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
fonts and sizes.]
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