Articles VII and VIII: _Of the Church._
The Seventh Article of our Confession, in which we said that the
Church is the congregation of saints, they have condemned and have
added a long disquisition, that the wicked are not to be separated
from the Church, since John has compared the Church to a
threshing-floor on which wheat and chaff are heaped together, Matt. 3,
12, and Christ has compared it to a net in which there are both good
and bad fishes, Matt. 13, 47. It is, verily, a true saying, namely,
that there is no remedy against the attacks of the slanderer.
Nothing can be spoken with such care that it can escape detraction.
For this reason we have added the Eighth Article, lest any one might
think that we separate the wicked and hypocrites from the outward
fellowship of the Church, or that we deny efficacy to Sacraments
administered by hypocrites or wicked men. Therefore there is no need
here of a long defense against this slander. The Eighth Article is
sufficient to exculpate us. For we grant that in this life
hypocrites and wicked men have been mingled with the Church, and that
they are members of the Church according to the outward fellowship of
the signs of the Church, i.e., of Word, profession, and Sacraments,
especially if they have not been excommunicated. Neither are the
Sacraments without efficacy for the reason that they are administered
by wicked men; yea, we can even be right in using the Sacraments
administered by wicked men. For Paul also predicts, 2 Thess. 2, 4,
that Antichrist will sit in the temple of God, i.e., he will rule and
bear office in the Church. But the Church is not only the fellowship
of outward objects and rites, as other governments, but it is
originally a fellowship of faith and of the Holy Ghost in hearts.
[The Christian Church consists not alone in fellowship of outward
signs, but it consists especially in inward communion of eternal
blessings in the heart, as of the Holy Ghost, of faith, of the fear
and love of God]; which fellowship nevertheless has outward marks so
that it can be recognized, namely, the pure doctrine of the Gospel,
and the administration of the Sacraments in accordance with the
Gospel of Christ. [Namely, where God's Word is pure, and the
Sacraments are administered in conformity with the same, there
certainly is the Church, and there are Christians.] And this Church
alone is called the body of Christ, which Christ renews [Christ is
its Head, and] sanctifies and governs by His Spirit, as Paul
testifies, Eph. 1, 22 sq., when he says: And gave Him to be the Head
over all things to the Church, which is His body, the fulness of Him
that filleth all in all. Wherefore, those in whom Christ does not
act [through His Spirit] are not the members of Christ. This, too,
the adversaries acknowledge, namely, that the wicked are dead members
of the Church. Therefore we wonder why they have found fault with
our description [our conclusion concerning Church] which speaks of
living members. Neither have we said anything new. Paul has defined
the Church precisely in the same way, Eph. 6, 25 f., that it should
be cleansed in order to be holy. And he adds the outward marks, the
Word and Sacraments. For he says thus: Christ also loved the Church,
and gave himself for it, that He might sanctify and cleanse it with
the washing of water by the Word, that He might present it to Himself
a glorious Church, not having spot, or wrinkle, or any such thing,
but that it should be holy and without blemish. In the Confession we
have presented this sentence almost in the very words. Thus also the
Church is defined by the article in the Creed which teaches us to
believe that there is a holy Catholic Church. The wicked indeed are
not a holy Church. And that which follows, namely, the communion of
saints, seems to be added in order to explain what the Church
signifies, namely, the congregation of saints, who have with each
other the fellowship of the same Gospel or doctrine [who confess one
Gospel, have the same knowledge of Christ] and of the same Holy Ghost,
who renews, sanctifies, and governs their hearts.
And this article has been presented for a necessary reason. [The
article of the Church Catholic or Universal, which is gathered
together from every nation under the sun, is very comforting and
highly necessary.] We see the infinite dangers which threaten the
destruction of the Church. In the Church itself, infinite is the
multitude of the wicked who oppress it [despise, bitterly hate, and
most violently persecute the Word, as, e.g., the Turks, Mohammedans,
other tyrants, heretics, etc. For this reason the true teaching and
the Church are often so utterly suppressed and disappear, as if there
were no Church which has happened under the papacy, it often seems
that the Church has completely perished]. Therefore, in order that
we may not despair, but may know that the Church will nevertheless
remain [until the end of the world], likewise that we may know that,
however great the multitude of the wicked is, yet the Church [which
is Christ's bride] exists, and that Christ affords those gifts which
He has promised to the Church, to forgive sins, to hear prayer, to
give the Holy Ghost, this article in the Creed presents us these
consolations. And it says church Catholic, in order that we may not
understand the Church to be an outward government of certain nations
[that the Church is like any other external polity, bound to this or
that land, kingdom, or nation, as the Pope of Rome will say], but
rather men scattered throughout the whole world [here and there in
the world, from the rising to the setting of the sun], who agree
concerning the Gospel, and have the same Christ, the same Holy Ghost,
and the same Sacraments, whether they have the same or different
human traditions. And the gloss upon the Decrees says that the
Church in its wide sense embraces good and evil; likewise, that the
wicked are in the Church only in name, not in fact; but that the good
are in the Church both in fact and in name. And to this effect there
are many passages in the Fathers. For Jerome says: The sinner,
therefore, who Has been soiled with any blotch cannot be called a
member of the Church of Christ, neither can he be said to be subject
to Christ.
Although, therefore, hypocrites and wicked men are members of this
true Church according to outward rites [titles and offices], yet when
the Church is defined, it is necessary to define that which is the
living body of Christ, and which is in name and in fact the Church
[which is called the body of Christ, and has fellowship not alone in
outward signs, but has gifts in the heart, namely, the Holy Ghost and
faith]. And for this there are many reasons. For it is necessary to
understand what it is that principally makes us members, and that,
living members, of the Church. If we will define the Church only as
an outward polity of the good and wicked, men will not understand
that the kingdom of Christ is righteousness of heart and the gift of
the Holy Ghost [that the kingdom of Christ is spiritual, as
nevertheless it is, that therein Christ inwardly rules, strengthens,
and comforts hearts, and imparts the Holy Ghost and various spiritual
gifts], but they will judge that it is only the outward observance of
certain forms of worship and rites. Likewise, what difference will
there be between the people of the Law and the Church if the Church
is an outward polity? But Paul distinguishes the Church from the
people of the Law thus, that the Church is a spiritual people, i.e.,
that it has been distinguished from the heathen not by civil rites
[not in the polity and civil affairs], but that it is the true people
of God, regenerated by the Holy Ghost. Among the people of the Law,
apart from the promise of Christ, also the carnal seed [all those who
by nature were born Jews and Abraham's seed] had promises concerning
corporeal things, of government, etc. And because of these even the
wicked among them were called the people of God, because God had
separated this carnal seed from other nations by certain outward
ordinances and promises; and yet, these wicked persons did not please
God. But the Gospel [which is preached in the Church] brings not
merely the shadow of eternal things, but the eternal things
themselves, the Holy Ghost and righteousness, by which we are
righteous before God. [But every true Christian is even here upon
earth partaker of eternal blessings, even of eternal comfort, of
eternal life, and of the Holy Ghost, and of righteousness which is
from God, until he will be completely saved in the world to come.]
Therefore, only those are the people, according to the Gospel, who
receive this promise of the Spirit. Besides, the Church is the
kingdom of Christ, distinguished from the kingdom of the devil. It
is certain, however, that the wicked are in the power of the devil,
and members of the kingdom of the devil, as Paul teaches, Eph. 2, 2,
when he says that the devil now worketh in the children of
disobedience. And Christ says to the Pharisees, who certainly had
outward fellowship with the Church, i.e., with the saints among the
people of the Law (for they held office, sacrificed, and taught): Ye
are of your father, the devil, John 8, 44. Therefore, the Church,
which is truly the kingdom of Christ is properly the congregation of
saints. For the wicked are ruled by the devil, and are captives of
the devil; they are not ruled by the Spirit of Christ.
But what need is there of words in a manifest matter? [However, the
adversaries contradict the plain truth.] If the Church, which is
truly the kingdom of Christ, is distinguished from the kingdom of the
devil, it follows necessarily that the wicked, since they are in the
kingdom of the devil, are not the Church; although in this life,
because the kingdom of Christ has not yet been revealed; they are
mingled with the Church, and hold offices [as teachers, and other
offices] in the Church. Neither are the wicked the kingdom of Christ,
for the reason that the revelation has not yet been made. For that
is always the kingdom which He quickens by His Spirit, whether it be
revealed or be covered by the cross; just as He who has now been
glorified is the same Christ who was before afflicted. And with this
clearly agree the parables of Christ, who says, Matt. 13, 38, that
the good seed are the children of the kingdom, but the tares are the
children of the Wicked One. The field, He says, is the world, not
the Church. Thus John [Matt. 3,12: He will throughly purge His floor,
and gather His wheat into the garner; but He will burn up the chaff]
speaks concerning the whole race of the Jews, and says that it will
come to pass that the true Church will be separated from that people.
Therefore, this passage is more against the adversaries than in
favor of them, because it shows that the true and spiritual people is
to be separated from the carnal people. Christ also speaks of the
outward appearance of the Church when He says, Matt. 13, 47: The
kingdom of heaven is like unto a net, likewise, to ten virgins; and
He teaches that the Church has been covered by a multitude of evils,
in order that this stumbling-block may not offend the pious; likewise,
in order that we may know that the Word and Sacraments are
efficacious even when administered by the wicked. And meanwhile He
teaches that these godless men, although they have the fellowship of
outward signs, are nevertheless not the true kingdom of Christ and
members of Christ; for they are members of the kingdom of the devil.
Neither, indeed, are we dreaming of a Platonic state, as some
wickedly charge, but we say that this Church exists, namely, the
truly believing and righteous men scattered throughout the whole
world [We are speaking not of an imaginary Church, which is to be
found nowhere; but we say and know certainly that this Church,
wherein saints live, is and abides truly upon earth; namely, that
some of God's children are here and there in all the world, in
various kingdoms, islands, lands, and cities, from the rising of the
sun to its setting, who have truly learned to know Christ and His
Gospel.] And we add the marks: the pure doctrine of the Gospel [the
ministry or the Gospel] and the Sacraments. And this Church is
properly the pillar of the truth, 1 Tim. 3, 15. For it retains the
pure Gospel, and, as Paul says, 1 Cor. 3, 11 [: "Other foundation can
no man lay than that is laid, which is Jesus Christ"], the foundation,
i.e., the true knowledge of Christ and faith. Although among these
[in the body which is built upon the true foundation, i.e., upon
Christ and faith] there are also many weak persons, who build upon
the foundation stubble that will perish, i.e., certain unprofitable
opinions [some human thoughts and opinions], which, nevertheless,
because they do not overthrow the foundation are both forgiven them
and also corrected. And the writings of the holy Fathers testify
that sometimes even they built stubble upon the foundation, but that
this did not overthrow their faith. But most of those errors which
our adversaries defend, overthrow faith, as, their condemnation of
the article concerning the remission of sins, in which we say that
the remission of sins is received by faith. Likewise it is a
manifest and pernicious error when the adversaries teach that men
merit the remission of sins by love to God, prior to grace. [In the
place of Christ they set up their works, orders, masses, just as the
Jews, the heathen, and the Turks intend to be saved by their works.]
For this also is to remove "the foundation," i.e., Christ. Likewise,
what need will there be of faith if the Sacraments justify _ex opere
operato_, without a good disposition on the part of the one using
them? [without faith. Now, a person that does not regard faith as
necessary has already lost Christ. Again, they set up the worship of
saints, call upon them instead of Christ, the Mediator, etc.] But
just as the Church has the promise that it will always have the Holy
Ghost, so it has also the threatenings that there will be wicked
teachers and wolves. But that is the Church in the proper sense
which has the Holy Ghost. Although wolves and wicked teachers become
rampant [rage and do injury] in the Church, yet they are not properly
the kingdom of Christ. Just as Lyra also testifies, when he says:
The Church does not consist of men with respect to power, or
ecclesiastical or secular dignity, because many princes and
archbishops and others of lower rank have been found to have
apostatized from the faith. Therefore, the Church consists of those
persons in whom there is a true knowledge and confession of faith and
truth. What else have we said in our Confession than what Lyra here
says [in terms so clear that he could not have spoken more clearly]?
But the adversaries perhaps require [a new Roman definition], that
the Church be defined thus, namely, that it is the supreme outward
monarchy of the whole world, in which the Roman pontiff necessarily
has unquestioned power, which no one is permitted to dispute or
censure [no matter whether he uses it rightly, or misuses it], to
frame articles of faith; to abolish, according to his pleasure, the
Scriptures [to pervert and interpret them contrary to all divine law,
contrary to his own decretals, contrary to all imperial rights, as
often, to as great an extent, and whenever it pleases him, to sell
indulgences and dispensations for money]; to appoint rites of worship
and sacrifices; likewise, to frame such laws as he may wish, and to
dispense and exempt from whatever laws he may wish, divine, canonical,
or civil; and that from him [as from the vicegerent of Christ] the
Emperor and all kings receive, according to the command of Christ,
the power and right to hold their kingdoms, from whom, since the
Father has subjected all things to Him, it must be understood, this
right was transferred to the Pope; therefore the Pope must
necessarily be [a God on earth, the supreme Majesty,] lord of the
whole world, of all the kingdoms of the world, of all things private
and public, and must have absolute power in temporal and spiritual
things, and both swords, the spiritual and temporal Besides this
definition, not of the Church of Christ but of the papal kingdom, has
as its authors not only the canonists, but also Daniel 11 36 ff.
[Daniel, the prophet, represents Antichrist in this way.]
Now, if we would define the Church in this way [that it is such pomp,
as is exhibited in the Pope's rule], we would perhaps have fairer
judges. For there are many things extant written extravagantly and
wickedly concerning the power of the Pope of Rome on account of which
no one has ever been arraigned. We alone are blamed, because we
proclaim the beneficence of Christ [and write and preach the clear
word and teaching of the apostles], that by faith in Christ we obtain
remission of sins, and not by [hypocrisy or innumerable] rites of
worship devised by the Pope. Moreover, Christ, the prophets, and the
apostles define the Church of Christ far otherwise than as the papal
kingdom. Neither must we transfer to the Popes what belongs to the
true Church, namely, that they are pillars of the truth, that they do
not err. For how many of them care for the Gospel or judge that it
[one little page, one letter of it] is worth being read? Many [in
Italy and elsewhere] even publicly ridicule all religions, or, if
they approve anything, they approve such things only as are in
harmony with human reason, and regard the rest fabulous and like the
tragedies of the poets. Wherefore we hold, according Scriptures,
that the Church, properly so called, is the congregation of saints
[of those here and there in the world], who truly believe the Gospel
of Christ, and have the Holy Ghost. And yet we confess that in this
life many hypocrites and wicked men, mingled with these, have the
fellowship of outward signs who are members of the Church according
to this fellowship of outward signs, and accordingly bear offices in
the Church [preach, administer the Sacraments, and bear the title and
name of Christians]. Neither does the fact that the sacraments are
administered by the unworthy detract from their efficacy, because, on
account of the call of the Church, they represent the person of
Christ, and do not represent their own persons, as Christ testifies,
Luke 10, 16: He that heareth you heareth Me. [Thus even Judas was
sent to preach.] When they offer the Word of God, when they offer the
Sacraments, they offer them in the stead and place of Christ. Those
words of Christ teach us not to be offended by the unworthiness of
the ministers.
But concerning this matter we have spoken with sufficient clearness
in the Confession that we condemn the Donatists and Wyclifites, who
thought that men sinned when they received the sacraments from the
unworthy in the Church. These things seem, for the present, to be
sufficient for the defense of the description of the Church which we
have presented. Neither do we see how, when the Church, properly so
called, is named the body of Christ, it should be described otherwise
than we have described it. For it is evident that the wicked belong
to the kingdom and body of the devil, who impels and holds captive
the wicked. These things are clearer than the light of noonday,
however, if the adversaries still continue to pervert them, we will
not hesitate to reply at greater length.
The adversaries condemn also the part of the Seventh Article in which
we said that "to the unity of the Church it is sufficient to agree
concerning the doctrine of the Gospel and the administration of the
Sacraments; nor is it necessary that human traditions rites or
ceremonies instituted by men should be alike everywhere." Here they
distinguish between universal and particular rites, and approve our
article if it be understood concerning particular rites, they do not
receive it concerning universal rites. [That is a fine clumsy
distinction!] We do not sufficiently understand what the adversaries
mean. We are speaking of true, i.e., of spiritual unity [we say that
those are one harmonious Church who believe in one Christ, who have
one Gospel, one Spirit, one faith, the same Sacraments; and we are
speaking, therefore, of spiritual unity], without which faith in the
heart, or righteousness of heart before God cannot exist. For this
we say that similarity of human rites, whether universal or
particular, is not necessary, because the righteousness of faith is
not a righteousness bound to certain traditions [outward ceremonies
of human ordinances] as the righteousness of the Law was bound to the
Mosaic ceremonies, because this righteousness of the heart is a
matter that quickens the heart. To this quickening, human traditions,
whether they be universal or particular, contribute nothing; neither
are they effects of the Holy Ghost, as are chastity, patience, the
fear of God, love to one's neighbor, and the works of love.
Neither were the reasons trifling why we presented this article. For
it is evident that many [great errors and] foolish opinions
concerning traditions had crept into the Church. Some thought that
human traditions were necessary services for meriting justification
[that without such human ordinances Christian holiness and faith are
of no avail before God; also that no one can be a Christian unless he
observe such traditions, although they are nothing but an outward
regulation]. And afterwards they disputed how it came to pass that
God was worshiped with such variety, as though, indeed, these
observances were acts of worship, and not rather outward and
political ordinances, pertaining in no respect to righteousness of
heart or the worship of God, which vary, according to the
circumstances, for certain probable reasons, sometimes in one way and
at other times in another [as in worldly governments one state has
customs different from another]. Likewise some Churches have
excommunicated others because of such traditions, as the observance
of Easter, pictures, and the like. Hence the ignorant have supposed
that faith, or the righteousness of the heart before God, cannot
exist [and that no one can be a Christian] without these observances.
For many foolish writings of the Summists and of others concerning
this matter are extant.
But just as the dissimilar length of day and night does not injure
the unity of the Church, so we believe that the true unity of the
Church is not injured by dissimilar rites instituted by men; although
it is pleasing to us that, for the sake of tranquillity [unity and
good order], universal rites be observed just as also in the churches
we willingly observe the order of the Mass, the Lord's Day, and other
more eminent festival days. And with a very grateful mind we embrace
the profitable and ancient ordinances, especially since they contain
a discipline by which it is profitable to educate and train the
people and those who are ignorant [the young people]. But now we are
not discussing the question whether it be of advantage to observe
them on account of peace or bodily profit. Another matter is treated
of. For the question at issue is, whether the observances of human
traditions are acts of worship necessary for righteousness before God.
This is the point to be judged in this controversy and when this is
decided, it can afterwards be judged whether to the true unity of the
Church it is necessary that human traditions should everywhere be
alike. For if human traditions be not acts of worship necessary for
righteousness before God, it follows that also they can be righteous
and be the sons of God who have not the traditions which have been
received elsewhere. F.i., if the style of German clothing is not
worship of God, necessary for righteousness before God, it follows
that men can be righteous and sons of God and the Church of Christ,
even though they use a costume that is not German, but French.
Paul clearly teaches this to the Colossians, 2,16.17: Let no man,
therefore, judge you in meat, or in drink, or in respect of an
holy-day, or of the new moon, or of the Sabbath days, which are a
shadow of things to come; but the body is of Christ. Likewise, v. 20
sqq.: If ye be dead with Christ from the rudiments of the world, why,
as though living in the world, are ye subject to ordinances (touch
not; taste not; handle not; which are to perish with the using),
after the commandments and doctrines of men? Which things have,
indeed, a show of wisdom in will-worship and humility. For the
meaning is: Since righteousness of the heart is a spiritual matter,
quickening hearts, and it is evident that human traditions do not
quicken hearts and are not effects of the Holy Ghost, as are love to
one's neighbor, chastity, etc., and are not instruments through which
God moves hearts to believe, as are the divinely given Word and
Sacraments, but are usages with regard to matters that pertain in no
respect to the heart, which perish with the using, we must not
believe that they are necessary for righteousness before God. [They
are nothing eternal, hence, they do not procure eternal life, but are
an external bodily discipline, which does not change the heart.] And
to the same effect he says, Rom. 14, 17: The kingdom of God is not
meat and drink, but righteousness and peace and joy in the Holy Ghost.
But there is no need to cite many testimonies, since they are
everywhere obvious in the Scriptures, and in our Confession we have
brought together very many of them, in the latter articles. And the
point to be decided in this controversy must be repeated after a
while, namely, whether human traditions be acts of worship necessary
for righteousness before God. There we will discuss this matter more
fully.
The adversaries say that universal traditions are to be observed
because they are supposed to have been handed down by the apostles.
What religious men they are! They wish that the rites derived from
the apostles be retained, they do not wish the doctrine of the
apostles to be retained. They must judge concerning these rites just
as the apostles themselves judge in their writings. For the apostles
did not wish us to believe that through such rites we are justified,
that such rites are necessary for righteousness before God. The
apostles did not wish to impose such a burden upon consciences; they
did not wish to place righteousness and sin in the observance of days,
food, and the like. Yea, Paul calls such opinions doctrines of
devils, 1 Tim. 4, 1. Therefore the will and advice of the apostles
ought to be derived from their writings; it is not enough to mention
their example. They observed certain days, not because this
observance was necessary for justification, but in order that the
people might know at what time they should assemble. They observed
also certain other rites and orders of lessons whenever they
assembled. The people [In the beginning of the Church the Jews who
had become Christians] retained also from the customs of the Fathers
[from their Jewish festivals and ceremonies], as is commonly the case,
certain things which, being somewhat changed, the apostles adapted
to the history of the Gospel as the Passover, Pentecost, so that not
only by teaching, but also through these examples they might hand
down to posterity the memory of the most important subjects. But if
these things were handed down as necessary for justification, why
afterwards did the bishops change many things in these very matters?
For, if they were matters of divine right, it was not lawful to
change them by human authority. Before the Synod of Nice some
observed Easter at one time and others at another time. Neither did
this want of uniformity injure faith. Afterward the plan was adopted
by which our Passover [Easter] did not fall at the same time as that
of the Jewish Passover. But the apostles had commanded the Churches
to observe the Passover with the brethren who had been converted from
Judaism. Therefore, after the Synod of Nice, certain nations
tenaciously held to the custom of observing the Jewish time. But the
apostles, by this decree, did not wish to impose necessity upon the
Churches, the words of the decree testify. For it bids no one to be
troubled, even though his brethren, in observing Easter, do not
compute the time aright. The words of the decree are extant in
Epiphanius: Do not calculate, but celebrate it whenever your brethren
of the circumcision do; celebrate it at the same time with them, and
even though they may have erred, let not this be a care to you..
Epiphanius writes that these are the words of the apostles presented
in a decree concerning Easter, in which the discreet reader can
easily judge that the apostles wished to free the people from the
foolish opinion of a fixed time, when they prohibit them from being
troubled, even though a mistake should be made in the computation.
Some, moreover in the East, who were called, from the author of the
dogma, Audians, contended, on account of this decree of the apostles,
that the Passover should be observed with the Jews. Epiphanius, in
refuting them, praises the decree and says that it contains nothing
which deviates from the faith or rule of the Church, and blames the
Audians because they do not understand aright the expression, and
interprets it in the sense in which we interpret it because the
apostles did not consider it of any importance at what time the
Passover should be observed, but because prominent brethren had been
converted from the Jews who observed their custom, and, for the sake
of harmony, wished the rest to follow their example And the apostles
wisely admonished the reader neither to remove the liberty of the
Gospel, nor to impose necessity upon consciences, because they add
that they should not be troubled even though there should be an error
in making the computation.
Many things of this class can be gathered from the histories, in
which it appears that a want of uniformity in human observances does
not injure the unity of faith [separate no one from the universal
Christian Church]. Although, what need is there of discussion? The
adversaries do not at all understand what the righteousness of faith
is, what the kingdom of Christ is, when they judge that uniformity of
observances in food, days, clothing, and the like, which do not have
the command of God, is necessary. But look at the religious men, our
adversaries. For the unity of the Church they require uniform human
observances, although they themselves have changed the ordinance of
Christ in the use of the Supper, which certainly was a universal
ordinance before. But if universal ordinances are so necessary, why
do they themselves change the ordinance of Christ's Supper, which is
not human, but divine? But concerning this entire controversy we
shall have to speak at different times below.
The entire Eighth Article has been approved, in which we confess that
hypocrites and wicked persons have been mingled with the Church, and
that the Sacraments are efficacious even though dispensed by wicked
ministers, because the ministers act in the place of Christ, and do
not represent their own persons, according to Luke 10, 16: He that
heareth you heareth Me. Impious teachers are to be deserted [are not
to be received or heard], because these do not act any longer in the
place of Christ, but are antichrists. And Christ says Matt. 7, 15:
Beware of false prophets. And Paul, Gal. 1, 9: If any man preach any
other gospel unto you, let him be accursed.
Moreover, Christ has warned us in His parables concerning the Church,
that when offended by the private vices, whether of priests or people,
we should not excite schisms, as the Donatists have wickedly done.
As to those, however, who have excited schisms, because they denied
that priests are permitted to hold possessions and property, we hold
that they are altogether seditious. For to hold property is a civil
ordinance. It is lawful, however, for Christians to use civil
ordinances, just as they use the air, the light, food, drink. For as
this order of the world and fixed movements of the heavenly bodies
are truly God's ordinances and these are preserved by God, so lawful
governments are truly God's ordinances, and are preserved and
defended by God against the devil.