmark, 25.
+Smaller Catechism of Luther, rejected in Sweden, 25.
+Spalatin, his abstract of Augsburg Confession, 79.
+--------- distinguishes between mass and Lord's Supper, 79.
+Standpoint of the American Lutheran Church, 35.
+Storr, Dr., 59.
+Symbolism, Post-Lutheran and Ultra-Lutheran, 164.
+Symbolic, what makes a book such, 160, 161.
+Symbols, departure of German theologians from, 59.
+Symbolic System, when introduced, 22.
+--------- --------- no part of original Lutheranism, 163.
+Symbol, the mother, of Protestantism retained, 44.
+Synods, General, doctrinal basis defended, 4.
+
+Theologians, German, unsymbolic, 59.
+Theological Seminary, liberality of her doctrinal basis, 9.
+Topics discussed in this work, 4.
+Truth fears not investigation, 44.
+
+Ultra-Lutherans must unchurch the Lutherans of Luther's lifetime, 25.
+
+War on the Platform by Old Lutherans, offensive and not defensive
+war, 25.
+Western Synods, the Platform primarily designed for them 27.
+Word of God, the inspired, complete, 18.
+--------- --------- the only creed used in the apostolic age, 18.
+
+Zwingle's Confession, 75.
+
+
+[tr. note: after the index, the copy transcribed includes a 12 page
+catalog of books available from the publisher T. Newton Kurtz,
+Baltimore, Maryland which, in accordance with Project Gutenberg
+guidelines, was not transcribed. The introductory statement, however,
+is transcribed below; the first 9 lines all appeared in different type
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+
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+The Project Gutenberg EBook of American Lutheranism Vindicated; or,
+Examination of the Lutheran Symbols, on Certain Disputed Topics, by Samuel Simon Schmucker
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics
+       Including a Reply to the Plea of Rev. W. J. Mann
+
+Author: Samuel Simon Schmucker
+
+Release Date: April 2, 2006 [EBook #18107]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AMERICAN LUTHERANISM ***
+
+
+
+
+Produced by Rev. Kurt A. T. Bodling, presently at the State
+Library of Pennsylvania
+
+
+
+
+
+AMERICAN LUTHERANISM VINDICATED; OR, EXAMINATION OF THE
+LUTHERAN SYMBOLS,
+on
+CERTAIN DISPUTED TOPICS:
+INCLUDING A REPLY
+TO THE PLEA OF Rev. W. J. MANN.
+BY
+S. S. SCHMUCKER, D. D.,
+Professor of Christian Theology in the Theological
+Seminary of General Synod at Gettysburg, Pa.
+
+Earnestly contend for the faith, once delivered to the saints. JUDE 3.
+
+BALTIMORE:
+PUBLISHED BY T. NEWTON KURTZ,
+No. 151 WEST PRATT STREET.
+1856
+
+Entered according to act of Congress in the year 1856,
+BY S. S. SCHMUCKER,
+IN THE CLERK'S OF THE DISTRICT COURT OF THE UNITED STATES,
+FOR THE EASTERN DISTRICT OF PENNSYLVANIA.
+STEREOTYPED BY GEORGE CHARLES, NO. 9 SANSOM ST., PHILA.
+PRINTED BY C. SHERMAN & SON.
+
+
+TO THE READER.
+The design of the following treatise, and the occasion which elicited
+it, are indicated both on the title page and in the introduction of the
+work itself. Its primary object is not to discuss the obligation of
+Synods to adopt the doctrinal basis of the Platform. What we felt it a
+duty to the church to publish on that subject, we have presented in the
+Lutheran Observer. But the pamphlet of the Rev. Mann, entitled Plea for
+the Augsburg Confession, having called in question the accuracy of some
+of the interpretations of that Confession contained in the Definite
+Synodical Platform, and affirmed the Scriptural truth of some of the
+tenets there dissented from; it becomes a question of interest among us
+as Lutherans, which representation is correct. For the points disputed
+are those, on the ground of which the constitutions of the General
+Synod and of her Seminary avow only a qualified assent to the Augsburg
+Confession. In hope of contributing to the prevalence of truth, and the
+interests of that kingdom of God which is based on it, the writer has
+carefully re-examined the original documents, and herewith submits the
+results to the friends of the General Synod and her basis. Since these
+results as to the question, what do the symbols actually teach? are
+deduced impartially, as must be admitted, from the original symbolical
+books themselves, as illustrated by the writings of Luther, Melancthon,
+and of the other Reformers of the same date; those who approve of those
+books should so far sustain our work: and those who reject these tenets,
+that is, the New School portion of the church, will not object to seeing
+a vindication of the reason why they and the General Synod avow only a
+qualified assent even to the Augsburg Confession, namely, because these
+errors are there taught.
+
+_The topics here discussed,_ are all such as are left free to individual
+judgment, both by the Constitution of the General Synod, and that of her
+Theological Seminary. Both explicitly bind to the Augsburg Confession,
+only so far as the _fundamental_ doctrines, not of that confession, but
+of the _Scriptures_ are concerned. A _fundamental_ doctrine of Scripture
+is one that, is regarded by the great body of evangelical Christians as
+essential to salvation, or essential to the system of Christianity; so
+that he who rejects it cannot be saved, neither be regarded as a
+believer in the system of Christian doctrine. The doctrinal
+peculiarities of no denomination, though often highly important, can
+therefore be regarded as _fundamental,_ without unchurching all other
+denominations and consigning them to perdition. The topics here
+discussed are, 1. Ceremonies of the Mass. 2. Private Confession and
+Absolution. 3. The Divine institution of the Christian Sabbath. 4.
+Nature of Sacramental Influence. 5. Baptismal Regeneration. 6. The
+nature of the Saviour's presence in the Lord's Supper; and, 7. Exorcism.
+Now, not one of these is found in the list of fundamentals published by
+the Synod of Maryland, and by the great Evangelical Alliance of all the
+prominent Christian denominations assembled in London in 1846,
+consisting of more than a thousand ministers of Christ, delegated from
+nearly all parts of Europe and America. That list is found in the
+Lutheran Manual, and is the following:--
+
+"1. The Divine inspiration, authority and sufficiency of the Holy
+Scriptures. 2. The right and duty of private judgment in the
+interpretation of the Scriptures. 3. The unity of the Godhead, and the
+Trinity of persons therein. 4. The utter depravity of human nature in
+consequence of the fall. 5. The incarnation of the Son of God, his work
+of atonement for sinners of mankind, and his mediatorial intercession
+and reign. 6. The justification of the sinner by faith alone. 7. The
+work of the Holy Spirit in the conversion and sanctification of the
+sinner. 8. The Divine institution of Christian ministry, and the
+obligation and perpetuity of Baptism and the Lord's Supper; and 9. The
+immortality of the soul and the judgment of the world by our Lord Jesus
+Christ, with the eternal blessedness of the righteous and the eternal
+punishment of the wicked." Not one of these are here discussed.
+
+As to the _doctrines taught_ in this little volume, they are the same
+inculcated in our Popular Theology twenty-one years ago, and in our
+different works published since that time. And here it seems proper to
+avail ourselves of this public opportunity to correct an error
+committed by our esteemed friend, Dr. Schaff, of Mercersburg, in his
+recent work on the American churches, in which he represents us as
+denying the _reality,_ as well as the guilt of natural depravity. This
+is entirely a mistake. The reality of Natural Depravity is a doctrine
+so clearly taught in God's word, as well as by the history of the human
+race, that we have never even been tempted to doubt it. In the eighth
+edition of the Popular Theology, (p. 144,) which has recently left the
+press, our views on this subject are thus summed up:-- "The Augsburg
+Confession seems to combine, both these views, (_i.e._ both absence of
+holiness and predisposition to sin,) and the great body of Lutheran
+divines has regarded natural, or original, or innate depravity, as that
+disorder in the mental and bodily constitution of man, which was
+introduced by the fall of Adam, is transmitted by natural generation
+from parent to child, and the result of which is, that all men who are
+naturally engendered, evince in their action want of holiness and a
+predisposition to sin. Without the admission of such a disorder in the
+human system, _no satisfactory reason can be assigned for the
+universality of actual transgression_ amongst men." "Our own views on
+this disputed subject, maybe summed up in the following features: 1.
+All mankind, in consequence of their descent from fallen Adam, _are born
+with a depraved nature,_ that is, their bodily and mental system is _so
+disordered, as_ in result of its operation _to evince a predisposition
+to sin._ 2. This natural depravity _disqualifies its subjects for
+heaven_. Because the action of depraved (disordered) faculties and
+powers, would not, even in heaven itself, be conformed to the divine
+law, and _could not be acceptable to God_ In our natural state,
+moreover, we have not the _qualifications requisite for the enjoyment
+of heaven_, having no spiritual appetites. But we cannot suppose that
+God would condemn us to positive and eternal misery merely on account of
+this depraved (disordered) nature; for we are in no sense the authors or
+causes of it; and a just God will not punish his creatures for acts
+which they did not perform;" (p. 147.) It is evident, therefore, that we
+do maintain _the reality_ of natural depravity inherited from our first
+parents, but _deny the imputation of it to us as personal guilt_. This
+correction, we doubt not, Dr. Schaff will make in the future editions of
+his work. Nor are we more chargeable with even the remotest tendency to
+rationalism, than the great mass of American and English theologians,
+including such men as Drs. Dwight, Mason, Woods and Alexander, who all
+distinguish things _above_ reason from those _contrary_ to it, and
+whilst they deny that revelation teaches any doctrine of the latter
+class, admit and believe a number of its doctrines, such as the Trinity,
+Incarnation, &c., to be _above_ the comprehension of human reason. With
+them, moreover, we maintain, that in doctrines which lie within the
+grasp of human reason, it is proper and a duty to expect and to
+inculcate a harmony between the teachings of revelation and the dictates
+of reason, thus to exhibit and confirm the _intrinsic moral fitness and
+glory of those truths of revelation_. And it is these and similar things
+which a certain class of German theologians of late are wont to style
+rationalizing tendencies.
+
+As to the _necessity of this work;_ two little volumes have appeared,
+assailing some of the positions of the Definite Platform, and none in
+vindication of them. The New School must therefore receive credit for
+moderation. Those volumes were hailed with exultation by the four or
+five Old-School papers of our church, and all of them, even the
+Missionary, invite the continuance of the discussion in pamphlet form.
+Those publications did not agitate the church, neither will this. That
+man must be ignorant of human nature, who does not perceive a vast
+difference between a controversy conducted in the newspapers of the
+church, and one confined to independent pamphlets or volumes. In the
+former case, the dispute is forced upon all who see the paper, and
+reaches fifty times as many persons, amongst whom may be many who, from
+prejudice, or want of sufficient intelligence, do not appreciate the
+importance of the discussion; in the latter, it reaches only those who
+desire to see it, and feel sufficient interest to purchase the volume.
+Yet the Definite Platform, be it remembered, was not the cause but the
+result of Symbolic agitation, continual, progressive, and aggressive, in
+the several Old-School papers and periodicals, for eight or ten years
+past. As it evinced a spirit of resistance, they of course pounced down
+upon it, and labored hard for its destruction. But their continued
+discussion has brought to light such high-toned and intolerant grounds
+of opposition, that the church generally, we doubt not, will settle
+down, in a just appreciation of the case.
+
+The course pursued by the ministers of the General Synod, has always
+been a liberal one. They have freely expressed their sentiments on these
+disputed topics, and cheerfully conceded to others the same liberty.
+This principle pervades the Constitution of the General Synod and of
+her Seminary. Even within the last few weeks, the Directors of the
+Seminary have listened to a vindication of the entire symbolic system,
+in the Inaugural of their German Theological Professor, and resolved
+to publish it, although it advocates some views rejected by the
+majority of the Board, and by the other members of the Faculty. After
+such a specimen of liberality, we may well hope that the propriety of
+any of the other Professors advocating the doctrines, which have from
+the beginning been taught in the institution, will be conceded by all.
+
+For the information of those foreign brethren who have recently taken
+part in our ministry, we deem it just to remark, that the term
+_American_ was employed in reference to our church, many years before
+the existence of the political party now designated by this name, and
+is used by us, not in distinction from those born in foreign lands, but
+to designate those peculiarities of doctrine, discipline, and worship,
+which characterize the great mass of the churches of the General Synod,
+as the terms _Danish_ Lutheran, or _Swedish_ Lutheran, and _German_
+Lutheran, indicate the peculiarities of our church in those countries.
+Some of our best _American_ Lutherans are natives of foreign lands.
+
+In conclusion, we repeat the assurance, that it has been with deep
+regret that we have felt compelled, in defence of American, that is,
+New School Lutheranism, to exhibit what we regard the errors of the
+former symbols. But as the existence of these errors has of late years
+been perseveringly denied, and New School Lutherans have been
+incessantly reproached for not yielding an unqualified assent, to these
+books, necessity was laid on us; and the evil of the controversy, if
+any, lies at the door of the aggressors.
+
+Praying that our Divine Master may bless this little volume to the
+advancement of his glory and the welfare of his church, we submit it
+to the friends of truth.
+
+S. S. SCHMUCKER.
+Gettysburg, April 23d, 1856.
+
+
+CONTENTS.
+
+CHAPTER I.
+INTRODUCTORY REMARKS.....13
+Religious Controversy. Plea of Rev. Mann. Apostolic Church. Authority
+of Creeds. Apostles' Creed. Augsburg Confession-altered by Melancthon.
+
+CHAPTER II.
+REPLY TO THE GENERAL OBSERVATIONS OF THE PLEA.....24
+Augsburg Confession the only universal symbol of the Lutheran Church.
+Definite Platform liberal. The Episcopalians, Presbyterians and
+Methodists, altered their European Creeds in this country. Creeds
+subordinate, to Scripture. Progressive light of Scripture. Human
+creeds fallible. Drs. Lochman, Endress, F. C. Schaeffer, Hazelius,
+Bachman, &c. Origin of the Definite Synodical Platform. Dr. Kocher on
+Creeds.
+
+CHAPTER III.
+DISADVANTAGES UNDER WHICH THE AUGSBURG CONFESSION WAS PREPARED.....47
+Diet of Augsburg. Alarm of Melancthon-his complaints to Luther-his
+letters to Camerarius, remarkable letter to Campegius. Luther checks
+Melancthon's Concessions.
+
+CHAPTER IV.
+POSITIONS OF THE DEFINITE SYNODICAL PLATFORM ESTABLISHED.....57
+The Reformers progressive. Rigid Symbolic System rejected in Germany.
+Reinhard, Knapp, Storr, Olshausen, Tholuk, Hengstenberg, &c. Analysis
+of the American Recension of the Augsburg Confession, it is almost the
+entire Augsburg Confession.
+
+CHAPTER V.
+SYNODICAL DISCLAIMER.....63
+Luther on the Elevation of the Host. Ceremonies of the Mass. Drs.
+Murdock, Fuhrman. Import of the term Mass among Romanists, and amongst
+the Reformers whilst in the Romish Church. Testimony of Luther in his
+Treatise on the Mass, in his letters to Spangler, to Duke George, in
+the Short Confession, letter to Justus Jonas, &c. Testimony of
+Melancthon, in his letter to Luther during the Diet. Testimony of other
+Reformers, Aurifaber, Spalatin. Testimony of the Romish Refutation of
+the Augsburg Confession. Internal evidence from the Augsburg Confession
+itself. Separate captions and articles for Mass and the Lord's Supper.
+The two kept distinct in Melancthon's translation; if you exchange the
+words the articles make nonsense. The Romanists understood the
+Confession to mean mass proper. Melancthon in the Apology to the
+Confession so understands it. Refutation of the proofs. Reference to
+the author's former works, the Popular Theology, the History of the
+American Lutheran Church.
+
+CHAPTER VI.
+PRIVATE CONFESISONAND ABSOLUTION.....97
+Import of the phrase. Dr. Funck's early Lutheran Directories for
+Worship. Formularies for private Confession and Absolution, Luther's,
+that of Wolfgang, &c., in 1557. Proof that this rite is inculcated in
+the Augsburg Confession. Siegel, Prof. Jacobsen. Augsburg Confession
+admits the want of Scripture authority for it. God alone can forgive
+sin.
+
+CHAPTER VII.
+DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF THE CHRISTIAN
+SABBATH.....107
+Proofs of the Charge, Drs. Rucker, Hengstenberg, Walter, Murdock.
+Ground taken by the Plea. The same opinion taught by Luther in his
+Commentary, Larger Catechism, &c., and by Melancthon, in Loci
+Communes, or system of Divinity, &c., in Augsburg Confession, and in
+his Apology to it.
+
+CHAPTER VIII.
+GENERAL NATURE OF THE SACRAMENTAL INFLUENCE.....121
+Doctrine of the Plea-not fully developed. Scriptural view of
+Sacramental Influence. Man a sinner by nature and practice, Divine
+truth the grand instrumentality of the Spirit in our spiritual
+renovation. The stage of progress in this renovation, morally requisite
+for pardon, is that of living faith, or entire surrender to God.
+Evidence of this pardon or justification, is internal; peace, love, joy,
+testimony of the Spirit, fruits of the Spirit, and not any outward
+rite-Sacraments therefore only mediate and not immediate conditions of
+pardon-proofs, Mosheim, Reinhard, Knapp.
+
+CHAPTER IX.
+BAPTISMAL REGENERATION.....135
+Is taught in Symbolical books and by the Reformers and early
+Theologians, Hunnius, Gerhard, Buddeus. Influence of this doctrine on
+the pulpit-proofs against it.
+
+CHAPTER X.
+THE LORD'S SUPPER.....148
+Extracts from the Symbols. Arguments. Supposed Sin-forgiving Power of
+the Eucharist.
+
+CHAPTER XI.....155
+EXORCISM.
+Altered interpretation of this rite. Proofs that it was regarded as
+symbolic and was practised in different parts of the Lutheran Church.
+Testimony of Drs. Guericke, Koellner, Baumgarten-Crusius, Augusti,
+Siegel, Sigismund, Baumgarten. At some periods regarded as a test of
+orthodoxy.
+
+CHAPTER XII.
+CONCLUDING REMARKS.....161
+What is our duty under these circumstances? Erroneous reasonings of
+the rigid Lutherans. Four different remedies considered--the true one.
+
+APPENDIX.....169
+
+
+EXAMINATION OF THE LUTHERAN SYMBOLS.
+CHAPTER I.
+INTRODUCTORY REMARKS.
+
+Religious controversy, though it often degenerates from that calm and
+dignified character, which it should ever sustain as a mutual search
+after truth, seems sometimes to be necessary and proper. It springs out
+of the nature of that moral evidence, never amounting to demonstration,
+by which religious doctrines are sustained, and from the fact, that
+whilst the word of God reveals what is necessary to salvation with
+entire distinctness, it leaves undecided, or to be deduced from clearer
+passages of Scripture, many points which are both interesting and
+important, as well as naturally sought for by the constitutional,
+systematizing tendencies of the human mind. Discussions on such topics
+of practical utility, are alike pleasing to God and beneficial to the
+church, if conducted in a Christian spirit, and if the parties have
+truth and not victory for their aim. Truth is the will of God,
+exhibited in the diversified creations of his hand, either physical,
+intellectual, or moral, and the revelations of his word, correctly
+apprehended by the human mind. Since truth, therefore, is of God, it
+need fear no investigation. The divinity that is in it, will secure its
+ultimate triumph. Though it may for a season be obscured, or crushed to
+earth by passion, prejudice, or irresponsible authority, it will sooner
+or later assert its rights, and secure the homage of all upright minds.
+No friend of truth should dread impartial investigation. If he has
+unconsciously imbibed erroneous opinions, he will thus be conducted to
+the truth; and if his views are correct, they will be confirmed by
+investigation. "Eternal vigilance has been styled the price of civil
+'liberty;'" and to "search the Scriptures daily,"  to "prove all things
+and hold fast that which is good," is the grand safeguard of religious
+truth and ecclesiastical purity. No new enterprise of Christian
+benevolence has ever been achieved, no reformation of established
+institutions or doctrines ever been accomplished in the church of
+Christ, without discussion and controversy either oral or written;
+because error when assailed by the truth, will always make more or less
+resistance. The life of the greatest moral hero of the sixteenth
+century, to whom Christianity is so hugely indebted, was almost
+entirely expended in controversial efforts; and even the mild and
+peace-loving Melancthon, though he advised his aged mother not to
+trouble herself about religious controversies, himself felt it his duty
+to devote much of his time, his learning, and his talents to the
+vindication of the truth against its enemies. [Note 1] We are commanded
+"earnestly to contend for the faith once, delivered to the saints," and
+by inference for those regulations, which tend to secure that faith. We
+are taught to pray for the unity of the disciples of Christ, "that they
+may be one as He and the Father are one," and consequently to oppose
+such regulations as tend to sever the bonds of union among God's people,
+and cause divisions in the household of Christ. Such means for
+defending the faith, are creeds which inculcate only those doctrines
+clearly taught in Scripture; such hindrances to union and apples of
+discord, are creeds embracing many minor points, not clearly decided in
+Scripture, on which true Christians differ, and which are not necessary
+for cordial co-operation among the children of God.
+
+Within the last few months, a discussion on creeds has occupied the
+religious papers of our church in this country, the specific subjects
+of which were the merits of the "_Definite Synodical Platform_"
+recently adopted by several of our Western Synods, and the import and
+scriptural truth of some portions of that venerable document, the
+_Augsburg Confession_. In these discussions we took part, in a series
+of articles over the initials of our name, in the Lutheran Observer, in
+vindication of the Definite Platform, which we hold to be a faithful
+and definite exhibition of the import of the _generic_ doctrinal pledge
+of the General Synod. That pledge includes, in connection with absolute
+assent to the Word of God, as the only infallible rule of faith and
+practice, the belief "that the fundamental doctrines of Scripture are
+taught in a manner substantially correct in the doctrinal articles of
+the Augsburg Confession:" and the Platform is an unaltered copy of
+these articles of that confession, only omitting those parts, which we
+know by long acquaintance with American Lutherans, to be generally
+regarded by them not only as nonfundamental, but _erroneous_. The
+Definite Platform, therefore, retains _even more_ of the Augsburg
+Confession than the General Synod's pledge requires; for it contains
+some specifications of the Augsburg Confession, which though true, are
+not fundamental. The Platform is, therefore, more symbolic than the
+General Synod's doctrinal basis, though the contrary opinion has
+repeatedly been expressed, by those who have not carefully examined.
+Had both parties in this discussion exhibited more christian comity,
+and abstained from personalities, levelling their logical artillery
+against opinions instead of the persons entertaining them; the effect
+upon the church would, we think, have been favorable, and unity of
+sentiment might have been promoted. That a different impression has
+been made on many minds is, doubtless, owing to the human infirmity
+and passion that mingled in the contest. Which party exhibited the
+largest amount of this weakness, we will not undertake to decide,
+although we doubt not, that here as in most other cases, the judgment
+of the Leyden cobbler would be found correct, who was in the habit of
+attending the public Latin disputations of the university, and when
+asked whether he understood Latin, replied, "No, but I know who is
+wrong in the argument, by seeing _who gets angry first_." Nevertheless,
+christian truth has often been defended in a very unchristian way, and
+doubtless more depends on the natural temper and the manners of the
+disputants, as well as the extent to which divine grace enables them to
+subdue their passions. The disposition occasionally evinced, to frown
+down discussion by invective and denunciation, is not only illogical,
+as it proves neither the affirmative nor negative of the disputed
+question; but in this free country, where we acknowledge no popes, and
+in the judgment of free Americans, who think for themselves, it must
+always reflect unfavorably on its authors.
+
+The same topic, so closely connected with the prosperity of our beloved
+church, is to engage our attention on the present occasion, in reply to
+an interesting, christian, and gentlemanly pamphlet, from the pen of
+the _Rev. Mr. Mann_, of Philadelphia, who controverts some of the
+positions of the Definite Synodical Platform. It shall be my earnest
+effort to write in the same christian manner, and my prayer is that the
+Spirit of our Divine Master may direct my pen, that it may record
+     "No line, which dying, I could wish to blot."
+
+In order that our readers may follow, with advantage, the reasonings of
+this treatise, it is necessary that we should conduct them to the
+proper stand-point, from which the interesting and important subject
+before us should be examined. The same object, viewed from different
+positions, often presents a very different appearance; but contemplated
+from the same point of observation, by impartial observers of sound
+vision, it will, by the laws of our organization, appear the same to
+all. The questions before us relate to the meaning of certain
+documents, which were adopted some centuries ago in a foreign land and
+foreign tongue, as a creed or test of membership in the church. A very
+brief glance at this church, the authority of human creeds, and the
+circumstances under which this one was published, will prepare us for
+the more satisfactory solution of the points in question.
+
+The most important visible organization of the human family, is
+undoubtedly the church of our Lord and Savior Jesus Christ. The
+political institutions of the world, such as republics, kingdoms and
+empires, are instituted to administer the temporal affairs of men; but
+the church of the divine Redeemer involves the never-dying interest of
+immortal souls. The former are established and conducted by the
+ordinary powers of men; the latter is heaven descended, and was founded
+by the incarnate Son of God, and his inspired Apostles. The former are
+sustained, as far as defensible, by the ordinary evidences of human
+wisdom, manifest in their adaptation to secure our material interests;
+the _divinity_ of the latter is established by the most stupendous
+miracles of Jesus and his Apostles, as well as by internal evidence of
+superhuman wisdom, goodness and knowledge, seen alike in the
+institutions it embraces and the truths it inculcates.
+
+These _inspired_ Apostles left a _written record of this divine
+institution_, of the church with its ordinances, as well as of the
+doctrines and duties to be inculcated by its teachers. They also
+pronounce this record to be _complete_, and threaten to blot out from
+the book of life, the names of those who add to or subtract from it.
+Hence it is evident, that the church of this record is not as Romanists
+and Puseyites imagine, a mere seminal principle or germ, to which
+equally binding additions may be made by the church of every generation;
+but on the contrary, that the _church of the New Testament_ is the
+church in its most perfect and faultless form, _is the model church for
+all ages_, which in its development and adaptation to different
+countries and generations, must ever remain faithful to its primitive
+and inspired lineaments. This church, whilst administered by inspired
+men during the first century, must also have been more pure, than in
+its subsequent periods, when placed under uninspired and fallible
+teachers, and in corrupting contact with Pagan philosophy, as well as
+in debasing union with civil governments.
+
+Now, in this apostolic age, this golden era of the church, we hear of
+no other creed than the word of God itself, which was regarded as
+sufficient. And certainly, if as Romanists, after the report of
+_Rufinus_, believed the Apostles had either written or employed this
+creed, the piety of that age would have enrolled it in the Scripture
+canon, and the early church have guarded it with special care. But
+there is not a word in the Old or New Testament authorizing or
+commanding the church of any future age to frame a creed in addition to
+the Bible, as a rule for admission into the church, or exclusion from
+it. The only scriptural ground for such a creed is inferential. We are
+instructed "earnestly to contend for the faith (doctrines) once
+delivered to the saints," and "not to bid God speed," to him who
+preaches another Gospel, or denies that Jesus is the Christ. In order
+to obey these injunctions we must demand, of applicants for church
+membership or ordination, their views of the prominent doctrines of
+the Bible, and judge whether they accord with ours. Or we may state to
+them our views of these topics, and require their assent. In either
+case, we have a creed, and for obvious reasons it is preferable for us
+to prepare a carefully written statement of Bible truth, so that it may
+be known, examined and improved by renewed comparison with God's word.
+On the other hand, the Apostle commands us to "receive into our
+community the brother (him whom we regard as a true disciple of Christ,)
+who is weak in the faith, (imperfect in some of his views of the truth)
+but not for doubtful disputations;" not for the purpose of disputing
+with him on doubtful points. Moreover, the primitive disciples, of
+contiguous residence, were all united into one church by the Apostles,
+and the Savior enjoins it on _all_ his disciples to love one another,
+to "be one, as He and his Father are one." Therefore, it was then
+sinful to divide and separate true Christians from one another, and
+must be so at present, as a general rule. Now, as human creeds, when
+extended so as to embrace minor doctrines, on which good men differ,
+necessarily do divide, them, such creeds are inconsistent with the
+precepts of Christ. The result of these two principles, the duty to
+exclude fundamental errorists on the one hand, and the command not to
+separate, but to unite the true disciples of Christ on the other, by
+reciprocal limitation, affords us the rule, to employ a human creed
+specifying the cardinal truths of the Scriptures, but not to include in
+it minor doctrines, which would divide the great mass of true disciples
+of Christ; nor to introduce more specifications of government or modes
+of worship, than are necessary to enable enlightened Christians to walk
+harmoniously together.
+
+Accordingly, we find that such was the character of the earliest
+uninspired creed of the church, the only one that was extensively
+employed in the admission and exclusion of members during the first
+three centuries of her history. We allude, of course to the Apostles'
+creed, so called, not because the Apostles were at first supposed to
+have written it, but because, it confessedly contained doctrines
+promulged by the Apostles. This creed, which was for along time
+circulated orally among the churches, embraces only fundamental
+doctrines, forms less than half a page in the Definite Synodical
+Platform, and is believed by all evangelical denominations at the
+present time. Here then we have the christian church in her _golden
+age_ of greatest purity, the first three centuries, relying on the
+word of God alone, with only this brief human creed.
+
+In the fourth century, (A. D. 325,) the Council of Nice adopted a
+creed, which is but a paraphrase of the above, following the order of
+its subjects, and adding various specifications to repel heresies which
+had arisen. Yet even this does not amount to one page in the Definite
+Platform. Near the close of the fifth, or perhaps in the sixth century,
+the so-called Athanasian Creed was adopted, which would form less than
+three pages of the Platform. During the subsequent, centuries of
+Romish corruption, different councils made various enactments for the
+church, but they generally related to the multitudinous rites and
+ceremonies introduced into the popish worship, or to the functions,
+rights and privileges of the pope, the different ranks of priests,
+bishops, arch-bishops and the inferior officers; and in the progress
+of time, men were allowed to adopt almost any error, provided they
+paid their dues to the priests, and performed the superstitious
+ceremonies of the church.
+
+In the age of the Reformation, Luther had obligated himself to the
+entire Romish system, yea, had at the receipt of his Doctorate, taken
+an oath to _obey the Church of Rome, and not to teach any doctrines
+condemned by her_ [Note 2] But having been enlightened by the study of
+the Bible, which providentially fell into his hands, he saw his errors,
+and wisely judging that _an oath to do any criminal deed ceases to be
+obligatory after the sinfulness of the contemplated act is seen_, he
+renounced those errors one after another, as fast as the light of
+truth illumined his mind. This work he commenced in 1517, and continued
+from year to year till near the close of his life. In 1530, eleven
+years after, he began the work of reform, and sixteen before his death,
+he approved the Augsburg confession, as drawn up by Melancthon,
+although he told him in a letter during the diet, that he had yielded
+too much to the papists, as will be seen in the sequel. But Luther
+never signed any confession of faith; nor was a pledge to the Augsburg
+confession or to any other symbol required of the ministers of the
+church during his lifetime; although the Augsburg confession was
+regarded as the exponent of the prevalent views of the Protestant
+churches in Germany. It was not until a quarter of a century after
+Luther had left the church militant, and not until the Lutheran church
+had been established in Germany for full half a century, that the
+so-called _symbolic system_ was regularly and generally introduced by
+the civil authorities of the major portion  of Protestant Germany. Now
+it is in regard to the import of this Confession of Augsburg,
+published before the middle of Luther's labors as a reformer, that
+some differences of opinion have been entertained. To ascertain the
+true sense of such passages according to the most impartial and just
+principle of exegesis, is one principal object of our investigations
+in the following pages.
+
+It has often been affirmed by some, who have not examined the history
+of that eventful diet with particular care, that the Augsburg
+Confession was prepared under the most favorable circumstances for an
+impartial and full exhibition of all the views of the confessors, both
+of positive truth and papal errors. The contrary was, however, the
+case, as will be distinctly shown in the sequel. But we will first
+reply to the _General Observations_ of the Plea of our esteemed brother,
+the _Rev. Mr. Mann_. Let it be remembered, however, that whatever may
+be the import of this and other creeds, they have all been formed since
+the age of inspiration, they are all uninspired and therefore fallible.
+Hence, it is equally the duty of the church, in every generation, to
+test her existing creed by the word of God, and to correct and improve
+it, if found unscriptural in any of its teachings, or if experience has
+taught that it is too brief or too extended, successfully to accomplish
+the legitimate purposes of such documents. The idea of the
+infallibility of any human creed, or even its semi-inspiration, is
+philosophically unreasonable, and either a remnant of Romish
+superstition, or an amiable weakness of judgment. Melancthon himself
+did not regard his Confession as perfect, for he made sundry
+alterations in it in his successive editions. And even at Augsburg,
+after the confession had been sent to Luther, at Coburg, and returned
+with his approbation on the 16th of May, Melancthon, in a letter to
+him, dated six days later, (May 22,) employs the following language:
+"In the Apology, (which was the name first intended for the Augsburg
+Confession,) I daily make _many changes_. The section concerning
+'_Vows_,' which was too meagre, I have stricken out, and have treated
+the subject more fully. I am now doing the name with the section
+concerning '_The Keys_.' I wish you could have reviewed the doctrinal
+articles," (namely, as now amended,) "and then, if you found nothing
+defective in them, I would discuss the remaining articles as well as
+may be. _For, in Articles of faith, some change must be made, from
+time to time, and they must be adapted to the occasions." [Note 3] Here
+is anything else than the idea of the immaculate and unalterable nature
+of the Augsburg Confession for all after times.
+
+Note 1. In 1529, whilst Melancthon was attending the Conferences at
+Spire, this great and good man made a little excursion to Bretton, to
+visit his mother. During their interview, she asked him what she should
+believe amid so many disputes, and repeated to him her prayers, which
+were free from superstition. "Go on, mother," said he, "to believe and
+to pray as you have done, and never trouble yourself about religious
+controversies."
+
+Note 2. As this oath is a literary curiosity, we subjoin it, in the
+original, for the gratification of our learned readers: Ego juro
+Domino Decano et Magistris Facultatis Theologiae obedientiam et
+reverentiam debitam, et in quocunque statu utilitatem universitatis,
+et maxime Facultatis Theologicae, _pro virili mea_ procurabo, et omnes
+actus theologicos exercebo in mitra, (nisi fuerit religiosus) vanas,
+peregrinas _doctrinas, ab ecclesia damnatas, et piarum aurium
+offensivas non dogmatisabo_, sed dogmatisantem Dn. Decano denunciabo
+intra octendium, et manutenebo consuetudines, libertates et privilegia
+Theologicae Facultatis _pro virili mea_, ut me Deus adjuvet, et
+Sanctorum evangeliorum conditores. _Juro etiam Romanae ecclesiae
+obedientiam_, et procurabo pacem inter Magistros et Scholasticos
+seculares et religiosos, et _biretum_ in nullo alio gymnasio
+recipiam." Lib. Statutorum facultatis theol. Academiae Wittemberg.
+Cap. 7.
+
+Note 3. An der Apologie (Confession) aendere ich taeglich Vieles. Den
+Abschnitt von den Geluebden, der zu mager war, habe ich gestrichen
+und den Gegenstand ausfuehrlicher abgehandelt. Eben so verfahre ich
+jetzo mit dem Abschnitt von "den Schluesseln." Ich wuenschte, du
+haettest die "Glaubensartikel" ueberblickt, wo ich dann, wenn du nichts
+fehlerhaftes darin gefunden, das uebrige, so gut es gehen will,
+abhandeln werde. Denn es musz zum oeftern an den Glaubensartikeln
+abgeaendert werden, und man musz sie den Gelegenheiten anbequemen. In
+the Latin: Vellem percurisses articulos fidei, in quibus si nihil
+putaveris esse vitii, reliqua utcunque tractabimus. "_Subinde enim,
+mutandi stint atque ad occasiones accommodandi." Christian Niemeyer's
+Philip Melancthon_, im Jahre der Augsburgischen Confession, pp. 13, 14.
+
+
+CHAPTER II.
+REPLY TO THE GENERAL OBSERVATIONS OF THE PLEA.
+
+In replying to the general observations, which constitute the
+introduction of the Plea, we shall pursue the order of their occurrence.
+
+"We shall, in this short tract," says the author, "not speak of the
+objections, which in the Definite Platform are set forth against some
+errors, contained in some other symbolical books of the Lutheran Church,
+but we shall confine ourselves exclusively to the errors pointed out in
+the Augsburg Confession, the work of Luther and Melancthon themselves,
+and _the only one of our Confessions which was universally received as
+such, by the whole Lutheran Church in all parts of the world_," p. 4.
+This concession is no less honorable to the reverend author, than the
+fact itself is important in the discussion of the subject before us. As
+the contrary has frequently been asserted in this country, in the face
+of history, it seems proper to advert to its details. The facts in the
+case are the following:
+
+_The Form of Concord_ was rejected in Denmark, Sweden, Hessia,
+Pommerania, Holstein, Anhalt, and the cities of Strasburg, Frankfurt
+a. m. Speier, Worms, Nuerenberg, Magdeburg, Bremen, Dantzig, &c. For
+particulars see Koellner's Symbolik, Vol. I, pp. 575-77.
+
+_The Smalcald Articles_ were rejected by Sweden and Denmark.
+
+_The Apology_ to the Augsburg Confession, was denied, official
+authority, by Sweden and Denmark.
+
+_The Larger Catechism_ of Luther, in Sweden and Denmark.
+
+Even _the Smaller Catechism_ of Luther was not received as symbolic in
+Sweden. See Guericke's Symbolik, pp. 67, &c., 113.
+
+Here, then, we perceive, that those ultra Lutherans of our day, who
+insist on the whole mass of former symbols as essential to Lutheranism,
+must unchurch a very large portion of the Lutheran Church even of the
+sixteenth century. But among these we can by no means class the author
+of the Plea, who is evidently a Lutheran of the more enlightened and
+liberal class.
+
+The author of the Plea represents "the Augsburg Confession, as the
+_unexceptionable_ password of the adherents of the Lutheran Church for
+three centuries." The idea designed probably is, that the _great mass_
+of doctrines taught in this confession has been thus received. For it
+is a historical fact, that cannot be contested, that private confession,
+which is enjoined in the eleventh, twenty-fifth and twenty-eighth
+Articles of the Augsburg Confession, and was retained by Luther,
+Melancthon and their churches, was from the begining [sic] rejected by
+the _entire Lutheran Church in Sweden and Denmark_, as well as other
+places, and a public confession of the whole church, such as is now
+employed in Germany and this country, introduced in its stead. See
+Siegel's Handbuch, Vol. I., p. 200.
+
+"Of course the accusation against the Augsburg Confession, involves an
+exhibition of Luther and Melancthon, those pillars of the Reformation,
+as teaching _heretical doctrines_, which are not in accordance with the
+word of God." p. 4. This language we regard as not entirely correct.
+Those errors alone are, in correct English, usually termed "heretical,"
+which are of fundamental importance, and deny some doctrine that is
+necessary to salvation. That this is neither affirmed or implied by the
+Platform, must, we think, be admitted by all. But that both Luther and
+Melancthon did entertain some erroneous views in 1530, some of which
+are taught in the Augsburg Confession, namely, those specified in the
+Platform, is affirmed by the great body of our American Lutheran
+Church.
+
+"The errors are not, on the side of the Augsburg Confession, but on the
+side of those _who agitate our Lutheran Church_ with the introduction
+of a fatherless and motherless child, the Definite Platform." To this
+we reply, the Platform was publicly adopted by three or four Synods in
+the West, within a few weeks after its publication. As to its
+authorship, we never denied having prepared it, at the urgent request
+of some of those brethren, on the plan agreed on by them, and some
+Eastern brethren of the very first respectability. It was carefully
+revised by ourselves and Dr. B. Kurtz, and we have not yet found a
+single one of its positions refuted. That the request was made and
+complied with, will not be regarded as discreditable to either party by
+impartial judges, after the smoke of battle shall have disappeared, and
+the vision of men again be unobstructed. As to the friends of the
+Platform being agitators of the church, we regard the supposition as
+erroneous. The Platform was designed to be adopted by those Western
+Synods, as it has been, publicly, but without controversy, as other
+Synods had done before with their symbolic platforms. But enemies of
+the Platform raised the alarm, and agitated the church with threatened
+dangers. That the friends of the assailed instrument should stand up in
+its vindication, was an indispensable act of self-defence, to which no
+impartial man will object.
+
+"We shall endeavor to maintain in this controversy, a dignified and
+Christian spirit, as becomes this holy subject, and those who,
+differing in some points, know one Master and one service. People on
+earth will always differ in their opinions. The truth will gain by
+giving free scope to investigation, and by the illustration of the
+different sides of the same question." This position is true, and
+creditable alike to the head and the heart of the author. Church
+government and doctrine are topics of primary importance to the
+prosperity of the kingdom of the Redeemer, and no reason can be
+assigned why they cannot be debated to the edification of the church,
+except the human frailty of disputants. Had these subjects been
+discussed in our religious papers with calmness, and in a Christian
+spirit, they would have been alike instructive and edifying both to
+ministers and laity. The discussion would have infused into laymen a
+deeper interest for the welfare of the church, and a larger liberality
+in the support of her institutions. Are we not commanded to prove all
+things, and hold fast that which is good; and to be always ready to
+give to him that asked us a reason for the hope that is in us? But let
+us not despond; God will overrule even these controversies to the good
+of his church. _Forsan et haec olim meminisse juvabit._
+
+"The Synods adopting this Platform are expected to make it a principle
+_not to receive into their membership any one who will not subscribe
+this Definite Platform_," (meaning the whole pamphlet,) p. 6. On this
+subject the Platform was entirely misapprehended, by the readers not
+reflecting that the third resolution, on p. 6, must be construed in
+connection with the two immediately preceding and numerically connected
+with it. Resolutions first and second declare the "doctrinal Platform"
+to consist of the Apostles' Creed, the Nicene Creed, and the American
+Recension of the Augsburg Confession, together with the General Synod's
+Formula of Government and Discipline. And the third resolution adds, no
+one shall be received into this Synod who will not subscribe "_this_
+Platform," namely, the one just defined. This American Recension or
+Revision of the Augsburg Confession, contains, _unaltered_, the
+doctrinal articles of that Confession, except, that a few sentences are
+omitted, and _nothing added in their stead_. Now, if it be admitted that
+when an enumeration of the parts of a whole is professedly and
+explicitly made, any thing not included in that enumeration is excluded,
+then certainly, as the first two resolutions enumerated specifically
+the Apostles' Creed, the Nicene Creed, and the American Recension of the
+Augsburg Confession, as the  parts constituting the Platform to which
+assent was required, it follows that the list of Symbolic Errors
+rejected, which is not named at all, and which formed a separate part of
+the pamphlet, is excluded. But the misapprehension evidently arose from
+the fact, that after the term _doctrinal platform_ had been used in the
+work, to designate the doctrinal and disciplinarian basis contained in
+the first part of it, the name _Definite Synodical Platform_ was
+selected for the whole pamphlet, and the distinction not kept up with
+sufficient prominence before the mind of the reader. This is remedied in
+the second edition, by employing the phrase _Doctrinal Basis or Creed_
+for the first, and "_Synodical Disclaimer_, or List of Symbolical
+Errors" for the second part. Moreover it is expressly stated, on p. 5,
+that "whilst we will not admit into our Synod any one who believes in
+Exorcism, Private Confession, and Absolution, or the Ceremonies of the
+Mass," (not one of which is practiced, so far us we know, by a single
+minister connected with the General Synod), the Platform "grants
+liberty in regard to all the other topics, omitted from the Augsburg
+Confession in the American Recension of it." For it adds, "We are
+willing, as heretofore, to admit ministers who receive these views,
+provided they regard them as _non-essential_" (that is, as
+_non-fundamental_, not, as has been asserted by others, as of minor or
+of little importance), "and are willing to co-operate in peace with
+those who reject them." To the List of Errors rejected no one is
+required to subscribe, and it is published by the Synod as a disclaimer
+of these errors, which are often imputed to us, but which are rejected
+by the great body of the American Lutheran Church. The Platform cannot,
+therefore, with truth, be said to exclude old-Lutherans, unless they
+are so rigid as to regard their own views on these disputed points as
+essential, and are unwilling to co-operate in _peace_ with their
+brethren: and in that case it is certainly preferable for all parties,
+that they should organize a Synod for themselves.
+
+Says the author of the Plea, p. 6: "Suppose some Episcopal ministers
+having arrived at the conviction that some of their church canons were
+wrong," "would it be regarded as anything else than a most _astounding
+presumption_, for such men to dare to change the character of the church
+canons and denounce some of them as errors, and at the same time to
+maintain that _they themselves are the true representatives of the
+Episcopal Church_, and can _unchurch_ others?" Here are three
+positions, all of which we regard as erroneous. In the _first_ place,
+it is not presumptuous, but a Christian duty, when ministers of a
+church are firmly convinced, that the avowed standards of their church
+contain some tenets contrary to the word of God, publicly to disavow
+them, that their influence may not aid in sustaining error; and if the
+majority of a synod participate in this opinion, it is their duty to
+change their standards into conformity with God's word. The Augsburg
+Confession itself was such, a disclaimer of Romish errors, and avowal
+of the truth: and if it was the duty of the ministry in the sixteenth
+century to make their public  profession conform to their belief of
+Scripture truth, it is equally the duty of every other age. But
+although their case involves the _principle_ objected to by the _Plea_,
+the following cases are more exactly analogous. The Episcopal ministry
+and laity did, after the American Revolution, change their doctrine,
+that the king is the head of the church and adopted the opinion that no
+civil officer, as such, has any office in the church. They accordingly
+rejected from their creed Article XXI., and also excluded from their
+liturgy and forms of prayer, all allusion to the king as the head or
+governor of the church. Listen to the testimony of the _Episcopal_
+ministers of Maryland, in 1783, soon after the acknowledgment of the
+independence of this country. They passed a number of resolutions, of
+which the fourth reads thus: "That as it is the _right_, so it will be
+the _duty_ of the Episcopal Church, when duly organized, constituted,
+and represented in a Synod or Convention of the different orders of her
+ministers and people, to revise her liturgy, forms of prayer and of
+public worship, in order to adapt the same _to the late Revolution_,
+and OTHER LOCAL CIRCUMSTANCES OF AMERICA," [Note 1] &c.
+
+Our _Presbyterian_ brethren also changed their Confession of Faith, and
+adapted it to their belief. Hear the testimony of _Dr. Hodge_, in his
+Constitutional History of the Presbyterian Church in the United
+States: [Note 2] the Synod then "took into consideration the twentieth
+chapter of the Westminster Confession of Faith, the third paragraph of
+the twenty-third chapter, and the first paragraph of the thirty-first
+chapter; and having made some alterations, agreed that the said
+paragraphs, as now altered, be printed for consideration, together with
+a draught of a plan of government and discipline." They were
+subsequently adopted.
+
+In like manner did our _Methodist Episcopal_ brethren deal with the
+Thirty-nine Articles of the Episcopal Church, which they had avowed
+from the days of Wesley. They not only rejected the recognition of the
+king as the head of the church, but also entirely omitted Article
+XVII., which is supposed by many to inculcate Calvinism, together with
+several others; and materially altered Articles I., II., VI., IX.,
+XXVI., and XXXIV. If, then, it be competent for these several Synods,
+or Conferences, to change the Westminster Confession and Thirty-nine
+Articles, which were prepared far more deliberately, and with much less
+restraint, and had become equally venerable by age, without any one
+pretending to deny their authority, or to pronounce the measure
+"presumptuous," why may not the Synod of Wittenberg, and other similar
+bodies, correct the Augsburg Confession, by the omission of several
+tenets, believed not only by her members, but by the great body of
+American Lutherans, to be unscriptural? Now the Definite Platform was
+prepared at the request of the leading members of those Western Synods,
+according to a plan previously agreed on among them and others, for the
+express purpose of being proposed for discussion, correction, and
+_adoption by these Synods;_ and, until so acted on, was a mere
+unofficial proposal, _such as any friends of the church have a right to
+make_. And who can dispute their right, or the right of any Synod, to
+adopt a Confession of Faith for herself, when the Constitution of the
+General Synod originally conceded this power specifically to each
+Synod, and still does so, in Article III., Section 3, by requiring them
+only to adhere to the _fundamental_ doctrines of the Bible, as taught
+by our church? Is not a Lutheran Synod possessed of as much power as an
+Episcopal or Methodist convention? And although an individual
+necessarily drew up the document, it was prepared according to the plan
+decided on by about twenty brethren, and claimed no authority until
+acted on by Synod. The Definite Platform could never, _with truth_, be
+regarded as the work of a few individuals. Its inception was the result
+of a consultation of a large number of influential brethren, especially
+of the West, who had been convinced by the aggressions of surrounding
+symbolists, that a decided, but also a more _definite_ stand on the
+ground of the General Synod, was necessary in self-defence. It was
+prepared and published at their request, not as an official document,
+but as a draft of such a basis as they had agreed on. It was presented
+to them, and taken up for consideration by their several Synods; and
+the unanimity with which they adopted it is conclusive proof that it
+was prepared according to the stipulated principles. By denying the
+right of the several Synods of Ohio, and of any other Synod, to improve
+or decide on their own doctrinal basis, within the fundamentals of
+Scripture as taught in the Augsburg Confession, the enemies of the
+Platform _renounce the principles of the General Synod_, which
+expressly allows this right; and they also renounce the original and
+universally acknowledged Independent or Congregational principles of
+Lutheran Church Government, avowed by Luther, Melancthon, and all the
+leading divines of our church, one part of which is the right and
+obligation to form our own views of Scripture truth, and to avow them
+to the world.
+
+No individual can justly pronounce the Platform an invasion of his
+rights; for it has never even been proposed by _its friends_ to any
+Synod other than those at the request of whose members it was prepared;
+and should it, at any time hereafter, be presented, it will possess no
+authority unless conferred on it by Synodical action, in which each
+minister has a right to participate. The war that has been and is still
+waged against the Platform, by old Lutheran Synods, and papers, to whom
+it was never proposed for adoption, is wholly offensive; and whilst we
+do not deny the right of any Synod to take it up by way of counsel, the
+intolerant and aggressive principles avowed by Old School papers, is a
+direct assault on the rights of American or New School Lutherans, which
+cannot in the end fail to unite them in measures of self-defence.
+
+_Secondly_, the Plea is mistaken, in supposing that the friends of the
+Platform profess to be the true representatives of the Lutheran Church
+in the _symbolic_ sense of the term: for have they not reiterated, in a
+score of publications, for five and twenty years past, that they do not
+hold all the views of the former symbols; and does not the Platform
+itself explicitly disclaim any such idea, by publicly protesting
+against the errors of those books?
+
+_Thirdly_, the idea of our "unchurching others," is openly disclaimed
+by the Platform, as was proved above.
+
+Again, says the Plea: "Those who undertake to change the doctrinal
+basis of a church, take upon themselves an awful responsibility," p. 7.
+True; but there is an equally awful responsibility resting on those
+who, favored by Providence with the increased light of three centuries,
+continue to avow in their creed, and thus lead multitudes to embrace
+the superstitious and truly dangerous errors, which remain in these
+documents issued in the earlier and immature stages of the Reformation,
+and some of them under circumstances unpropitious to a free expression
+of views of Scripture doctrine. If these errors constituted the essence
+of Lutheranism, we ought to forsake the church; but as they do not, we
+are under sacred obligation to expunge them from our creed, so that we
+may not aid in their perpetuation.
+
+"From this renewed church (of the Reformation) as from a new heart, of
+mankind, new and fresh and vigorous blood flows in an uninterrupted
+stream through mighty arteries, into the whole world." p. 7. Or rather,
+we would say, this fresh and vigorous blood flows not from the church,
+much less from the errors which she retained in her symbols, but from
+that amount, of _God's truth_, which constitutes the great mass of her
+confession. The separation of these errors, instead of impairing the
+efficiency of the church, will greatly multiply her energies, and pave
+the way for new and enlarged conquests over the world.
+
+"Let any one examine the theological mastership, which this learned
+and honored disciple of Christ (Melancthon) exhibited in his Apology
+for the Augsburg Confession--and he will be convinced of the folly of
+those, who presume to think, that he, or his mighty coadjutor,
+(Luther,) might be materially benefited by the dogmatical and exegetical
+instructions of the theological professors and authors of the present
+times." p. 7.8. This all sounds well enough in the abstract, and we
+ourselves have frequently and with equal sincerity, praised these great
+reformers. But after all, they were fallible men. This same Melancthon,
+in this same Apology for the Augsburg Confession, regards Private
+Confession and Absolutism [sic] as the third _sacrament_. At
+the Diet of Augsburg, he was willing to yield to Romish bishops the
+dangerous powers which they formerly had exercised over the churches,
+and when he saw danger thicken around him, he positively wrote to
+Luther, inquiring whether they might not, yield to the papists in the
+matter of _private and closet masses_, as will be seen in the sequel!
+Besides, these modern "professors, authors," and, we will add, pastors,
+do not propose to improve the Confession by any light of their own; but
+by the progressive light, which the Providence of God has vouchsafed to
+the prayers, the philological and exegetical studies of three centuries.
+This light we receive with gratitude to God, and cannot for a moment
+doubt, that if these noble servants of Christ were now living, they
+would be amongst its most grateful recipients. They both continued
+through life to study the word of God, and to profess their improved
+views without the least hesitation. So far was Melancthon himself from
+regarding any of his works perfect, that he continued  deliberately to
+make improvements, even in this same Augsburg Confession, after the
+storms of papal persecution had subsided, till the end of his life. And
+we might easily fill pages with the declarations of Luther, avowing his
+sense of the imperfections of his publications, and of the work of
+Reformation in his day.
+
+"We believe," says the Plea, "that they (Luther and Melancthon) are no
+more than guides to the fountain of truth, to the gospel; and whenever
+we find that they lead us off from the Word of God, we are bound not to
+hesitate in our decided deviation from their views." p. 8. This is
+precisely the noble, enlightened, and christian stand point of the
+American Lutheran Church. In principle, the respected author of the
+Plea, does not differ from us. It is only in its application to
+particular cases, that we may occasionally not coincide.
+
+"The state of theology and religion of an age, does not at all depend
+upon the progress of general science and social life." p. 10. From this
+sentiment and the train of observation in reference to it on the same
+page, we do not dissent. But no American Lutheran appeals to _this_
+spirit of the age, exhibited in the progress of the physical sciences,
+as proofs of any advance in theology. The sciences to which we refer as
+media of increasing life, are those on which the proper interpretation
+of the sacred volume depends, philology, archaeology, hermeneutics, &e.,
+and certainly our brother cannot dissent from this position, he will not
+maintain, that no progress has been made, in the knowledge of the
+original languages of Scripture by continued studies of scores of the
+ablest  philologians the world has ever seen, especially during the last
+half century. He will not deny, that the exploring labors of travellers
+[sic] to the lands of holy writ, the increased study of the manners and
+customs and institutions of the nations inhabiting them, have
+illustrated some portions of the sacred volume. Nor will he affirm the
+utter fruitlessness of all the prayerful efforts of men of God, during
+the last three centuries, to understand the general principles of
+languge, [sic] the different significations of words, (the literal, the
+tropical, the typical, the allegorical, &c.,) and the proper rules for
+the interpretation of the Sacred Record. He is too well acquainted with
+the literary fame of Germany and the writings of that galaxy of
+theological luminaries, that has reflected so much glory on the land of
+the Reformation, not to admit that many parts of the Sacred Record are
+better understood at present, than they were three centuries ago. But
+the principal difficulty which prevented the full and clear appreciation
+of divine truth in the earlier Reformers, was the fact that _they were
+educated till adult age, [Note 3] in all the superstitious rites and
+ceremonies of the Romish Church_, and we all know that it is impossible
+entirely to emancipate ourselves from the prejudices of early education.
+Under these circumstances the marvel is, not that they retained a few
+papal views and practices, but that they accomplished as much as they
+did, in unlearning the errors of their early education.
+
+"If all Christianity were to take its first start to-day;-to-morrow
+already interpretations and confessions would spring up like mushrooms
+in a hot-bed." p. 11. This idea is expressed rather too strongly for
+the claims of history; as it is certain that during the golden era of
+Christianity, the first three centuries, no other creeds were employed
+by the churches generally, than the so-called Apostles' and the Nicene
+Creeds. It is chiefly since the period of the Reformation, that the
+church of the Redeemer has been cut up into so many denominations,
+professing different and some of them very extended creeds.
+
+"Every denomination has an individual life, and the law of
+self-preservation ought, to teach her, that she is throwing herself
+away, if she, is not determined to stand by her banners and to defend
+her position." p. 11. Whatever definition we may adopt of the
+indefinite and cloudy term "_life_" in this passage, our reply is, the
+life of every Christian church ought to be the _life of the Gospel_,
+and the life of the church as established and conducted by the inspired
+apostles. Every thing in the life of any church inconsistent with this,
+must be wrong. It is true, since the formation of the different
+Protestant denominations, each one of them has a different creed, and
+is characterized by some peculiarities of government or worship, and if
+these peculiarities are intended by the "peculiar life" of a
+denomination, we judge it would be equally wrong for the members of any
+church, to lay it down as a rule in every case to defend them. It would
+bear some resemblance to the corrupt, political motto, so justly
+denounced by all good men: _Our Country right or wrong_. Had Luther
+adopted this rule, it would have required him to defend all the errors
+of Rome, which had been fully sanctioned by that church. But his
+judgment taught him differently, and he gradually rejected every one of
+those elements of the peculiar _life_ of Romanism, which he found
+hostile to the life of the [sic] God's word. But if it be replied,
+that by "peculiar life" is intended those peculiarities of our
+church, which are accordant with the Gospel; we fully assent to the
+position. This is precisely the principle, on which we endeavor to act.
+_We defend and retain every peculiarity of the church of our fathers,
+which we find taught in the word of God, or consistent with its spirit_;
+whilst we deem it a privilege and duty to labor at the improvement of
+our church and her ecclesiastical framework or platform, by removing
+from it every thing which, after a life of prayerful study, we are
+persuaded is offensive to God, because opposed to His word. Even the
+Form of Concord affirms the principle for which we here contend, by
+representing creeds as exhibitions of the sense in which _Christians of
+a particular age_ understood the Bible; and never, until the duty of the
+church in every age to conform her standards to the word of God, is
+conceded; can she as a whole become more united, more pure and
+scriptural, and the kingdom of Christ be extended throughout the earth.
+
+The Plea objects to what it styles "the officious manner in which some
+persons raise alarm throughout the church, promulgate their intention
+to change the Augsburg Confession, and act in such a manner as if their
+views in regard to the so-called errors of the Augsburg Confession were
+absolutely above all possibility of error." p. 13. This objection is
+probably based on a want of acquaintance with the history of our church
+in this country, if it is designed to refer particularly to the
+Definite Platform; which would be excuseable in our brother, as his
+residence amongst us is comparatively of recent date. But the truth is,
+that the rejection of the custom of requiring assent to the Augsburg
+Confession by the fathers in the Pennsylvania Synod _fifty years ago_,
+is proof enough of their dissatisfaction with that document. Nor did
+they hesitate distinctly to declare their dissent from some of its
+tenets. This was done not only privately, but also in their occasional
+publications. As to private confession and absolution, _they never
+adopted that practice in this country;_ but from the beginning
+employed a _public_ and _general_ confession, preparatory to the Lord's
+Supper, as our church in Sweden and Denmark did in the days of the
+Reformation. As to the _ceremonies_ of the public mass, they were
+rejected by our church universally, some years after the diet of
+Augsburg, as private and closet masses had been before. The General
+Synod, at the adoption of her constitution in 1820, freely expressed
+her dissatisfaction in the public discussions, with some parts of the
+Augsburg Confession, and inserted a clause in her constitution, giving
+_power both to the General Synod and to each District Synod to form a
+new Confession of Faith_, for their own use. _Dr. Lochman_, one of the
+most active, pious, and respected divines of our church, in his
+Catechism, published in 1822, states it as one of "_the leading
+principles_ of our church, [sic on quotation marks] "that
+the Holy Scriptures and _not human authority_, are the only source
+whence we are to draw our religious sentiments, whether they relate to
+faith or practice." "That Christians are accountable to God alone for
+their religious principles," and says not a word about adherence to the
+Augsburg Confession, as one of the principles of our church.
+
+He also published an edition of the Augsburg Confession, in his work,
+entitled Doctrine and Discipline of the Evangelical Lutheran Church, in
+which _he made more omissions than are found in the American
+Recension;_ and yet no one found fault with him for doing so. That the
+reader may judge of the extent of these omissions, we specify them: In
+
+Art. I. he omitted the definition of _person_, in the Trinity.
+
+Art. II. omits the condemnatory clause.
+
+Art. III. omits the epithet _pure_, in reference to the Virgin Mary,
+and the reference to the so called "Apostles' Creed."
+
+Art. IV. omits the closing sentence, that God will regard this faith as
+righteousness.
+
+Art. V. omits the condemnatory clause, and part of another sentence.
+
+Art. VI. omits the word "_true_" in reference to the unity of the
+church.
+
+Art. VIII. omits the condemnatory clause concerning the _Donatists_.
+
+Art. IX. omits the name _Anabaptists_.
+
+Art. X. omits the condemnatory clause.
+
+Art. XII. omits "absolution" and part of the condemnatory clause.
+
+Art. XVII. omits the condemnatory clause.
+
+Art. XVIII. omits the name of Augustine's work, Hypognosticon, and
+about _ten lines at the close_.
+
+Art. XIX. omits the _last sentence_.
+
+Art. XX. omits different portions of this long article, amounting to
+one-half of the whole.
+
+Art. XXI. omits all that is said on war, and the Turks, &c., and the
+entire concluding paragraph, amounting to half a page 12mo.
+
+Yet this work was circulated throughout the church, and we never heard
+a single word of objection, although the notes appended to it are far
+from being symbolic.
+
+Rev. J. A. Probst, in his work on the Reunion of the Lutheran and
+Reformed Churches, published in 1826, speaking of this country, and
+especially the Synod of Pennsylvania, of which he was a member, says,
+"Zwingle's more liberal, rational, and scriptural view of this doctrine,
+(election) as well as of the _Lord's Supper, has become the prevailing
+one among the Lutheran and Reformed_," p. 74. The same fact, the
+rejection of some of the articles of the Augsburg Confession, is taught
+in some publications in 1827, by _Dr. Endress_, one of our most
+respected and learned ministers; and is confirmed by the language of the
+resolution passed by the Synod of Pennsylvania in 1823, on the subject
+of union between the Lutheran and Reformed churches in this country,
+between which bodies they affirm a _unity of doctrinal views_. This
+dissent, was publicly avowed by Dr. _F. C. Schaeffer_, of New York, who,
+in  his edition of Luther's Catechism, published in 1820, omitted the
+word "_real_ or _true_" in reference to the Saviour's body in the
+eucharist, (p. 21,) and in his Address at the Laying of the Corner-stone
+of St. Matthew's Church, thus expresses himself. "We rejoice with
+thanksgiving before the Lord, because he has given us _our great
+symbolical book, the bible_. This is preferable to all the "books" and
+"_confessions" of men_. According to a fundamental principle of the
+Lutherans, we depend not merely on the irrigating streamlets that
+originate in the fountain to which we have access, but we rather drink
+from that fountain itself. The study and proper interpretation of the
+sacred writings, accompanied by the use of all outward helps which
+God's providence has furnished, and aided by fervent prayer in the
+acceptable name of Jesus Christ the Mediator, is mainly inculcated in
+the Evangelical Lutheran Church." p. 10.
+
+This same dissent from the symbols, was also publicly avowed by _Dr.
+Hazelius_, who in his Annotations on the Augsburg Confession,
+published in 1841, says, "The opinions now entertained in the Lutheran
+church, as to the nature of the sacrament of the _Lord's Supper_,
+differ in no material point from those entertained by the other
+protestant churches on the subject." p. 21. This dissent in
+non-fundamentals from the Augsburg Confession, is also avowed by _Dr.
+Bachman_, in his Discourse on the Doctrines and Discipline of the
+Lutheran Church, published in 1837, and sanctioned by his Synod: also
+by _Dr. Lintner_, in his preface to the Augsburg Confession, in 1837,
+pp. 3, 4; by _Dr. Krauth_, in his Sketch of the Evangelical Lutheran
+Church in the United Slates, for Buck's Theological Dictionary, in
+1830; in which he says the doctrines of the Evangelical Lutheran Church
+are _substantially_ those of the Augsburg Confession," [sic on
+quotation mark!] implying dissent from that creed in some
+non-essentials; and recently his own dissent in an article in the
+Lutheran Observer, and the Evangelical Review of July, 1850. _Dr. G. B.
+Miller_ published his dissent from the Confession on some of its
+representations of baptism, (baptismal regeneration, as he contends,)
+and the _real presence_ in the Eucharist, in his Sermon before the
+Ministerium of New York, in 1831.
+
+The same dissent was freely expressed by _Dr. Baugher_, in his Report
+on the "Doctrines and Usages of the Synod of Maryland," in which he
+thus describes his position and that of this Synod:
+
+"ON REGENERATION.--We believe that the Scriptures teach that
+regeneration is the act of God, the Holy Ghost, by which, through the
+truth, the sinner is persuaded to abandon his sins and submit to God,
+on the terms made known in the gospel. This change, we are taught, is
+radical and is essential to present peace and eternal happiness.
+Consequently, it is possible, and is the privilege of the regenerated
+person to know and rejoice in the change produced in him."
+
+"OF THE SACRAMENTS.--We believe that the Scriptures teach, that there
+are but two sacraments, viz.: Baptism and the Lord's Supper, in each
+of which, truths essential to salvation are symbolically represented.
+We do not believe that they exert any influence '_ex opere operato_,'
+but only through the faith of the believer. _Neither do the Scriptures
+warrant the belief, that Christ is present in the Lord's Supper in any
+other than a spiritual manner_."
+
+"OF THE SYMBOLICAL BOOKS.--Luther's Larger and Smaller Catechisms, the
+Formula Concordiae, Augsburg Confession, Apology, and Smalkald
+Articles are called in Germany the Symbolical Books of the church. We
+regard them as good and useful exhibitions of truth, but do not receive
+them as binding on the conscience, except so far as they agree with the
+Word of God."
+
+To this catalogue we might add the names of many others, who have
+avowed the same position of dissent from this venerable symbol, long
+before the Definite Platform was thought of. No one in former times
+presumed to deny the right of our ministers and synods expressing this
+dissent, and proposing to form a new creed, if they deem it requisite.
+To call the dissenting position of the _Definite Platform_ a new one,
+is therefore a historical error; and to attempt to cast odium on it by
+the charge of officiousness, is also an act of injustice. The same
+charge would equally lie against the greater part of our best
+ministers during the last half century, _and against the founders of
+the General Synod themselves_.
+
+With this occasional disclaimer of these errors, American Lutherans
+have hitherto been satisfied, nor would the question of officially
+adopting a new creed have been raised at this time, had not the
+Ultra-Lutherans of our land, of late become animated by a new zeal to
+disseminate their symbolic errors, and to denounce as not Lutherans,
+all who do not receive them. When the adoption of a new creed was thus
+forced upon them, a number of the brethren advocated the formation of
+one entirely new; but others believing it best to retain the venerable
+mother symbol of Protestantism, as far as we could regard her
+teachings as Scriptural, proposed the omission of the few disputed
+points, and the adoption of the residue unaltered, thus retaining
+nearly the whole of the doctrinal articles. The suggestion was
+adopted, as being more respectful to the venerable symbol of our
+church, we were urged to prepare the work for the consideration of
+some of the Western Synods; and thus the American Recension of the
+Augsburg Confession originated from respect for that creed, rather
+than the want of it. The talk about sacrilege, &c., would sound more
+natural among Romanists than Protestants; and the idea of deception
+is utterly unfounded, because the very name adopted, "American
+Recension," is a constant notification to the reader of some change.
+Neither one or the other charge was ever made against the Methodist
+Episcopal Church, for making four times as many changes in the
+Thirty-nine Articles. As to respect for the Confession, we see but
+little difference between several methods proposed amongst American
+Lutherans; to adopt the Confession as to the fundamentals of Scripture
+doctrine, leaving all free to  reject the non-fundamentals; or to
+publish the symbol, with a list appended of some of its articles,
+which may be rejected; or to omit those same articles, leaving them
+free, and adopting all the residue unconditionally. On neither of
+these three plans does the _matter_ of the Confession remain intact,
+even if the letter does; for in _all_, certain parts of it divested
+of binding authority, and left to the judgment of each individual.
+The American Recension is nothing more than a revised edition of the
+Confession, in which those parts are omitted that had already been
+divested of binding authority, and thus been superseded by subsequent
+ecclesiastical legislation.
+
+And is it not creditable to any church, when she finds some tenets of
+her creed in conflict with the Scriptures, and calculated to circulate
+error, to reform and improve it? We should suppose that every
+enlightened and reflecting theologian, and still more every intelligent
+layman, would concur in the sentiments of that devoted friend and
+defender of the Lutheran Church, _Dr. Koecher_, of Jena, in 1759, who,
+discussing the charge that our church had changed her doctrines, says,
+"It avails nothing merely to charge a church with having made changes
+in her Creed; we must direct our attention to the subject or doctrine
+itself, and inquire whether it is true or false. Because, _not every
+alteration in matters of faith is inadmissible and censurable_.
+Suppose a church to perceive that a doctrinal error has crept into her
+creed, and to correct it by the exclusion of the error; does she not
+merit our approbation, much rather that our censure or abuse? Suppose
+that the Lutherans did formerly believe in transubstantiation (as has
+been charged,) but in the course of time rejected this doctrine,
+because they found it militate against divine truth; suppose the
+earlier Lutheran divines did approve of the doctrine of unconditional
+election, and limited grace of God, whilst our later theologians had
+renounced them, because they are in conflict with the teachings of
+God's word:--we say, suppose this had been the case, though it was not;
+their procedure would not be improper, and their doctrinal change
+would merit our approbation and praise, rather than censure." How much
+more christian and manly are these views, than the position which,
+though not avowed, is acted on by many, that the members of a church
+should never attempt to improve her symbols; but, as a matter of
+course, defend any doctrine taught by them, because it is there
+inculcated. What is this else than practically to elevate Luther,
+Melancthon, Zwingli, Calvin, or Wesley, above Christ? What is it else,
+than prefering [sic] to be Lutherans rather than Christians, if we are
+not ever ready to renounce anything Lutheran, if found not to be
+Christian? How can the church of Christ continue to develope [sic]
+herself in accordance with the divine purposes and plan, unless every
+part of the church is kept in constant contact with the Bible, and is
+ever willing to improve and conform its entire framework to the
+increased light of God's word and Providence? It was Luther's deep
+sense of obligation to the Bible, as paramount to all human authority,
+which enabled him and his Spartan band of coadjutors, under God, to
+reform the church of Germany from so many Romish errors, and nothing
+short of the same noble principle can conduct the church safely in her
+high and holy mission of converting the world. Whilst, therefore, we
+love Luther much, let us, my brethren, ever love Christ more. And
+whilst we respect the soul-stirring productions of the illustrious
+reformers, let that respect never induce us to sanction any errors
+contained in them, or bias our minds against the free and full
+reception of the revelations of God's holy Word!
+
+Note 1. Colton's Genius of the Protestant Episcopal Church in the
+United States, &c., p. 151.
+
+Note 2. Vol. ii., p. 498.
+
+Note 3. Luther was a faithful papist until he was upwards of _thirty
+years_ did, when he began to protest against the errors of Rome.
+
+
+CHAPTER  III.
+DISADVANTAGES UNDER WHICH THE AUGSBURG CONFESSION WAS PREPARED.
+
+In forming an idea of the estimate which should be placed on the
+Augsburg Confession, as an expression of the results attained by the
+biblical studies of Luther, Melancthon and their associates, at the
+date of the diet in 1530; much depends on the question, whether the
+circumstances under which it was prepared, and the design for which it
+was intended, were favorable to a free and full exhibition of their
+views. The affirmative of this question has often been declared in this
+country; but the contrary is incontestably established by authentic
+history, as well as by the declarations of the Reformers themselves.
+The diet, it will be remembered, was appointed by the Emperor of
+Germany, Charles V., for the purpose of settling the controversies
+between the Pope and the Protestant princes of his empire, as well as
+for other political purposes. The place selected was the City of
+_Augsburg_, in Bavaria, about two hundred English miles from
+Wittenberg, and about ninety miles from Coburg, where Luther was left
+by the Elector during the diet. [Note 1] The Pope had long been urging
+the emperor to adopt violent measures for the suppression of the
+Protestants. He fondly anticipated that a deathblow would now be given
+to the Protestant cause, and with which party the emperor would side
+was not fully known, although, being a Romanist, little favor could be
+expected by the Confessors. The Confession was composed by Melancthon
+out of the Torgau Articles, at Augsburg, where he and the Elector John,
+with his retinue, arrived on the 2d of May. On the 10th of May, it was
+sent to Luther, at Coburg, for his revision, and he returned it with
+his approbation on the 16th, remarking, "I have read Philip's Apology
+(the Confession,) and am very well (_fast_ wohl, an obsolete meaning of
+the term "fast,") pleased with it. I know nothing to improve or alter
+at it; nor would it be suitable, as I cannot tread so softly and
+lightly." [Note 2] As the emperor did not arrive until about a month
+later, Melancthon continued to make various alterations, to render the
+Confession more acceptable to the Romanists; for the fears of the
+Protestants were greatly excited, as will appear by the following
+extracts from Melancthon's own letters, penned at this eventful period.
+
+In a letter to _Luther_, dated Augsburg, June 15th, Melancthon says,
+"On the day before Corpus Christi festival, at 8 o'clock, P. M., the
+emperor arrived at Augsburg. From the imperial court, it appears, we
+have nothing to expect; for the sole object which _Campegius_ seeks to
+accomplish, is that we should be suppressed _by force_. Nor is there
+any one in the emperor's entire court, who is milder than he himself."
+[Note 3] This was indeed a gloomy prospect, for they were entirely at
+the mercy of their emperor. He could reenact the scenes of the previous
+century, and send them, like Huss and Jerome, to the dungeon and the
+stake.
+
+On the 26th of June, the day after the public presentation of the
+Confession, he again addresses _Luther:_ "We live here in the _most
+lamentable anxiety and incessant tears_. To this a new source of
+consternation has been added today, after we had read the letter of
+_Vitus_ (Dietrich, Luther's friend,) in which he states that you are so
+much offended at us, that you are unwilling even to read our letters.
+My father, I will not increase my sufferings by words, but I merely beg
+you to consider, where and _in what danger we are_, where we can have
+nothing to tranquilize us except your consolations. Streams of sophists
+and monks collect here daily, to inflame the hatred of the emperor
+against us. But the friends, if we could formerly number them amongst
+our (party,) are no longer with us. Alone and despised, we are here
+_contending against endless dangers_. Our Vindication (the Confession)
+has been presented to the emperor, and I herewith send it to you for
+perusal. (If it had not been altered after Luther had seen and approved
+it, it would have been superfluous to send him another copy.) In my
+judgment, it is strong enough; for you will here perceive the monks
+depicted sufficiently. Now, it appears to me, that before our enemies
+reply, we must determine, _what we will yield to them_ in reference to
+the 'eucharist in both kinds,' what touching matrimony (_celibacy_ of
+priests,) and what in regard to 'CLOSET MASSES.' In [sic] appears
+they are determined in no case to yield the last two." [Note 4]
+
+In a letter to _Camerarius_, [Note 5] he thus describes his condition:
+"My spirit is _filled with lamentable anxiety_, not for the sake of our
+cause, but on account of the indifference of our associates. Be not
+concerned about me, for I commit myself to God. But _something
+remarkable disturbs us_, which I can only tell you personally." [Note 6]
+
+To _Luther_, he writers [sic] on the 27th of June, "I cannot
+describe how deeply I was distressed, on reading in the letter of
+_Vitus_, (or Dietrich, a favorite of Luther, who remained with him at
+Coburg, as his associate,) that you are irreconciliably [sic] offended,
+because I do not write with sufficient frequency." "The condition of our
+affairs here is still such, that we spend the _greater part of our time
+in tears_. We have written very often, as we can prove." From this and
+other passages in Melancthon's letters, as well as from his complaints,
+that he could not induce [Note 7] the _Protestant princes_ to send
+messengers regularly to Luther, Niemeyer regards it as evident, that
+Luther's displeasure arose in part from the fact, that the princes felt
+disposed, at this important juncture, to act without either his
+knowledge, counsel, or co-operation, probably under the impression,
+that, they could more easily effect a reconciliation, if the intrepid,
+firm and hated Luther were kept out of view.
+
+But to proceed with Melancthon's letter. "Our Confession (he says,) has
+been presented to the emperor, and I have sent you a copy. I entreated
+you (in my former letter) to inform me, how far we might _yield to our
+opponents_, if it is practicable. It is true, as you know, we have
+already consulted on these subjects; but they are always adjusted in a
+different manner on the field of battle (sie geben sich im Schlachtfeld
+allezeit anders,) from what they are when previously made the subjects
+of discussion. I presume the greatest conflict will occur in regard to
+_private masses_. But as yet I have no certain information." [Note 8]
+
+In another letter to Luther, dated Aug. 6, he says: "The Landgrave
+proceeds with great moderation, and has openly told me, that in order
+to preserve peace, _he would submit to still more severe conditions_,
+provided they could be accepted without bringing reproach on the
+gospel."
+
+During the pendency of these negotiations, Melancthon made repeated
+efforts by letter to conciliate influential individuals of the papal
+party. Among these is his letter to _Cardinal Campegius, the apostolic
+legate, of July 6th, which reflects no little light on the state of his
+mind. This intense anxiety to gain the imperial favor for the
+Protestant cause, could not fail strongly to tempt him to make the
+Confession as palatable as possible to the Romanists, by yielding
+nearly everything that he did not regard as essential. Hear the letter:
+
+"_Most Reverend Sir:_--As many good men applaud the very great
+moderation exhibited by your Eminence, amid your honors and elevation,
+I am induced to cherish the hope, that your Eminence will receive my
+letter with favor. Verily it was a true saying which Plato uttered,
+that nothing more desirable, or better, or more divine, can happen to
+men, than when wisdom is associated with power in government. Hence,
+when the intelligence arrived, that your Eminence was sent to this Diet,
+as judge in the pending religious controversy, many good men
+congratulated Germany, that the investigation of these most important
+affairs was confided to a man, who transcended others not merely by his
+high (official) dignity, but also much more by his wisdom; for even
+heretofore the fame of your Eminence's wisdom him resounded through all
+Germany. Now, as I believed, that with this wisdom your Eminence would
+greatly abhor violent measures, I was thereby induced to write to your
+Eminence, that it might be made known to you, that we also long only
+for peace and concord, and reject no condition for the restoration of
+peace."
+
+"We have _no doctrine different from that of the Romish Church_, (wir
+haben keinen von der Roemischen Kirche verschiedenen Lehrsatz,) yea, we
+have restrained many who wished to disseminate pernicious doctrines, as
+may be proved by public testimonies. [Note 9] _We are prepared to obey
+the Romish Church, if, with that mildness which she has always
+manifested toward all men, she will only overlook and yield, some
+little_, (einiges Wenige,) _which we could not now alter if we would_."
+[Note 10] Let not your Eminence believe our enemies, who wickedly
+pervert our writings, and falsely impute to us anything which can
+inflame the general hatred against us. We reverently _pledge obedience
+[Note 11] to the authority of the Roman Pontif_, [sic] and to the entire
+organization of the (Verfassung) of the [sic on repetition]
+church, only let not the Pope of Rome reject us. Many feel assured,
+that if your Eminence were better acquainted with our cause and views,
+you would not approve of these violent counsels. For no other reason do
+we incur greater hostility in Germany, than because we defend the
+doctrines of the Romish [Note 12] Church with the utmost steadfastness.
+This fidelity, if the Lord will, we will show to the Romish Church
+_until our last breath_. There is indeed some _small_ difference in
+usages, which seems to be unfavorable to union. But the ecclesiastical
+laws themselves declare, that the unity of the church may continue even
+amid such diversity of customs." [Note 13]
+
+Is it possible that any impartial man, after reading this letter can
+suppose the circumstances of this diet to have been favorable to a free
+and full expression of the points of dissent, between the Protestants
+and Papists, even at that day? During the entire six weeks that
+Melancthon was at Augsburg, before the arrival of the Emperor, his mind
+was in this agitated and alarmed condition. According to his own
+account he continued daily to make changes in the Confession, _after_
+it had been submitted to Luther. No wonder, therefore, that Luther,
+responding to Melancthon's inquiry, "what more they could yield to the
+Romanists," makes this rather dissatisfied reply, under date June 29:
+"_Your Apology_ (the Augsburg Confession, as altered by Melancthon.
+after Luther had sanctioned it on the 15th of May, and it had been
+presented to tho diet on the 25th of June,) _I have received, and
+wonder what you mean, when you desire to know, what and how much, may
+be yielded to the papists. As far as I am concerned, TOO MUCH HAS
+ALREADY BEEN YIELDED TO THEM IN THE APOLOGY (Confession)." [Note 14]
+Here it in evident that the various changes, made by Melancthon between
+the 15th of May and 25th of June, led Luther to affirm what American
+Lutherans now maintain, that _he had yielded too much to the papists in
+the Augsburg Confession_. "I daily altered and recast the greater part
+of it, (says Melancthon himself,) and would [Note 15] have altered still
+more if our counsellors [sic] had allowed it." And so much greater was
+his dissatisfaction at the still more important concessions, [Note 16]
+which Melancthon and his associates were willing to make, in their
+negotiations after the Confession had been delivered, that, in a letter
+of Sept. 20, to _Justus Jonas_, one of the principal Protestant
+theologians at the Diet, he gives vent to his feelings in the following
+remarkable language: "I almost burst with anger and displeasure, (Ich
+boerste schier fuer Zorn und Widerwillen,) and I beg you only to cut
+short the matter, cease to negotiate with them (the Papists,) any
+longer, and come home. They have the Confession. They have the gospel.
+If they are willing to yield to it, then it is well. If they are
+unwilling, they may go. If war comes out of it, let it come. We have
+entreated and done enough. The Lord has prepared them as victims for the
+slaughter, that he may reward them according to their works. But us, his
+people, he will deliver, even if we were sitting in the fiery furnace at
+Babylon." [Note 17] Thus have we heard abundant evidence from the lips
+of Melancthon and Luther themselves, that the circumstances under which
+the Augsburg Confession was composed, in eight days, before its
+submission for Luther's sanction, and the increasing pressure under
+which Melancthon afterwards made numerous changes in it, during five
+weeks before its presentation to the Diet, were far from being favorable
+to a full and free exhibition of the deliberate views of the Reformers
+even at that date, and fully account for some of the remnants of
+Romanism still found in that confession, whose import we are now to
+examine. The declaration of that elaborate historian _Arnold_, is
+therefore only too true; "_Melancthon had prepared the Confession amid
+great fear and trembling, and in many things accommodated himself to
+the Papists_." (Nun hatte dieselbe Melancthon zuvor in grossen Zittern
+und Angsten aufgesetzet, und sich in vielen nach den Papisten
+bequemet." [Note 18]
+
+Of similar import is the judgment of _Dr. Hazelius." [sic on
+quotation mark] [Note 19] In reference to the article of Baptism, says
+he, we have first to remind the reader of the sentiments expressed by
+the Confessors, in the preface to this (the Augsburg) Confession,
+declaring there, and in various passages of their other writings, that
+_it was their object_, not only to couch the sentiments and doctrines
+they professed, in language the least offensive to their opponents,
+but also to GIVE WAY AS FAR AS CONSCIENCE WOULD PERMIT. This being
+premised, we shall endeavor to discover the meaning of the Reformers in
+regard to the article of baptism from some of those portions of their
+writings, where they had not cause to be so circumspect and careful of
+not giving offence to the Roman party, as they had in the delivery of
+the Augsburg Confession."
+
+Nor is it at all surprising, that, as Luther's views of the evils of the
+mass were so much clearer even at this period, he should, after seven
+years more time for study, and in times of peace and security, express
+his abhorrence of this Romish error in such strong terms as we meet in
+the Smalcald Articles. Indeed, it was this undecided character of the
+Augsburg Confession on some points, which led the Elector, who, in other
+respects valued it highly, to have this new Confession prepared by
+Luther for the Council, which Pope Paul III. [sic] had
+convoked, to meet at Mantua, in 1537, for the purpose of settling these
+religious disputes. Because, says Koellner, "the Augsburg Confession
+had been prepared with the view to give the _least possible offence to
+the opponents_. But now, the Evangelical party, being stronger, were not
+only able to avow the points of difference more openly; but they were
+also determined to do so; and for such negotiations a different form
+(from that of the Augsburg Confession) was of course requisite. Finally,
+the transactions at Augsburg, during the reciprocal efforts at
+reconciliation, and especially through the great mildness and yielding
+disposition of Melancthon, had in regard to many doctrines, obliterated
+the clear and real point of difference, so that in many of them the
+_opponents affirmed, there was no longer any difference at all_."
+Koellner's Symbolik, Vol. I., p. 441.
+
+Note 1. The reason why he was left, was because the civil authorities
+of Augsburg excepted him in the safe passport, which they sent to the
+Elector, under date of April 30. See Koellner, Vol. I., p. 172.
+
+Note 2. "Ich habe M. Philipsen's Apologie ueberlesen, die gefaellt mir
+fast wohl, und weisz nichts daran zu bessern, noch zu aendern, wuerde
+sich auch nicht schicken: denn ich so sanft und leise nicht treten
+kann."
+
+Note 3. We mention here once for that all our extracts from
+Melancthon's Letters are translated from _C. Niemeyer's_ work, entitled
+_Philip Melancthon_ im Jahre der Augsburgischen Confession, Halle, 1830.
+
+Note 4. Niemeyer, pp. 26, 27.
+
+Note 5. At that time Professor of Greek and Latin Literature in the
+Gymnasium of Nurenberg.
+
+Note 6. Niemeyer, p. 28.
+
+Note 7. Niemeyer, p. 78. "Ich kann es bei Hofe nicht erlangen, dasz von
+heir [sic] ein bestimmter Bote an Luther geschickt wird."
+
+Note 8. Page 30.
+
+Note 9. Dogma nullum habemus diversum a Romana Ecclesia.
+
+Note 10. Here Niemeyer also gives the Latin: "Parati sumus, obedire
+ecclesiae Romanae, modo ut illa pro sua dementia, qua semper ergo omnes
+homines usa est, pauca quaedam vel dissimulet, vel relaxet, quae jam ne
+quidem, si velimus, mutare queamus.
+
+Note 11. Ad haec Romani Pontificis auctoritatem et universam politiam
+ecclesiasticam, reverenter colimus, modo non abjiciat nos Romanus
+Pontifex.
+
+Note 12. Here, says Niemeyer, Melancthon probably means the Romish
+church as she ought to be, and not as she was.
+
+Note 13. Page 32.
+
+Note 14. Eure Apologia habe ich empfangen, und nimmt mich wunder was
+ihr meynet, dasz ihr begehrt zu wissen, was und wie viel man den
+paepstlichen soll nachgeben. _Fuer meine person ist ihnen allzuviel
+nachgegeben in der Apologia (Confession)_. Luther's Werke, B. XX.,
+p. 185, Leipsic Edit.
+
+Note 15. See his letter to Camerarius, dated June 26, 1530. "Ich
+veraenderte und gosz das meiste taeglich um, und wuerde noch mehreres
+geaedert [sic] haben, wenn es unsere Raethe erlaubt
+hatten." Niemeyer, p. 28.
+
+Note 16. Melancthon had agreed to the restoration of the power of the
+bishops, and evidently, as seen by his letter to Luther, of June 26,
+if Luther had not objected, he would have made some retractions on the
+celibacy of the clergy, the communion in both kinds and even the
+private and closet masses. The Protestants did admit that the saints
+pray for us in heaven, and that commemorative festivals might be kept
+to pray God to accept the intercession of these saints; but by no
+means that our prayers should be addressed to the saints themselves.
+Niemeyer, p. 87.
+
+Note 17. Luther's Works, Vol. XX, p. 196.
+
+Note 18. Gottfried Arnold's Unpartheische Kirchen und Ketzer Historien,
+Vol. I., p. 809, edit. 2d of 1740.
+
+Note 19. Doctrine and Discipline of the Synod of South Carolina, pp.
+18, 19, published in 1841.
+
+
+CHAPTER IV.
+CUMULATIVE PROOF OF THE TRUTH OF THE SEVERAL POSITIONS OF THE DEFINITE
+SYNODICAL PLATFORM.
+
+_The Preamble_.
+
+On the subject of the preamble, we will add a few authorities for one
+or two of its positions, which we have heard called in question. On
+page 3, we read:--
+
+"Subsequently, Luther and his coadjutors _still further changed_ their
+views on some subjects in that Confession, such as the mass." The truth
+of this position is demonstrated even by the extract from the Smalcald
+Articles, given on p. 22 of the Platform. In the Augsburg Confession,
+Melanchon [sic] says (and Luther approved of it): "It, is
+_unjustly_ charged against our churches, that they have abolished the
+mass. For it is notorious that the _mass is celebrated among us_ with
+greater devotion and seriousness than by our opponents." But seven
+years later, in the Smalcald Articles, Luther employs this very
+different language, which was sanctioned by his coadjutors: "_The mass
+in the Papal church, must be the greatest and most terrible
+abomination_, since it is directly and strongly opposed to this chief
+article (of Justification through faith in Christ,)" &c. Here the
+contradiction in words is positive and unqualified. But we must
+recollect that the term mass here, as will be fully proved hereafter,
+does not signify the Papal mass in full. It is a well-known fact, and
+the Confession itself informs us, that the confessors had long before
+rejected _private and closet masses_, and also had rejected the idea of
+the public mass being a _sacrifice_, or offering of Christ, for the
+sins of the living or the dead. But that the word mass cannot be
+regarded as merely synonymous with Lord's Supper, or communion, in this
+passage, as it frequently is elsewhere, is clear from the context. For
+we are told that by proper and diligent instruction "in the design and
+proper mode of receiving the holy sacrament," "the people are attracted
+to the _communion and to the mass_," (zur communion _und_ mess gezogen
+wird;) clearly proving that by mass they here meant something else than
+communion, namely, the public mass, divested of its _sacrificial_
+nature, and of its design to benefit any others than the communicants
+themselves; in short, regarding it, thus modified, as an admissible
+_preparation_ for the holy communion. This mass, which the Platform,
+_with great moderation_, styles merely "_Ceremonies_" of the mass," p.
+21, they confessedly did subsequently also abandon, as they had done
+private and closet masses before.
+
+Again, if we may believe Luther himself, they certainly did a afterward
+change their ground in regard to the jurisdiction of the Pope and
+bishops. Hear his own language in 1533, three years later: "Hitherto we
+have always, and especially at the diet of Augsburg, very humbly
+offered to the Pope and bishops, that we would not destroy their
+ecclesiastical right and power, but that we would gladly be consecrated
+and governed by them, and _aid in maintaining their prerogatives and
+power_, if they would not force upon us articles too unchristian. But
+we have been unable to obtain this; on the contrary, they wish to force
+us away from the truth, to adopt their lies and abominations, or wish
+us put to death. If now, (as they are such hardened Pharaohs,) their
+authority and consecration should fare as their indulgences did, whose
+fault will it be?" He then proceeds to denounce the power and
+consecration which he had admitted at the time of the Augsburg Diet,
+and declares the church's entire independence of Rome for ordination.
+[Note 1]
+
+Again, the Preamble asserts, "That the entire Lutheran Church of
+Germany has rejected the symbolical books _as a whole_, and also
+abandoned some of the doctrines of the Augsburg Confession, among
+others the far greater part of them, the doctrine of the _bodily_
+presence of the Saviour in the eucharist."
+
+The truth of these positions is well known to those acquainted with
+the churches in Germany generally. A few extracts from standard
+authorities may be pleasing to those not well informed on this subject.
+Says _Koellner_, in 1837: "The theologians of more recent times have,
+as a body, departed from the rigid doctrinal system of the symbols, and
+let it be particularly noted, not only those who in the opposing parties
+are termed rationalists, but also those who, in antithesis to these,
+desire to be regarded as _champions for the doctrines of the church._
+Accordingly, not only those who have been sufficiently denounced as
+heterodox, have abandoned the doctrines of the symbols, but also the
+so-called _orthodox_, such as _Doederlein, Morus, Michaelis_, the
+venerable _Reinhard, Knapp, Storr, Schott, Schwartz, Augusti,
+Marheinecke_, as well as _Hahn, Oltshausen, Tholuk_, and _Hengstenberg_.
+In like manner has the public _pledge to the symbols_ been greatly
+relaxed, and is _nowhere unconditional_; but in fidelity to the
+principles of Protestantism, and guarding it, the obligation is always
+expressed with the _explicit reservation_ of the supreme authority of
+the Scriptures, as is evident from an inspection of the pledges
+prescribed in the different Protestant countries." [Note 2] Again: "It
+may as well be confessed and openly avowed, for the good of the church,
+that, _there are but few theologians who still believe and teach the
+doctrines of the symbols_." [Note 3]
+
+Professor _Schultz_, in his work on the Eucharist, [Note 4] in 1831,
+says: "If, in the most recent times, individuals have here and there
+arisen in the Lutheran Church itself, as defenders of Luther's views
+of the Lord's Supper, it must not be overlooked, that even they,
+sensibly feeling the difficulty of their undertaking, resort to all
+manner of subtle explanations and arbitrary additions, in order to
+explain away the objectionable aspects of this view."
+
+Finally, listen to the testimony of _Dr. Hagenbach_, of Basel, one of
+the most distinguished orthodox divines of Europe: "_How few Lutherans_,
+in this rationalizing period, firmly _adhere to the doctrine of the
+bodily presence_ of Christ in the eucharist: and how few Reformed
+adhered consistently to the doctrine of unconditional election. If,
+therefore, the one, party relinquished the one, and the other party the
+other point (or dividing doctrine,) then the union between them was of
+course effected in the most natural way possible." [Note 5]
+
+We close our observations on this topic with the impressive counsels of
+the venerable Dr. Knapp: [Note 6] "Speculations concerning the manner
+of the presence of the body and blood of Christ, have not the least
+influence upon the nature and efficacy of the Lord's Supper. What the
+Christian chiefly needs to know is the object and uses of this rite,
+and to act accordingly. Vide Sec.145. He must there therefore believe from
+the heart that Christ died for him; that now, in his exalted state, he
+is still active in providing for his welfare; and that hence it becomes
+him to approach the Lord's table with feelings of the deepest reverence
+and most grateful love to God and to Christ. Upon this everything
+depends, and this makes the ordinance truly edifying and comforting in
+its influence. These benefits may be derived from this ordinance by all
+Christians; and to all who have true faith, or who allow this ordinance
+to have its proper effect in awakening attention to the great truths
+which it exhibits, it is a powerful, divinely-appointed means of grace,
+whatever theory respecting it they may adopt--the Lutheran, the Reformed,
+or even the Roman Catholic transubstantiation, gross as this error is."
+
+_The American Recension of the Augsburg Confession_.
+
+The general principle, on which this Recension was constructed, is to
+present the doctrinal articles entire, without the change of a single
+word, merely omitting the several sentences generally regarded as
+erroneous, together with nearly the entire condemnatory clauses, and
+_adding nothing_ in their stead. All that the Recension contains is
+therefore the unadulterated Augsburg Confession, slightly abridged. The
+following list will show, that _almost the entire Confession is thus
+retained,_ a single article only being omitted, viz.: that on Private
+Confession and Absolution.
+
+ART. I. _Of God:_ retained _entire_.
+
+ART. II. _Of Natural Depravity:_ entire, except the omission of the
+words, "by baptism and the Holy Spirit." The condemnatory clause is
+also given, except the name " Pelagians and others, &c."
+
+ART. III. _Of the Son of God and his Mediatorial Work:_ retained
+_entire_.
+
+ART. IV. _Of Justification:_ retained _entire_.
+
+ART. V. _Of the Ministerial Office:_ retained _entire_.
+
+ART. VI. _Concerning New Obedience_ (or a Christian Life:) _entire_.
+
+ART. VII. _Of the Church: entire_.
+
+ART. VIII. _What the Church is: entire_, except the omission of the
+last two sentences.
+
+ART. IX. _Concerning Baptism:_ according to the German copy. _entire_.
+
+ART. X. _Of the Lord's Supper:_ omits the words "_body_ and _blood_"
+and "_truly_," and the phrase "are dispensed_," &c.
+
+ART. XI. _Of Confession:_ omitted, as private confession and
+absolution" [sic on punctuation] are confessedly not taught
+in Scripture.
+
+ART. XII _Of Repentance (after Backsliding:) entire_, except the
+omission of "the church's granting _absolution_ to those manifesting
+repentance," and that faith is produced also "_by means absolution_."
+
+ART. XIII. _Of the Use of the Sacraments. entire_.
+
+ART. XIV. _Of Church Orders, (or the Ministry.) entire_.
+
+ART. XV. _Of Religious Ceremonies. entire_.
+
+ART. XVI. _Of Political Affairs;_ (excepting the word "imperial.")
+_entire_.
+
+ART. XVII. _Of Christ's Return to Judgment. entire_.
+
+ART. XVIII. _Of Free Will. entire_.
+
+ART. XIX. _Of the Author of Sin. entire_.
+
+ART. XX. _Of God's Works. entire_.
+
+ART. XXI. _Of the Invocation of the Saints_, (except a reference to
+the authority of the Romish church, the canons and the fathers.)
+_entire_.
+
+Note 1. See Luther's Works, Vol. XXI., p. 34, Leipsic ed. See this
+subject ably discussed in several articles in the Evangelical Lutheran,
+of December, 1835, by Dr. S. Sprecher, President of Wittenberg
+College, Ohio.
+
+Note 2. Koellner's Symbolik, Vol. I., p. 121.
+
+Note 3. Idem. p. 148.
+
+Note 4. P. 344.
+
+Note 5. Hagenbach's Church History of the Eighteenth and Nineteenth
+Centuries, Vol. II., p. 358; also Hahn's Lehrbuch, 1828, p. 578.
+
+Note 6. See Knapp's Theology, translated by L. Woods, Jr., page 513,1
+(Glauben's Lehre, &c., 1827,) or German copy, Vol. II., p. 505.
+
+
+CHAPTER V.
+SYNODICAL DISCLAIMER,
+_or List of Symbolic Errors rejected by the great body of the churches
+belonging to the General Synod_.
+
+Having now arrived at the second part of the Definite Synodical
+Platform, namely, that part which is not to be subscribed to by the
+members of Synod; but which is published as the view of the majority,
+from which individuals are allowed to dissent; we shall pursue the
+following order in regard to each topic:
+
+1. We shall recapitulate, briefly, what the Platform does assert.
+
+2. State the objections made to these positions by the plea of Rev.
+Mr. Mann.
+
+3. Examine these objections and vindicate what seems to be the truth.
+And as the Rev. Mr. Mann confines himself to the alleged errors of the
+Augsburg Confession, we shall, with little exception, do the same.
+
+CEREMONIES OF THE MASS.
+
+1. As to _what the Platform teaches_ on this topic, there ought to be
+no difficulty; because,
+
+_a_. On page 5 of the Platform, we find a definite list of the errors
+contained in the Augsburg Confession, viz.:
+
+1. The approval of the _ceremonies_ of the mass.
+
+2. Private Confession and Absolution.
+
+3. Denial of the Divine obligation of the Christian Sabbath.
+
+4. Baptismal Regeneration.
+
+5. The real presence of the body and blood of the Saviour in the
+Eucharist.
+
+Here it is evident that the charge is, that the Confession advocates
+the _ceremonies_ of the mass, but _not the mass itself_, as has been
+alleged.
+
+_b_. In the same connexion it is stated, "These are the _only_ errors
+contained in the Augsburg Confession." But if these are the only errors
+charged, then it follows that the error of inculcating the mass itself,
+or doctrine of the mass, is at all events _not charged in the
+Platform_, if it is in words even contained in the Confession.
+
+_c_. The _caption_ in the list of errors on page 21 of the Platform, is
+not headed the _Mass_, as is the article of the Confession to which it
+refers; but what the Confession calls mass, the Platform, _with great
+moderation_, styles _Ceremonies_ of the mass.
+
+_d_. In the list of errors, the profession of which should exclude from
+membership in Synods accepting the Platform, we find p. 15, the
+following: "Whilst we will not admit into our Synod any one who
+believes in Exorcism, Private Confession and Absolution, or the
+_Ceremonies_ of the Mass." Here again _Ceremonies_ of the mass are
+stated, but if the Platform taught that the Mass itself is inculcated
+in the Confession, believers in the Mass would, _a fortiori_, have also
+been mentioned as excluded.
+
+What then is the meaning of the sentence on page 22 of the Platform,
+"In refutation of the _tolerant views of the mass_ above expressed,
+&c?" Why, of course we should suppose it meant those views of the mass
+which the Platform charges against the Confession, as taught in these
+passages, namely, retaining and approving the _ceremonial_ of the mass,
+which constituted by far the greater part of the public mass, so
+called, although its nature had been changed by denying the
+_sacrificial_ character of the minister's act of self-communion, and
+its being performed for the benefit of _others_, either living or dead.
+We think also, some objectionable parts of the ceremonial itself were
+changed, although the Confession asserts that the addition of some
+German hymns, along with the Latin, was the only alteration made. Among
+those objectionable parts retained, was _the elevation of the host_,
+of which Luther thus speaks, in his _Short Confession about the
+Sacrament_ against the Fanatics,in 1544. [Note 1] "It, happened about
+twenty or twenty-two years ago, when I began to condemn the mass
+(messe,) and wrote severely against the papists, to show that it (the
+mass) was not a sacrifice, nor a work of ours, but a gift and blessing
+or testament of God, which we could not offer to God, but ought and
+must receive from him. At that time I was disposed to reject _the
+elevation of the host_, on account of the papists, who regard it, as a
+sacrifice, &c. But as our doctrine was at that time new and exceedingly
+offensive over the whole world, I had to proceed cautiously, and on
+account of the weak, to yield many things, which I, at a later period,
+would not do. I therefore suffered the elevation of the host, to
+remain, especially as it admits of a favorable, explanation, as I
+showed in my little work '_De Captivitate Babylonica, &c._'" The
+elevation of the host was still practised in Saxony generally in 1542,
+[Note 2] twelve years after the Confession was written, approving of
+the ceremonies of the mass, of which this was one. This remnant of
+popery was, however, universally rejected soon after this period,
+certainly before 1545, and in Wittenberg, in 1542.
+
+_Again_, what is the natural import of the phrase on page 21 of the
+Platform: "Accordingly the Lutheran church, in Europe and America, has
+unanimously repudiated alike the mass and its ceremonies." The passage
+itself specifies no time, when either was rejected, and neither says
+nor implies that both were rejected at the same time. The word
+"accordingly" refers to what preceded. The whole reads thus: "Topic I.,
+_Ceremonies_ of the mass. The error taught on this subject by the
+Augsburg Confession and Apology to it (namely, the error on these
+ceremonies of the mass) was rejected by the reformers themselves a few
+years after the Confession was first published. Accordingly, the
+Lutheran Church, both in Europe and America, has unanimously
+repudiated alike the mass and its ceremonies." As the Augsburg
+Confession expressly teaches that private and closet masses had been
+_previously_ rejected, and the Platform says the _only_ error in the
+Augsburg Confession on this subject is the _ceremonies_ of the public
+mass, its sacrificial and vicarious nature having also been repudiated
+long before, it follows, that the thing here spoken of as the mass and
+its ceremonies is that remnant of this rite, which, as proved above,
+had not yet been rejected before 1530, the essential doctrine even of
+the public mass having been rejected long before. Hence, the import of
+this passage is: that whilst the reformers had long before the Diet of
+Augsburg rejected the doctrine of the mass, as a sacrifice or a
+vicarious service for the benefit of others, and had wholly rejected
+_private and closet masses;_ they retained the ceremonies or ritual of
+the public mass, preceding communion: but even this latter also they
+renounced soon after; and accordingly, the Lutheran church, every where
+in Europe and America, imitating their example, has repudiated alike
+the mass and its ceremonies, which with the above-mentioned various
+qualifications, are taught in the passages cited from the Confession.
+Had we been writing for those unacquainted with the Augsburg
+Confession, the qualifications here referred to, might have been
+specified.
+
+2. Our _next inquiry is, What objection does the Plea make to the
+representations of the Platform on this subject?
+
+The whole charge of our respected friend against the Platform is, that
+it misapprehends the _import of the word mass_ in the 24th Article, and
+therefore misrepresents the Confession, in charging it with sanctioning
+the ceremonies of the Romish mass. To support this charge he affirms,
+that the word mass (or missa, mess,) was at the time of the Confession,
+in 1530, _in general use for the eucharist;_ and that in later years
+the term mass, in this sense, was entirely given up by the Reformers,
+page 15 of Plea.
+
+The charge is certainly a grave one, and if unfounded, a grievous
+injustice is done to the venerable mother symbol of Protestantism.
+Viewing it in this light, we were slow to admit its truth ourselves,
+until a pretty extensive acquaintance with the writings of the
+Reformers compelled us to yield our conviction. Still we would have
+greatly preferred to remain silent on the subject and throw the mantle
+of oblivion over this deformity of our symbolic mother; had not
+ill-advised ultra-symbolists of late years carried on a crusade against
+all Lutherans who will not adopt the entire symbolic system. The charge
+in the Platform was advisedly made, after careful examination. Since
+the charge has been denied, we have again extensively examined the
+writings of the Reformers, and whilst it would afford us pleasure to
+withdraw it, and acknowledge our error; our conviction has grown more
+firm, and we shall be greatly surprised if the great majority of
+impartial minds do not find the evidence of our position fully
+satisfactory. At the same time, whilst we charge the Confession with
+favoring merely the _ceremonies_ of the mass, other writers of the
+first respectability, have expressed the charge in stronger language.
+Thus _Fuhrmann_, in his Lexicon of Religious and Ecclesiastical History,
+speaking of the Romish mass, says: "_That Luther for some time tolerated
+it, and gave if a a German garb and afterwards abolished it, is
+notorious_. [Note 3] And that impartial and highly respectable historian
+of our own country, Dr. Murdock, whose extended and valuable additions
+to the classic church history of Dr. Moshiem, abundantly prove his
+acquaintance with the subject; in giving a synopsis of the contents of
+the Augsburg Confession, thus epitomises the 24th Article: "_The
+Protestants are falsely taxed with abolishing the mass_. They only
+purified it; and discarded the idea of its being a work of merit, or
+offering for the sins of the living and the dead, which militates
+against the scriptural doctrine, that Christ's sacrifice is the only
+sin offering." [note 4]
+
+In order that we may give this question an impartial and conscientious
+investigation, let us first inquire into the meaning of the word mass
+among the Papists, apart from the present dispute. "_Mass_ (missa,
+Mess,) says _Fuhrmann_, in his Lexicon of Religious and Ecclesiastical
+History, [Note 5] at first signified that worship of God, which
+_preceded_ the celebration of the Lord's Supper. Subsequently, and
+especially in the fifth century, ministers termed the public celebration
+of the eucharist, _mass_ (or missa, dismissed); because this service
+took place after the catechumens were dismissed. This word 'missa' was
+gradually corrupted into _mass_. But how did that mode of celebrating
+this ordinance arise in the Romish Church, _which consisted in the
+priest's giving the sacrament to himself alone, connected with solemn
+turnings around, and moving about from place to place, and changes of
+attitude, resembling in some degree a theatrical exhibition, which is
+termed mass?_" He then proceeds to explain the history of the Romish
+mass here defined.
+
+_Siegel_, in his excellent Manual of Christian Ecclesiastical
+Antiquities, published at Leipsic, in 1837, in four volumes, presents
+an extended view of this subject, from which we will extract little
+more than his definition of the mass. "The mass, in the Roman Catholic
+sense of the term, belongs not to the centuries of Christian antiquity,
+but to a later period." [Note 6] We take up the subject at the time
+when the Catholic doctrine of _transubstantiation_ was fully developed,
+(since the Lateran Council of 1215.) In conformity to this view of the
+sacrament, (the doctrine of transubstantiation,) _the idea of the mass
+was so developed, as to signify that solemn act of the priest,
+decorated with many ceremonies, by which he offers the unbloody
+sacrifice at the altar." [Note 7] The mass service is a commixture of
+Scripture passages, long and short prayers, extracts from the gospels
+and epistles (pericopen,) liturgic forms, which are divided into
+several chief parts, designated by different names, Introitus,
+Offertorium, Canon missae," &c. [Note 8] This whole service amounts to
+some fifteen or twenty octavo pages, including the directions for
+genuflections, crossings, tergiversations, &c., occupying about an hour
+in the reading, the performance of which by the priest was termed
+"reading mass," as the listening of the audience was called "hearing
+mass."
+
+In view of these authorities, we may take for granted, what we suppose
+no one will deny, that in the Romish Church, not only of the present
+day, but since several centuries before the Reformation, and,
+therefore, in 1530, the most common and primary meaning of the word
+_mass_, was not Lord's Supper; but that long ceremonial, including the
+consecration of the elements, elevation of the host, and self-communion
+of the priest, as an offering of the body of Christ a sacrifice for the
+sins of the living and dead, _which preceded_ the distribution of the
+sacrament to the people.
+
+_Again_, it will be admitted, that whilst among Papists the above
+specific meaning of the word mass was the most common one, that term
+was also not unfrequently used by synecdoche, as a part of the whole,
+to designate the sacramental celebration in general: just as we use the
+word "_preaching_" which specifically signifies the delivery of a
+sermon, for the whole services of public worship in the phrase, "will
+you go to preaching to-day?"
+
+_Finally_, it will be admitted, that the Reformers, having been
+educated as Papists, were trained up to this twofold use of the word
+mass, namely, specifically the extended services above described, which
+_preceded_ the communion, and sometimes informally the eucharist,
+communion or sacrament in general.
+
+The question then seems definitely to be reduced to these two inquiries;
+first, _Did the Reformers retain this distinction in the use of the word
+mass at the time of the Diet at Augsburg; and, secondly, did they employ
+the word in its specific sense in the disputed passages of that
+Confession?
+
+_First Inquiry_.
+
+We shall _first_ inquire whether this distinction in the use of the word
+mass was observed by the Reformers at and before the time of the
+Augsburg Diet?
+
+I. And _first_ let us listen to _Luther_ himself. In 1523, the great
+Reformer, 1, in his "_Method of conducting Christian Mass_," addressed
+to Rev. Nicolas Hausman, after having rejected such portions of the
+Romish mass, as he thought wrong, he approved others, as explained by
+himself, such as the, Introitus, the Kyrie eleison, the Collecta or
+prayer epistles, the Singing of the Gradual, a short sequens, the
+Gospel, the Nicene Creed, and a number of other matters, including the
+elevation of the host, but not for worship, [Note 9] he proceeds to the
+next part of the Treatise which is headed "How to _administer the most
+holy sacrament to the people," [Note 10] and his first sentence is the
+following: "Let this much suffice to be said of the _Mass_, and service
+of the minister; we will now proceed to treat of the manner in which the
+holy _sacrament_ shall be administered to the people, for whose benefit
+especially the Supper of our Lord was instituted." Here we clearly see
+the distinction between the performances of the priest _before_ the
+communion which constitute the _Mass_, and the distribution of the
+elements to the people, which he terms holy _sacrament_. Then, after
+having discussed the subject of the communion, that it should be
+received in both kinds, &c., he adds, "Let this suffice for the present
+on the subject of the mass _and_ communion." [Note 11]
+
+2. In his _letter to Lazarus Spengler_, in 1528, Luther observes this
+same distinction. "In the first place," he remarks, "it is unreasonable
+that any one should be forced to receive the sacrament or to abstain
+from it." And he adds: "All masses, at which there are _no
+communicants_" (that is, at which the sacrament is not administered,)
+"should absolutely be omitted." [Note 12] Here the administration of
+the supper to the laity is termed _sacrament_, and that service
+performed by the minister, which was sometimes succeeded by the
+sacrament or communion, and at others not, is called _mass_.
+
+3. _The Counsel of Luther and Pomeranius_, in 1528, to Duke George:
+"First, as you inquire concerning _parish_ masses, &c. Be it known to
+you that no minister can with good conscience perform mass alone, when
+there are no communicants. Therefore here there is no room for further
+inquiry; either there must be communicants, or them should be no
+mass." [Note 13]
+
+4. Luther's "_Confession of the Christian Doctrines, in XVII.
+Articles_," published in 1530. This is a very short Confession, each
+article containing but three or four sentences, and the whole amounting
+to only three or four 8vo. pages. In Article X. he says: "The
+_eucharist_ or _sacrament_ of the altar also consists of two parts,
+namely that the true body and blood of Christ should verily be present
+in the bread and wine;" and in Article XVI. he says: "Above all other
+abominations, the _masses_, that have hitherto been regarded as a
+_sacrifice_ or _good work_, by which one designed to procure grace for
+the other, are to be rejected." [Note 14] Here the distinction is not
+only made between the mass and eucharist, but the doctrine of the mass
+as a sacrifice of Christ offered by the priest for others, is also
+denounced. It will also be recollected that this view of the mass as a
+sacrifice, and as vicarious, is strongly denounced in the Augsburg
+Confession, whilst the charge of having rejected the rite itself with
+these and other modifications, is flatly denied, in these words: "It is
+_unjustly_ charged against our churches, that they have abolished the
+mass," (Art. XXIV., p. 21 of the Platform,) a thing never charged
+against them in reference to the eucharist, for from the very beginning
+of the Reformation, they charged the Papists with having mutilated it,
+and claimed the restoration of the cup also to the laity.
+
+5. In a _letter_ of September 20, 1530, addressed _to Justus Jonas_, one
+of the theologians at the diet, Luther thus expresses himself: "For,
+what else do our opponents, (the Papists,) presume to propose, than that
+they shall not yield a hairsbreadth, but that we not only yield on the
+subject of the canon, _the mass_, the _one kind_, (in the eucharist,)
+celibacy, (of the clergy,) and jurisdiction (of the bishops); but shall
+also admit that they have taught the truth, and acted properly in all
+things, and were falsely accused by us." [Note 15] Here the mass is
+again distinguished from the eucharist in one kind. He then adds: "If we
+will get at it (yielding to the Papists,) let us yield only the canon,
+and the closet masses; and either of these two is sufficient fully to
+deny our doctrine and to confirm theirs." The _canon_ was that part of
+the ritual of the mass which contained the forms of transubstantiation,
+which were positively rejected by the reformers, the closet masses are
+rejected in the Augsburg Confession; but Luther says nothing against the
+public mass, qualified as it is in the Confession.
+
+6. In his _Exhortation to the Sacrament_ of the body and blood of
+Christ, published in 1530, he says: "If the Papists do, as usual,
+quibble at my language, and boast that I myself here make a sacrifice
+in the _sacrament_, although I have hitherto contended that the _mass_
+is no sacrifice; then you shall answer thus: I make _neither the mass
+nor the sacrament_ a sacrifice, ("Ich mache _weder_ Messe _noch_
+Sacrament zum opfer,") but the remembrance of Christ," [Note 16] &c.
+Here the two are distinguished as clearly as language can discriminate
+between two separate objects, and even placed in antithesis to one
+another: and let it be remembered, that all the examples are taken from
+works published either before or in the very year in which the Augsburg
+Confession was written. A few years later, in 1534, in a letter to a
+friend, in which he inveighs strongly against the closet masses and the
+perverted order or arrangements of the mass, (verkehrte ordnung der
+Messe,) and against the Romish mass in general: "I wish, and would very
+gladly see and hear, that the two words mass and sacrament were
+considered by every one as being as far apart as light and darkness,
+yea, as the devil and God. For they (the Papists) must themselves
+confess, that mass dues not signify the reception of the sacrament as
+Christ instituted it; but the reception of the sacrament they do, (and
+no thanks to them,) they _must_ call _communion. But that is called_
+MASS _which the priest alone performs at the altar, in which no common
+christian or layman takes part_." All other christians do nothing more
+than receive the sacrament, _and do not perform mass_. [Note 17]
+Certainly it must be evident that Luther did not regard the word mass as
+the ordinary term for eucharist, but had a clear idea of the
+distinction, and of the importance of observing it.
+
+II. Let us now adduce similar evidence from the writings of
+_Melancthon himself_, who wrote the Confession, to show that he also
+observed the distinction between _mass_ and _eucharist_. This evidence
+will be the stronger as all his letters quoted, were written from
+Augsburg itself, during the very time that he composed the Confession,
+and whilst it was under consideration in the Diet. [Note 18]
+
+1. In a letter to Luther, dated Augsburg, July 30, 1530, Melancthon
+says: "Zwingle has sent hither a printed Confession. His views of the
+_Eucharist_ (Abendmahl) he urge strongly. He wishes all bishops to be
+extirpated." Then after speaking of human traditions, he adds: "In the
+matter of the _mass_, (not eucharist, which he had just mentioned
+before,) and in the first discussion (Aufsatz, composition) of the
+doctrinal articles I think I was cautions enough, but on the topics
+concerning unwritten traditions, I was never rightly satisfied with
+myself." [Note 19]
+
+2. In another letter to Luther, of August 6th, he says: "At last, on
+Aug. 3d, we heard the (Romish) Refutation (of the Augsburg Confession),
+and also the declaration of the emperor. His declaration was terrible
+enough, but the Refutation was composed in such a puerile manner, that
+we could not but heartily congratulate each other. There is not a
+single composition of Faber, (the pensman of the Refutation,) however
+silly it may be, that is not exceeded in silliness by this. On the
+doctrine concern the two kinds, (in the Eucharist,) he adduced the
+history of the sons of Eli, who desired bread to eat; and wished to
+prove by it, that it becomes laymen to be satisfied with the mere bread
+in the _Eucharist_. His defence of the _Mass_ was very frosty." [Note
+20] Here we find the eucharist and the mass spoken of as separate
+things, and the discussion of the one represented as silly, and that of
+the other frosty.
+
+3. In a letter to Luther, dated August 22d, he thus writes: "Yesterday
+we closed the discussion, or rather the quarrel (Gezaenk) which has been
+conducted before the umpires. The third point was the question of merit,
+&c. Then he came to the _two kinds_ (in the eucharist). Here he exerted
+himself to the utmost to prove that _both_ kinds are not commanded. He
+maintained that it was a matter of indifference whether one or both
+kinds are received, and and [sic] that if we would teach
+this, he would cheerfully allow us both kinds. This I could not accede
+to; nevertheless, I excused those who had hitherto erroneously received
+but one kind; for they cried out, the whole church is condemned by us.
+What think you of this? The command of Jesus refers to ministers and
+laymen. Hence if it is our duty to receive the _sacrament_, we are also
+obligated to retain the form of the entire sacrament. If you also are
+of this opinion, then inform me of it distinctly. On the subject of the
+_mass_, vows and marriage, there was no discussions, only some
+conditions were proposed, which we, however, did not accept." [Note 21]
+Here again, the distinction between the sacrament and the mass is
+clearly made, and we are told that at the disputation before the
+umpires, the former was debated and the latter not. Can anything be
+plainer, than that a distinction is here made between eucharist and
+mass?
+
+4. Under date of August 28, Melancthon thus writes to _Luther:_ "They
+(the Papists,) wish us to admit, that neither those who administer but
+one kind, nor those who receive it, are guilty of sin. We have, indeed,
+exonerated those from blame, who receive but one kind; but as to those
+who administer but one,--there is the knot. The Synod of Basil conceded
+the _whole sacrament_ to the Bohemians, on condition that they would
+acknowledge that it may, with propriety, be taken and received in one
+kind only. This confession they also wish to extort from us. _Eckius_
+says he contends for this point, merely because the people cannot be
+retained in the discharge of duty, unless _we_ also release their
+consciences in regard to the _sacrament_ (that is, unless the reformers
+would admit, that its reception in one kind was also allowable). We
+therefore desire to know your judgment on the case. As to the
+application of _masses_, they are willing to postpone this till the
+meeting of the synod (or council); and thus they intimate, that they
+will not oppress us with the reception of their ungodly views on the
+_mass_ (Koethe's edition: mit der gottlosen Application der Messe, with
+the ungodly application of the mass, _i.e._ to the living and dead).
+And yet they desire us to receive the _canon_ of the mass, (_i.e._ the
+most objectionable part of the ritual of the mass, relating to the
+transubstantiation of the bread and wine, its application to others,
+&c.,) but with a convenient and devout explanation." [Note 22] Here
+again, the distinction between the mass and the sacrament is clearly
+seen.
+
+5. On Sept. 4th, he again writes to _Luther:_ "I know that this long
+silence must be very annoying to you, especially at this time, when we
+ought to consult one another most frequently; but believe me, nothing
+is so much opposed to my wishes in the court, as this indifference in
+dispatching more frequent messengers to you, and yet I am unable to
+induce them to do it. We have not yet received from our opponents the
+proposed conditions in reference to the _two kinds_ (in the eucharist),
+marriage and _the_ mass." [Note 23] Here again, who does not see the
+distinction?
+
+6. In a document, which Melancthon prepared for a friend of the
+chancellor of the bishop of Luettich, in which he states how far they
+yielded, and also the points in which they could not agree, we find the
+following: "_Of the two kinds_.--Here we excused those (the laity,) who
+receive one kind alone (that is, merely the bread in the eucharist),
+for as they do not distribute the sacraments, they have to receive the
+sacrament as it is given to them." [Note 24] "_Of the mass_.--In regard
+to the mass we have already given our reply: namely, that our party
+retain the substantials (substantalia,) and principal parts of the
+mass, so far as the consecration is concerned, &c." [Note 25] "_The
+mass is not_ a work which, when applied to others, merits grace for
+them _ex opere operato;_ but according to the confession of the whole
+church, the _Lord's Supper is_ the sacrament, through which grace is
+offered to him that receives it, which grace he also really receives,
+but not by the more external act, but through faith, when he is certain
+that, in it., grace and pardon of sins are offered." [Note 26]
+
+III. We will add a few short _extracts from other reformers_, written
+at the time of the Diet, to confirm our position that they also made a
+distinction between the mass and the eucharist, and that by the former
+they meant that performance of the priest alone at the altar, which
+preceded the communion.
+
+1. _Aurifaber_, who was a particular personal friend of Luther, and was
+present at his death. In his account of the incidents of Luther and his
+doctrines in the year 1530, speaking of the special committee which was
+appointed on the 16th of August, consisting of seven members on each
+side, he remarks: [Note 27] "These assembled and took into
+consideration the Augsburg Confession of the Protestant States,
+deliberating on one article after another, and the first day agreed
+upon eleven articles. The second day they continued their negotiations
+and agreed toll [sic] to twenty-one articles. But on the
+articles concerning _the mass_, marriage of priests, _the Lord's
+Supper_, monastic vows and the jurisdiction of the bishops, &c., they
+could not agree and remained at variance." Here the mass and the Lord's
+Supper are distinctly classed as different topics.
+
+2. _Spalatin_, one of the theologians who attended the Elector to
+Augsburg, in his narrative of what occurred during the diet, giving a
+brief abstract of the contents of the Augsburg Confession, epitomises
+the, Xth Article thus: Of the Holy _Sacrament of the true body and
+blood of Christ_ in the Sacrament of the altar; and the XXIV Article,
+"of the _Mass_, how it is celebrated amongst us, and the reason why
+closet masses have been rejected by us." Here again, who does not see
+that the two are represented as distinct?
+
+IV. We shall close this cumulative mass of evidence for the
+distinction between the terms mass and eucharist or Lord's supper, at
+the time of the diet of Augsburg, by an extract from the professed
+_refutation of the Augsburg Confession_, prepared by the _papists_
+during the diet; from which it will be evident, not only that they make
+this distinction themselves, which no one denies, but that _they
+understood the Augsburg Condition as making it also_.
+
+In their reply to Article XXIV. of the Confession, (or the III. of the
+Abuses Corrected) they state: "For the _mass_ is celebrated, in order
+that the _holy eucharist_ may be offered in memory of the passion of
+Christ." [Note 28] "In those churches, (which apostatize in the latter
+times) _no more masses_ will be celebrated, _no more sacrament_
+distributed, no more altars, nor images of the saints, &c." [Note 29]
+Finally, near the close of their pretended refutation of this Article
+of the Augsburg Confession, (XXIV.) the papist Refutation says, "It is
+therefore not rejected or regarded as wrong that the (Protestant)
+Princes and cities (according to their Confession, Article XXIV.,)
+celebrate one common (public) mass in their churches; if they only
+performed it properly, according to the holy rule and canonical
+regulations, as all Catholics perform it. But that they (the
+Protestants, in their Confession) reject all _other_ masses, can
+neither be tolerated nor suffered by the christian faith and Catholic
+profession, (that is, cannot be allowed by us, who profess the Roman
+Catholic faith.) [Note 30]
+
+Here then, in view of all this mass of evidence, we appeal to every
+candid and conscientious reader, whether it is not impossible, fairly,
+to resist the conviction, that the Reformers did, at and before the
+diet at Augsburg in 1530, ordinarily observe the distinction to which
+they had been trained in the Romish church, between the words _mass_
+and _eucharist_, or _Lord's supper_, so that in all cases where
+precision was necessary, and especially where both were spoken of, each
+was called by its appropriate name? We say "ordinarily," because we
+freely admit that sometimes they did use the word mass in a more general
+sense, as a part for the whole, to include both the eucharist and the
+mass proper, just as we now use the term preaching for the whole of the
+public service, in the inquiry, "Will you go to preaching to day?"
+whilst in its proper meaning, preaching has reference only to the
+sermon. Our chain of argument is therefore not complete until we add
+another link, and prove that the Reformers employed the word mass in
+its specific and proper signification, in the disputed passages of the
+Augsburg Confession, as they did in the numerous passages above cited,
+and as the Papists themselves understood them to do.
+
+_Second Inquiry_.
+
+Let us now, in _the second_ place, inquire, _Whether the Reformers
+employed the word mass in its proper and specific meaning in the
+disputed passages of the Augsburg Confession_.
+
+The affirmative of this question is, we think, certain, from a variety
+of evidences.
+
+1. Because we find _two different articles of the Confession, the one
+with mass (Messe) for its caption, and the other headed:_ OF THE HOLY
+SUPPER (vom Heiligen Abendmahl.) Now, if mass here signified Holy
+Supper, the probability is that one or the other term would have been
+used in both places. The design of captions prefixed to a chapter or
+article, is to indicate the general contents of such article; and a
+diversity of caption or title, naturally raises the presumption that
+different subjects are discussed. The most natural method of deciding
+this question concerning the meaning of the caption, is to inquire what,
+are the subjects discussed in each article. If the subjects discussed in
+both articles are the same, then the captions are or ought to be
+synonymous, and as the Lord's Supper never signifies mass in its
+specific sense, it follows that mass would have to mean Lord's Supper.
+But if different subjects are treated of in the two articles, then the
+captions, if appropriate, must mean different things. Now, it will not
+be denied, that whilst the Article X., headed Lord's Supper, discusses
+matter specifically relating to the eucharist, (namely the real presence
+of the body and blood of the Saviour in the Holy Supper;) the Article
+XXIV., headed the _Mass_, actually discusses what is specifically termed
+the mass, namely, the ceremony and acts of the priest or minister
+_preceding_ the Lord's Supper. Thus, the article states, "No perceptible
+change was made in the public ceremonies of the mass, except the
+addition of German hymns along with the Latin; but it is well known that
+there are no other "public ceremonies" connected with the Lord's Supper
+in the Romish church, except those embraced in _the_ mass, specifically
+so called, and that the _Latin_ hymns were part of this mass, "Masses
+are bought and sold at annual fairs, and the greater part of them (the
+masses) in all the churches, were sold for money;" but we have never
+heard that Romanists had to pay for receiving the communion, it is only
+for a certain performance of the priest, called mass, that they pay the
+priest. These "money masses and closet masses," are condemned; whilst no
+objection is made to public mass, at which the sacrament is
+administered; on the contrary, it is stated, that by proper instruction,
+"the people are attracted to communion _and_ the mass." The question is
+referred to "whether a mass performed for a number of persons
+collectively, was as efficacious as a separate mass for each
+individual;" but who ever heard of christians receiving one Lord's
+Supper collectively, for a number of other persons, or for an
+individual? And if the thing is done by the priest, then it is what is
+specifically called mass. So also, who ever heard of the Lord's Supper
+being received "for the dead;" but it is very common for the priest to
+say _mass_ for the dead. Thus, might we add additional sentences from
+this Article XXIV., which applied to the Lord's Supper, make no sense,
+but are appropriately and historically true of the mass in its specific
+sense. Since then almost the whole article treats of the mass proper,
+does not common sense, as well as the legitimate principles of
+interpretation, require us so to interpret the word mass in the caption
+and passages cited from this article? The same reason would apply to a
+comparison of the caption of Article XXII., or I, of the Abuses
+Corrected, namely, "Of Communion in both kinds," compared with the word
+mass; but we deem it unnecessary.
+
+2. That the word mass is here used in its appropriate sense, is evident,
+_because Melancthon himself, in translating the Latin original into
+German_, always renders the Latin term for mass (missa) by the German
+term messe (mass); whereas if he had used the Latin term in its more
+general sense in Article XXIV., he would at least sometimes have
+translated it eucharist, or Lord's Supper. But so far as we have
+examined, the word mass (messe) is always employed in this article,
+where the German is a translation of the Latin. In one case at least we
+have found the German and Latin Confessions pursue different trains of
+thought; so that though mass is found in the one, nothing corresponding
+is contained in the other. The same may be affirmed of all translations
+into English that we have seen, whether made in this country or in
+Great Britain. No translator, so far as our knowledge extends, has
+ventured to render "missa" or " messe," by Lord's Supper or eucharist;
+but by the appropriate term "_mass;_" because they all felt that the
+context and scope of the Article demanded it.
+
+3. Another proof in Article XXIV. itself, that the word mass is used to
+designate that ceremonial, which preceded the distribution of the
+sacrament, is found in _the fact that both the word mass and sacrament
+are used together, with the copulative conjunction_ AND _connecting
+them. a_. Thus, near the commencement of the article, we read: "Our
+people are instructed repeatedly, and with the utmost diligence,
+concerning the design and proper mode of receiving the holy sacrament;
+namely, to comfort alarmed consciences; by which means the people are
+attracted to the _communion_ AND _the mass_," [Note 31] (dadurch das
+volk zur communion _und_ Mess gezogen wird.) The Latin copy here has a
+different train of remarks.
+
+_b_. Again, the following passage near the close of the Article: "The
+ancient canons also show that one of the priests performed the mass,
+_and_ administered the communion to the other priests and deacons."
+[Note 32] (Auch zeigen die alten canones an, dasz einer das Amt
+gehalten hat UND die andern Priester und Diakon communicirt.) _c_. Also
+the passage preceding this: "Our custom is, that on holy days, and also
+at other times, if communicants are present, _we hold mass_ AND _admit
+to communion_ such as desire it." (So wird diese Weise bei uns gehalten,
+dasz man an Feiertagen, auch sonst so communicanten da sind, mess haelt,
+und etliche so das begehren, communiciert. _Servatur_ apud nos _una
+communis missa_ singulis feriis, atque aliis etiam diebus, si qui
+sacramento velint uti, _ubi porrigitur sacramentum his qui petunt_.)
+Here, then, we find three passages in this very Article itself, in which
+the mass is distinguished from the distribution of the supper, and the
+two things are connected by "and," necessarily implying their diversity.
+
+4. That the words [sic] mass is used in its appropriate specific sense
+in this Article, and not as synonymous with Lord's Supper, or eucharist,
+as the Plea for the Augsburg Confession [Note 33] asserts, is proved by
+the fact, that _if you substitute either of these words for it, many
+passages in the Article will not make sense_. We will present a few
+specimens, which may be multiplied by any one who will take Article
+XXIV. of the Confession and read it, substituting either Lord's Supper
+or eucharist in place of the word mass.
+
+"By which means the people are attracted to the communion and the
+_eucharist_, (the mass;") which is equivalent to saying, they were
+attracted to the eucharist and the eucharist.
+
+"An annual fair was made, at which _eucharists_ (masses) were bought
+and sold." This would be historically untrue.
+
+"And the greater part of them (the _eucharists_) in all the churches,
+were performed for money." To this the same remark applies.
+
+"These money-_eucharists_ and closet _eucharists_ (masses,) have ceased
+in our churches:" but the eucharist certainly had not ceased.
+
+"Hence also arose the controversy, whether a _eucharist_ (mass)
+performed for (not by) a number of persons collectively, was as
+efficacious as a separate _eucharist_ for each individual." This
+question applies only to the mass proper, and was never mooted about
+the eucharist.
+
+"The ancient canons also show, that one of the priests performed or
+celebrated (halten, celebrare) _eucharist, and administered the
+communion to the other priests and deacons." [Note 34] This specimen,
+like the first, would be purely tautological.
+
+5. That the word mass is used in Article XXIV., distinctively for the
+mass, is evident from the fact that the _Romanists so understood_ it,
+and in their answer to the Confession attempt to refute the Protestant
+rejection not of the Lord's Supper, but of the private _masses_, the
+closet _masses_, and the sacrificial and vicarious nature of the _mass_
+in general whilst they applaud the retention of public mass by the
+Reformers, if they would only celebrate it according to canonical
+regulations. We will cite a single passage, out of many that might be
+adduced:--
+
+"It, is therefore not rejected, nor regarded as wrong, that the
+(Protestant) princes and cities (according to Article XXIV. of their
+Confession, on which they are commenting,) celebrate one common (or
+public) mass in their churches; if they only performed it properly,
+according to the holy rule and canonical regulations, as all Catholics
+perform it. But that they (the Protestants) reject all _other_ masses,
+can neither be tolerated nor suffered by the Christian faith and
+Catholic profession;" (that is, cannot be allowed by us who profess the
+Roman Catholic religion. [Note 35]) As this Romish Refutation is rarely
+met with, we add the exact original: "_Wird demnach nicht verworfen
+noch fuer unrecht erkannt, dasz die Fuersten und Staedt halten ein
+gemeine Mess in der Kirchen, wann sie solche nur ordentlich und richtig
+nach der heiligen Richtschnur und canonischen Regel hielten und
+thaeten, we es alle Catholischen halten:  Dieweil sie aber alle andere
+Messen abschaffen, das kann der Christlich glaub und Catholische
+Profession und Bekaentnisz weder dulden noch leiden_."
+
+6. The same fact is confirmed still further by _the Apology to the
+Augsburg Confession_, written by Melancthon, in reply to the Romish
+Refutation, from which we have just presented an extract. From this it
+is evident that the Papists had correctly understood the Augsburg
+Confession as speaking of the mass properly so called; and that we have
+therefore also not misunderstood or misrepresented it. Speaking of the
+very part of the Refutation from which the above passage is cited,
+Melancthon says: "In the first place, we must state, by way of
+introduction, that we _do not abolish the mass_. For on every Sunday
+and Festival, _masses_, (Messen) (not Lord's Suppers) are held in our
+churches, at which the _sacrament_ is administered to those who desire
+it." Here evidently mass and the sacrament are two things.
+
+"Our opponents make a great talk (geschwaetz) about the _Latin_ mass,
+that is about the Mass which, as is well known, was and is _read_ in
+Latin; but certainly they did not talk about the Latin Lord's Supper.
+
+"But where do we find the Pharisaic, doctrine written, that the
+_hearing_ of the mass without understanding it, is, ex opere operato,
+meritorious and saving?" The term _hearing_ evidently refers to the
+mass, which was read; but what sense would there be in the phrase
+_hearing_ the Lord's Supper?
+
+"That we do not celebrate private masses, but only a _public mass_
+(eine oeffentliche Messe,) when the people also commune, is not at all
+contrary to the common (or general) Christian church." Here the
+_private_ masses are distinguished from the _public_ mass, and the fact
+affirmed, as clearly as language can convey the idea, that the
+_Reformers did retain and practice_ PUBLIC _mass on sacramental
+occasions_." [Note 36]  We might easily adduce a number of other
+passages from this book, but really it seems to be a work of
+supererogation.
+
+To this decided declaration of Melancthon, we might add his assertions
+on other occasions. Let a single one suffice. In his letter to Margrave
+George, of Brandenburg, on the _private_ mass, he uses this language:
+"Finally, as your excellence wishes to know what we retain in our
+churches of the ceremonies of the mass, I would inform your excellence,
+that the mass is entirely abolished, _except when are persons present_
+who wish to receive the Lord's Supper;" [Note 37] that is, we have
+entirely abolished private masses; at which, as it is well known, no
+one communed but the priest himself, but retain the _public mass_ at
+communion seasons.
+
+_Finally_, to make assurance doubly sure, we will add a similar
+testimony from Luther himself, in a letter of Counsel to Lazarus
+Spengler, in 1528: "In the _first place_, let all masses be absolutely
+dispensed with at which there are no communicants present; as they
+properly ought to be set aside. Secondly, that in the two parish
+churches (namely, in Nuerenberg, where Spongier resided,) one or two
+masses should be held on Sabbath and holy days, according as there may
+be many or few communicants." [Note 38]
+
+Now, in this passage, the word mass either means Lord's Supper in
+general or mass in particular. It does not mean the former, because it
+was something which Luther says had been performed _without any_
+communicants being present, but should not be performed hereafter,
+unless there were communicants. Again, he says, that on Sabbath or holy
+days, when there are communicants present, this mass, which from its
+nature _could_ be and had been performed without communicants, should
+be performed once or twice. But what sense is there in terming that the
+administration of the Lord's Supper at which there are no communicants.
+Or in talking about administering one or two Lord's Suppers, as the
+number of communicants might be large or small? For ourselves, it is
+impossible to doubt, that the mass proper is here intended, which was
+often celebrated by the minister alone, and which, at communion
+seasons, was the usual preparation for the communion.
+
+_And now, what is the result of our inquiry?_
+
+We premised, as conceded by all, that as the word mass among the
+Romanists does now, so it did at the time of the the [sic]
+Reformation, and several centuries before, specifically signify a
+certain service of about an hour's length, consisting of a commixture
+of Scripture passages, long and short prayers, invocations, extracts
+from the gospels and epistles, liturgic forms, the forms of
+consecration of the elements and transubstantiation of them into the
+Saviour's body and blood, with numerous crossings, genuflexions, the
+elevation of the host and especially the self-communion of the priest,
+as an offering of the body of Christ a bloodless sacrifice for the sins
+of the living or dead; all of which was read and done by the _priest
+himself_ before the altar; and which preceded the sacramental
+communion of the congregation, and was the only preparation for the
+communion.
+
+We also admitted, that then, as now, the word mass was sometimes used
+by the Romanists for the sacramental celebration in general, including
+the mass proper.
+
+Thirdly, we assumed as undenied, that the Reformers, having been born
+and educated in the Romish religion till their majority, were
+accustomed to this two-fold use of the term mass.
+
+We then asserted that the Reformers continued the twofold use of the
+term, and as its occasional use for the eucharist in general is not
+disputed, we especially proved that they continued to observe the
+distinction and to employ it in its _specific sense_, whenever the
+mass proper was spoken of.
+
+We proved from various letters and other documents of _Luther_, written
+in the year of the Diet, that he makes the distinction and uses the
+term mass for the above described mass proper.
+
+We proved from various letters and other articles of _Melancthon_,
+written during the session of the Diet, that he employed it in this
+specific sense.
+
+We proved that the other Reformers used the word in this specific
+sense, such as Aurifaber, and Spalatin. And finally:
+
+We proved that the _Romanists_ used it in this sense at the Diet, in
+their pretended Refutation of the Augsburg Confession.
+
+There being no possible doubt of the Reformers using the word mass to
+mean the specific mass, in their other writings at that time; the, only
+remaining question was, whether Melancthon so used it in the disputed
+passages of the Article XXIV. of the Augsburg Confession.
+
+That he did here employ it, in this specific sense, we proved by the
+following facts: Because he made two different captions or headings for
+two different articles, and in the one headed "Of the Lord's Supper,"
+he discusses that subject, and in the other headed "The Mass," he
+discusses what is specifically termed mass.
+
+We proved, that Melancthon and all other translators from the Latin or
+German copy, have translated these passages, messa, and _mass_, and not
+Abendmahl, or Lord's Supper, or Eucharist.
+
+We have proved, that in this very Article XXIV., the mass and sacrament
+are spoken of in the same sentence as different things, being connected
+together by the word "_and_."
+
+We have proved, that if we substitute the Lord's Supper instead of mass
+in this Article, many of the passages will make nonsense.
+
+We have proved, that the Romanists themselves in their Refutation of
+the Augsburg Confession, understood this Article XXIV. as speaking of
+the Mass proper, and censured it for rejecting private masses, _whilst
+it approved of it_ for retaining public masses.
+
+_Finally_, we have proved, that Melancthon, in replying to this Romish
+Refutation, does not charge them with having misunderstood the XXIV.
+Article; but goes on to refute their arguments, implying that they had
+understood him correctly.
+
+In view of all these facts it is impossible for us to doubt, that the
+word mass in the objected passages of the Article XXIV., signifies the
+mass in its specific sense, and not the Lord's Supper in general: and
+that when the Reformers affirm in their Confession, that "they are
+unjustly charged with having abolished the mass" they meant that they
+retained the mass on sacramental occasions, with the limitations and
+altered explanations of the nature and application of it, specified in
+different parts of the Confession; whilst they freely admitted, that
+they had rejected private and closet, masses, and indeed all masses,
+except on occasions when the sacrament was administered to the people.
+What the Romanists considered as the essential doctrine of the mass,
+viz., its being a sacrifice of Christ, offered by the priest, and its
+being offered by him for others than himself, either living or dead,
+and its being performed at any other time, or for any other purpose
+than as a preparative for Sacramental Communion, the Confession
+rejects, but the _outward_ rite itself, on public sacramental occasions,
+it professes to retain: and this being the only charge made in the
+_Platform_ on this subject, we appeal to every candid reader to decide,
+whether it has not been fully established.
+
+Whether Melancthon and the princes had yielded more in this Confession
+than Luther approved, and whether any of the alterations confessedly
+made in the Confession after Luther had approved it, related to this
+Article, is quite a different question, and cannot affect the meaning
+of the Article itself.  It is not improbable that such was the case;
+but even the ritual, which Luther prepared in 1523, contained the
+greater part of the Romish mass, such as the _Introitus_, the _Kyrie
+Eleison_, the _Collecta_, or prayer and _epistles, Singing of the
+Gradual_, a _Short Sequens_, the _Gospel_, the _Nicene Creed_, and a
+number of other matters, not excepting even the _elevation_ of the host,
+but not for adoration, which latter he retained till [sic]
+_till twelve years after the Diet at Augsburg!_ Yet, even at that time,
+he had rejected the greater part of the most objectionable portions of
+the mass. Hence, as the Platform charges the Confession only with
+favoring the _Ceremonies of the Mass_, the charge is not only sustained,
+but falls short, of what we have established in the preceding pages: and
+all the vituperation aimed at us by different individuals, who have
+studied the subject imperfectly, or not at all, we cheerfully forgive,
+conscious that the aim of all we have published on this subject has been
+the prosperity of the church, and assured that it will be blessed by the
+Master to this glorious end.
+
+_Reference to the author's former works containing representations_ of
+this subject.
+
+In view of these indisputable results of a careful investigation of the
+original sources, it may not be amiss to cast a glance at the
+representations of this subject in our former publications during the
+last quarter of a century, as we have frequently been charged, not
+indeed by the author of the Plea, but by superficial writers, with
+self-contradiction and misrepresentation. It would indeed have been in
+perfect unison with the habit of the best authors of Europe and America,
+to change our opinions as we extended our investigations, and freely to
+profess such change. Nor should we feel any reluctance in following such
+distinguished authorities, if we felt that our case required it. But in
+reperusing our former statements, we cannot see that they differ, in any
+material point, from the results of our latest investigations above
+given.
+
+In the Popular Theology, (page 406 of the seventh edition,) first
+published in 1834, speaking of the article of the Augsburg Confession on
+the Mass, we find the following:--"On this subject, (the mass,) the
+language of the Confession was less condemnatory, than that which they
+soon after employed. In the Smalcald Articles, which were published
+seven years after this Confession, in 1537, Luther declares the Papal
+mass to be a most momentous and abominable corruption; because it
+militates directly and powerfully against the fundamental doctrine,
+(justification by faith in Jesus Christ.") We then add several extracts
+from the Augsburg Confession, showing that the confessors rejected the
+_sacrificial_ and _vicarious_ nature of the mass, as well as other
+objectionable features of it. Now here we find the same two positions
+taken, which the preceding discussions of this chapter have established,
+namely, that the Confession is less condemnatory than the later Smalcald
+Articles; that it favors the mass more, and speaks of it in milder
+language than was employed at a subsequent period. As no one of any note
+at that day pretended to urge the adoption of the entire Augsburg
+Confession, much less of all the symbolical books, there was no
+necessity of dilating on the objectionable features of the Confession,
+and we of course abstain from doing so. In this silence we would have
+persevered to this day, had not a new generation of European symbolists
+since then sought refuge on our shores, and carried on aggressive
+operations, incessantly assailing the General Synod and her members, and
+charging them with unfaithfulness to Confessions which they never
+adopted, except as to fundamentals; thus compelling us to expose these
+remnants of Romish error which they certainly do contain.
+
+When, we turn to our _History of the American Lutheran Church_,
+published in 1852, we find on pages 240, 241, the following statement:--
+"The mass, that is, _the name and some of the ceremonies_ of the Romish
+mass, were retained in the Augsburg Confession; although the errors in
+doctrine, by which the Romish mass grew out of the Scripture doctrine
+of the Lord's Supper, were rejected in that as well as subsequent
+symbols." "Our churches," (says the Augsburg Confession, Art. XXIV.)
+"are _unjustly_ charged with having rejected the mass, (messe.) For it
+is publicly known that the mass is celebrated amongst us with greater
+devotion and earnestness, than amongst our opponents." "Nor has there
+been any perceptible change made in the public ceremonies of the mass,
+except that at several places _German_ hymns are sung along with the
+_Latin_ ones." "Our custom is on holy days (and at other times also, _if
+there be communicants_) to _say mass_, (not to say a Lord's Supper,) and
+those who desire it, receive the Lord's Supper." Subsequently, however,
+great changes were made in the public ceremonies attendant on the Lord's
+Supper, and Luther in his Smalcald Articles rejects the mass entirely,
+both the name and accompanying ceremonies. And soon after the whole
+Lutheran church followed him. Still, if the Augsburg Confession were
+_strictly binding on us_, we should be under the necessity of adopting
+on sacramental occasions all the public ceremonies then and now usual in
+the Romish Church in celebrating public mass." Here again we see the
+following points, which were clearly proved above: 1. That the Augsburg
+Confession denies having rejected the mass. 2. That she does reject
+those doctrinal errors which gave rise to the Romish mass. 3. That it
+was their custom on public occasions (when persons were present who
+desired to commune) to say a mass, and then administer the sacrament to
+them. 4. That the Confession explicitly asserts that "_no perceptible
+change_" had been made in the public ceremonies of the mass, except the
+introduction of German hymns along with the Latin ones in several
+places. Hence the inference would necessarily follow, that if they had
+made no perceptible change in the public ceremonies of the mass, we
+could make none, if the Confession was _strictly binding_ on us: and as
+the ceremonies of the Romish mass are the same now as then, the
+ceremonies which the Confession prescribes are the same as those now
+observed in the church, and if we obeyed the Confession, we should have
+to perform the same without any "_perceptible_" difference, except the
+addition of German hymns along with the Latin, which were at that time
+used in the Lutheran Church. These, Luther for sometime himself
+defended, as it is certain he did the elevation of the host, (but not
+for adoration,) till 1542, more than _twenty years_ after he commenced
+the Reformation. Those who object to these statements confound the
+teachings of the Confession with the _subsequent practice of Luther and
+the churches_; yea, it has appeared to us, in the course of our recent
+examinations on these subjects, that the Augsburg Confession was not
+even up to the progress of reform attained by churches at that day, and
+this may be one reason why Luther told Melancthon he had yielded too
+much to the Papists in the Confession. In our Lutheran Manual, we have
+simply presented the article of the Confession in full, in
+juxtaposition with the Smalcald Article, treating of the same subject;
+and have done so without note or comment, except the remark, that the
+latter refutes the tolerant views of the mass expressed in the former.
+We can, therefore, see no inconsistency between what we have published
+on this subject at distant intervals, certainly much less than might
+have occurred to the most careful and conscientious writer, on a
+subject so closely connected with the fluctuations of language.
+Doubtless, by taking detached portions of a paragraph apart from the
+limitations connected with them, and falsely imputing sinister motives
+to almost every sentence, it in possible to make the most correct author
+contradict himself and misrepresent his subject; but with such men,
+whether their misrepresentations arise from deliberate design or
+inveterate general habit, we cannot consent to debate. The injury done
+is rather to the cause of Christ and of truth than ourselves, and we can
+well afford to commit the case for adjudication to that Omniscient
+Being, "who judgeth righteously."
+
+Note 1. See Luther's Works, Leipsic ed., Vol. xxi, pp. 447, 448.
+
+Note 2. See Luther's letter to Prince George in his Works, Vol. xxi.,
+p. 430.
+
+Note 3. Vol. iii., p. 114.
+
+Note 4. See Murdock, Edition of Moshiem's History, Vol. iii, page 53,
+Harper's edition.
+
+Note 5. Fuhrmann's Lexicon, Vol. iii., p. 3.
+
+Note 6. Siegel's Manual, Vol. iii., p. 362.
+
+Note 7. Ibid, p. 366.
+
+Note 8. Ibid, p. 375.
+
+Note 9. Luther's Works, Vol. xxii., p. 233-37.
+
+Note 10. Ibid, p. 237.
+
+Note 11. Ibid, p. 240.
+
+Note 12. Ibid. p. 338.
+
+Note 13. Luther's Works, Vol. xix., p. 666.
+
+Note 14. Ibid., Vol. xx., p. 3.
+
+Note 15. Luther's Works, Vol. xx., p. 195.
+
+Note 16. Ibid., p. 257.
+
+Note 17. Luther's Works, Vol. xxi., p. 63.
+
+Note 18. The edition from which all our translations of Melancthon's
+Letters are made is that of Niemeyer, published at Halle, in 1830,
+entitled Philip Melancthon in Jahre der Augsburgischen Confession.
+
+Note 19. Niemeyer's Melancthon, pp. 41-43.
+
+Note 20. Ibid., p. 56.
+
+Note 21. Niemeyer's Melancthon, p. 71.
+
+Note 22. Niemeyer's Melancthon, p. 76.
+
+Note 23. Niemeyer, p. 90, 91.
+
+Note 24. Koethe's Melancthon's Works, Vol. I., p. 263.
+
+Note 25. Ibid., p. 265.
+
+Note 26. Ibid., p. 267.
+
+Note 27. Luther's Works, Vol. XX., p. 199.
+
+Note 28. Pfeiffer's Augapfel, second edit., p. 1045.
+
+Note 29. Ibid. p. 1048.
+
+Note 30. Pfeiffer's Aug. Appel., second edit., p. 1050.
+
+Note 31. See the Lutheran Manual, p. 288, and Muller's Symb. Bucher,
+p. 51.
+
+Note 32. See Lutheran Manual, p. 289.
+
+Note 33. Plea, &c., p. 15.
+
+Note 34. Lutheran Manual, pp. 288, 289, and Muller's Symb. pp. 51, 52,
+53.
+
+Note 35. Pfeiffer's Augapfel, 2d ed., p. 1045.
+
+Note 36. Mueller's Symb. Books, pp. 248, 249.
+
+Note 37. Koethe's Melancthon's Werke, Vol. i., p. 250.
+
+Note 38. Luther's Works, Leipsic ed., Vol. xxii., p. 338.
+
+
+CHAPTER VI.
+OF PRIVATE CONFESSION AND ABSOLUTION.
+
+This rite, in any sense of the term, that can be given to it in the
+Augsburg Confession and other former symbols of the Lutheran church,
+has long since been abandoned throughout our church in Europe,
+excepting in that small portion of German churches, known as Old
+Lutherans, and among those foreigners in the west of our country, who
+constitute the Missouri Synod. It is historically unjust to apply the
+term _private_ confession to that public confession of sins, made by
+the congregation collectively, as part of our preparatory exercises
+on sacramental occasions, and usually a misnomer to apply the name
+private confession, to the habit of some of our German ministers,
+(termed Anmeldung,) of having all communicants call on them for
+conversation on their spiritual state, prior to sacramental communion.
+Although these customs both grew out of private confession properly so
+called, neither of them retains its essential elements.
+
+Let us first inquire _what does the Augsburg Confession mean by the
+phrase Private Confession_. Among the Romanists, _Auricular_
+Confession is that rite, in which every individual of both sexes must,
+at least once a year, appear before the priest at the confession box
+in the church or chapel, and confess in detail all the sins that he
+can recollect; after which, the priest assigns the penitent some acts
+of penance, and on his promising to perform them, he then, as in the
+stead of God, professes to forgive him his sins. The Reformers, however,
+distinctly rejected the necessity of the penitents enumerating his
+individual sins, and the propriety of the minister's prescribing any
+penance to the penitent. They also distinctly made confession optional
+with the penitent, and the absolution dependent on his faith; and this
+purified rite they termed _Private_ Confession, although in some parts
+of the church it was still called Auricular Confession (Ohrenbeicht).
+[Note 1] The manner in which this rite was performed in the Lutheran
+Church, is thus described by _Funk_ in his work entitled
+"Kirchenordnungen of the first century of the Lutheran Church in
+Germany," in which he presents the results of thirty of the _oldest_
+Lutheran Formulas of Church Discipline and Worship. "Absolution was
+received _privately_, by each one _individually, kneeling_ before the
+_confessional_, the confessor _imposing his hands_ at the time. Private
+confession was given only _in the church_, in which the confessional
+was so located _near the pulpit_, that _no other person could be near,
+or hear what was said_ by the penitent." [Note 2]
+
+But
+
+I. What does the Platform teach in regard to _this Private Confession?_
+The Platform teaches, 1. That it was retained by the Augsburg
+Confession and other symbolical books. 2. It is objected to by the
+Platform, as unauthorized by the Word of God. 3. And thirdly, as being
+inconsistent with the fundamental doctrine of the Reformation, that
+_faith it the only condition_ of the justification or pardon of the
+sinner.
+
+II. What does the Plea object to these positions?
+
+1. That the impression might be made by the Platform, that the Lutheran
+doctrine has some affinity to the Romish doctrine of Auricular
+Confession. But the Platform expressly states the rejection of
+_Auricular_ Confession by the Reformers, and their retention of what
+they called private confession in its stead, the latter differing from
+the former as above stated. The Plea next introduces a formula of
+absolution, used in Wittenberg, in 1559, to show the harmlessness of the
+rite. But here, unfortunately, if we are not entirely mistaken, our
+friend has overlooked the fact, that it is a formula for _public_, and
+_not private_ confession which he cites. This is certain from the
+language throughout, being addressed "_to all such as are here
+present_," &c. It is well known that _private_ confession was rejected
+in the Lutheran Church in Denmark and Sweden in the beginning, as well
+as by different portions of Germany at an early day, and a public or
+general confession adopted in its stead. In Luther's Short Directory
+for Confession, &c., [[Note 3] tr. note: there is no note number in the
+original to go with the corresponding footnote, but this appears to be
+where it should go] we have his formula for _private_ or individual
+absolution, which will convey to the reader a more correct idea of its
+form: After the directions for confession of sins; the
+
+Confessor says: "_God be merciful to thee and strengthen thy faith.
+Amen_."
+
+"_Dost thou believe that my remission of thy sins is God's remission?_
+
+Answer of the penitent: "_Yes, dear sir, I do_."
+
+Then the confessor says: "_According to thy faith, so be it unto thee.
+And I, by command of our Lord Jesus  Christ, forgive thee thy sins, in
+the name of the Father, the Son, and the Holy Ghost. Amen. Depart in
+peace_."
+
+Another specimen of private absolution we find in the Kirchenordnung,
+[Note 4] or Church Directory of Count _Wolfgang_, of the Palatinate,
+on the Rhine, &c., published in Nuernberg, 1557.
+
+"The Almighty God and Father of our Lord Jesus Christ, will be gracious
+and merciful to thee, and will pardon all thy sins, for the sake of his
+dear Son Jesus Christ, who suffered and died for them. And in the name
+of this, our Lord Jesus Christ, by his command, and in virtue of his
+declaration, 'Whose sins ye remit they am remitted,' &c., _I pronounce
+thee free and clear of all thy sins_, that they shall all be forgiven
+thee, as certainly and completely, as Jesus Christ by his sufferings and
+death merited the same, and in his gospel has commanded it to be
+preached to all the world. Receive, therefore, this consoling promise,
+which I have now made to thee in the name of the Lord Christ, let thy
+conscience be at rest, and do thou confidently believe, that thy sins
+are assuredly forgiven thee, for Christ's sake, in the name of the
+Father, the Son and the Holy Ghost. Amen."
+
+2. The Plea affirms, that private confession may be useful as a means
+of bringing the, members of the church into personal interview with
+their pastor. The advantage of such interviews we freely admit; but
+they can be and are secured in our churches without this rite; and as
+it is confessedly destitute of Scripture authority, we have no right to
+invent a _new ordinance_ in Christ's church for any purpose.
+
+3. The Plea maintains that explanation of "the power of the Keys,"
+which authorizes a minister to pronounces absolution of sins, and
+appeals to Matth. xviii. 18, "Whatsoever ye shall bind one arth," [sic]
+&c. But the previous context "tell it to the _church_" &c., clearly
+shows that it refers to church discipline, and signifies "whatever acts
+of discipline ye enact in regard to such an individual, I will ratify in
+heaven." But this has no bearing on private confession and absolution.
+The other passage from John, xx. 23, "Whosoever's sins ye remit," &c.,
+was uttered on a different occasion, after the Saviour's resurrection;
+and either refers to a miraculous power bestowed on the apostles, to
+discern the condition of the heart, and to announce pardon to those
+whom they knew to be truly penitent and believing; or it confers on the
+ministry, in all ages, the power to announce _in general_ the
+conditions on which God will pardon sinners. But it contains no
+authority to uninspired ministers to apply these promises to
+individuals, the condition of whose hearts they cannot know, as is done
+in private absolution.
+
+III. We therefore feel constrained to maintain the positions of the
+Platform on this subject also.
+
+1. _That private confession and absolution were inculcated by the
+Augsburg Confession_, is so evident, that it cannot be successfully
+denied. Nor is this done only in the Abuses Corrected, as the Plea
+seems to suppose, p. 20. In Art. XI. of the Confession, we read: "In
+regard to confession, they teach, _that private absolution ought to be
+retained in the church;_ but that an enumeration of all our
+transgressions is not requisite to confession."
+
+In the _Apology [Note 5] to the Confession_, Melancthon employs this
+language: "Wherefore it would be _impious_ to take away private
+absolution from the church." (Quare impium esset, &c.) _Luther_, in the
+Smalcald Articles, Art. VIII., says, confession and absolution ought _by
+no means_ be abolished in the church, &c., (Nequaquam in ecclesia
+confessio et absolutio abolenda est, &c.;) and he is speaking of
+_private_ confession.
+
+The Romish alleged Refutation of the Augsburg Confession, on the above
+cited Art. XI., thus expresses its approbation: "This article (Art.
+XI.) that private and special absolution should remain, and be
+preserved in the churches is _Catholic_. Yet two things must be required
+of them, (of the Reformers,) that both men and women should attend
+confession at least once a year, &c.; secondly, to confess all the sins
+you _can_ recollect." [Note 6]
+
+_Dr. Plank_, in his celebrated and elaborate History of the Origin and
+Changes of the Protestant Doctrinal System, [Note 7] speaking of the
+negotiations between the Reformers and Papists during the Diet of
+Augsburg, says, "On the subject of the Confessional _there was an entire
+agreement_, for they (the Reformers) had declared that they regarded
+Confession as a very useful institution, and had no idea of suffering it
+to fall, and also regarded it as good, that the people should be
+accustomed to confess their sins," viz., at the confessional.
+
+_Siegel_, in his Manual of Christian Ecclesiastical Antiquities,
+[Note 8] after stating that Luther rejected _Auricular_ Confession, as a
+sacrament, and a means of oppressing the conscience, adds: "But, on the
+other hand, Luther was as unwilling as Melancthon, to have _private
+confession_ abolished, and the latter had, in his Loci Theologici,
+pronounced private absolution to be as necessary as baptism." In regard
+to confession in the Lutheran Church of Germany, the fact is, that
+private confession, which the Reformers so earnestly recommended, is
+almost entirely abandoned and changed into a general (and public)
+confession, which may with more propriety be termed preparatory services
+to the Lord's Supper."
+
+Finally, we will add the testimony of only one more witness, _Prof.
+Jacobson_, in the excellent _Theological Encyclopedia of Dr. Herzog_,
+now in progress of publication in Germany, who says, "Whilst the
+compulsory part of the institution (private confession,) fell to the
+ground, each one was left to judge whether and how much he would
+confess. The institution itself _was retained_, and _private
+confession_ especially recommended. The Augsburg Confession presupposes
+it (private confession,) _as the rule:_" Our custom is not to give the
+sacrament to those who have not first been confessed and absolved;" and
+the Smalcald articles [sic] teach that Confession and
+Absolution must by no means be allowed to be omitted in the church."
+[Note 9]
+
+After all this testimony, it may be regarded as incontestably
+established, that the former symbolical books of our church do teach
+_private confession_ and absolution, with some modifications, and
+hence, that the church in Sweden and Denmark _always rejected this part
+of the Augsburg Confession_, in practice, and that the entire church in
+Germany and the United States, which now use a _public_ confession,
+have made a similar departure from the teachings of the Augsburg
+Confession as well as of Luther, Melancthon and the other Lutheran
+reformers.
+
+2. That _this rite of private confession, is unauthorized by any
+command of the Word of God, in so clear, that the Symbolical books
+themselves admit it_, and commend the rite merely on the ground of
+human expediency, and inferential scriptural reasoning. The same
+acknowledgment is made by the Plea of the Rev. Mr. Mann. In Art. XXVI.
+of Augsburg Confession, being Topic V. of the Abuses Corrected, the
+confession says: "Confession is _not commanded in Scripture_, but has
+been instituted _by the church_." [Note 10]
+
+3. The rite of _private absolution_, on which the Reformers lay much
+stress, is in like manner destitute of scriptural authority, and most
+injurious to the interests of spiritual religion. The _omniscient_
+Saviour could well say to the sick of the palsy, "Son, be of good cheer,
+thy sins be forgiven thee," Matt. ix. 2; for he knew the heart of man.
+
+For the same reason he could say to Mary Magdalene, "Thy sins are
+forgiven." Luke vii. 48.
+
+But, even the inspired apostles never in a single instance, either
+undertook to forgive sins themselves, or to announce the pardon of sin
+to any _individual personally_. It is therefore a solemn thing for
+ministers, unguided by inspiration, to assume greater power. To
+proclaim publicly and privately the willingness of God to pardon the
+impenitent, is an important and delighful [sic] part of the minister's
+duty; but for uninspired men to institute a special rite in the church,
+for the express purpose of announcing _pardon to individuals_, even when
+done conditionally, as the reformers maintained it always should be, is
+inevitably calculated to lead, especially the less intelligent, to
+believe their sins forgiven, at least in part, because the ministers
+announce the fact, and because they have professed penitence to him.
+But this is wholly unauthorised in God's Word. On the contrary:--
+
+(_a_) The Scriptures throughout represent _God_, and _the Lamb of God_,
+as the only beings that can "forgive" and "take away" sin. Exod. xxxiv.
+6, 7. The Lord passed by before him and proclaimed, "The Lord God,
+merciful--_forgiving iniquity, transgression and sin_."
+
+The blessed Saviour, in his memorable prayer, teaches us to address
+our supplication, not to the minister, but to our _heavenly Father_,
+"forgive us our sins," &c., Luke xi. 4. He says nothing, nor does any
+writer of the Old or New Testament _say a word_ about advising a resort
+to the priest or minister to obtain forgiveness of sins. The same truth
+is taught in a multitude of other passages. We refer the reader to a
+few: Eph. iv. 32; Acts viii. 22; 1 John i. 9; Matth. ix. 6; Mark xi. 25;
+1 Kings viii. 30; 2 Chron. vii. 14; Psalm lxxxvi. 5; Jerem. xxxi. 34;
+Dan. ix. 19.
+
+(_b_) The very fact, that sin is committed essentially _against God_,
+is a violation of _his_ law, implies that no other being, not even an
+angel or archangel, much less a man, can forgive it, "Against thee,
+thee only have I sinned," said the Psalmist, "and done this evil in
+thy sight."
+
+(_c_)  The offers of pardon in God's Word, are all _conditional_ and
+_general_, and these alone has the minister the right to proclaim,
+either to a congregation or to an individual. The implication of the
+promise to individuals is made by the Holy Spirit, working faith in the
+individual, or enabling him to trust in Christ. "Being justified by
+faith, we have peace with God," and this peace is the believer's
+evidence, is the Testimony of the Spirit, that our sins are forgiven.
+
+(_d_) The actual pardon of individuals by God, depends on their
+possessing the moral fitness required by him. It is based on their
+having performed the prescribed moral conditions sincerely, of which
+none but the Omniscient Jehovah can certainly judge; hence, even the
+declarative annunciation of pardon to individuals, is not only
+unauthorized but dangerous. Because, even if conditionally announced,
+the formality of the absolution, and the fact that the church has made
+a _special rite_ of it, are calculated to beget the idea, especially in
+the unintelligent, that the granting of absolutions by the minister, is
+proof of the genuineness of their faith, and reality of their pardon.
+
+(_e_) Finally, the doctrine of ministerial absolution, or the supposed
+sin-forgiving power of the ministry, is inconsistent with the doctrine,
+that justification or pardon can be attained only by a living faith in
+Jesus Christ, a doctrine of cardinal importance in the eyes of the
+Reformers, and the one which Luther has styled the _articulus stantis
+vel cadentis ecclesiae_, the doctrine with which the church must stand
+or fall." The Scriptures and also the Reformers, teach that pardon or
+justification can be obtained only through the merits of Christ, which
+merits must be apprehended by a living faith, which living faith can be
+found only in the regenerate or converted soul. Hence, as none but a
+regenerate sinner can exercise living faith, no other can be pardoned,
+whatever else he may do or possess. Now those who attend confession are
+either regenerate, or they are not. If they were regenerated or
+converted before they went to confession, they had faith, and were
+pardoned before; if they were unregenerate or unconverted, then neither
+their confession, nor the priest's absolution, can confer pardon on
+them, because they have not a living faith, although they may be
+sincere and exercise some sorrow for their sins. On the other hand, if
+any amount of seriousness and penitence, short of true conversion or
+regeneration, could, through the confessional, or any other rite,
+confer pardon of sin; the line of distinction between converted and
+unconverted, between mere formalists and true Christians would be
+obliterated; we should have pardoned saints and pardoned sinners in the
+church, converted and unconverted heirs of the promise, believing and
+unbelieving subjects of justification, and the words of the Lord Jesus
+would prove a lie, "That, _unless a man be born again, he cannot enter
+the kingdom of heaven!_"-Def. Platform, p. 25.
+
+On the subject of this rite, we regret to state, that a more careful
+study of the subject, as presented in the above results, will not
+permit us to speak as favorably of the practice of the Reformers, as we
+did in some of our former publications, twenty years ago, and even
+later. The positions above maintained, we think, cannot be successfully
+controverted, as our investigations of the original sources has been
+sufficiently extensive to dispel all doubt.
+
+Note 1. See Koecher, p. 515.
+
+Note 2. Funk's Kirchenordnungen, pp. 189, 190.
+
+Note 3. Mueller's Symb. B., p. 364.
+
+Note 4. Page 97.
+
+Note 5. Mueller's Symb. B., p. 185.
+
+Note 6. Pleiffer, p. 534. [sic]
+
+Note 7. Vol. iii. pt. 1, p. 125.
+
+Note 8. Vol. i., pp. 199, 206.
+
+Note 9. Vol. iv., p. 781.
+
+Note 10. Lutheran Manual, p. 293.
+
+
+CHAPTER  VII.
+DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF CHRISTIAN SABBATH.
+
+The incalculable importance of the proper observation of the Christian
+Sabbath to the progress of the kingdom of Christ in general, and to
+the growth of piety in the heart of every Christian in particular, is
+a point on which, we are happy to state, there is no difference between
+the Plea and the Platform. Yet we cannot resist the conviction, that in
+our efforts to observe this day, not with the pharisaic formalities of
+the Jew, but with the conscientious spirituality of the Christian, the
+question whether in doing so, we are obeying an injunction of God,
+exhibited in the inspired example of his apostles, or are merely
+conforming to an uninspired regulation of the church, must be of great
+importance.
+
+The lax views of the early reformers on this subject are so frequently
+met with in theological discussions, that we had not expected to find
+the position of the Platform disputed; but rather that the theory of
+the Reformers would be defended, as is done by writers of no mean name
+in Germany at the present day. The author of the Plea, however, takes a
+different view of the Confession, and affirms that this venerable
+document does not deny the divine institution and obligation of the
+Christian Sabbath. "Luther and Melancthon (says he,) had received from
+the older church, the doctrine and practice of the Christian Sabbath,
+as a holy day, as a divine institution and obligation, and they had not
+a word to say against this view of the Sabbath. But they had a great
+deal to say against the abuses, by which the bishops made the Sabbath a
+day of sin and dishonor to God and his church, instead of making it a
+day devoted to his glory," p. 28.
+
+This opinion is different from that commonly entertained among the
+learned. A few authorities alone may suffice to sustain our statement.
+_Dr Ruecker_, in his work on _The Lord's Day_, in which he thoroughly
+examines the views of the church on this subject, in all the different
+ages of her history, fully confirms the position of the Definite
+Platform. He says, "_The Reformers do not recognize in the religious
+observance of Sunday an institution resting on an immediate divine
+command;_ and the idea of a transfer of the Sabbatic law of the Old to
+the New Testament Sunday, is altogether strange to them, and is
+positively rejected by them, as in consistent with the gospel" (Die
+Reformatorem erkennen in der Sonntagsfeier _keine unmittelbar
+goettliche anordnung, &c._) Ruckert, von Tage des Herrn, p. 48.
+
+And again, on p. 67, he affirms this more liberal view of the Lord's
+Day, to be the more general one in Germany at the present time. "So
+far," says he, "as we know, the most important, living, theological
+writers, of the present day, entertain this so-called more liberal or
+lax view, (namely, that of Luther.)"
+
+_Dr. Hengstenberg_, the well-known editor of the Evangelical Church
+Paper at Berlin, Prussia, and author of numerous learned and valuable
+works, uses the following language: "What Luther's views were, on the
+law concerning the Sabbath, may easily be inferred from his views of
+the Old Testament law in general, and of the Decalogue in particular.
+The distinction which became current after his day, between the moral
+and ceremonial law, according to which Christ abrogated only the
+latter, whilst the former is regarded as universal and binding on all
+ages, was distant from his views. He regards the whole law as an
+external, coercive letter, designed only for the Jews." "How _Luther_
+regarded the Sabbath from this general view, is so clearly exhibited in
+his Larger Catechism, that the introduction of other passages from his
+writings, is entirely superfluous." He then quotes the passages which
+will be given in full in our next section, in which Luther declares the
+Sabbath to be designed only for the Jews, and that in its outward sense
+it does not concern Christians. (Darum, says Luther, gehet nun dies
+gebot nach dem groben Verstande uns Christen nichts an, &c.) Melancthon
+(continues Hengstenberg,) agreed with Luther, and this view was
+introduced into the Augsburg Confession." See Hengstenberg, ueber den
+Tag des Herrn, Berlin, 1852, pp. 108, 109, 110.
+
+But the accuracy of the Platform will no longer be disputed, when even
+_Dr. Walter_, [sic; should be Walther] the leader of the old Lutheran
+Synod of Missouri, and editor of their periodical, a man of acknowledged
+theological learning and rigid advocate for the entire Augsburg
+Confession, bears testimony in favor of our position. In the March No.
+of the Lehre und Wehre, p. 93, he thus expresses his views: "We cannot
+agree with him (the author, whom he is reviewing) in the views he
+expresses concerning the Sabbath. He asserts that the Sabbath or
+Christian Sunday _is a divine institution_, and that this is the
+doctrine of the Lutheran Symbols: That the Lutheran Church differs from
+the Calvinistic only in the mode of observing the Sabbath, the former
+advocating an evangelical, the latter, a legal method. _The contrary of
+this is clearly evident from Article XXVIII. of the Augsburg
+Confession_, and it would be _almost incomprehensible how the author
+could fail to perceive this_, were it not for his manifest desire to
+make the sanctification of the Sabbath as binding a duty as any other
+precept in the decalogue, and his apprehension that this could not be
+accomplished any other way, than by maintaining the divine appointment
+of the Sunday.
+
+Once more, let us listen to the the [sic] testimony of that
+learned and impartial historian of our own country, _Dr. Murdock_,
+himself, though a native American, a highly respectable German scholar:
+"The XXVIII. Article of Augsburg Confession," says he, "teaches that as
+to Sundays and other holy days, and rites and forms of worship, bishops
+may and should appoint such as are convenient and suitable; and the
+people should observe them, NOT AS DIVINE ORDINANCES, but as conducive
+to good order and edification."  Murdock's Mosheim, Vol. iii., p. 53,
+Harper's edition.
+
+I. _What is the charge of the Definite Platform against the Augsburg
+Confession on this subject?_ It is, that
+
+The Augsburg Confession "treats the Sabbath as a mere Jewish
+institution, and supposes it to be totally revoked whilst the propriety
+of our retaining the Lord's Day or Christian Sabbath as a day of
+religious worship, is supposed to rest only on the agreement of the
+churches for the convenience of general convocation.
+
+II. What ground does the Plea take?
+
+It denies the position, and affirms the contrary, as above stated, while
+it supposes the Confession to object not to the divine institution and
+obligation of the Lord's Day, but to the corruptions which the Romish
+church had connected with it, and especially the idea that the
+observance of the Lord's Day was a meritorious work, which would secure
+our justification before God.
+
+The observations of the Plea against the self-righteous abuse of the
+Sabbath are just and Christian, but do not affect the position of the
+Platform. The author also intersperses other useful practical remarks,
+which we have not have room to quote. The simple point of difference,
+of any moment, is that relating to the question whether our obligation
+to observe the Christian Sabbath rests on its appointment by God or by
+the church. Indeed, it can scarcely be said that this question remains,
+for the author of the Plea, at the close of his discussion, virtually
+acknowledges the point affirmed by the Platform, when he says: "The
+Augsburg Confession, notwithstanding her definite assertion that the
+Christian Sabbath rests on _no special dictate of the Word of God_,
+maintains that by necessity, and by right, the _church_ instituted our
+Christian Sabbath, and we ought to keep it." P. 34. To this we shall
+confine our proof.
+
+III. _We shall prove that the Augsburg Confession does deny the divine
+appointment of the Christian Sabbath or Lord's Day_.
+
+In establishing this position, we shall first prove from the other
+writings of Luther and Melancthon, that they both rejected the divine
+appointment of the Christian Sabbath or Lord's day; secondly, show from
+the Augsburg Confession itself, as well as the Apology to it, both
+written by Melancthon, that its divine appointment is there denied.
+
+Let us listen to the _declarations of Luther_ on this subject. In his
+Commentary on the Pentateuch, speaking of the decalogue, he says:
+"Saint Paul and the entire New Testament have abolished the Sabbath of
+the Jews, in order that men may understand that the Sabbath concerns
+the Jews alone. It is therefore unnecesssary [sic] that the Gentiles
+should observe the Sabbath, although it was a great and rigid command
+among the Jews." [Note 1] "Among Christians, under the New Testament,
+every day is a holy day, and _all days are free_. Therefore, says
+Christ, the Son of man is Lord even of the Sabbath day. Matt. xii. 8.
+Therefore Paul, at different places, admonishes the Christians, not to
+suffer themselves to be bound to any particular day. Ye observe days and
+months, and times and years. I am afraid of you, lest I have bestowed
+upon you labor in vain. Gal. iv. 10, 11. And still more clearly in
+Colossians ii. 16, 17. Let no mint therefore judge you in meat or in
+drink, or in respect of an holy day, or of the new moon, or of Sabbath
+days: which are a shadow of things to come." "But although the Sabbath
+is _now revoked_, and the consciences of men are free from it, it is
+nevertheless good and necessary that _some_ particular day of the week
+be observed, in order that the word of God may be dispensed on it, may
+be heard and learned; for not every one can attend to it every day.
+Moreover, nature demands that both man and beast rest one day in the
+week, and abstain from labor. Hence, if any one desires to make a
+necessary command out of the Sabbath, as a work required of God, he must
+observe Saturday and not Sunday, for Saturday was enjoined upon the
+Jews, and not Sunday. But Christians have hitherto observed Sunday, and
+not Saturday, because on that day Christ, arose. Now this is a certain
+evidence to us that the Sabbath, yea the entire Moses (Mosaic
+dispensation) no longer concerns us, else we would be under obligation
+to observe Saturday. This is a great and strong proof that the Sabbath
+is revoked; for throughout the whole New Testament we find no place in
+which the observance of the Sabbath in enjoined upon Christians."
+
+"But why (continues Luther,) is Sunday observed among Christians?
+Although, _all days are free and one day is like another_, it is still
+necessary and good, yea, very necessary, that some one day be observed,
+_whether it be Sabbath, Sunday or any other day_. For God designs to
+lead the world decently, and govern it peaceably; therefore he gave six
+days for work, but on the seventh day, servants, hirelings, and
+laborers of every kind, yea, even horses and oxen and other laboring
+animals shall have rest, as this precept requires, in order that they
+may be refreshed by rest. And especially in order that those, who at
+other times have no leisure, may hear the preached word and thereby
+learn to know God. And for this reason, namely, of love and necessity,
+Sunday has been retained, not on account of the Mosaic precept, but for
+the sake of our necessities in order that we might rest and learn the
+word of God." [Note 2]
+
+In his larger Catechism, Luther thus expresses himself. [Note 3]
+
+"_This commandment, therefore, with respect to its outward and literal
+sense, does not concern us Christians; for it is wholly an external
+thing, like other ordinances of the Old Testament, confined to certain
+conditions, and places, which are all now left free through Christ_.
+But in order that we may draw up for the uninformed, a Christian
+meaning of what God requires of us in this commandment, is is necessary
+to observe, that _we keep the Sabbath-day, not for the sake of
+intelligent and learned (gelehrten) Christians; for these have no need
+of it:_ but in the first place, on account, of physical reasons and
+necessities, which nature teaches and requires for the _common mass_ of
+people, _men-servants_ and _maid-servants_, who attend during the whole
+week to _their labor and employments_, so that they may also have a day
+set apart for _rest and refreshment (erquicken:_) in the second, mostly
+for the purpose of enabling us to take time and opportunity on these
+Sabbath-days, (since we cannot otherwise attain them,) to attend _to
+divine service_, so that we may assemble ourselves to hear and treat of
+the Word of God, and then to praise him, to sing and pray to him.
+
+"But this, I say, is not so confined to time, _as ii was among the Jews,
+that it must be precisely on this or that day; for one day is not
+better in itself than another, but it should be daily attended to;_ but
+since the mass of the people cannot attend to it, we should _reserve
+one day in the week, at least, for this purpose_. Inasmuch, however, as
+Sunday has been _set apart from of old_ for this purpose, we should
+therefore let it remain so, that the Sabbath may be observed with
+_uniformity_, and that no one create disorder through unnecessary
+innovation."
+
+The above testimony of Luther is so distinct and decided, that he
+certainly would not have approved of the Augsburg Confession if
+Melancthon had introduced a different doctrine into it. But there was
+no difference of opinion on this point, between these two luminaries of
+the church.
+
+2. _Melancthon_, in a letter addressed to Luther from Augsburg, dated
+July 27, 1530, thus speaks of the Christian Sabbath: "When St. Peter
+appoints the religious observance of Sunday, I regard this work (the
+observance of the day) _not as divine worship_, (Gottesdienst, cultus,)
+but as being attended by bodily advantage, (leiblichen Nutzen,) if the
+people assemble together on a fixed day." [Note 4]
+
+Again, in his _System of Divinity_, or _Loci Theologici_," [Note 5] we
+find the following unequivocal declaration: "We have, heard above that
+the Levitical _ceremonies_ are abolished. But the law concerning the
+Sabbath is a Levitical ceremony, and _St. Paul_ expressly says,
+Col. ii., Let no one judge you, if you do not observe the Sabbaths,"
+(Niemend [sic] soll euch richten, so ihr die Sabbathe nicht haltet;) why
+then (it may be asked) do you insist so rigidly on this precept? Answer.
+This precept in the words of Moses embraces two things, one _common_,
+that is necessary to the church at all times, and a _particular day_,
+which concerned only the government of Israel. The _common_ part (of
+this precept) is the proper public office (or duty) to preach and to
+observe the divine ceremonies, which God has at any time enjoyed. This
+_common_ precept binds all men; for this honor all rational creatures
+owe to God, to aid in sustaining the office of preacher, and Christian
+assemblies, (public worship,) according to the condition and calling of
+each one, as shall be farther stated hereafter. _But the particular
+part, concerning the seventh day_, DOES NOT BIND US: therefore we hold
+meetings on the _first day and on any other days_ of the week, _as
+occasion offers_."
+
+Such then being the views of the illustrious reformers, one of whom
+penned the Augsburg Confession, and the other sanctioned it, we might
+naturally expect to find them expressed in the Confession itself, which
+a bare recital of a few passages, will prove to be the case.
+
+And, I. From the _Augsburg Confession_, Art. XXVIII.
+
+"And what are we to believe concerning _Sunday_  (the Lord's day,) and
+other similar ordinances and ceremonies of the church? To this inquiry
+we reply, the bishops and clergy may make regulations, that order may be
+observed in the church, not with the view of thereby obtaining the grace
+of God, nor in order thus to make satisfaction for sins, nor to bind the
+consciences, to hold and regard this as a _necessary_ worship of God, or
+to believe that they would _commit sin_ if they _violated_ these
+regulations without offence to others. Thus St. Paul to the Corinthians
+(1 Cor. xi. 5,) has ordained that _women shall have their heads_ covered
+in the congregation; also, that ministers should not all speak at the
+same time in the  congregation, but in an orderly manner, one after
+another.
+
+"It is becoming in a Christian congregation to observe such order, for
+the sake of love and peace, and to obey the bishops and clergy in these
+cases, and to observe these regulations so far as not to give offence
+to one another, so that there may be no disorder or unbecoming conduct
+in the church. Nevertheless, the consciences of men must not be
+oppressed, by representing these things as _necessary to salvation_, or
+_teaching that they are guilty of sin, if they break these regulations
+without offence to others;_ for no one affirms that a woman commits sin
+who goes out with her head uncovered, without giving offence to the
+people. SUCH ALSO IS THE ORDINANCE CONCERNING SUNDAY, Easter,
+Whitsunday, and similar festivals and customs. For _those who suppose
+that the ordinance concerning Sunday_ instead of Sabbath, _is enacted
+as necessary, are greatly mistaken_. For the Holy Scripture has
+abolished the Sabbath, and teaches that all the ceremonies of the old
+law may be omitted, since the publication of the gospel. And yet, as it
+was necessary to appoint a certain day, in order that the people might
+know when they should assemble, the _Christian church_, (not the
+apostles,) has up appointed Sunday (the Lord's day) for this purpose;
+and to this change she was the more inclined and willing, that the
+people might have an example of Christian _liberty_, and might know
+that _the observance of neither the Sabbath nor any other day is
+necessary_.  There have been numerous erroneous disputations published,
+concerning the change of the law, the ceremonies of the New Testament,
+and the change of the Sabbath, which have all sprung from the false and
+erroneous opinion, that Christians must have such a mode of divine
+worship as is conformed to the Levitical or Jewish service, and that
+Christ enjoined it on the apostles and bishops, to invent new
+ceremonies, which should be necessary to salvation." [Note 6]
+
+Here we are distinctly taught, (_a_) that the Jewish Sabbath is
+entirely abolished; (_b_) that no particular day was divinely appointed
+in its stead; (_c_) that those who suppose the ordinance concerning
+Sunday instead of Sabbath is enacted as necessary, "are greatly
+mistaken." (_d_) But that, as it was necessary to appoint a certain day
+for the, convocation of the people, "the _Christian church_ (not the
+apostles,) appointed Sunday."
+
+II. Of similar import are the teachings of the _Apology to the
+Confession_, which also flowed from the pen of Melancthon.
+
+_Apology to the Confession, Art. IV._
+
+"But we maintain, that the harmony of the church is no more broken by
+variations in such _human ordinances_, than it is by variations in the
+natural length of the day in different places. Yet we like to see the
+_general ceremonies_ uniformly kept, for the sake of harmony and order,
+as in our churches, for instance, we retain (behalten) the _mass_, the
+_Lord's Day_, and _other great festivals_.
+
+"And we approve, all _human ordinances_ which are good and useful,
+especially those which promote good external discipline among youth and
+the people generally. But the inquiry is not, shall human ordinances be
+observed on account of external discipline and tranquillity? [sic] The
+question is altogether different; it is, is the observance of such
+human ordinances a divine service by which God is reconciled; and that
+without such ordinances, no one can be righteous before God? This is
+the chief inquiry, and when this shall have been finally answered, it
+will be easy to judge whether the unity of the church requires
+uniformity in such ordinances." [Note 7]
+
+Here again the Lord's day (_a_) is classed in the category of _human_
+ordinances, the observance of which is free, and may differ in
+different places.
+
+(_b_) Yet uniformity in general ceremonies is pleasing, such as "the
+mass, the Lord's day, and other great festivals."
+
+(_c_) It is classed again with _human_ ordinances which promote good
+external discipline among the people.
+
+And now having proved that the lax views of the Christian Sabbath,
+charged by the Platform on the Augsburg Confession, are attributed to
+it by the learned in Germany generally, that Luther and Melancthon
+teach them in their other writings: in view of all these evidences, we
+ask every impartial, conscientious reader, whether it is possible to
+doubt the accuracy of the positions maintained by the Platform on this
+subject--namely, that the Augsburg Confession treats the Sabbath, or
+religious observance of the _seventh_ day of the week, as a mere
+Jewish institution, an institution appointed of God for the Jews alone;
+whilst the propriety of retaining the _Lord's day_ or Christian Sabbath,
+as a day of religious observation and worship, in their judgment, rests
+on the appointment of the church, and the necessity of having some one
+day for the convenience of the people in assembling for public worship.
+The act of keeping any one day _entirely_ for religious observance,
+they regard as ceremonial and temporary, and the moral or common part
+of the precept, as stated in our extract from Melancthon, they resolve
+into the general duty of preaching and hearing the gospel, and of
+sustaining public assemblies for this purpose; that is, of bearing the
+expenses incident to the support of the ministry and the ordinances of
+God's house.
+
+"Our American churches, on the contrary, as well as some few in
+Germany, believe in the divine institution and obligation of the
+Christian Sabbath, or Lord's day, convinced that the Old Testament
+Sabbath was not a mere Jewish institution; but that it was appointed by
+God at the close of the creative week, when he rested on the seventh
+day, and blessed it, and sanctified it, (Gen. ii. 2, 3,) that is, set
+it (namely, one whole day in seven,) apart for holy purposes, for
+reasons of universal and perpetual nature, Exod. xx. 11. Even in the
+re-enactment of it in the Mosaic rode, its original appointment is
+acknowledged, '_Remember_ the Sabbath day--because in six days God made
+heaven and earth--and rested on the _seventh; wherefore_ he, (_then_, in
+the beginning,) _blessed the Sabbath day, and hallowed it_.' Now this
+reason has no more reference to the Jews than to any other nation, and
+if it was sufficient to make the observance of the Sabbath obligatory
+on them, it must be equally so for all other nations before and after
+them.
+
+'Since therefore the observance and sanctification of a portion of his
+time, is based on universal reasons in the nature of man, especially as
+a religious being, and the proportion of time was fixed at a _seventh_,
+by the example and precepts of the Creator in the beginning; the
+Sabbath or religious observance of one day in seven, must be
+universally obligatory, and the abrogation of the Mosaic ritual, can at
+most only repeal those ceremonial additions which that ritual made, and
+must leave the original Sabbath as it found it. Now whilst the apostles,
+and first Christians under the inspired guidance, for a season also
+attended worship on the Jewish Sabbath, they observed the day of the
+Lord's resurrection, the first day of the week, as their day of special
+religious convocations; and this _inspired example_ is obligatory on
+Christians in all ages. Still the essence of the institution consists,
+not in the particular day of the week, though that is now fixed, but in
+the religious observance of one entire day in seven." [Note 8]
+
+We do not, indeed, maintain that the conduct of the apostles was
+inspired on all occasions; but it seems just and necessary to maintain,
+that when engaged in the specific and appropriate duties of that
+office, for which they were inspired, they were as much under the
+guidance of the Spirit in their _actions_, as their words.
+
+On the divine institution and obligation of the Christian Sabbath, we
+refer the reader to an extended argument in its favor, in the author's
+Lutheran Manual, pp. 310-24.
+
+Note 1. Luther's Works, Leipsic edit., Vol. iii., pp. 642, 643.
+
+Note 2. Luther's Works, Vol. iii., p. 643.
+
+Note 3. Symbolical Books, pp. 449, 450, corrected by the original.
+
+Note 4. Niemeyer's Briefe Melanchthons, [sic] p. 50.
+
+Note 5. Vol. iv., p. 113, of Koethe's edit.
+
+Note 6. See Schmucker's Lutheran Manual, pp. 306, 307.
+
+Note 7. See Symb. B. Newmarket, ed. 2d., corrected by the German,
+p. 223.
+
+Note 8. See Definite Synodical Platform, p. 27.
+
+
+CHAPTER  VIII.
+GENERAL NATURE OF THE SACRAMENTS.
+
+On this subject the author of the Plea does not pursue the order of the
+Platform, in which baptism and the eucharist are discussed separately;
+but he unites the two under the caption of Baptismal Regeneration and
+the Real Presence in the Eucharist, and enters into some discussions of
+the sacraments in general, and then introduces remarks on each in
+particular. Whilst we deem a separate discussion of each sacrament
+necessary to its proper elucidation, there are certain general views
+common to them both, which may with propriety be considered in
+connexion. We, therefore, devote some pages to this purpose, under the
+head of the _General Nature of the Sacraments_, and reserve the
+discussion of each one individually to subsequent chapters. It would
+require an extended volume to discuss all the several aspects of this
+interesting and solemn subject glanced at by our author. He does not,
+however, present in definite lineaments the precise system, which he
+attributes to the Lutheran Symbols; and lest we should do him injustice
+in endeavoring to present his system in detail, in order to controvert
+it, we deem it more Christian and courteous to specify only a few items
+of his chapter, and occupy our space chiefly in presenting and
+defending what we regard as the doctrine taught in the Word of God on
+this subject. This doctrine is also the theory that underlies the
+positions of the Definite Platform, and, we suppose, is assented to by
+its friends.
+
+The Plea affirms, "The Lutheran doctrine maintains that the Sacraments
+have an _intrinsic value; but the Definite Platform seems to regard
+them as mere _signs_, which may have a tendency to _promote piety_,
+p. 35. On this point we think our author has not clearly presented the
+point of difference between the friends of the Platform and the Plea.
+We not only admit, but strenuously affirm, that the sacraments have an
+important _intrinsic_ influence. The Platform thus describes it:
+"Baptism in adults is a means of making a profession of previous faith,
+or of being received into the visible church, as well as a _pledge_ and
+_condition_ of obtaining _those blessings purchased by Christ_, and
+offered to all who repent, believe in him and profess his name by
+baptism," p. 30. As to the question, whether this influence is intrinsic
+or not, it is not touched in the Platform; although we doubt not its
+adherents very generally hold the affirmative. But the real point of
+dispute is the _precise nature_ of the influence exerted by the
+sacraments. The symbols _seem_ to regard _forgiveness of sins_, that is,
+justification, as the _immediate_ effect of every worthy reception of
+these ordinances; whilst the friends of the Platform hold this influence
+to consist in their tendency to produce that _living faith_, resulting
+from regeneration, which is the _only condition of pardon_, and without
+the possession of which God has not promised to forgive the sins of any
+one, no matter what outward duties he may perform. For God will not
+forgive the sins of an unconverted sinner. The symbols do, indeed, often
+insist on the necessity of faith, yet they speak as though in those who
+do believe, it was the sacrament, and not their faith in the Redeemer,
+which secured the blessing. Nor do they in many passages sufficiently
+discriminate, that it is not a mere historical or intellectual, but a
+living faith, a faith of the heart also, a faith that works by love and
+purifies the heart and overcomes the world, a faith that involves an
+entire surrender to the soul of God, which is required to the full
+efficacy of the sacraments.
+
+The Plea affirms that the primitive church regarded the sacraments as
+"_mysteries_;" p. 37. But the author presents no evidence of this fact
+from God's word, or the _apostolic_ church; and the church of subsequent
+ages is no conclusive doctrinal authority for us as Protestants.
+
+The Plea states: "He (God) is able to accomplish by the Holy Baptism,
+performed in the mysterious name of the ever adored Trinity, a work of
+regeneration in the heart of the little child." "The expression used in
+the Augsburg Confession, Art. II., is, regenerated by baptism and the
+Holy Ghost, (John iii. 5.) This doctrine, however, is not to be
+understood as if the new creation was fully completed by new generation.
+It is complete so far as a _live seed_ is complete in itself. This does,
+by no means, exclude subsequent development brought about by favorable
+internal and external influences;" p. 36. "And Christ, the Godman, is
+able to make us poor earthly creatures partakers of his celestial
+nature_, (2 Pet. i. 4,) in the most solemn rite of his church, (the
+eucharist,) which is therefore communion between Christ and man, in the
+fullest manner possible on earth;" p. 37. Here the respected author, by
+adopting the theory that _a living seed_ is implanted _by baptism_,
+(whether into the soul or body he does not specify,) and then that the
+Godman Christ Jesus makes these baptized individuals _partakers of his
+CELESTIAL NATURE by the sacramental supper_, seems to favor something
+like that theory of concorporation, or a physical union between Christ
+and the believer, which is known in _various_ phases as Puseyism in
+England, and Nevinism in the German Reformed Church of this country,
+and which has spread a withering influence over the interests of
+practical piety wherever embraced. Yet we would by no means affirm that
+the Rev. Mr. Mann has embraced all the cardinal features of this system.
+The objection that is fatal to it in our mind is, that we cannot find it
+in God's word. [Note 1]
+
+We shall therefore proceed to ascertain the Scripture doctrine in regard
+to the influence of the sacraments in general. For the sake of brevity
+and perspicuity, we shall present it in a concatenation of propositions,
+that in the end will cover the whole ground, and conduct us safely to
+the surest biblical results.
+
+_Scripture view of the Influence of the Sacraments_.
+
+I. The plan of salvation, revealed in God's word, presupposes that, man
+is a _fallen creature, depraved in nature and practice_,--that all men
+are rebels against the righteous government of God, lying under his
+righteous displeasure, and morally disqualified for heaven. And also,
+that without holiness no man shall see the Lord! [Note 2] "That which
+is born of the flesh, is flesh," is sinful, and except a man be _born
+again_, he cannot see the kingdom of God." [Note 3] Consequently,
+without a new-birth, an entire moral renovation, in which the rebel
+lays down the arms of his rebellion, and the slave of sin is delivered
+from the dominion of his depraved habits, and becomes an obedient
+servant of Christ, loving holiness and delighting in the service of
+God, it is impossible for him to obtain pardon or to be justifled.
+
+II. The _grand means_ by which the Holy Spirit effects this moral
+reformation, is _divine truth_, either oral, written or symbolic. "Go
+ye into all the world, says the Saviour, and _preach the gospel_ to
+every creature; he that _believeth_ and is baptised, shall be saved,
+and he that _believeth_ not shall be damned." Here preaching the
+"gospel," the truths of God's word, is placed _foremost_ in the list of
+instrumentalities, and baptism is only appended as a rite to be
+performed _after_ the Holy Spirit, through the preached word, has
+wrought faith in the hearer's soul. But faith  presupposes regeneration.
+Hence, as truth is the instrumentality employed by the Holy Spirit in
+the production of _regeneration_, and _faith_, as baptism is to be
+added _after_ the great moral change, conversion has been effected in
+adults, it follows that the truth or word is the grand and principal
+means of grace, and not secondary to baptism.
+
+In other passages the _mission of the apostles_ is characterized as a
+mission to _preach_, and baptism is not even named at all. Jesus
+ordained the twelve, we are told, that they might be with him, and that
+he might send them forth to _preach_, &c.; Mark iii. 14, 15. And Paul
+even thanks God, in his epistle to the Corinthians, [Note 4] that he
+had baptized none of them save Crispus and Caius, and adds: "For Christ
+sent me, _not to baptise_, but to _preach_ the gospel." Paul, therefore,
+certainly regarded preaching as far more important than baptism. Of the
+apostles, Luke informs us, they _daily_ in the temple and in every
+house, ceased not _to teach and preach_ Jesus Christ; Acts v. 41, 42.
+And in order to gain more time for their great work, they appointed
+deacons to attend at tables, that they might give themselves
+"continually to prayer and the _ministry of the Word_," but they say
+nothing of baptism and the Lord's Supper. Paul expressly tells the
+Romans (x. 13-15,) that faith comes by _hearing_ (not by baptism); and
+to the Corinthians he says, "For in Christ, Jesus I have begotten you,
+through the _gospel_. 1 Cor. iv. 15. We are regenerated by the
+incorruptible "_seed of the word_." [Note 5] We are sanctified by "_the
+truth_." In short, our call, [Note 6] our convictions, [Note 7]
+regeneration, our faith, our sanctification, [Note 8] our preservation
+[Note 9] and salvation, [Note 10] are all produced by the _word_ or
+_truth_, and it must be the grand means of grace. [Note 11]
+
+This truth, contained in God's Word, is therefore fully adequate to the
+production of all the progressive changes, by which we pass from the
+condition of the careless sinner to that of the advanced and sanctified
+believer.
+
+III. The _stage of progress_ in this moral renovation which in
+_requisite_ before the returning sinner is _morally_ qualified for
+pardon or justification, is that implied by a _living faith_. This
+justifying faith may be defined to be, "that voluntary act of the
+illuminated and evangelically penitent sinner, by which he confides in
+the mercy of God through Christ for salvation, on the terms offered in
+the gospel." [Note 12] A more historical faith implies no such
+preparation, nor the more intellectual belief of the reality and truth
+of the statements of God's Word, whilst the heart is estranged from him;
+for with such a faith the devils believe and tremble but remain devils
+still. Nor does the state of the convicted, or penitent, or seeking, but
+yet unconverted sinners furnish such moral preparation to receive
+pardon. Evidently nothing short of living faith will satisfy the
+representations of God's Word and the nature of the case. Whenever the
+returning sinner exercises the first act of this living faith, he is
+justified, that is, then God performs that judicial or forensic act, by
+which a believing sinner, in consideration of the merits of Christ, is
+released from the penalty of the divine law, and is declared to be
+entitled to heaven. [Note 13] In this state of justification the
+believer continues through life, unless he by voluntary transgression
+falls from a state, of grace and becomes a backslider.
+
+IV. _The evidence of this pardon or justification, to the believer
+himself, is within his own heart:_--
+
+(_a_) It is that peace of God, or sense of pardoned sin, wrought in the
+soul by the Holy Spirit. "Being justified by faith, we have _peace with
+God_, through our Lord Jesus Christ. Rom. v. 1.
+
+(_b_) "_The love of God shed abroad in our hearts_ by the Holy Ghost
+which is given unto us. [Note 14]
+
+(_c_) It is the testimony of "the Spirit bearing witness with our
+spirits that we are children of God." [Note 15] "He that believeth hath
+the witness in himself." [Note 16]
+
+(_d_) It is the _fruit of the Spirit_, exhibited in the believer's life,
+"which is love, joy, peace, long-suffering, gentleness, goodness, faith,
+meekness, temperance." [Note 17]
+
+(_c_) It is "being led by the Spirit of God," for then, says the
+apostle," [sic on punctuation] they are the sons of God.
+[Note 18]
+
+All these evidences presuppose or involve that great change of heart
+and life, termed by the Saviour new birth, by which the sinner becomes
+morally qualified for that pardon, purchased by the blood of Christ,
+and appropriate to the believer by his faith. But no outward rites
+_necessarily_ imply such moral preparation, and hence they could not be
+the conditions of justification, according to the analogy of God's
+Word.
+
+V. Hence the sacraments, baptism and the Lord's Supper, are not the
+_immediate_ conditions or means of pardon or justification; _but they
+are means of grace, like the Word of God, and seals of grace to all
+worthy recipients_. They have _an intrinsic efficacy_ by virtue of the
+truths symbolically represented by them, and an _additional specific
+efficacy_ in virtue of their peculiar nature, in connexion with the
+influence of the Holy Spirit, to awaken, convert and sanctify the soul.
+The distinguished Lutheran divine, _Dr. Baumgarten_, speaking of adult
+receivers of these ordinances, thus expresses his view: "The sacraments
+stand in the same relation to these influences, (namely, those of
+covenant grace,) as does the _Word of God_. Hence they are also called
+the visible word of God, _verbum visible;_ because the _offer_ of their
+reformatory, changing and restoring influence is universal, and reaches
+every recipient of these ordinances; but its actual communication and
+full effect take place only in those, who permit themselves to be made
+susceptible of it." [Note 19] In regard to children, however, he with
+equal propriety adds, that the blessings which baptism confers on them,
+are bestowed irrespectively of any action of their own.
+
+These sacraments, however, do not necessarily prove the existence of any
+particular progress in the work of conversion, or any definite state of
+mind, except, a general disposition to seek the Lord, which is implied
+in the willingness to attend on these ordinances. They cannot therefore
+be the condition of pardon or justification.
+
+These influences, like those of the truth, may be resisted, and depend
+for their success on the disposition of the recipient; they do not act
+_ex opere operato_. The _special_ influence of the sacraments, so far as
+known, is the same in kind_ as that of the truth.
+
+_That the sacraments are not_ IMMMEDIATE _conditions of pardon or
+justification_, is evident, from a multitude of considerations.
+
+1. If the sincere reception of the sacraments actually secures pardon
+or justification _per se, immediately_, without the intervening
+instrumentality of a living faith, then faith is not the only condition
+of justification as the scriptures teach, but we are justified either
+by faith, or by the sacraments, and then there will be _three conditions
+of justification_, faith, baptism, and the Lord's Supper! For thousands
+receive the eucharist sincerely, who are unregenerate, and have not a
+living faith.
+
+2. Because no sinner is morally qualified for pardon, until he has been
+regenerated, and has consecrated himself to the service of God; but
+multitudes receive the sacrament who are unregenerate, and who
+therefore cannot be justified or pardoned, even by the sincere
+reception of the sacraments. Hence as the reception of the sacraments
+is no certain proof of pardon, it cannot be the immediate condition of
+it.
+
+3. The sacraments are not immediate conditions of justification or
+pardon, because _previous faith_ is required in the recipients of each
+of them. "He that believeth and is baptised, shall be saved," [Note 20]
+says the great Redeemer; "but he that believeth not shall be damned."
+But if some may be baptised who are destitute of faith, then the
+existence of faith is not necessarily involved in baptism. And as
+baptism without faith does not rescue the soul from damnation, it
+evidently cannot be the _immediate_ or certain condition of pardon; for
+if the immediate condition of a blessing is performed, that blessing
+must be conferred. And since previous faith is required in baptism, and
+none but the baptised are admitted to the Lord's Supper, it is evident
+that faith is also required of communicants.
+
+4. That they are not _immediate_ conditions of pardon, is evident,
+because the same truths which the sacraments inculcate, do not when
+taught orally or in God's word, invariably or necessarily secure the
+pardon or justification of all attentive hearers. The result of the
+proper use of the truth preached or read, is invariably the spiritual
+advancement of the sinner, whatever the stage of his progress may be.
+And such appears to be the operation of the sacraments. As it is absurd
+to affirm that each sermon preached, will convert or affect the pardon
+of every sinner who attentively hears it; so it were equally gratuitous
+to affirm the same of the sacraments. If the sinner had been on the
+verge of regeneration and faith _before_ he heard the sermon in
+question, and the hearing of that discourse completed the change, the
+result might be affirmed of the last sermon which preceded his faith,
+but not of its predecessors; and so also of the sacraments as means of
+grace. Every sermon attentively heard will benefit all who thus hear it.
+But whether it will produce conviction, or penitence, or faith, or a
+sense of pardoned sin, depends on the recipient's previous stage of
+progress in the divine life.
+
+5. If the sacraments were possessed of a sin-forgiving power, in such a
+sense, as to be the _immediate_ conditions of pardon or justification,
+then the sinner would be dependent for pardon on the sacraments, and on
+the clergyman who administers them, and not immediately on the Spirit
+of God. But this would virtually be one of the most dangerous features
+of Puseyism and Romanism, by which the minister is thrust in between
+the penitent, sinner and his God, and the priest is elevated to the
+position of the dispenser of pardon, holding in his hand the keys of the
+kingdom of heaven. Now it is indeed flattering to the frail heart of the
+minister (for we are all mere men) to find himself elevated to such an
+exalted post, to stand (as the Papists say of their priest) in the place
+of God, and have his whole congregation _look to him_ for the pardon of
+sin, in private confession and the sacraments; and this may possibly be
+one of the reasons why this Puseyite, semi-Romish system is more popular
+with the clergy than with the laity. But Protestant ministers should
+never forget, that the Saviour himself asserted it as his peculiar
+characteristic, "that the Son of man hath power upon earth to forgive
+sin." Mark ii. 7.
+
+6.  That the sacraments are not the necessary or certain conditions of
+pardon, is evident, also, from the fact, that some, as the thief upon
+the cross, were saved without them after their institution, whilst
+others who had partaken of them were lost, of which Judas and Simon
+Magus are examples.
+
+7. That the sacraments are not immediate conditions of pardon is
+finally evident from the declaration of the apostle Peter, "The like
+figure whereunto baptism doth now save us; _not the putting away of the
+filth of the flesh_, that is, _not the mere outward rite_ of applying
+the water, but the answer of a good conscience toward God." [Note 21]
+that is, the faithful performance of the duties to which our Christian
+profession, made in baptism, obligated us, by keeping a conscience void
+of offence before God and man.
+
+From all this, it is very clear, that whilst the sacraments are divinely
+appointed as means and seals of grace, they operate like divine truth,
+either oral or written, by promoting that great change of heart, without
+which no man can see God: that where they are received with a living
+faith, there is indeed pardon of sin or justification; but this pardon
+is the result of that living faith, the appointed condition of
+justification, and not of the sacraments, which can only tend to secure
+pardon by promoting faith.
+
+That these views of the mode of operation of the sacraments, are
+sustained by many of our ablest divines, is evinced by the following
+extracts from their works. _Dr. Mosheim_, one of the greatest ornaments
+of the Lutheran Church, expressly affirms, "Those who possess _faith_
+have the benefits of Christ sealed and confirmed to them. Let it
+therefore be remarked, that _faith is necessary to the salutary fruit
+and effect of the sacraments_, though not required as necessary to their
+essence (namely, as valid outward ordinances.") [Note 22] The
+distinguished _Dr. Reinhard_ says, "We attribute to the sacraments a
+really beneficial influence in effecting our salvation, only in as far
+as they are used in accordance with their design. This is a necessary
+inference from the nature of a ceremony (or rite) in general, which can
+only then be of any service, when it excites _those views and feelings_,
+which it is designed to produce." Here this illustrious divine evidently
+implies that the sacraments exert their influence by promoting certain
+views and feelings, and that these are the _immediate_ causes of the
+beneficial results, such as pardon and salvation: consequently the
+sacraments are mediate, but not immediate conditions of pardon.
+
+One extract more, taken from the "Biblical Theology" of the venerable
+_Dr. Knapp_, of Halle, edited by _Dr. Guericke_, may suffice: "The power
+and influence of these several religious ordinances or sacraments, is
+_not physical_ and _mechanical_, and also _not magical_, or operating by
+enchantment (or charm.) Nor does the mere external rite exert any
+influence. On the contrary, they stand in the most intimate connexion
+with the doctrines themselves, which they represent, and never exert any
+influence without them. Therefore they can by themselves exert no
+influence in the case of a person who has no knowledge and lively
+conviction of the doctrines which they represent. But the truths which
+are thereby represented to the senses, and are to be appropriated to
+ourselves, operate precisely in the same way, or the Holy Spirit works
+through them on the hearts of men, in exactly the same way as these
+truths are wont to act apart, (from the sacraments,) when they are
+heard, read or meditated on by any person; only, that in the case of
+the sacraments, these truths are not communicated by words, but in a
+different way presented to the senses. All that we have said (Part. I.,
+Art. 8) on the influences exerted by the Holy Spirit, through the word,
+(or divine doctrine,) and in the use of the divine doctrines on the
+hearts of men, is also applicable to this subject. For he operates in
+a similar manner in these religious ordinances, through the divine
+doctrines which are represented by them to the senses, and appropriated
+by ourselves. Against the abuse of such divinely appointed religious
+ordinances, when their mere external performance is regarded as
+sufficient, (as in the case of the sacrifices,) even Moses and all the
+prophets, protest in the most emphatic manner." [Note 23]
+
+From all those considerations it is most evident, that although _baptism
+and the Lord's Supper are important, and influential, and divinely
+appointed ordinances; neither of them can be the immediate condition of
+pardon or justification, because neither necessarily involves that state
+of moral qualification, which, the Scriptures require for pardon_,
+namely, genuine conversion or regeneration, evinced by its immediate and
+invariable result, a _living faith_.
+
+Note 1. For the information of such of our readers as prefer a
+skeleton of the Puseyite system of the sacraments, rather than wade
+through volumes of Semi-romish discussion, we annex its features:---
+
+I. That man is "made a member of Christ, the child of God, and an
+inheritor of the kingdom of heaven," in and by holy Baptism.
+
+II. That man "made a member of Christ, the child of God, and an
+inheritor of the kingdom of heaven," in and by holy Baptism, is renewed
+from time to time in holy Communion.
+
+III. That a "death unto sin, and a new birth unto righteousness" is
+given to every adult, and every infant, in and by the outward visible
+sign or form in Baptism, "water, in the name of the Father, and of the
+Son, and of the Holy Ghost."
+
+IV. That the gift may be received, in the case of adults, worthily or
+unworthily, but that it is always received.
+
+V. That the body and blood of Christ are given to every one who
+receives the Sacramental Bread and Wine.
+
+VI. That the gift may be received worthily or unworthily, but that it
+is always received.
+
+There is no mistaking the meaning of this. It is clear and explicit;
+but wherein it differs from Romanism it would be difficult to tell.
+
+Note 2. Heb. xii. 14.
+
+Note 3. John iii. 6, 2.
+
+Note 4. 1 Cor. i. 14-17.
+
+Note 5. See also 1 Pet. i. 23. Luke viii. 4, 11, 15. Here the whole
+process of conversion is described, and the grand instrumentality is the
+word or seed, but not a syllable is said of baptism. Also James i. 18.
+
+Note 6. 2 Tim. ii. 14.
+
+Note 7. Jer. xxiii. 29.
+
+Note 8. John xvii. 17.
+
+Note 9. Psalm cxix. 11.
+
+Note 10. 1 Tim. 4.
+
+Note 11. Verbum Dei est medium salutis _efficacissimum_, quippe cujus
+vis non est tantum objectiva, sed etiam effectiva. Hollazii Theol. Dog.
+II. p. 452. See the writer's Elemental Contrast, pp. 26, 27.
+
+Note 12. Mark i. 15. _Repent_ ye and _believe_ the gospel. James ii.
+14-17 Even so _faith_, if it have not works is dead, being alone, &c.
+
+Note 13. Rom. v.1, 2; iii. 21, 22, 23. John iii. 18.
+
+Note 14. Rom. v. 5.
+
+Note 15. Rom. viii. 16.
+
+Note 16. 1 John v. 10.
+
+Note 17. Rom. viii. 15.
+
+Note 18. Gal. v. 22.
+
+Note 19. Dogmatik, Vol. iii., p. 285.
+
+Note 20. Mark xvi. 16. Acta ii. 37, 38: viii. 37, &c. Acts ix. 11. &c.
+
+Note 21. 1 Peter, iii. 21.
+
+Note 22. Elementa Theol. Dog., Vol. ii, p. 295. Qui fidem habent, illis
+beneficia Christi obsignantur et confirmantur. Notandum ergo est, fidem
+quidem ad salutarem fructum et effectum sacramentorum, non autem ad
+corum essentiam requiri.
+
+Note 23. Biblische Glaubenslehre von Dr. H. E. F. Knapp, Prop. Halle,
+1840, p. 292.
+
+
+CHAPTER IX.
+BAPTISMAL REGENERATION.
+
+In regard to this error, the author of the Plea, relieves us from the
+necessity of proving that it is contained in the Symbolical books, by
+himself not only acknowledging the fact, but also defending the
+doctrine. For ourselves we do not think it taught as clearly in the
+Augsburg Confession, as most of the other errors touched on in the
+Definite Platform. But although not inculcated as explicitly as the
+others, the substance of the doctrine runs through the entire symbolic
+system, and therefore is justly chargeable on it. The name is not often
+distinctly met with there, but the thing meets us on many occasions.
+This seems evident even from the following few citations.
+
+_Proof that this doctrine was taught by the Lutheran Symbols and early
+Lutheran divines.
+
+ART. II. - _Augsburg Confession_
+
+"Our churches teach that this innate disease and original sin, is truly
+sin, and condemneth all those under the eternal wrath of God, who are
+_not born again by Baptism and the Holy Spirit_."
+
+_Apology to Augsburg Confession_, p. 226.
+
+"Our opponents also agree to the ninth article, in which we confess that
+_Baptism is necessary to salvation_, and that the baptism of infants is
+not fruitless, but necessary and salutary.
+
+_Luther's Smaller Catechism_.
+
+"_What does Baptism confer or benefit?_
+
+"_Ans_.--It effects the _forgiveness of sins, delivers from death_ and
+_the devil_, and confers _everlasting salvation_ upon all who believe
+it, (not believe in Christ,) as the words and promise of God declare."
+
+"_How can water effect such great things?_
+
+"_Ans_.--Indeed it is not the water that has such effect, but the Word
+of God that is with and in the water, and the faith trusting such Word
+of God in the water. For without the Word of God the water is mere
+water, hence no baptism; but with the Word of God it constitutes a
+baptism, that is, a gracious water of life, and a _washing of
+regeneration_, in the Holy Ghost."--_Symb. B_., p. 421.
+
+_Luther's Larger Catechism_.
+
+"Every Christian, therefore, has enough to learn and practice in
+baptism during his life; for he must ever exert himself to _maintain_ a
+firm faith in _what it promises and brings_ him, namely, triumph over
+the devil and death, the _remission of sins_, the grace of God, Christ
+with all his works, and _the Holy Ghost with all his gifts_. In short,
+the blessings of baptism are so great, that if feeble nature could but
+comprehend them we might justly doubt their reality. For, imagine to
+yourself a physician, who possessed an art preventing persons from
+dying; or, even if they died, immediately restoring them to life so as
+to live eternally afterwards, how the world would rush and flock around
+him with money, while the poor, prevented by the rich, could not
+approach him! And yet, here in _baptism_, every one has such a treasure,
+and medicine gratuitously brought to his door-a medicine which abolishes
+death, and preserves all men to eternal life_."--_P_. 525.
+
+_Luther's Larger Catechism_.
+
+"It (baptism) is, therefore, very appropriately called food for the
+soul, which flourishes and strengthens the new man; _for through baptism
+we are born anew;_ but beside this, the old vicious nature in the flesh
+and blood nevertheless adheres to man, in which there are so many
+impediments and obstacles, with which we are opposed as well by the
+devil as by the world, so that we often become weary and faint, and
+sometimes stumble."--_Symb. B_., p. 533.
+
+In the _Visitation Articles_, published fourteen years after the other
+symbolical books for the purpose of explaining their true import, and
+then made symbolic in Saxony:
+
+ART. III.--_On Baptism_.
+
+SECT. II. "By baptism as the _laver of regeneration_, and _the renewing
+of the Holy Ghost_, God saves us, and works in us such righteousness
+and purification from sins, that whosoever _perseveres_ in such
+covenant, and reliance, _will not be lost_, but have eternal life."
+
+SECT. IV. "Baptism is the bath (laver) of regeneration, _because in it
+we are regenerated_, and sealed with the spirit of sonship and obtain
+pardon."-_Mueller's Symb. Buecher_, pp. 848, 849.
+
+That the doctrine of baptismal regeneration was taught by Luther, and
+the prominent older divines of our church, is well known to those
+acquainted with their works.
+
+1. _Luther_, indeed, sometimes expressed the most extravagant ideas of
+baptism, maintaining that the water in baptism, was pervaded by the
+divine majesty, and was a (durch goettertes Wasser,) water penetrated
+through and through with God! [Note 1] He compares the water in baptism
+to heated iron, in which, though you see nought but iron, fire also is
+contained, which represents the divine name and power pervading the
+water. But we will not enter any further into his extravagant
+illustrations of the power of baptism. The result at which he arrives
+is thus expressed: "Therefore, he (this omnipotent name or power of
+God,) must also in baptism, make pure and holy, heavenly and divine
+persons, as we shall hereafter further see." (Darum musz er auch in der
+Taufe reine und heilige und eitel himmlishe, goettliche Menschen machen,
+wie wir hernach sehen werden.") [Note 2]
+
+In his sermon on Baptism, Luther thus describes the influence of this
+ordinance:--"The import of baptism is a blessed dying unto sin, and
+resurrection in the grace of God, that the old man that was conceived
+in sin, may arise and go forth _a new man_ born of grace. Thus St. Paul
+in, Tit. iii. 5, terms baptism a bath of _the new birth_, that in this
+bath men may be _born again_ and renewed. Thus also Christ, in John iii.
+3, says: Unless ye are born again of water and the Spirit (of grace), ye
+cannot enter into the kingdom of Heaven. For just as a child is born of
+its mother, and by this bodily birth is a sinful being and a _child of
+wrath;_ thus also is man taken and _born spiritually_ from the baptism,
+and by _this birth he is a child of grace and a justified person_. Thus
+are sins drowned in baptism, and thus does righteousness arise in the
+place of sin." [Note 3]
+
+2. _Melancthon_, whilst he by no means indulges in the extravagant and
+unscriptural views of a change in the water employed in baptism, by the
+Deity's pervading it, &c., seems however in substance to have
+entertained views of the efficacy of this ordinance, amounting to
+baptismal regeneration.
+
+"The real use of baptism," (says he,) "is taught by these two
+particulars, the outward sign and the promise, 'he that believeth and
+is baptised shall be saved;' also the words which are used in baptism,
+'I baptise thee in the name of the Father, of the Son and of the Holy
+Ghost:' that is, through this outward sign (baptism) I, in the place of
+God, _testify that you are reconciled to God, and accepted of him_, who
+is Father, Son and Holy Ghost. The Father receives you for the sake of
+the Son, and grants you the Holy Spirit, by which he will renew, make
+alive, comfort, and sanctify you." [Note 4]
+
+And, again, when discussing the subject, of pedobaptism, he thus
+describes his view:--"In and by baptism the Holy Spirit is given to
+children, who operates in them according to their measure (masse) or
+capacity, as he operated in John in the womb of Elizabeth. And although
+there, is a difference between the old and the young, inasmuch as the
+old are attentive to the works, still the influences of the Holy Spirit
+are in both old and young a tendency toward God." [Note 5]
+
+That this doctrine was also taught by the great majority of the most
+distinguished older theologians of our church, is a point which requires
+no proof to those acquainted with those authors. As their works are
+accessible to comparatively few of our readers, we will annex a
+quotation from several of them, at the same time abbreviating them as
+much as is consistent with perspicuity. Thus, Dr. Hunnius, professor at
+Wittenberg, and subsequently Superintendent at Luebeck, [Note 6] in his
+Epitome Credendorum, says:--"The sacrament of baptism is a spiritual
+action, instituted and ordained by Christ, by the performance of which a
+man is baptised with water, in the name of the Father, and the Son and
+the Holy Ghost; and by means of which he receives _forgiveness of sins_,
+is received into God's covenant of mercy, and is made partaker of the
+merits of Christ, of _adoption_ and of _eternal salvation_." [Note 7]
+Again, "Baptism is not a sign of regeneration, that is to take place
+some time after baptism had been administered to him. For as _baptism
+causes regeneration_, it cannot be said to signify the same," &c. [Note
+8] And again, "Nevertheless, we have seen it to be the will of God, that
+they (children) should enter the kingdom of heaven, and it therefore
+becomes indispensably necessary for them to be regenerated. But this
+_regeneration is brought about by no other means than by baptism_, which
+we know to be the washing of regeneration and the renewing of the Holy
+Ghost," &c. [Note 9] The celebrated _Dr. Gerhard_ says, "The holy
+Trinity is present with his grace (in baptism). The Father receives the
+baptized person into favor; the Son bestows his righteousness upon him,
+and the Holy Spirit _regenerates_ and _renews him_,--produces faith,
+_regeneration_ and renovation, and seals the covenant of grace in the
+hearts of the baptized." [Note 10]
+
+Again, "Baptism is the first gateway of grace, the sacrament of
+initiation: the Lord's Supper is the sacrament of confirmation; by
+baptism we are _regenerated_, by the Holy Supper we are nourished and
+strengthened to eternal life. As in nature so in grace, we are first
+born and then fed, first generated and then we increase, (ix. 67.) _Dr.
+Buddeus_, one of the most distinguished theologians of the School of
+Halle, in his "Theologia Dogmatica, [sic on punctuation] p.
+1127, says, "The design of the baptism of infants is their
+_regeneration;_ in the case of adults, the confirmation and sealing of
+that faith, which they should have before (the reception of the rite.")
+
+Since therefore we have seen that the doctrine of baptismal
+regeneration was taught not only by the symbolical books, but also by
+Luther and Melancthon in their other writings, as well as by the
+leading divines of the first two centuries after the Reformation, who
+all received the symbolical books, and understood their import, we may
+regard the charge of the Platform as established beyond contradiction,
+that this tenet was a part of Symbolic Lutheranism.
+
+_Influence of this Doctrine on the Pulpit_.
+
+Now the influence of this doctrine on the ministrations of the pulpit,
+is of the most deleterious nature. The word of God represents all
+mankind as by nature dead in trespasses and sins. Paul tells us that
+"there is none righteous, no not one, for all have sinned and come short
+of the glory of God:" and affirms that the carnal mind is enmity against
+God. The faithful ambassador of Christ must therefore announce the
+command of God, "that all men every where should repent: and that unless
+they do repent, they shall all likewise perish. He must divide his
+congregation into two classes, the friends and the enemies of God, those
+who are for the Saviour and those who are against him: and he must
+insist upon judging not by their profession, "Lord, Lord, but by the
+question, whether they _do the will of our Father in heaven_." Thus when
+the faithful servant of Christ represents all as unconverted, and
+exposed to the curse of the divine law, who do not give evidence of
+regeneration in their walk and conversation; careless sinners become
+alarmed and feel the necessity of fleeing from the wrath to come, by
+repenting and turning to God, by seeking pardon and a new heart, and
+consecrating all their powers of mind and body to the service of God.
+
+But all this the believer in baptismal regeneration cannot consistenly
+[sic] do. Because 1. If we believe all our hearers _regenerated_, (for
+they are generally all baptised) even those whose life presents not the
+least evidence of piety, and many proofs to the contrary; we still
+must believe them in some sense the children of God, as they are born
+again! We cannot tell them that they are in the gall of bitterness and
+bonds of iniquity; because we profess to believe them regenerated--
+therefore children of God in some sense.
+
+2. We cannot exhort the impenitent baptised, though apparently dead in
+trespasses and sins, to pray for a _new heart_ and a new spirit; for
+these, as regenerated persons, they have obtained.
+
+3. The minister who believes in baptismal regeneration, cannot with
+Paul proclaim, "If any man be in Christ Jesus and is a new creature,
+old limits are passed away, behold all things have become new;" for his
+ungodly baptised hearers are all new creatures by baptism, and yet their
+old sinful habits _have not passed away_, and all things have not become
+new to them.
+
+4. He cannot consistently preach, that those who have put on the new man
+(Ephes. iv. 24,) are created in righteousness and true holiness; for the
+majority of those said to be regenerated, or to have put on the new man
+by baptism, continue in sin and are destitute of righteousness and trim
+holiness.
+
+5. He cannot, with the blessed Master, preach, "by their fruits ye shall
+know them; for here, on his theory, are regenerate souls bringing forth
+the fruits of death, good (regenerate) trees bringing forth rotten
+fruits," which is as incredible as thorns producing grapes, and thistles
+yielding figs.
+
+6. The believer in baptismal regeneration cannot consistently preach,
+that "not every one who saith, "Lord, Lord," shall enter into the
+kingdom of heaven, but only those who also do the will of our heavenly
+Father; for here are regenerate men who have the germ of eternal life in
+them (by baptism) who do not the will of God. Now as these on his theory
+are regenerate men, the bible promises them salvation. But according to
+the Saviour they shall not enter into the kingdom of heaven.
+
+The apostle James Inquires, [sic] "What doth it profit, my
+brethren, though a man say he hath faith and have not works? Will his
+(dead) faith save, him?" Or we may add, can his dead baptismal
+regeneration do it? As the apostle of the Gentiles declares, that
+circumcision is nothing and uncircumcision is nothing, but the keeping
+of the commandments of God: so as baptism occupies the place of
+circumcision, baptism is nothing and the want of it nothing, unless
+accompanied with a sincere, universal and irrevocable purpose to keep
+the commandments of God.
+
+If any one responds, we do not mean regeneration in its proper sense,
+when we ascribe it to the influence of baptism; then do not deceive
+yourselves and others by employing the name, when you do not mean the
+thing. The Saviour uses it for an entire, and radical change, and we
+have no right to use it for anything else.
+
+Or does any one say, by baptismal regeneration, we understand an
+inferior kind or degree of regeneration, the beginning of the change. If
+so, then do not mistake the beginning for the completion of this great
+spiritual renovation; nor ascribe to the one, the precious promises and
+spiritual benefits which belong only to the other.
+
+In short, if the word regeneration, in connexion with baptism, be
+employed to signify anything resembling its proper meaning, its
+influence on the preached gospel must be baneful; and just in proportion
+as we use it in a sense approximating to its legitimate import, does it
+obscure, confuse and derange the ideas of men as to the great and
+glorious plan of salvation in the gospel, which represent all men as
+either for or against Christ, and appeals to their works as decisive of
+their actual, spiritual character, as friends or as enemies of the
+Redeemer.
+
+Such being the deleterious influence of this doctrine, it is important
+to show, that it finds no sanction from a just interpretation of the
+Word of God.
+
+By baptismal regeneration is properly meant the doctrine that baptism
+is necessarily and invariably attended by spiritual regeneration; and
+that such water baptism is essential to salvation.
+
+In the case of all adults, the Scriptures represent _faith in Christ_ as
+the necessary prerequisite to baptism, and baptism as a rite by which
+those who had already consecrated themselves to Christ, or been
+converted, made a public profession of the fact, received a pledge of
+the divine favor, or of forgiveness of sins, and were admitted to
+membership in the visible church. The same inspired records also teach,
+that if men are destitute of this faith, if they believe not, they shall
+be damned, notwithstanding their baptism. "He that _believeth_ and is
+baptized shall be saved, and he that _believeth_ not, shall be damned,"
+Matt. xvi. 16. And Philip said to the eunuch, "If thou _believest_ with
+all thy heart, thou mayest be baptized," Acts viii. 37. "_Repent_ and be
+baptized," Acts ii. 38; viii. 62; xviii. 8. Hence if baptism required
+previous faith and repentance, or conversion in adults, and if, when
+they were destitute of this faith or conversion, they were damned,
+notwithstanding their baptism; it follows that baptism was not, and is
+not, a converting ordinance in adults, and does not necessarily effect
+or secure their regeneration.
+
+Now that baptism cannot accomplish more in infants than in adults, is
+self-evident; hence if it is not a converting ordinance in adults, it
+cannot be in infants.
+
+The effects of baptism on _infants are nowhere specified in Scripture;_
+hence we must suppose them to be same as in adults, so far as children
+are naturally capable of them. Of _regeneration_, in the proper sense of
+the term, infants are incapable; for it consists in a radical change in
+our religious views of the divine character, law, &c.; a change in our
+religious feelings, and in our religions purposes and habits of action;
+of none of which are children capable.
+
+Again, as regeneration does not destroy but merely restrains the natural
+depravity, or innate, sinful dispositions of the Christian, (for these
+still remain in him after conversion,) it must consist mainly in a
+change, of that _increased predisposition to sin arising from action, of
+that preponderance of _sinful habits_ formed by voluntary indulgence of
+our natural depravity, after we have reached years of moral agency. But
+infants have no such _increased_ predisposition, no _habits_ of sin
+prior to moral agency, consequently there can be no change of them, no
+regeneration in this meaning of the term. Hence, if baptism even did
+effect regeneration in adults, which we have proved not to be the case;
+still it could have no such influence on infants, as they are _naturally
+incapable_ of the mental exercises involved in it. The child, on its
+first attainment of moral agency, has merely natural depravity, until by
+voluntary indulgence in sin, it contracts personal guilt, and forms
+habits of sinful action. If the child, by the grace of God and proper
+religious instruction, continues to resist the solicitations of its
+depraved nature, its continued obedience will form holy habits, and this
+preponderance of holy habits, when established, constitutes its
+regeneration. If the growing child, as its powers of moral agency are
+developed, for any reason indulges its innate sinful propensities, it
+becomes a confirmed sinner, and its subsequent regeneration, if it take
+place, will be the more striking, as its change of habits must be
+greater.
+
+Baptism in _adults_, is a means of making a public profession, of
+previous faith, or of being received into the visible church, as well
+as a pledge and condition of obtaining those blessings purchased by
+Christ, and offered to all who repent, believe in him, and profess his
+name by baptism.
+
+Baptism in _infants_, is the pledge of the bestowment of those blessings
+purchased by Christ for all. " As in Adam all die, even so in Christ
+shall all be made alive." And "The promise is to you and your
+_children_," Acts ii. 39. These blessings are forgiveness of sins, or
+exemption from the penal consequences of natural depravity, (which would
+at least be exclusion from heaven on account of moral disqualification
+for admission,) reception into the visible church of Christ, grace to
+help in every time of need, and special provision for the nurture and
+admonition in the Lord, to which parents pledge themselves.
+
+The language of the Saviour to Nicodemus, John iii. 6, "_Unless a man be
+born of water and the spirit_" doubtless refers also to baptism, which
+had been known to the Jews, and practiced by John the Baptist, before
+the ministry of Christ, as a mode of _public reception_ of proselytes,
+who were then said to be new born. Its import is to inform Nicodemus,
+that he must _publicly_ profess the religion of Jesus by baptism, and
+also be regenerated by the Holy Spirit, if he desired to enter the
+kingdom of heaven. Thus, also, the words, Acts xxii. 16, "_Arise and be
+baptized, and wash away thy sins_," were addressed to Paul _after_ he
+had surrendered himself to Christ, and signifies: "Arise, and publicly
+profess Christ by baptism, and thus complete your dedication of
+yourself to his cause, the condition, on the sincere performance of
+which, God will for Christ's sake, pardon your sins."
+
+Baptismal regeneration, either in infants or adults, is therefore a
+doctrine not taught in the Word of God, and fraught with much injury to
+the souls of men, although inculcated in the former symbolical books.
+At the same time, whilst the doctrine of baptismal regeneration
+certainly did prevail in our European churches, and is taught in the
+former symbolical books, it is proper to remark, that the greater part
+of the passages in the symbols relating to this subject, are explained
+by many in the present day, to signify no more than we above inculcate,
+and therefore a not teaching baptismal regeneration.
+
+Note 1. Luther's Works, Vol. xii., p. 339.
+
+Note 2. Ibid.
+
+Note 3. Ibid. Vol. xxii., p. 139.
+
+Note 4. Melanchthon's [sic] Works, Koethe's edit., Vol. iv., p. 234.
+
+Note 5. Ibid. pp. 251, 242.
+
+Note 6. Died in 1643.
+
+Note 7. Gottheil's Translation, p. 187.
+
+Note 8. Ibid. p. 188.
+
+Note 9. Ibid. p. 193.
+
+Note 10. Loc. Com. Vol. iv., p. 260.
+
+
+EXAMINATION  OF  THE  LUTHERAN SYMBOLS.
+CHAPTER X. THE LORD'S SUPPER.
+
+That the doctrine of the _real presence_ of the body and blood of the
+Saviour in the eucharist, is taught in the symbolical books, is
+acknowledged by the Plea of the Rev. Mr. Mann, and indeed generally
+admitted, though variously stated and explained. It would therefore be
+unnecessary to quote those symbols in proof, were it not that many of
+our readers have not access to them elsewhere, and that the
+completeness of our representation, as well as the plan of our work
+require it. The following passages will suffice to explain this view:--
+
+_Augsburg Confession_, Art. X.
+
+OF THE LORD'S SUPPER.
+
+"Concerning the holy Supper of the Lord, it is taught, that the _true
+body and blood_ of Christ are truly present, under the form of bread
+and wine, in the Lord's Supper, and are there administered and
+received."--_Symb. Books_, p. 112.
+
+_Apology to the Confession_, Art. VII., VIII. (IV.)
+
+"Our adversaries (the Romanists,) do not object to the tenth article
+(of the Augsburg Confession,) in which we confess that the _body and
+blood_ of Christ our Lord, are _truly present_ in the holy supper, and
+administered and received with the visible elements, the bread and wine,
+as hitherto maintained in the (Romish) church, and as the Greek Canon
+shows."--_Symb. Books_, p. 227.
+
+_Smalcald_, Article VI.
+
+"Concerning the Sacrament of the Altar, we hold that the bread and wine
+in the Eucharist, are _the true body and blood_ of Christ, which are
+administered and received, not only by pious, but also by impious
+Christians."--_Symb. Books_, p. 384.
+
+_Luther's Smaller Catechism_.
+
+"_What is the Sacrament of the altar?_
+
+"_Ans_.--It is the _true body and blood_ of our Lord Jesus Christ, with
+bread and wine, instituted by Christ himself, for us Christians to eat
+and drink."--_Symb. Books_, p. 124.
+
+_Form of Concord_, Pt. I., Art. VII.
+
+"We teach that the _true body and blood_ of our Lord Jesus Christ, are
+truly and essentially, or substantially, present in the Lord's Supper,
+administered with the bread and wine, and _received with the lips by
+all_ those who use this sacrament, be they worthy or unworthy, good or
+evil, believing or unbelieving; being received by the believing unto
+consolation and life, but by the unbelieving unto judgment."-_Symb.
+Books_, p. 570.
+
+"We believe, teach, and confess, that the words of the testament of
+Christ, are not to be understood otherwise than according to their
+_literal_ sense, so that the bread does not signify the absent body of
+Christ, and the wine the absent blood of Christ, but on account of
+their sacramental union, _that the bread and wine_ ARE _truly the body
+and blood of Christ_." (Sondern dass es wahrhaftig um sacramentlicher
+Einigkeit willen der Leib und Blut Christi sei. Sed ut propter
+sacramentalem unionem panis et vinum _vere sint corpus et sanguis
+Christi_.)--_Idem_., p. 571.
+
+"We believe, teach, and confess, that not only the truly believing and
+the worthy, but also the unworthy and the unbelieving, _receive the
+true body and blood of Christ_."-Page 572.
+
+"In addition to the above clear passages, incontestably teaching the
+real presence, it deserves to be ever remembered, that only fourteen
+years after the Form of Concord was published, when Duke Frederick
+William, during the minority of Christian II., published the VISITATION
+ARTICLES OF SAXONY, in 1594, in order to suppress the Melancthonian
+tendencies to reject this and other peculiarities of the symbols, the
+Article on this subject which was framed by men confessedly adhering to
+the old symbols, and designing to re-enunciate their true import, and
+which was enforced upon the whole church in Saxony as symbolic, gives
+the most objectionable view of this doctrine, viz.: I. 'The pure
+doctrine of our church is, that the words, '_Take and eat, this is my
+body: drink, this is my blood_, are to be understood _simply and
+according to the letter_.' II. That the body (which is received and
+eaten,) is the _proper_ and _natural body_ (der rechte natuerliche Leib)
+of Christ, _which hung upon the cross;_ and the blood (which is drunk)
+is the _proper_ and _natural blood_ (das rechte natuerliche Blut) _which
+flowed from the side of Christ_.' Mueller's Symb. Books, p. 847. Now we
+cannot persuade ourselves, that this is the view of a single minister of
+the General Synod, or of many out of it; and yet these are the views
+that those are obligated to receive, who avow implicit allegiance to the
+former symbolical books of our church in Europe. If any adopt the
+modification received by many of our distinguished divines, such as
+Reinhard Storr, Knapp, and others, they do not faithfully embrace the
+symbolical doctrine, and cannot fairly profess to do so."
+
+In regard to the arguments against this view of the _mode_ of the
+Saviour's presence, we shall merely add an enumeration of the principal,
+and refer the reader for a more full and detailed discussion of the
+subject to Discourse IV. contained in our History of the American
+Lutheran Church, pp. 120 to 154, 5th edition.
+
+The Reformers justly rejected the Romish error, that the bread and wine
+were transformed and transubstantiated into the body and blood of
+Christ. But they still adhered to the opinion, that the real body and
+blood of the Saviour are present at the Eucharist, in some mysterious
+way, and are received by the month of every communicant, worthy and
+unworthy. This view of the subject appears inconsistent with the Word
+of God, for various reasons:-
+
+(_a_) When Christ uttered the words, this (bread) is my body, his body
+was not yet dead, but living and reclining, at their side at the table.
+It was therefore certainly not received by them into their mouths. The
+language must, therefore, have been figurative, such as Jesus was
+accustomed often to employ. Thus, when he said, "I am the _door_" John
+x. 9, he certainly does not mean a literal door, such as a door of wood
+or stone or brass or of any other material. He means that the
+acceptance of the atonement and mediation by the sinner is the
+appointed condition of salvation to him. Thus also when he says, "I am
+the _true vine_" John xv. 1; or "The field is the world," "The seed is
+the word," &c., he evidently is speaking figuratively and communicating
+important moral truth, by images drawn from physical nature, as is
+naturally done by nearly all writers and speakers of all ages and in
+all languages.
+
+(_b_) The blessed Saviour himself exhorts us, "Do this in remembrance of
+me;" but we can remember only that which is past and absent. Hence when
+he admonishes us to do this in remembrance of him, he teaches us, that
+he is not personally or bodily present at the eucharistic celebration.
+
+(_c_) Paul also represents the design of this ordinance to be, "To show
+or publish the _Lord's death_," until he comes. But the Lord's death
+upon the cross occurred about eighteen hundred and twenty years ago.
+Therefore, according to Paul, the object of the holy supper is to
+commemorate a _past event_, and not a present person.
+
+(_d_) The doctrine of the real presence of the true body and blood of
+Christ, contradicts the clear and indisputable testimony of our senses,
+for as the body and blood are to be received by the mouth of the
+communicant, they must be circumscribed by space, and the reception must
+be a local and material one, which if it did occur at sacramental
+occasions, could be observed by the senses.
+
+(_e_) It contradicts the observation of all nations and all ages, that
+every body or material substance must occupy a definite portion of
+space, and cannot be at more than one place at the same time.
+
+For these and other reasons the great mass of our ministers and
+churches, connected with the General Synod, reject this doctrine, as
+inconsistent with the word of God. The disposition to reject this error,
+or at least to leave the mode of the Saviour's presence undecided, was
+manifested by Melancthon himself, as is evident from his having stricken
+out the words which teach it from the Augsburg Confession, and from his
+having inserted others in their stead of a general nature, leaving room
+for different opinions on this question. The same disposition prevailed
+extensively in Germany in the latter third of the sixteenth century.
+But during the first quarter of the present century, the conviction that
+the Reformers did not purge away the whole of the Romish error from this
+doctrine, gained ground universally until the great mass of the whole
+Lutheran Church, before the year 1817, had rejected the doctrine of the
+real presence. During the last twenty years the doctrines and writings
+of the Reformation in general have been the subject of extensive study
+by the reviving church in Germany, and as is natural, a small portion
+of the churches have embraced the symbolic view of this doctrine in
+full, and have become known as Old Lutherans, whilst others, both there
+and in this country, have embraced various modifications of it. But the
+great body of the ministers and churches regard the real presence of
+the _body_ and _blood_ of the Saviour, in any proper sense, which the
+words convey, as a misapprehension of the word of God.
+
+_The supposed special Sin-forgiving Power of the Lord's Supper_.
+
+On this subject, important as it is, especially to the masses of the
+less educated, who are most liable to these erroneous views, but little
+need be said in addition to the principles established on the subject
+of the sacraments in general. The word of God clearly inculcates the
+doctrine, to which Luther and his coadjutors gave such prominence, that
+no one can be justified or pardoned except by a living faith in Christ,
+and such a faith is found only in the regenerate mind. And whenever the
+sinner exercises this living faith in Christ he is justified, that is,
+his sins are pardoned, he is in a _state of justification_, and
+continues in it, until by deliberate, voluntary violation of God's law,
+he falls from grace. Now, every communicant either possesses this faith,
+or he does not. If he does, he is justified or pardoned before he
+communes; if he is destitute of this faith, his communing cannot justify
+or pardon him; for man is justified by faith alone. Yet are there
+thousands of church members who afford no satisfactory evidence of
+regeneration, or of that faith which works by love, and purifies the
+heart, and overcomes the world; who, because they approach the
+sacramental table with seriousness and sincerity, and perhaps with some
+sorrow for their sins, believe that they obtain pardon for their
+transgressions, and yet still continue in their unregenerate state. It
+cannot be said that the symbolical books clearly teach the above error,
+but they are not sufficiently guarded, and are understood by many as
+inculcating the doctrine, that a sincere and devout participation of
+the Lord's Supper secures the pardon of sin, even where satisfactory
+evidences of regeneration are wanting, the persons referred to
+mistaking a mere historical belief for a living faith. Hence, as the
+_Scripture nowhere connects the forgiveness of sins with the duty of
+sacramental communion_, any more than with the performance of any other
+prominent christian duty, it is not proper that we should do so. The
+design of the Holy Supper is to show forth the Lord's death, to profess
+the name of the Redeemer before the world, to confirm the previous
+faith of the communicant, to bring him into closest spiritual communion
+with his blessed Saviour, and to secure his special spiritual blessing:
+but not to bestow forgiveness of sins upon the unregenerate, however
+serious they may be. Against this dangerous error all should therefore
+carefully guard, and ever remember the declaration of the Lord Jesus
+when he said, "_Unless a man be born again_ (become a new creature in
+Christ Jesus) _he cannot see the kindom [sic] of God_."
+
+
+CHAPTER XI.
+EXORCISM.
+
+This superstitious practice, which consists in a prescribed formula of
+adjuration, accompanied by various menacing demonstrations, by the use
+of which the priest professes to expel the evil spirits from an
+individual, of whom they are supposed to have taken possession, was
+practised in the Romish Church, principally before the baptism of
+infants. The rite was retained, with an altered interpretation, in
+various parts of the Lutheran Church in Europe, for several centuries.
+In the American Lutheran Church, it was never received by the fathers
+of our church, and is regarded as unscriptural and highly objectionable,
+under the most favorable interpretation that can be given it.
+
+As exorcism is not touched by the Augsburg Confession, it is also not
+discussed by the Rev. Mr. Mann, in his Plea. But as others have
+objected to the Platform for representing it as in any degree a part of
+the Symbolic system, we will adduce evidence enough to satisfy every
+impartial and reasonable reader, that it was so regarded for several
+centuries, by a considerable portion of the Lutheran Church in Europe;
+and that the assertion of the Platform, "_that this rite was retained,
+with an altered interpretation, in various parts of the Lutheran Church
+in Europe, for several centuries_," (p. 23,) is even more than
+sustained.
+
+As our church, in common with the other state churches of Europe, is
+controlled by the civil government, the ministers and members of the
+church were never invited or permitted to deliberate and decide on the
+question what books they will receive as symbolical or binding. This
+work the political rulers or princes determined for them, in
+consultation with some leading divines. Still we may fairly regard those
+confessional writings as symbolical, which have been prescribed by the
+government, and received and _practiced_ on by the churches. Now, if the
+"Taufbuechlein," " Tract or Directory for Baptism," of Luther, _in which
+Exorcism is commanded_, was thus prescribed and received [tr. note:
+there is a space here which could be meant to contain the word "by"] two
+or three principalities or provinces of Europe, the position of the
+Platform is vindicated; but the truth is, it was received by entire
+kingdoms and provinces, and retained in practice for centuries; so that
+the Platform is more than sustained. Let us _first_ hear the testimony
+of the best authorities of Germany on the subject, and _then_ sum up
+the results.
+
+(_a_) _Dr. Guericke, [Note 1] Professor of Theology at Halle, the author
+of a well-known Church History, testifies: "Moreover, the Smaller
+Catechism (of Luther) contained, even in the oldest known German
+edition, (Wittenberg, 1529,) several forms of prayer, the Family
+diretory [sic] or selection of Scripture passages on the
+duties of all orders and conditions of men, and the Directory for
+marriage and _baptism, all of which supplementary tracts were also
+received into the_ FIRST _authentic edition of the German "Book of
+Concord_." The baptismal directory was therefore received into the very
+first authentic edition of the symbolical books.
+
+(_b_) _Dr. Koellner_, Professor of Theology at Goettingen, in his
+excellent "Symbolik," p. 501, states: "There was a Latin Directory for
+Baptism extant, (in the Romish church,) which Luther translated into
+German unaltered in 1523. It is found in Vol. II. of his works, Jena
+edition, pp. 248-252, and Vol. II. All, pp. 304-327. But in 1524 or 1526
+he wrote the Baptismal Directory, and brought it into the form in which
+it was added to the Catechism. Thus it is found Vol. II. of Altenb. ed.
+p. 227. It was therefore added to the Catechism by Luther himself, and
+at the earliest period (of the Reformation.) [Note 2] The directory for
+the solemnization of matrimony was also added by Luther in the 2d
+edition. Both those Tracts were usually published together with the
+smaller Catechism; and were also received into the Corpus Thuring. and
+into _the first edition of the Book of Concord_, June, 1580."
+
+Again, we see that this Directory for baptism in which exorcism is
+prescribed, was not only the production of Luther, but also added by
+him to his Catechism, and introduced into the very first collection of
+the symbolical book.
+
+(_c_) _Dr. Baumgarten Crusius_, Professor of Theology at Jena, in his
+History of Christian Doctrines, Vol. II. p. 322, thus testifies: "By
+means of the religiously energetic language of Luther, _exorcism_ was
+introduced among his party, and established itself amid much opposition,
+(amongst others from the Papists) in rigid opposition to Calvinism, and
+as is the case amongst us _at present_, (1846,) from attachment to
+ancient, stern orthodoxy, and their idea of genuine Lutheranism, as well
+as from the superstitious belief of a magic influence over the kingdom
+of evil spirits."--"The liturgic formula (for exorcism) retained in the
+Lutheran church, was first zealously espoused by the populace, when the
+Crypto-Calvinists especially in Saxony, raised opposition to it; and
+since then it has been regarded as a _criterion of Lutheranism_,
+although exorcism is not mentioned in the Saxon Articles of Visitation,
+and from an early period it was defended by the Lutheran theologians
+merely as a free matter of indifference, with only a figurative
+meaning." Here we find not only that exorcism has extensively prevailed
+in the Lutheran church of Germany, but that as late as 1846, it still
+was adhered to by some in Saxony: and that for a long time after the
+rise of Crypto-Calvinism in the latter part of the sixteenth century,
+adherence to this rite was regarded as a _test_ of genuine Lutheranism.
+How vain therefore the attempt to deny that it was regarded as a part of
+symbolic Lutheranism in some parts of the church!
+
+(_d_.) _Dr. Augusti_, Professor of Theology at Bonn, and more recently
+at Berlin, the celebrated author of numerous works, bears the following
+testimony: "At the close of the sixteenth century the vindication of
+exorcism was considered a proof of _Lutheran orthodoxy_ in opposition to
+the Reformed and Crypto-Calvinists. In the seventeenth and eighteenth
+centuries there was much contention for and against it; and even in the
+_nineteenth_ century its retention or rejection was not yet regarded as
+a matter of indifference." p. 350.
+
+(_e_) In _Siegel's_ Manual of Christian Ecclesiastical Antiquities, (a
+learned and excellent work in four volumes, published in Leipsic, 1836,)
+vol II. p. 64, 65, 67, we find the following testimony: "Inasmuch as he
+(Luther) pronounced this rite not indeed as necessary, but yet as
+_highly useful_, in order to remind the people very impressively of the
+power of sin and the devil; it was not remarkable that the zealous
+adherents of Luther were also unwilling to abandon his views on this
+subject. Hence we find that _in all countries in which the views and
+example of Luther were rigidly adhered to, as in Saxony, Wuertemburg,
+Hanover, Sweden, and other places_, a strong attachment to exorcism
+prevailed, which was often regarded _as the criterion of orthodoxy_."
+"Some Lutherans cherished exorcism with a kind of _passionate
+fondness_." "In the sixteenth century exorcism was alternately defended
+in one place and disapproved in another; and in the latter half of the
+eighteenth, attention was again directed to the subject partly by
+accidental circumstances, and partly also by the great changes in the
+department of theology. The result has been that exorcism has been
+entirely abolished in different individual towns; and in several
+countries. This, for example, was the case in Regensburg in 1781, in
+Hamburg in 1786, and since 1811, in all Sweden." "In other Protestant
+Lutheran Stales, it is still left to the choice of the parents, whether
+they will have their children baptised with or without exorcism." "The
+author (says Siegel) was himself placed in the unpleasant predicament
+in the year 1836," of having been requested to perform baptism with
+exorcism!!
+
+(_f_) _Dr. Sigismund J. Baumgarten_ of Halle, one of the most learned
+and profound divines that ever adorned the Lutheran church, who himself
+published one of the best and the most extensively circulated editions
+of the symbolical books in 1747, not only inserts the Directory for
+Baptism (which inculcates exorcism) among the symbolical books, but on
+p. 637 bears the following testimony: "The Directory for solemnizing
+marriage, as well as the following _Directory for Baptism_, are found in
+the _oldest Corp. Doctrinae_, in the _Thuringian, Julian, Brandenburg_,
+and first DRESDEN EDITIONS, and also subsequently, in the Leipsic and
+Reineccian," p. 637.
+
+From these historical testimonies the following points are clearly
+established:
+
+1. That the Directory for Baptism, in which _exorcism_ is prescribed,
+was certainly received into the first and authentic edition of the
+German Book of Concord, or collection of symbolical books. This is
+attested by Drs. Guericke, Sig. Baumgarten, and Koellner. It was
+subsequently republished in various other editions, down till the recent
+editions of Mueller, and also of Ludwig in our own country. In other
+editions [Note 3] it was omitted, because in some portions of Germany
+exorcism was rejected at an early day, as stated in the History of the
+American Lutheran Church.
+
+2. It is proved that the _practice of exorcism_ was for a long time
+regarded as a _test of orthodoxy_ in many Lutheran territories of
+Germany. Attested by Drs. Augusti, Baumgarten Crusius and Siegel. In
+these countries editions of the symbolical books containing the
+Baptismal Directory were in use, and the rite was regarded as
+symbolical.
+
+3. The rite was received and practised throughout Sweden, the entire
+kingdom of Wuertemberg, Hanover, Saxony, &c., &c. Siegel and others.
+[sic]
+
+4. It is established incontestibly [sic] that the practice was continued
+for centuries in some of these countries, and was but recently renounced
+by others. Siegel and others. [sic]
+
+We may therefore well affirm, that the position of the Definite
+Platform on this subject has been established beyond the possibility of
+serious doubt, namely, "_That this rite was retained, with an altered
+interpretation, in various parts of the Lutheran Church in Europe for
+several centuries_." p. 23.
+
+As to making the symbolic character of a book depend on its being found
+in any particular number of editions or in them all, it is inadmissible,
+because, as Dr. Hase remarks, and the respected author of the Plea
+admits, the Augsburg Confession is the only one of the Lutheran
+symbolical books which has been universally received throughout the
+church. These editions, moreover, have been published, some by the civil
+governments, and others by private individuals; and the Lutheran church
+as such, has never been called on to decide which books are symbolic.
+The practice of different portions of the church is different, therefore
+the distinction must be made as to the extent to which each book was
+received; and as it is certain that exorcism was in some countries and
+periods even regarded as a _distinctive test_ of orthodoxy, _then
+and there_, this rite must have been regarded as symbolic in the
+highest degree.
+
+Note 1. Symbolik, p. 103, n. 2.
+
+Note 2. The original is: Also von Luther selbst und schon in den ersten
+_Zeugen_ von ihm dem Katechismus ange haengt." [sic on
+punctuation] _Zeugen_ here is evidently a typographical error for
+Zeiten.
+
+Note 3. For particulars see the writer's History of the American
+Lutheran Church, pp. 239-241.
+
+
+CHAPTER XII.
+CONCLUDING REMARKS.
+
+We have thus found the statements of the Definite Platform, as to the
+tenets taught in the Augsburg Confession and other Symbolical books,
+established by the most careful and conscientious investigation of the
+original sources. Such are the facts incontestibly [sic] proved. They
+are true, and will remain true, notwithstanding all the ill-advised
+efforts to hide them. The Augsburg Confession, and other symbols, do
+teach the tenets ascribed to them in the Platform, and, in the judgment
+of the great mass of American Lutherans, the Word of God rejects them,
+and inculcates the contrary. All the invective and vituperation, not of
+the author of the Plea but of multitudes of old-Lutherans, &c., cannot
+change the truth, for it is unchangeable and eternal; nor is it their
+duty to deny it, any more than it is ours.
+
+The question then arises, what is our duty under these circumstances?
+What does God expect of us, in view of these facts, as men to whom the
+interests and management of a portion of his church are confided? As men
+to whom he has given his inspired oracles, as the sure word of prophecy,
+to which we are to give heed? As men who love Luther and his
+fellow-laborers much, but desire to love Christ more?
+
+Does our duty call on us to deny the truth, and say, these doctrines are
+not taught in these books, when the most careful examination has assured
+us of the contrary? No honest man can affirm this.
+
+Is it honest or honorable to avow, unconditionally, creeds containing
+errors, and then labor to gloss over or defend these errors, because
+they are there? This would be to descend to the level of corrupt
+politicians, who professedly defend every measure of their party,
+whether right or wrong.
+
+Is it our duty to profess such creeds, then by arbitrary interpretations
+to explain away these errors, and thus endeavor to hide them from the
+public view? This would be injustice to the memory of their authors, and
+cast reproach on the principles of the Reformation, the essence of which
+was, that human errors must be rejected in favor of God's Word; and that
+the standards or professed doctrines of the church, must in every age be
+conformed to her views of Scripture truth.
+
+Is it our duty, is it the Master's will, that we should try to believe
+those tenets of a creed which the Scriptures condemn? This would be
+treason to the Master, and be hearkening to the teachings of man rather
+than of God! Yet how many are there from whose lips the phrase
+confessional fidelity (Bekenntnisstreue,) is heard far oftener than
+fidelity to God's word (Bibeltreue)!
+
+Is it our duty to renounce the Augsburg Confession altogether? This
+would be the case, _if its errors were fundamental_. But as they are few
+in number, and all relate to non-fundamental points, this does not
+necessarily follow. As nineteen twentieths of the creed are sustained by
+Scripture, and embody a rich and ample exhibition of divine truth, ten
+times as extended as that which was invested with normative authority in
+the golden age, the first three centuries of the Christian church, and
+used as a term of Christian fellowship, we may well retain the creed,
+after in some way disavowing its several errors. And the historical
+importance of the document, as the type of a renovated Christianity,
+authenticated by the blessing of Heaven, renders its retention
+desirable, as far as it has approved itself to the conscience of the
+church, after the increasing philological, exegetical, and historical
+light of three progressive centuries.
+
+The position of those who maintain that _genuine Lutheranism_ demands
+perpetual adherence to everything contained in this Confession, yea, as
+some affirm, to all the former symbolical books, is utterly untenable.
+In the _first_ place, these brethren forget that the symbolic system,
+_i.e._, the practice of binding ministers to the so-called symbolical
+books, was _not_ adopted at the organization of the Lutheran Church,
+_nor at any time during Luther's life_, nor until more than half a
+century after the rise of Lutheranism, and more than a quarter of a
+century after the noble Luther had gone to his heavenly rest.
+_Symbolism is therefore no part of original Lutheranism_. The efforts of
+Luther to reform the Romish Church began in 1517--the first regular
+organization of Lutheran churches was not made until some time after his
+excommunication by the Pope, in 1520. The first directory for Lutheran
+worship was published by Luther in 1523, in which, although private
+masses and the idea of the mass being a sacrifice had been rejected, the
+_ceremonies_ of the mass, even the _elevation of the host_, (though not
+for adoration) were retained; another improved one in 1526; and the
+Augsburg Confession was presented to the Diet in 1530; but the full
+symbolic system contended for by some of our opponents, was not adopted
+until 1580, _after the Lutheran church had existed more than half a
+century!!_ That system, historically considered, is not, therefore,
+Lutheran, but _Post_-Lutheran and _Ultra_-Lutheran, for it is after him
+in time, and goes beyond him at least in one point of doctrine, and far
+beyond him in the abridgement [sic] of ministerial liberty of doctrinal
+profession, and in exaction of uniformity on minor points. Again, these
+brethren forget that Luther thought it his duty to _reform_ the church
+of his birth, and did _not leave it until driven out by the Pope_. The
+efforts of American Lutherans to reform and render more biblical the
+ecclesiastical framework of our church, is therefore, _truly Lutheran in
+principle_, indeed far more Lutheran, than to retain unaltered those
+symbols, when we believe that the progress of Protestant light and
+biblical investigation for three hundred years, has proved them to
+contain important errors.
+
+Thirdly, they forget that _Luther himself never saw, much less approved,
+the most objectionable and stringent of these books_, the Form of
+Concord, the profession of which they would make essential to
+Lutheranism.
+
+Fourthly, they overlook the fact that _entire Lutheran kingdoms, such as
+Denmark and Sweden, from the beginning rejected some of these books_,
+and yet are everywhere acknowledged as Lutherans.
+
+Fifthy, [sic] they forget that the _Form of Concord itself professes to
+regard Confessions of faith only an exhibitions of the manner_ in which
+Christians of _a particular age understand the Scriptures;_ implying
+that they were not supposed even by the authors of the symbolic system
+themselves to be unchangeable, although their incorporation with the
+civil law of the land, closed the door against all subsequent
+improvement.
+
+A revision of our symbolic standpoint, is therefore perfectly consistent
+with primitive Lutheranism; and according to the Congregational or
+Independent principles of Lutheran church government, advocated by
+Luther, and hitherto practiced on by our American church, as well as
+avowed by the Constitution of the General Synod, each District Synod is
+competent to do this work for herself as long as she retains "the
+_fundamental_ doctrines of the Bible as taught by our church."
+
+How then can this important work be best accomplished, of releasing
+ourselves on the one hand from the profession of the errors contained
+in the Confession, and on the other of avowing the unadulterated truths
+of God's word?
+
+1. Shall we _drop the practice of binding our ministers to any creed
+except the Bible_, and refer in unofficial ways to the _Augsburg
+Confession_, as in general a correct summary of our views of Bible
+truth? This was the practice of the _fathers of our church in the Synod
+of Pennsylvania from the beginning of this century, till within two or
+three years_. It was practiced by that body whilst it was controlled by
+_Drs. Helmuth, Schmidt, Muhlenberg_, of Lancaster, _Schaeffer_, of
+Philadelphia, _Endress, Lochman, J. G. Schmucker, Geissenhainer_
+subsequently of New York, _Muhlenberg_, of Reading, and the present
+venerable Senior of the Ministerium, Rev. _Baetis_. This plan we always
+regarded as too lax, and preferred the distinct avowal of the Augsburg
+Confession as to the fundamental doctrines of the Bible, and were
+ourselves instrumental in introducing its qualified recognition into
+the General Synod's Theological Seminary in 1825, and her Constitution
+for District Synods in 1829. Still we have recently been denounced as
+unfaithful to the confession, by those unacquainted with the history of
+our church during the last five and thirty years.
+
+2. Shall we _adopt a new creed_, to supercede [sic] the venerable
+Augsburg Confession? This is unnecessary, because the points regarded as
+erroneous in it, are confessedly few and non-essential. When these are
+erased, the great mass of Christian truth remains intact, and not one
+of all the cardinal doctrines of the Reformation is affected.
+
+3. Shall we adopt and publish the entire Augsburg Confession, _with a
+list annexed to it, of those points believed by the majority to be
+erroneous_, providing that they may be rejected by all who do not
+believe them? This would be a contradictory procedure, first to publish
+the whole, and then to reject a portion of it as not symbolic or
+binding. If these supposed errors are not to be received, why
+perpetuate their memory, and afford to the enemies of our venerable
+church, a constant supply of material to fight against us, and render
+the church odious in the popular eye?
+
+4. Shall we remain satisfied with _the General Synod's doctrinal basis_,
+of absolute assent to the _Bible_, and agreement with the _Augsburg
+Confession_ as far as the _fundamentals_ of God's Word are concerned?
+
+This pledge we always regarded as accordant with the principles of God's
+Word, and sufficient for the necessities of the church. Amid the recent
+progress of more rigid symbolism, and symbolic sympathies, it has,
+however, been disparaged by some connected with the General Synod. We
+still believe it sufficient, _provided all_ the Synods embraced in the
+General Synod will adhere to it; and those who have recently adopted the
+entire symbolic system, will return to it. But if District Synods of
+symbolic tendencies, will adopt the obligation to the mass of symbolic
+books; New School Lutherans are compelled, in self-defence, also to
+define their position more minutely, that the christian public may not
+hold them responsible for the errors of the former symbols, nor their
+supposed adherence to them tend to give them currency. If, therefore,
+Old School Synods adhere to their recent pledge to all the symbolical
+books, we prefer the following course for other District Synods.
+
+5. The best plan by far in our judgment is to _retain the great body of
+the Confession unaltered, and simply to omit the few sentences
+inculcating the disputed or erroneous topics_. The remainder is believed
+by all, and can be subscribed by all, whether they believe the omitted
+topics or not.
+
+This is precisely the thing done by the American Recension of the
+Augsburg Confession. _It's [sic] principle is to omit the
+disputed points and, retain unaltered the remainder, on which we all
+agree_. On the three disputed points which alone are believed by any
+amongst us, namely, baptismal regeneration, the real presence of the
+Saviour in the eucharist, and the denial of the divine appointment of
+the Christian Sabbath, entire freedom is allowed. As to the others,
+private confession and absolution, the ceremonies of the mass, and
+exorcism, which was taught not in the Augsburg Confession, but in the
+Appendix to Luther's Smaller Catechism,--they are not received by any
+one within the pale of the General Synod, and are so distinctly
+semi-Romish that they are prohibited by the Platform. The adoption of
+the name, _American Recension_, always notifies th reader of some
+revision, and precluded the charge of an attempt to pass it off for the
+unaltered Confession of the sixteenth century.
+
+The Synodical Disclaimer or List of these rejected errors, which is
+annexed to the Platform, can be dropped as soon as the churches are
+fully informed of the ground of our not receiving the other symbolical
+books, or if this be deemed unnecessary, it may be dropped at once. By
+the adoption of either of the latter two methods, and especially of the
+last, by the individual District Synods, they would present to the
+world a clear profession of their faith, have a sufficient test for the
+admission of members, and the rejection of heretics, and could
+harmoniously labor together for the furtherance of the gospel. We have
+thus in the fear of God and in the spirit of Christian love; but
+uninfluenced by the fear or favor of man, presented our deliberate
+convictions on the subjects now agitating the church, after six and
+thirty years of study of the Bible, and experience in the ministry of
+our divine Master. And we close with the earnest prayer, that the Great
+Head of the Church, may employ these pages for the advancement of his
+glory, that he may conduct his beloved Zion onward in her march of
+development and progress, until she has attained her millennial
+features, and her world-wide extension, and until "the kingdoms of this
+world are become the kingdoms of our Lord and his Christ, and he shall
+reign for ever and ever."
+
+
+APPENDIX.
+DEFINITE PLATFORM;
+BEING THE
+DOCTRINAL BASIS OR CREED,
+CONTAINED IN
+PART I.
+OF THE
+DEFINITE SYNODICAL PLATFORM,
+REFERRED TO IN THE PRECEDING WORK, AND CONSTRUCTED
+IN ACCORDANCE WITH THE PRINCIPLES OF THE
+GENERAL SYNOD.
+
+PREFACE.
+As the American Recension, contained in this Platform, adds not a single
+sentence to the Augsburg Confession, nor omits anything that has the
+least pretension to be considered "a fundamental doctrine of Scripture,"
+it is perfectly consistent with the doctrinal test of the General Synod,
+as contained in her Formula of Government and Discipline, Chap. XVIII.,
+Sec. 5, and XIX., Sec. 2. The Apostles' and Nicene Creeds are also universally
+received by our churches. Hence any District Synod, connected with the
+General Synod, may, with perfect consistency, adopt this Platform.
+
+DOCTRINAL BASIS OR CREED.
+
+Whereas it is the duty of the followers of Christ to profess his [sic]
+religion before the world (Matt. x. 32), not only by their holy walk
+and conversation, but also by "walking in the apostles' doctrines"
+(1 Cor. xiv. 32), and bearing testimony "to the faith once delivered to
+the saints" (Jude 3), Christians have, from the earlier ages, avowed
+some brief summary of their doctrines or a Confession of their faith.
+Such confessions, also called symbols, were the so-called Apostles'
+Creed, the Nicene Creed, &c., of the first four centuries after Christ.
+
+Thus also did the Lutheran Reformers of the sixteenth century, when
+cited by the Emperor to appear before the Diet at Augsburg, present the
+Confession, bearing the name of that city, as an expose of their
+principal doctrines; in which they also professedly reject only the
+_greater part_ of the errors that had crept into the Romish Church.
+(See conclusion of the Abuses Corrected.)
+
+Again, a quarter of a century after Luther's death, this and other
+writings of Luther and Melancthon, together with another work which
+neither of them ever saw, the Form of Concord, were made binding on
+ministers and churches, not by the church herself, acting of her own
+free choice, but by the civil authorities of certain kingdoms and
+principalities, in consultation with some prominent theologians. The
+majority of Lutheran kingdoms, however, rejected one or more of them,
+and the Augsburg Confession alone has been acknowledged by the entire
+Lutheran Church. (Hutterus Red. p. 116, Sec. 50.)
+
+Whereas the entire Lutheran Church of Germany has rejected the binding
+authority of the symbolical books as a whole, and also abandoned some
+of the doctrines of the Augsburg Confession, and our fathers in this
+country more, [sic] than half century ago, ceased to require
+a pledge to any of these books, whilst they still believed and in
+various ways avowed the great fundamental doctrines contained in them:
+
+And whereas the General Synod of the American Lutheran Church, about a
+quarter of a century ago, again introduced a qualified acknowledgment of
+the Augsburg Confession, in the Constitution of her Theological
+Seminary, and in her Constitution for District Synods, at the ordination
+and licensure of ministers, without specifying tho doctrines to be
+omitted, except by the designation that they are not fundamental
+doctrines of Scripture; and whereas a desire has extensively prevailed
+amongst our ministers and churches, to have this basis expressed in a
+more definite manner; and the General Synod has left this matter
+optional with each district Synod:
+
+_Therefore, Resolved_, That this Synod hereby avows its belief in the
+following doctrinal Basis, namely, the so-called _Apostles' Creed_, the
+_Nicene Creed_, and _the American Recension of the Augsburg Confession_,
+as a more definite expression of the doctrinal pledge prescribed by the
+General Synod's Constitution for District Synods, and as a correct
+exhibition of the Scripture doctrines discussed in it: and that we
+regard agreement among brethren on these subjects as a sufficient basis
+for harmonious co-operation in the same church.
+
+DOCTRINAL BASIS OR CREED.
+
+_The Old and New Testaments the only Infallible Rule of Faith and
+Practice_
+
+1. "We believe, teach, and confess, that the only rule and standard,
+according to which all doctrines and teachers alike ought to be tried
+and judged, are the Scriptures of the Old and New Testaments alone, as
+it is written, Psalm cxix. 105: 'Thy word is a lamp unto my feet, and a
+light upon my path.' And St. Paul, Gal. i.8, says 'Though an angel from
+heaven preach any other Gospel unto you than that which we have preached
+unto you, let him be accursed.'
+
+2. "But all human writings and symbols, are not authorities like the
+Holy Scriptures; but they are only a testimony and explanation of our
+faith, showing the manner in which at any time the Holy Scriptures were
+understood and explained by those who then lived, in respect to articles
+that had been controverted in the church of God, and also the grounds on
+which doctrines that were opposed to the Holy Scriptures, had been
+rejected and condemned."--_Form of Concord, pp_. 551, 552.
+
+THE APOSTLES' CREED
+
+I believe in God the Father Almighty, the Maker of heaven and earth:
+
+And in Jesus Christ, his only Son our Lord; who was conceived by the
+Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was
+crucified, dead and buried. -- The third day he rose from the dead, he
+ascended into heaven, and sitteth on the right hand of God the Father
+Almighty, from whence he shall come to judge the quick and the dead.
+
+I believe in the Holy Ghost, the holy universal church; the communion
+of saints; the forgiveness of sins; the resurrection of the body, and
+the life everlasting.
+
+THE NICENO-CONSTANTINOPOLITAN CREED.
+
+I believe in one God, the Father Almighty, Maker of heaven and earth,
+and of all things visible and invisible.
+
+And in one Lord Jesus Christ, the only-begotten Son of God, begotten of
+his Father before all worlds; God of God, Light of light, true God of
+the true God, begotten not made, being of one substance with the Father,
+by whom all things were made; who for us men and for our salvation, came
+down from heaven, and was incarnate by the Holy Ghost of the Virgin
+Mary, and was made man and was crucified also for us under Pontius
+Pilate. He suffered and was buried, and the third day he rose again,
+according to the Scriptures, and ascended into heaven, and sitteth on
+the right hand of the Father; and he shall come again with glory to
+judge both the quick and the dead; whose kingdom shall have no end.
+
+And I believe in the Holy Ghost, the Lord and Giver of life, who
+proceedeth from the Father and the Son, who with the Father and the Son
+together is worshipped [sic] and glorified, who spake by the prophets.
+And I believe in one holy universal and apostolic church. I acknowledge
+one baptism for the remission of sins; and I look for the resurrection
+of the dead and the life of the world to come.
+
+AMERICAN RECENSION OF THE AUGSBURG CONFESSION.
+
+ARTICLE I. - OF GOD.
+
+Our churches with one accord teach, that the decree of the Council of
+Nice, concerning the unity of the Divine essence, and concerning the
+three persons, is true, and ought to be confidently believed, viz.: that
+there is one Divine essence, which is called and is God, eternal,
+incorporeal, indivisible, infinite in power, wisdom and goodness, the
+Creator and Preserver of all things visible and invisible; and yet, that
+there are three persons, who are of the same essence and power, and are
+co-eternal, the Father, the Son, and the Holy Spirit. And the term
+person they use in the same sense in which it is employed by
+ecclesiastical writers on this subject: to signify, not a part or
+quality of something else, but that which exists of itself.
+
+ARTICLE II. - OF NATURAL DEPRAVITY.
+
+Our churches likewise teach, that since the fall of Adam, all men who
+are naturally engendered, are born with sin, that is, without the fear
+of God or confidence towards Him, and with sinful propensities: and that
+this disease, or natural depravity, is really sin, and still causes
+eternal death to those who are not born again. And they reject the
+opinion of those who, in order that they may detract from the glory of
+the merits and benefits of Christ, allege that man may be justified
+before God by the powers of his own reason.
+
+ARTICLE III. - OF THE SON OF GOD AND HIS MEDIATORIAL WORK.
+
+They likewise teach, that the Word, that is, the Son of God, assumed
+human nature, in the womb of the blessed Virgin Mary, so that the two
+natures, human and divine, inseparably united in one person, constitute
+one Christ, who is true God and man, born of the Virgin Mary; who truly
+suffered, was crucified, died, and was buried, that he might reconcile
+the Father to us, and be a sacrifice not only for original sin, but
+also for all the actual sins of men. Likewise that he descended into
+hell (the place of departed spirits), and truly arose on the third day;
+then ascended to heaven, that he might sit at the right hand of the
+Father, might perpetually reign over all creatures, and might sanctify
+those who believe in him, by sending into their hearts the Holy Spirit,
+who governs, consoles, quickens, and defends them against the devil and
+the power of sin. The same Christ will return again openly, that he may
+judge the living and the dead, &c., according to the Apostolic Creed.
+
+ARTICLE IV. - OF JUSTIFICATION.
+
+They in like manner teach, that men cannot be justified before God by
+their own strength, merits, or works; but that they are justified
+gratuitously for Christ's sake, through faith; when they believe, that
+they are received into favor, and that their sins are remitted on
+account of Christ, who made satisfaction for our transgressions by his
+death. This faith God imputes to us as righteousness. ROM. iii. 4
+
+ARTICLE V. - OF THE MINISTERIAL OFFICE.
+
+In order that we may obtain this faith, the ministerial office has been
+instituted, whose members are to teach the gospel, and administer the
+sacraments. For through the instrumentality of the word and sacraments,
+as means of grace, the Holy Spirit is given, who, in his own time and
+place (or more literally, when and where it pleases God), produces
+faith in those who hear the gospel message, namely, that God, for
+Christ's sake, and not on account of any merit in us, justifies those
+who believe that on account of Christ they are received into (the
+divine) favor.
+
+ARTICLE VI. - CONCERNING NEW OBEDIENCE (OR A CHRISTIAN LIFE).
+
+They likewise teach, this faith must bring forth good fruits; and that
+it is our duty to perform those good works which God has commanded,
+because he has enjoined them, and not in the expectation of thereby
+meriting justification before him. For, remission of sins and
+justification are secured by faith; as the declaration of Christ himself
+implies: "When ye shall have done all those things, say, we are
+unprofitable servants."
+
+The same thing is taught by the ancient ecclesiastical writers: for
+Ambrose says, "this has been ordained by God, that he who believes in
+Christ is saved without works, receiving remission of sins gratuitously
+through faith alone."
+
+ARTICLE VII. - OF THE CHURCH.
+
+They likewise teach, that there will always be one holy church. The
+church is the congregation of the saints, in which the gospel is
+correctly taught and the sacraments are properly administered. And for
+the true unity of the church nothing more is required, than agreement
+concerning the doctrines of the gospel, and the administration of the
+sacraments. Nor is it necessary, that the same human traditions, that
+is, rites and ceremonies instituted by men, should be everywhere
+observed. As Paul says: "One faith, one baptism, one God and Father of
+all," &c.
+
+ARTICLE VIII. - WHAT THE CHURCH IS.
+
+Although the church is properly a congregation of saints and true
+believers; yet in the present life, many hypocrites and wicked men are
+mingled with them.
+
+ARTICLE IX. - CONCERNING BAPTISM.
+
+Concerning baptism, our churches teach, that it is "a necessary
+ordinance," [Note 1] that it is a means of grace, and ought to be
+administered also to children, who are thereby dedicated to God, and
+received into his favor.
+
+ARTICLE X. - OF THE LORD'S SUPPER.
+
+In regard to the Lord's Supper they teach that Christ is present with
+the communicants in the Lord's Supper, "under the emblems of bread and
+wine." [Note 2]
+
+ARTICLE XI. - OF CONFESSION.
+
+[As Private Confession and Absolution, which are inculcated in this
+Article, though in a modified form, have been universally rejected by
+the American Lutheran Church, the omission of this Article is demanded
+by the principle on which the American Recension of the Augsburg
+Confession is constructed; namely, to omit the several portions, which
+are rejected by the great mass of our churches in this country, and to
+add nothing in their stead.] [tr. note: bracketed in the original]
+
+ARTICLE XII. - OF REPENTANCE (AFTER BACKSLIDING).
+
+Concerning repentance they teach, that those who have relapsed into sin
+after baptism, may at any time obtain pardon, when they repent. But
+repentance properly consists of two parts. The one is contrition, or
+being struck with terrors of conscience, on account of acknowledged sin.
+The other is faith, which is produced by the gospel; which believes that
+pardon for sin is bestowed for Christ's sake; which tranquilizes the
+conscience, and liberates it from fear. Such repentance must be
+succeeded by good works as its fruits.
+
+ARTICLE XIII. - OF THE USE OF THE SACRAMENTS.
+
+Concerning the use of the sacraments our churches teach, that they were
+instituted not only as marks of a Christian profession amongst men; but
+rather as signs and evidences of the divine disposition towards us,
+tendered for the purpose of exciting and confirming the faith of those
+who use them. Hence the sacraments ought to be received with faith in
+the promises which are exhibited and proposed by them.
+
+They therefore condemn the opinion of those who maintain, that the
+sacraments produce justification in their recipients as a matter of
+course, [Note 3] who do not teach that faith is necessary, in the
+reception of the sacraments, to the remission of sins.
+
+ARTICLE XIV. - OF CHURCH ORDERS, (OR THE MINISTRY.)
+
+Concerning church orders they teach, that no person ought publicly to
+teach "or preach," [Note 4] in the church, or to administer the
+sacraments, without a regular call.
+
+ARTICLE XV. - OF RELIGIOUS CEREMONIES.
+
+Concerning ecclesiastical ceremonies they teach, that those ceremonies
+ought to be observed, which can be attended to without sin, and which
+promote peace and good order in the church, such as certain holy-days,
+festivals, &c. Concerning matters of this kind, however, men are
+cautioned, lest their consciences be burdened, as though such
+observances were necessary to salvation. They are also admonished that
+human traditionary observances, instituted with a view to appease God,
+and to merit his favor, and make satisfaction for sins, are contrary to
+the gospel and the doctrine of faith "in Christ." [Note 5] Wherefore
+vows and traditionary observances concerning meats, days, &c.,
+instituted to merit grace and make satisfaction for sins, are useless,
+and contrary to the gospel.
+
+ARTICLE XVI. - OF POLITICAL AFFAIRS.
+
+In regard to political affairs our churches teach that legitimate
+political enactments are good works of God; that it is lawful for
+Christians to hold civil offices, to pronounce judgment, and decide
+cases according to existing laws; to inflict just punishment, wage just
+wars, and serve in them; to make lawful contracts; hold property; to
+make oath when required by the magistrate, to marry, and to be married.
+
+Hence Christians ought necessarily to yield obedience to their civil
+officers and laws; unless they should command something sinful; in
+which case it is a duty to obey God rather than man. Acts v. 29.
+
+ARTICLE XVII. - OF CHRIST'S RETURN TO JUDGMENT.
+
+Our churches also teach, that at the end of the world, Christ will
+appear for judgment; that he will raise all the dead; that he will
+bestow upon the pious and elect eternal life and endless joys, but will
+condemn wicked men and devils to be punished without end.
+
+ARTICLE XVIII. - OF FREE WILL.
+
+Concerning free will our churches teach, that the human will possesses
+some liberty for the performance of civil duties, and for the choice of
+those things lying within the control of reason. But it does not possess
+the power, without the influence of the Holy Spirit, of being just
+before God, or yielding spiritual obedience: for the natural man
+receiveth not the things which are of the Spirit of God: but this is
+accomplished in the heart, when the Holy Spirit is received through the
+word.
+
+The same is declared by Augustine in so many words: "We confess that all
+men have a free will, which possesses the judgment of reason, by which
+they cannot indeed, without the divine aid, either begin or certainly
+accomplish what is becoming in things relating to God; but only in
+'outward' [Note 6] works of the present life, as well good as evil. In
+good works, I say, which arise from our natural goodness, such as to
+choose to labor in the field, to eat and drink, to choose to have a
+friend, to have clothing, to build a house, to take a wife, to feed
+cattle, to learn various and useful arts, or to do any good thing
+relative to this life; all which things, however, do not exist without
+the divine government; yea, they exist and begin to be from Him and
+through Him. And in evil works (men have a free will), such as to choose
+to worship an idol, to will to commit murder," &c.
+
+It is not possible by the mere powers of nature, without the aid of the
+Holy Spirit, to love God above all things, and to do his commands
+according to their intrinsic design. For, although nature may be able,
+after a certain manner, to perform external actions, such as to abstain
+from theft, from murder, &c., yet it cannot perform the inner motions,
+such as the fear of God, faith in God, chastity, patience, &c.
+
+ARTICLE XIX. - OF THE AUTHOR OF SIN.
+
+On this subject they teach, that, although God is  the Creator and
+Preserver of nature, the cause of sin must be sought in the depraved
+will of the devil and of wicked men, which, when destitute of divine
+aid, turns itself away from God: agreeably to the declaration of Christ,
+"When he speaketh a lie, he speaketh of his own." - JOHN viii. 44.
+
+ARTICLE XX. - OF GOOD WORKS.
+
+Our writers are falsely acccused [sic] of prohibiting good works. Their
+publications on the ten commandments, and other similar subjects, show,
+that they gave good instructions concerning all the different stations
+and duties of life, and explained what course of conduct, in any
+particular calling, is pleasing to God. Concerning these things,
+preachers formerly said very little, but urged the necessity of puerile
+and useless works, such as certain holy-days, fasts, brotherhoods,
+pilgrimages, worship of saints, rosaries, monastic vows, &c. These
+useless things, our adversaries, having been admonished, now unlearn,
+and no longer teach as formerly. Moreover, they now begin to make
+mention of faith, about which they formerly observed a marvellous [sic]
+silence. They now teach, that we are not justified by works alone, but
+join faith to works, and maintain that we are justified by faith and
+works. This doctrine is more tolerable than their former belief, and is
+calculated to impart more consolation to the mind. Inasmuch, then, as
+the doctrine concerning faith, which should be regarded as a principal
+one by the church, had so long been unknown; for all must confess, that
+concerning the righteousness of faith, the most profound silence
+reigned in their sermons, and the doctrine concerning works alone was
+discussed in the churches; our divines have admonished the churches as
+follows:-
+
+First, that our works cannot reconcile God, or merit the remission of
+sins, grace, and justification: but this we can attain only by faith,
+when we believe that we are received into favor, for Christ's sake, who
+alone is appointed our mediator and propitiatory sacrifice, by whom the
+Father can be reconciled. He, therefore, who expects to merit grace by
+his works, casts contempt on the merits and grace of Christ, and is
+seeking the way to God, in his own strength, without the Saviour; who
+nevertheless has told us, "I am the way, the truth, and the life." This
+doctrine concerning faith, is incessantly inculcated by the Apostle Paul
+(Ephes. ii), "Ye are saved by grace, through faith, and that not of
+yourselves; it is the gift of God," not of works, &c. And, lest any one
+should cavil at our interpretation, and charge it with novelty, we state
+that this whole matter is supported by the testimony of the fathers. For
+Augustine devotes many volumes to the defence of grace, and the
+righteousness of faith, in opposition to the merit of good works. And
+Ambrosius, on the calling of he Gentiles, &c., inculcates the same
+doctrine. For thus he says, concerning the calling of the Gentiles:
+"Redemption by the blood of Christ is of little value, nor is the honor
+of human works subordinated to the mercy of God, if justification, which
+is of grace, is supposed to be merited by previous works, so as to be
+not the gift of him that bestows it, but the reward of him that earned
+it." But, although this doctrine is despised by the inexperienced, the
+consciences of the pious and timid find it a source of much consolation,
+for they cannot attain peace of conscience in any works, but in faith
+alone, when they entertain the confident belief that, for Christ's sake,
+God is reconciled to them. Thus Paul teaches us (Rom. v.), "Being
+justified by faith, we have peace with God." This whole doctrine must be
+referred to the conflict in the conscience of the alarmed sinner, nor
+can it be otherwise understood. Hence the inexperienced and
+worldly-minded are much mistaken, who vainly imagine that the
+righteousness of the Christian is nothing else than what in common life
+and in the language of philosophy is termed morality.
+
+Formerly, the consciences of men were harassed by the doctrine of works,
+nor did they hear any consolation from the gospel. Some conscience drove
+into deserts, and into monasteries, hoping there to merit the divine
+favor by a monastic life. Others invented different kinds of works, to
+merit grace, and make satisfaction for their sins. There was therefore
+the utmost necessity, that this doctrine concerning faith in Christ
+should be inculcated anew; in order that timid minds might find
+consolation, and know that justification and the remission of sins are
+obtained by faith in the Saviour. The people are also now instructed,
+that faith does not signify a mere historical belief, such as wicked men
+and devils have; but that, in addition to a historical belief, it
+includes an acquaintance with the consequences of the history, such as
+remission of sins, by grace through Christ, righteousness, &c., &c.
+
+Now, he who knows that the Father is reconciled to him through Christ,
+possesses a true acquaintance with God, confides in his providence, and
+calls upon his name: and is therefore not without God, as are the
+Gentiles. For the devil and wicked men cannot believe the article
+concerning the remission of sins. But they hate God as an enemy, do not
+call upon his name, nor expect any thing good at his hands. Augustine,
+in speaking of the word faith, admonishes the reader that in Scripture
+this word does not signify mere knowledge, such as wicked men possess,
+but that confidence or trust, by which alarmed sinners are comforted
+and lifted up. We, moreover, teach, that the performance of works is
+necessary, because it is commanded of God, and not because we expect to
+merit grace by them. Pardon of sins and grace are obtained only by
+faith. And because the Holy Spirit is received by faith the heart of man
+is renovated, and new affections produced, that he may be able to
+perform good works. Accordingly, Ambrosius states, faith is the source
+of holy volitions and an upright life. For the faculties of man, unaided
+by the Holy Spirit, are replete with sinful propensities, and too feeble
+to perform works that are good in the sight of God. They are moreover
+under the influence of Satan, who urges men to various sins, and impious
+opinions, and open crimes; as may be seen in the examples of the
+philosophers who, though they endeavored to lead moral lives, failed to
+accomplish their designs, and were guilty of many notorious crimes. Such
+is the imbecility of man, when he undertakes to govern himself by his
+own strength, without faith and the Holy Spirit.
+
+From all this it is manifest, that our doctrine, instead of being
+charged with prohibiting good works, ought much rather to be applauded,
+for teaching the manner in which truly good works can be performed. For,
+without faith, human nature is incapable of performing the duties either
+of the first or second table. Without it, man does not call upon God,
+nor expect any thing from him, nor bear the cross: but seeks refuge
+amongst men, and reposes on human aid. Hence, when faith and confidence
+in God are wanting, all evil desires and human schemes reign in the
+heart; wherefore Christ also says, "without me ye can do nothing" (John
+xv.); and the church responds, Without thy favor there is nothing good
+in man.
+
+ARTICLE XXI. - OF THE INVOCATION OF SAINTS.
+
+Concerning the invocation of saints our churches teach, that the saints
+ought to be held in remembrance, in order that we may, each in his own
+calling, imitate their faith and good works; that the emperor may
+imitate the example of David, in carrying on war to expel the Turks
+from our country; for both are kings. But the sacred volume does not
+teach us to invoke saints or to seek aid from them. For it proposes
+Christ to us us our only mediator, propitiation, high priest, and
+intercessor. On his name we are to call, and he promises, that he will
+hear our prayers, and highly approves of this worship, viz.: that he
+should be called upon in every affliction (1 John ii.): "If any one sin,
+we have an advocate with the Father," &c.
+
+This is about the substance of our doctrines, from which it is evident
+that they contain nothing inconsistent with the Scriptures. Under these
+circumstances, those certainly judge harshly, who would have us
+regarded as heretics. But the difference of opinion between us (and the
+Romanists) relates to certain abuses, which have crept into the (Romish)
+churches without any good authority; in regard to which, if we do
+differ, the bishops ought to treat us with lenity, and tolerate us, on
+account of the confession which we have just made.
+
+Note 1. German reading.
+
+Note 2. German reading.
+
+Note 3. Ex opere operato, from the mere outward performance of the act.
+
+Note 4. German reading.
+
+Note 5. German reading.
+
+Note 6. German copy.
+
+
+INDEX.
+
+Absolution, form of, 99, 100.
+Additions, no heterogeneous ones to be made to the divinely constituted
+church, 18.
+Alterations in Augsburg Confession by Melancthon, 54.
+American, Lutheran, has no reference to place of birth, 9.
+American Recension, Digest of, 61.
+--------- --------- originated from respect to Augsburg Confession, 44.
+Anecdote of the Leyden cobbler, 16.
+--------- of Melancthon's mother, 14.
+Apology to Augsburg Confession, 25.
+Apostles' Creed, when and by whom formed, 20.
+Arnold on the diet at Augsburg, 55.
+Athanasian Creed adopted, 21.
+Augsburg Diet, Papists predominant at, 55.
+--------- --------- Melancthon's alarm at, 55.
+--------- --------- subscription to, not required in Luther's time, 22.
+--------- --------- itself a disclaimer of error, 30.
+--------- --------- practice of requiring assent to, rejected, by the
+fathers of Pennsylvania Synod fifty years ago, 39.
+Augsburg Confession, disadvantages under which it was prepared, 47.
+--------- --------- dissented from by Dr. Lochman, 39.
+--------- --------- parts of, omitted by him in his edition, 40.
+--------- --------- dissented from by many of our principal divines, 41,
+42.
+Aurifaber's narrative of Augsburg Diet, 78.
+
+Bachman, Dr., dissents from Symbolical books, 42.
+Baptism, its influence on adults, 143-144.
+--------- --------- infants, 144, 145, 146.
+Baptismal Regeneration, see Regeneration baptismal.
+Basel, Synod of, it conceded both kinds, 76.
+Bible, Luther's deep sense of obligation to, 46.
+--------- true and infallible symbol, 41.
+Bishops, Reformers willing again to submit to them, 58.
+Bohemians claim eucharist entire, 76.
+
+Campegius, Letter of Melancthon to, 51.
+Canon of the mass, 73, 77.
+Ceremonies of the mass, 64.
+Church of Christ, importance of the, 17.
+--------- no essential additions to be made to her, 18.
+Confession, Dr. Plank on, 102.
+--------- private, unscriptural, 103.
+--------- how performed, 98-100.
+Concessions, Melancthon's, 54, 49.
+--------- of the Reformers to Papists, 49.
+Concluding remarks, 161-68.
+Controversy, religious, sometimes necessary and useful, 13.
+--------- how it should be conducted, 16.
+--------- the present commenced by Old Lutherans, 8.
+Creed of the Council of Nice, 20.
+Creeds not commanded by the Bible, 19.
+--------- only inferential, 19.
+--------- human, all uninspired, 23.
+--------- not all changes in, to be deprecated, 45.
+--------- must be conformed to Bible truth in every age, 23, 29.
+
+Definite Platform, its origin, 26.
+--------- --------- its authors not agitators, 26.
+--------- --------- not a new rejection of errors, 43.
+--------- --------- retains more of the Augsburg Confession than the
+General Synod's Pledge, 15.
+--------- --------- adopted by several Synods, 15.
+--------- --------- misunderstood, 28.
+--------- --------- an unofficial proposal till adopted by Synods,--right
+to make it, 32.
+--------- --------- claimed no authority till adopted, 32.
+Denomination, a Christian bound not to defend, but to reject the errors
+of its symbols, 38.
+Depravity natural, a scriptural doctrine, 6, 7.
+Design of this work, 3, 4.
+Disadvantages attending the preparation of Augsburg Confession, 48.
+Disclaimer, Synodical, 63.
+Doctrine, fundamental, list of, 5.
+Duty of a church to test her creed by Scripture, 23.
+--------- --------- to alter her creed if found erroneous, 29, 162-68.
+--------- --------- cannot be to deny the truth, 162.
+
+Elevation of the host, long retained by Luther, 65.
+Endress, Dr., disavows parts of the Augsburg Confession, 41.
+Episcopal Church in America changed her standards, 30.
+Eucharist, the symbols on, 148, 149, 150.
+--------- real presence of Christ's body in, refuted, 151-52.
+--------- supposed sin-forgiving power of, not scriptural, 153-54.
+Exorcism, altered interpretation of, 155.
+--------- long retained in some parts of the church, 155, &c.
+--------- Koellner, Guericke, other authorities, 156.
+--------- ascertained facts in the case, 160.
+Faber, his attempted refutation of Augsburg Confession, 76.
+Faith, a living, always required for pardon, 130.
+Forgiveness of sin belongs to God alone, 104, &c.
+Form of Concord rejected by a large part of the Lutheran Church, 24.
+--------- --------- acknowledges the right of altering confessions, 38.
+Fuhrman on the mass, 68.
+Fundamental doctrine, what? 4.
+Funk on Private Confession, 98.
+
+General Synod, liberality of her basis, 9.
+Golden age of the Christian church, 20.
+Gospel, life of the, the true life of a church, 37.
+
+Hagenbach, Dr., on bodily presence in the supper, 60.
+Hazelius, Dr., on the Diet of Augsburg, 55.
+--------- Dr., dissents from the Augsburg Confession, 42.
+History of American Lutheran Church, 93.
+Host, elevation of, long retained, 65.
+
+Improvement of erroneous creeds creditable to a church, 45.
+Investigation the safeguard of religious truth, 14.
+
+Jacobsen, Professor, on Confession, 102.
+Jonas, Justus, Luther's Letter to, 54.
+Justification, faith and not the sacraments the immediate condition
+of, 130.
+
+Keys, power of, 100, 101.
+Knapp, Dr., not symbolic, 59.
+--------- on the eucharist, 60.
+--------- influence of the sacraments defined, 133.
+Koecher, Dr., views of the duty of a church to correct her
+confession, 45.
+
+Larger Catechism of Luther rejected, 25.
+Latin hymns in the mass, 82.
+Life, the true, of the church, what? 37.
+Lintner, Dr., dissents from the Augsburg Confession, 42.
+Lochman, Dr., omits large portions of the Augsburg Confession in his
+recension, 40.
+Lord's Supper, see Eucharist.
+Luther, the Protestant princes abstain from consulting him during the
+Diet at Augsburg, 50.
+--------- progressive reformer, 65.
+--------- his use of the word mass, 71, &c.
+--------- engaged in constant controversy, 14.
+--------- was originally pledged to the whole Romish system, 21.
+--------- enlightened by the study of Scripture, 21.
+--------- never signed any confession of faith, 22.
+--------- his defiance of papists, 54.
+--------- his letter to Lazarus Spengler, 71, to Hausmann, 71, to
+Jonas, 72.
+--------- acknowledges the imperfection of the reformation, 35.
+--------- his oath of obedience to Papacy, 21.
+--------- his sense of obligation to the Bible, 46.
+Lutheran Church, American, founded on Independent or Congregational,
+or Republican principles, 32, 33.
+
+Mass, closet, early rejected, 65.
+--------- public, rejected after Augsburg diet, 66.
+--------- ceremonies of, retained by Augsburg Confession, 66, 68.
+--------- its nature, 69, 71.
+--------- reformers trained to its Papal use, 70.
+--------- the usus loquendi of the word, 71, 72, 81-90.
+--------- distinct from sacrament or Lord's Supper, 71, &c., 74.
+--------- Canon of, what, 73.
+--------- Luther's definition of, 74.
+--------- meaning, in the symbols, 81, &c., 90.
+Mann, Rev., misapplies the word heretic, 26.
+--------- misapprehends the profession of the New School Lutherans, 33.
+Melancthon, his concessions to Popery, 53, 54.
+--------- Luther's rebuke for his concessions, 53, 54.
+--------- on the mass, 74-78.
+--------- Letters to Luther, 75, 76, 77, 48. [sic]
+--------- advice to his mother, 14.
+--------- did not regard the Augsburg Confession as perfect, 23.
+--------- ready to submit to Romish bishops again, 35.
+--------- describes his danger and depression at the Diet, 49.
+--------- complains about the indifference of the princes to consult
+Luther, 50.
+--------- his remarkable letter to Campegius, 51.
+Methodists, Episcopal, made extensive changes in the Thirty-nine
+Articles, 31.
+Miller, Dr. G. B., dissents from the Augsburg Confession, 42.
+Mosheim, Dr., 68, 132.
+Murdock, Dr., on the mass, 68.
+
+Natural Depravity, a Scriptural doctrine, 6, 7.
+--------- --------- reality of it taught by the author, 6, 7.
+New creed, advocated by some, 44.
+
+Our church, right or wrong, an unchristian motto, 38.
+Obedience, offered to the Romish church by Melancthon, to obtain
+peace, 52.
+
+Pardon or justification, faith the condition of, 130.
+Peculiarities of our church when scriptural, to be retained, 38.
+Plank, Dr., on confession, 102.
+Platform, Definite, see Definite Platform.
+Political institutions less important than the church, 17.
+Popular Theology, reference to, 93.
+Presbyterians changed their confession, 31.
+Private confession, how performed, 98.
+--------- --------- rejected, 25.
+Public confession substituted for private, 25.
+Puseyism, 131.
+--------- flatters the vanity of ministers, 131.
+
+Question, the true state of, 17.
+
+Rationalism, unjustly charged on some American writers by Germans, 7, 8.
+Recension, American, digest of, 61.
+Reformation, time of, at the diet, not favorable to the formation of a
+full, impartial creed, 22, 47.
+Reformers, progressive, 57, 58, 65.
+--------- fallible men, 35.
+Refutation, papal, of Augsburg Confession, 79.
+--------- distinguishes between mass and eucharist, 79.
+Reinhard, Dr., not symbolic, 59, 132.
+Reply to Rev. Mann's general observations, 22-24.
+Responsibility, fearful, of disseminating error in creeds, 34.
+Right of ministers to dissent from the Augsburg Confession conceded, 43.
+Reformer's, the, if living would themselves reject these errors, 35.
+--------- were educated till adult age in all the superstitions
+of Rome, 37.
+Regeneration, baptismal, 135, &c.
+--------- --------- taught by the symbolical books, 135, 136, 137.
+--------- --------- taught by the Reformers, 138-140.
+--------- --------- taught by the early theologians, 140, &c.
+Regeneration, baptismal, influence of this doctrine on the
+pulpit, 141, &c.
+Rufinus' report on the origin of the Apostles' creed, 19.
+Romanists and Puseyites in error, 18.
+
+Sabbath, views of the Reformers on, 107, 111, 112, &c.
+--------- Ruecker, Hengstenberg, Waler, on, 108, 109.
+Sacraments, their relation to pardon or justification, 9.
+Schaeffer, Dr. F. C., dissents from the Augsburg Confession, 41.
+Schaff, Dr., an inadvertence corrected, 5, 6.
+Schultz, Dr., on German theology, 60.
+Scriptures, why better understood more than three centuries ago, 36.
+Siegel, on history of the mass, 69; confession, 102.
+Sin, pardon of, belongs to God, 104, &c.
+Smalcald Articles, more decided, 55.
+--------- --------- rejected by Sweden and Denmark, 25.
+Smaller Catechism of Luther, rejected in Sweden, 25.
+Spalatin, his abstract of Augsburg Confession, 79.
+--------- distinguishes between mass and Lord's Supper, 79.
+Standpoint of the American Lutheran Church, 35.
+Storr, Dr., 59.
+Symbolism, Post-Lutheran and Ultra-Lutheran, 164.
+Symbolic, what makes a book such, 160, 161.
+Symbols, departure of German theologians from, 59.
+Symbolic System, when introduced, 22.
+--------- --------- no part of original Lutheranism, 163.
+Symbol, the mother, of Protestantism retained, 44.
+Synods, General, doctrinal basis defended, 4.
+
+Theologians, German, unsymbolic, 59.
+Theological Seminary, liberality of her doctrinal basis, 9.
+Topics discussed in this work, 4.
+Truth fears not investigation, 44.
+
+Ultra-Lutherans must unchurch the Lutherans of Luther's lifetime, 25.
+
+War on the Platform by Old Lutherans, offensive and not defensive
+war, 25.
+Western Synods, the Platform primarily designed for them 27.
+Word of God, the inspired, complete, 18.
+--------- --------- the only creed used in the apostolic age, 18.
+
+Zwingle's Confession, 75.
+
+
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