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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