Chapter XXIX: I. The sacrament of his body and blood . . . for the perpetual
I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church; but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ to walk in newness of life. 89. Baptism is not only an outward sign of our profession, . . . but much more a sacrament of our admission into the Church, sealing unto us our new birth (and consequently our justification, adoption, and sanctification) by the communion which we have with Jesus Christ. [English Art. XXVII.]
I. The sacrament of his body and blood . . . for the perpetual remembrance of the sacrifice of himself in his death, the sealing all the benefits thereof unto true believers, their spiritual nourishment and growth in him. 92. The Lord's Supper is not only a sign, but much more a sacrament of our preservation in the Church, sealing unto us our spiritual nourishment and continual growth in Christ. [English Art. XXVIII.] VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine, yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to the outward senses. 94. But in the inward and spiritual part the same body and blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in his name. And unto such as in this manner do worthily and with faith repair unto the Lord's table, the body and blood of Christ is not only signified and offered, but also truly exhibited and communicated. VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereto. 96. The wicked, and such as want a lively faith, although they do carnally and visibly (as St. Augustine speaketh) press with their teeth the sacrament of the body and blood of Christ, yet in no wise are they made partakers' of Christ; but rather to their condemnation do eat and drink the sign or sacrament of so great a thing. [English Art. XXIX.]
CONTENTS.
Neal says: 'Though all the divines were in the anti-Arminian scheme, yet some had a greater latitude than others. I find in my MS. the dissent of several members against some expressions relating to reprobation, to the imputation of the active as well as passive obedience of Christ, and to several passages in the chapter on liberty of conscience and Church discipline; but the Confession, as far as related to articles of faith, passed the Assembly and Parliament by a very great majority.' [1466] Neal does not specify the differences to which he alludes. Since the publication of the Minutes we are enabled to ascertain them, at least to some extent, from the meagre and broken reports of debates on election and reprobation, on the fall of Adam, on the Covenants, on providence, free-will, creation, justification, sanctification, the sacraments, and other topics. In most cases the fact is simply mentioned that there was a debate; in others brief extracts of speeches are given which reveal minor differences of views, though not of parties, or even of schools. The debates on Church government were much more serious and heated. The harmony of so many scholars from all parts of England and Scotland, on a whole scheme of divinity, is truly surprising, and accounts for their sanguine hopes of securing a doctrinal uniformity in the three kingdoms.
The Confession consists of thirty-three chapters, which cover, in natural order, all the leading articles of the Christian faith from the creation to the final judgment. It exhibits the consensus of the Reformed Churches on the Continent and in England and Scotland, which was one of the objects of Parliament intrusted to the Assembly.
BIBLIOGRAPHY.
Following the precedent of most of the Continental Reformed Confessions and the Irish Articles, the Westminster formulary properly begins with the Bible, on which all our theology must be based, and sets forth its divine inspiration, authority, and sufficiency as an infallible rule of faith and practice, in opposition both to Romanism, which elevates ecclesiastical tradition to the dignity of a joint rule of faith, and to Rationalism, which teaches the sufficiency of natural reason. It excludes the Jewish Apocrypha entirely from the Canon, while in the English and Irish Articles they are at least enumerated, though distinguished from the canonical books. [1467] The Confession gives to reason, or the light of nature, its proper place, distinguishes between the original Scripture and the translations, maintains the true exegetical principle of the self-interpretation of Scripture in the light of the Spirit that inspired it, and carefully avoids committing itself to any mechanical or magical or any other particular theory concerning the mode and degrees of inspiration, or obstructing the investigation of critical questions concerning the text and the authorship (as distinct from the canonicity) of the several books.
[1468] It rests the authority of the Bible on its own intrinsic excellence and the internal testimony of the Spirit rather than the external testimony of the Church, however valuable this is as a continuous witness. [1469]
No other Protestant symbol has such a clear, judicious, concise, and exhaustive statement of this fundamental article of Protestantism. It has been pronounced equal in ability to the Tridentine decree on justification. [1470] It may more aptly be compared to the Tridentine decree on Scripture and tradition (Sess. IV.) and the recent Vatican decree on the dogmatic constitution of the Catholic faith (Sess. III.), as far as this relates to reason and revelation, and may be regarded as the best Protestant counterpart of the Roman Catholic doctrine of the rule of faith. The Confession plants itself exclusively on the Bible platform, without in the least depreciating the invaluable aid of human learning--patristic, scholastic, and modern --in its own proper place, as a means to an end and an aid in ascertaining the true sense of the mind of the Holy Spirit, who through his own inspired Word must alternately decide all questions of the Christian faith and duty. It is clear that Protestantism must sink or swim with this principle. Criticism, philosophy, and science may sweep away human traditions, confessions, creeds, and other outworks, but they can never destroy the fortress of God's Word, which liveth and abideth forever.
THEOLOGY AND CHRISTOLOGY.
Ch. II., 'Of the Trinity,' and Ch. XVIII., 'Of Christ the Mediator,' contain one of the best statements of the Nicene doctrine of the Trinity and of the Chalcedonian Christology, as held by all orthodox Churches. On these articles the evangelical Protestant Confessions are entirely agreed.
PREDESTINATION.
Ch. III., 'Of God's Eternal Decree,' [1471] Ch. V., 'Of Providence,' Ch. IX., 'Of Free Will,' and Ch. XVIII., 'Of the Perseverance of the Saints,' are closely connected. They present a logical chain of ideas which make up what is technically called 'the Calvinistic system,' as developed first by Calvin himself against Romanism, then in Holland and England against Arminianism.
This system had at that time a powerful hold upon the serious religious minds in England and Scotland, including many leading Episcopal divines (not of the Laudian type) who otherwise had no sympathy with Puritanism, and ridiculed it with bitter sarcasm, like Dr. South. Even the authorized English version of the Bible (1611) has been charged by Arminians with a Calvinistic bias, while Calvinists have never complained of any defect in this respect. [1472] The only question in the Assembly was as to the logical extent to which they should carry the doctrine of predestination in a confessional statement. The more consistent and rigorous scheme of supralapsarianism had its advocates in Westminster as well as in Dort, and was favored by Dr. Twisse, the Prolocutor, who followed Beza and Gomarus to the giddy abyss of including the fall itself in the absolute eternal decree as a necessary means for the manifestation of God's justice; but the infralapsarian (or sublapsarian) scheme of Augustine decidedly triumphed. Supralapsarianism has always remained only a private speculation.
The Westminster Confession goes, indeed, beyond the two Helvetic Confessions, the Heidelberg Catechism, the Scotch Confession, and the Thirty-nine Articles; but it goes not a whit further than the Canons of Dort (which had the approval of the delegates of King James), the Lambeth Articles, and the Irish Articles. [1473] It teaches really no more on predestination than the great Catholic Augustine had taught in the fourth century, as well as two archbishops of Canterbury--Anselm in the eleventh, and Bradwardine in the fourteenth century. [1474] It gives, however, a clearer logical shape and greater prominence to the doctrine in the system by placing it among the first articles. It puts the fall with its sinful consequences only under a permissive (as distinct from a causal or effective) decree, and emphatically exempts God from all authorship of sin. [1475] It does not teach the horrible and blasphemous doctrine (so often unjustly and unscrupulously charged upon Calvinism) that God from eternity foreordained men for sin and damnation; but it does teach that out of the fallen mass of corruption God elected a definite number of men to salvation and 'passed by' the rest, leaving them to the just punishment of their sins.
This is severe and harsh enough, but very different from a decree of eternal reprobation, which term nowhere occurs in the Confession. The difference is made more clear from the debates in the 'Minutes.' Several prominent members, as Calamy, Arrowsmith, Vines, Seaman, who took part in the preparation of the doctrinal standards, sympathized with the hypothetical universalism of the Saumur school (Cameron and Amyrauld) and with the moderate position of Davenant and the English delegates to the Synod of Dort. They expressed this sympathy on the floor of the Assembly, as well as on other occasions. They believed in a special effective election and final perseverance of the elect (as a necessary means to a certain end), but they held at the same time that God sincerely intends to save all men; that Christ intended to die, and actually died, for all men; and that the difference is not in the intention and offer on the part of God, but in the acceptance and appropriation on the part of men. [1476]
Another important and modifying feature is that the Confession, far from teaching fatalism or necessitarianism, expressly recognizes the freedom of will, and embraces in the divine decrees 'the liberty or contingency of second causes' (Ch. III., 1). [1477] Herein it agrees with Ussher, Bullinger, and Calvin himself, and favorably differs from the Lutheran Formula of Concord, which (following the strong expressions of Luther and Flacius) unphilosophically represents the human will before conversion to be as passive as a dead log or stone. The Confession makes no attempt to solve the apparent contradiction between divine sovereignty and human freedom, but it at least recognizes both sides of the problem, and gives a basis for the assertion that God's absolute decrees have no causal effect upon the sinful actions of men, for which they alone are responsible.
With the Calvinistic particularism the limitation of redemption [1478] is closely connected. The difference is chiefly one of logical consistency. It refers to the efficiency of redemption or its actual application. All were agreed as to its absolute sufficiency or its infinite intrinsic value. All could subscribe the formula that Christ died sufficienter pro omnibus, efficaciter pro electis. Dr. Reynolds, who seems to have defended the more rigorous view, said in the debate: 'The Synod intended no more than to declare the sufficiency of the death of Christ; it is pretium in se, of sufficient value to all--nay, ten thousand worlds.' [1479]
Nevertheless, behind the logical question is the far more important theological and practical question concerning the extent of the divine intention or purpose, viz., whether this is to be measured by God's love and the intrinsic value of Christ's merits, or by the actual result. On this question there was a difference of opinion among the divines, as the 'Minutes' show, and this difference seems to have been left open by the framers of the Confession. On the one hand, the closing sentences of Ch. III. 6 ('neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only'), and Ch. VIII. 8 ('To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same'), favor a limited redemption, unless the word redeemed be understood in a narrower sense, so as to be equivalent to saved, and to imply the subjective application or actual execution.
[1480] On the other hand, Ch. VII. 3 teaches that under the covenant of grace the Lord 'freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe.' This looks like a compromise between conditional universalism taught in the first clause, and particular election taught in the second. This is in substance the theory of the school of Saumur, which was first broached by a Scotch divine, Cameron (d.1625), and more fully developed by his pupil Amyrault, between A.D. 1630 and 1650, and which was afterwards condemned in the Helvetic Consensus Formula (1675). [1481]
ANTHROPOLOGY.
Chapters VI. to IX. present the usual doctrines of the Evangelical Reformed (Augustinian) anthropology, with the new feature of the Covenants. The doctrine of covenants belongs to a different scheme of theology from that of the divine decrees. It is biblical and historical rather than scholastic and predestinarian. It views man from the start as a free responsible agent, not as a machine for the execution of absolute divine decrees.
Ch. VII. distinguishes two covenants of God with man, the covenant of works made with Adam and his posterity on condition of perfect and personal obedience, and a covenant of grace made in Christ with believers, offering free salvation on condition of faith in him. The covenant of grace again is administered under two dispensations, the law and the gospel. In the Old Testament it was administered by promises, sacrifices, circumcision, the paschal lamb, and other types and ordinances which forshadowed the future Saviour. Under the New Testament the covenant of grace is dispensed through the preaching of the Word and the administration of the Sacraments. There are therefore not two covenants of grace differing in substance, but one and the same under various dispensations.
The exegetical arguments for the covenant of works are derived chiefly from Gal. iii. 10, 12, 21; Rom. iii. 20; x. 5; but these passages refer to the covenant of the law of Moses, not to a covenant in the primitive state, and lead rather to a distinction between the covenant of the law (which, however, was also a covenant of promise) and the covenant of the gospel (the fulfillment of the law and promise). [1482]
The doctrine of covenants is usually traced to Dutch origin; but it was inaugurated after the middle of the sixteenth century by Caspar Olevianus (d. 1587), one of the authors of the Heidelberg Catechism, in a work on 'the Nature of God's Covenant of Mercy with the Elect,' on the basis of Jer. xxxviii. 31-34; Heb. viii. 8-12. [1483] Dr. Mitchell says that the Confession teaches no more on this subject than had been taught before by Rollock in Scotland and Cartwright in England. It is not probable, though not impossible, that the more fully developed theory of the covenants by John Coccejus was already known in England at the time when the Confession was framed. Coccejus likewise distinguishes the foedus operum or naturæ in the state of innocence, and a foedus gratiæ, after the fall, but he views the latter under three stages, the patriarchal or Abrahamic (oeconomia ante legem), the Mosaic (oeconomia sub lege and the Christian (oeconomia post legem).
[1484]
SOTERIOLOGY.
Chapters X. to XVIII. contain the best confessional statement of the evangelical doctrines of justification, adoption, sanctification, saving faith, good works, and assurance of salvation. The statement of justification by faith is as guarded and discriminating on the Protestant side of the question as the Tridentine statement of justification by faith and works is on the Roman Catholic side.
ECCLESIOLOGY.
Chapters XXV. and XXVI. In the doctrine of the Church the Protestant distinction between the invisible and visible Church is first clearly formulated, and the purest Churches under heaven are admitted to be 'subject to mixture and error.' Christ is declared to be the only head of the Church--a most important principle, for which the Church of Scotland has contended faithfully against the encroachments of the civil power through years of trial and persecution. On the subject of the independence and self-government of the Church in her own proper sphere, the Presbyterian Church of Scotland (as also the Dissenting Churches in England, and all American Churches) are immeasurably in advance of all the Protestant Churches on the Continent, and even of the Church of England, which is still dependent on the crown and the will of a Parliament composed of professors of all religions and no religion.
But while the Confession claims full freedom for the Church in the management of her own affairs, it claims no authority or superiority over the State like the hierarchical principle. It declares the Pope of Rome, who pretends to be the supreme head of the Church on earth, to be 'that Antichrist, that man of sin and son of perdition that exalteth himself in the Church against Christ and all that is called God' (2 Thess. ii. 3, 4, 8, 9). [1485]
The chapter on the Communion of Saints urges the duty of cherishing and promoting union and harmony with all Christians of whatever part of the visible Church. [1486]
THE SACRAMENTS.
The doctrine of the Sacraments in general, and Baptism, and the Lord's Supper in particular, in Chs. XXVII.-XXIX., is the Calvinistic theory which we have already discussed elsewhere. [1487] It is the same which is taught in all the Reformed Confessions--Continental, Anglican, and Scotch. This is admitted by candid scholars. 'On the doctrine of the sacraments,' says Marsden, an English Episcopalian, 'we do not perceive a shade of difference from the teaching of the Church of England.'
[1488] And Dr. Mitchell, a Scotch Presbyterian, says: 'The teaching of the Confession on the Lord's Supper is the teaching of Cranmer, Latimer, and Ridley, of Hooker, Ussher, and many others, . . . as well as of Knox, who from his long residence in England, and with English exiles on the Continent, had thoroughly caught up their warm and catholic utterances. This teaching is as far removed from the bare remembrance theory attributed to the early Swiss Reformers as from the consubstantiation of Luther and the local or supra-local presence contended for by Roman Catholics and Anglo-Catholics. It is so spiritual, yet so really satisfying, that even some High-Churchmen have owned that it would be difficult to find a better directory in the study of questions relating to this sacrament than is supplied in the Confession of Faith.' [1489]
THE CHRISTIAN SABBATH.
Ch. XXI., ' Of Religious Worship and the Sabbath Day,' must be mentioned as (next to the Irish Articles) the first symbolical indorsement of what may be called the Puritan theory of the Christian Sabbath which was not taught by the Reformers and the Continental Confessions, but which has taken deep root in England, Scotland, and the United States, and has become the basis of a far stricter observance of the Lord's day than exists in any other country. This observance is one of the most prominent national and social features of Anglo-American Christianity, and at once strikes the attention of every traveler. [1490]
The way was gradually prepared for it. Calvin's view of the authority of the fourth commandment was stricter than Luther's, Knox's view stricter than Calvin's, and the Puritan view stricter than Knox's.
[1491] The Prayer-Book of the Church of England, by incorporating the responsive reading of the Decalogue in the regular service, kept alive in the minds of the people the perpetual obligation of the fourth commandment, and helped to create a public sentiment within the Church of England favorable to the Puritan theory, although practically great desecration prevailed during Elizabeth's reign. The 'judicious' Hooker, who was no Puritan, says: 'We are bound to account the sanctification of one day in seven a duty which God's immutable law doth exact forever.' [1492]
Towards the close of Elizabeth's reign the Sabbath question assumed the importance and dignity of a national movement, and of a practical reformation which traveled from England to Scotland and from both countries to North America. The chief impulse to this movement was given in 1595 by Dr. Nicolas Bownd (or Bound), [1493] a learned Puritan clergyman of Norton in Suffolk. He is not the originator, but the systematizer or first clear expounder of the Puritan theory of the Christian Sabbath, namely, that the Sabbath or weekly day of holy rest is a primitive institution of the benevolent Creator for the benefit of man, and that the fourth commandment as to its substance (that is, the keeping holy one day out of seven) is as perpetual in design and as binding upon the Christians as any other of the Ten Commandments, of which Christ said that not 'one jot or one tittle' shall pass away till all be fulfilled. [1494]
The work in which this theory was ably and earnestly vindicated proved to be a tract for the times. Heylin, a High-Church opponent, says 'that in a very little time it grew the most bewitching error, the most popular deceit that had ever been set on foot in the Church of England.' [1495] Fuller dates from it 'the more solemn and strict observance of the Lord's day,' and gives the following description of the effect produced by it:
'It is almost incredible how taking this doctrine was, partly because of its own purity, and partly for the eminent piety of such persons as maintained it, so that the Lord's day, especially in corporations, began to be precisely kept, people becoming a law to themselves, forbearing such sports as [were] yet by statute permitted; yea, many rejoicing at their own restraint therein. On this day the stoutest fencer laid down the buckler, the most skilful archer unbent his bow, counting all shooting besides the mark; May-games and Morris-dances grew out of request, and good reason that bells should be silenced from gingling about men's legs, if their very ringing in steeples were adjudged unlawful; some of them were ashamed of their former pleasures, like children which, grown bigger, blushing themselves out of their rattles and whistles. Others forbore them for fear of their superiors, and many left them off out of a politic compliance, lest otherwise they should be accounted licentious.
'Yet learned men were much divided in their judgments about these Sabbatarian doctrines. Some embraced them as ancient truths consonant to Scripture, long disused and neglected, now seasonably revived for the increase of piety. Others conceived them grounded on a wrong bottom, but because they tended to the manifest advance of religion it was pity to oppose them, seeing none have just reason to complain being deceived into their own good. But a third sort flatly fell out with these positions, as galling men's necks with a Jewish yoke, against the liberty of Christians: that Christ, as Lord of the Sabbath, had removed the rigor thereof, and allowed men lawful recreations; that this doctrine put an unequal lustre on the Sunday, on set purpose to eclipse all other holy days, to the derogation of the authority of the Church; that the strict observance was set up out of faction to be a character of difference, to brand all for libertines who did not entertain it.'
[1496]
The Puritan Sabbath theory was denounced and assailed by the rising school of High-Churchism as a Sabbatarian heresy and a cunningly concealed attack on the authority of the Church of England, by substituting the Jewish Sabbath for the Christian Sunday and all the Church festivals. [1497] Attempts were made by Archbishop Whitgift in 1599, and by Chief Justice Popham in 1600, to suppress Bownd's book and to destroy all the copies, but 'the more it was called in the more it was called on;' its price was doubled, and 'though the book's wings were clipped from flying abroad in print, it ran the faster from friend to friend in transcribed copies, and the Lord's day, in most places, was most strictly observed. The more liberty people were offered the less they used it. . . . It was sport for them to refrain from sports. . . . Scarce any comment, catechism, or controversy was set forth by the stricter divines, wherein this doctrine (the diamond in this ring) was not largely pressed and proved; so that, as one saith, the Sabbath itself had no rest.' [1498]
At last King James I. brought his royal authority to bear against the Puritan Sabbatarianism so called, and issued the famous 'Book of Sports,' May 24, 1618, which was afterwards republished, with an additional order, by his son, Charles I., no doubt by advice of Archbishop Laud, Oct. 18, 1633. [1499] This curious production formally authorizes and commends the desecration of the evening of the Lord's day by dancing, leaping, fencing, and other 'lawful recreations,' on condition of observing the earlier part by strict outward conformity to the worship of the Church of England. [1500] The professed object of this indulgence to the common people was to check the progress of the Papists and Puritans (or 'Precisians'), and to make 'the bodies more able for war' when his majesty should have 'occasion to use them.' The court set the example of desecration by balls, masquerades, and plays on Sunday evening; and the rustics repaired from the house of worship to the ale-house or the village green to dance around the Maypole and to shoot at butts. To complete the folly, King James ordered the book to be read in every parish church, and threatened clergymen who refused to do so with severe punishment. King Charles repeated the order. But in both cases it became the source of great trouble and confusion.
[1501] Several bishops disapproved of it. Archbishop Abbot (the Puritan predecessor of Laud) flatly forbade it to be read at Croydon. The Lord Mayor of London commanded the king's own carriages to be stopped as they were passing through the city on a Sunday. James raged and swore, and countermanded the prohibition. The Lord Mayor yielded, with this answer: 'While I was in my power I did my duty, but that being taken away, it is my duty to obey.' Some clergymen, after reading the book from the pulpit, followed it up by a sermon against it, or by reading the fourth commandment--'Remember the Sabbath day to keep it holy'--and added, 'This is the law of God, the other the injunction of man.' Those who refused to read the royal Book of Sports were suspended from office and benefice, or even excommunicated by Laud and his sympathizing fellow-bishops. [1502] Many left England, and joined
'The pilgrim bands, who crossed the sea to keep
Their Sabbaths in the eye of God alone,
In his wide temple of the wilderness."
This persecution of conscientious ministers for obeying God rather than men gave moral strength to the cause of Sabbath observance, and rooted it deeper in the affections of the people. It was one of the potent causes which overwhelmed Charles and Laud in common ruin. The sober and serious part of the nation were struck with a kind of horror that they should be invited by the highest authorities in Church and State to destroy the effect of public worship by a desecration of a portion of the day consecrated to religion.
On the Sunday question Puritanism achieved at last a permanent triumph, and left its trace upon the Church of England and Scotland, which reappeared after the licentious period of the Restoration. For, although the Church of England, as a body, never committed itself to the Puritan Sabbath theory, it adopted at least the practice of a much stricter observance than had previously obtained under Elizabeth and the Stuarts, and would never exchange it for the Continental laxity, with its disastrous effects upon the attendance at public worship and the morals of the people.
The Westminster Confession, without entering into details or sanctioning the incidental excesses of the Puritan practice, represents the Christian rest-day under its threefold aspect: (1) as a divine law of nature (jus divinum naturale), rooted in the constitution of man, and hence instituted (together with marriage) at the creation, in the state of innocence, for the perpetual benefit of body and soul; (2) as a positive moral law (jus divinum positivum), given through Moses, with reference to the primitive institution ('Remember') and to the typical redemption of Israel from bondage; (3) as the commemoration of the new creation and finished redemption by the resurrection of Christ; hence the change from the last to the first day of the week, and its designation 'the Lord's day' (dies Dominica). And it requires the day to be wholly devoted to the exercises of public and private worship and the duties of necessity and mercy.
To this doctrine and practice the Presbyterian, Congregational, and other Churches in Scotland, England, and America have faithfully adhered to this day. Yea, twenty-seven years before it was formulated by the learned divines of Westminster, the Pilgrim Fathers of America had transplanted both theory and practice first to Holland, and, finding them unsafe there, to the wild soil of New England. Two days after their landing from the Mayflower (Dec. 22, 1620), forgetting the pressing necessities of physical food and shelter, the dreary cold of winter, the danger threatening from wild beasts and roaming savages, they celebrated their first Sunday in America on a barren rock and under the stormy sky of heaven, and, in the exercise of the general priesthood of believers, they offered the sacrifices of contrite hearts and the praises of devout lips to their God and Saviour, on his own appointed day of holy rest; not dreaming that they were the bearers of the hopes and destinies of a mighty future and the founders of a republic stretching across a continent and embracing millions of intelligent Christian freemen. [1503]
The political articles of the Confession touching the power of the civil magistrate and the relation of Church and State will be discussed hereafter (§ 97) in connection with the subject of religious toleration and the changes which have been introduced in later editions. __________________________________________________________________
[1463] Dr. M'Crie (Annals, p. 177) asserts without proof that the 'Westm. Conf. bears unmistakably the stamp of the Dutch theology in the sharp distinctions, logical forms, and judicial terms into which the reformed doctrine had gradually moulded itself under the red heat of the Arminian and Socinian controversies.' This is an error if we look to the direct source. See below.
[1464] See pp. 658 and 662.
[1465] This agreement was first brought to light and set forth in detail by Prof. Mitchell, of St. Andrews, in the pamphlet above quoted, and also in the Introduction to the Minutes, p. xlvii.
[1466] Vol. II. p. 41.
[1467] The Lutheran symbols make no such distinction and give no list of the canonical books. They have no separate article on the Scriptures at all, beyond the important statement in the introduction to the Formula of Concord.
[1468] Thus we find that the Epistle to the Hebrews is named separately, and not included in 'fourteen Epistles of Paul,' as in the Belgic Confession. Canonicity is not necessarily dependent on a traditional view of authorship or genuineness.
[1469] Ch. I. 5: 'We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture, and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.'
[1470] While arguing against creeds and councils, Dean Stanley (in the Contemp. Rev. for Aug. 1874, p. 499) writes: 'Is there any single theological question which any council or synod has argued and decided with an ability equal to that of any of the great theologians, lay or clerical? The nearest approaches to it are the chapters on Justification in the Decrees of Trent, and on the Bible in the Westminster Confession.' Comp. also the remarks of Dr. Mitchell, Introd. to Minutes, p. xlix.
[1471] The English and Scotch editions use the singular, some American editions the plural (as in the Catechisms). There was a dispute in the Assembly about decree and decrees. Several members were opposed to dividing the one, all-comprehending decree of God. Seaman said: 'All the odious doctrine of the Arminians is from their distinguishing of the decrees, but our divines say they are one and the same decree.' Reynolds differed. See Minutes, p. 151. But both Catechisms in all editions have decrees (comprehended under the one purpose of God; see Shorter Catechism, Quest. 7).
[1472] The charge derives some plausibility from the fact that the supralapsarian Beza, by his Greek Testament and his Latin translation and notes, exerted a marked influence on the translators. It is supported chiefly by three passages. In Matt. xx. 23, the words 'it shall be given' are unnecessarily inserted (after the precedent of the Geneva version). In Acts ii. 47, we read, 'The Lord added to the Church such as should be saved,' instead of 'such as were being saved, or in the way of salvation' (tous sozomenous, not tous sothesomenous). In Heb. x. 38--'Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him'--any man is inserted, with Beza ('si quis se subduxerit'), to distinguish the subject of huposteiletai from the dikaios of the first clause, and to evade an argument against the perseverance of saints. But the case here is doubtful.
[1473] See the comparative table, pp. 762, 768. Ussher adhered to his views on predestination, which he had expressed in the Irish Articles. In his 'Method of the Christian Religion,' written in his youth, but revised and republished shortly before his death, he has even a stronger passage on reprobation than the Westminster Confession, viz., 'Did God, then, before he made man, determine to save some and reject others? A. Yes, surely; before they had done either good or evil, God in his eternal counsel set some apart upon whom he would in time show the riches of his mercy, and determined to withhold the same from others, upon whom he would show the severity of his justice.' See Vol. XI. of his Works; and Mitchell, p. liv. note.
[1474] Bradwardine's treatise, De causa Dei adversus Pelagium, which leads even to supralapsarianism, was republished in London in 1618 by Archbishop Abbot, the Calvinistic predecessor of the anti Calvinistic Laud.
[1475] Ch. V. 4: 'God, being most holy and righteous, neither is nor can be the author or approver of sin.'
[1476] Calamy said, in a sermon before the House of Commons: 'It is most certain that God is not the cause of any man's damnation. He found us sinners in Adam, but made none sinners.' In the debate on redemption in the Assembly, he stated: 'I am far from universal redemption in the Arminian sense, but I hold with our divines in the Synod of Dort that Christ did pay a price for all, [with] absolute intention for the elect, [with] conditional intention for the reprobate in case they do believe; that all men should be salvabiles, non obstante lapsu Adami; that Jesus Christ did not only die sufficiently for all, but God did intend, in giving of Christ, and Christ in giving himself did intend, to put all men in a state of salvation in case they do obey.' . . . 'This universality of redemption does neither intrude upon either doctrine of special election or special grace' (Minutes, p. 152). 'The difference is not in the offer, but in the application. For the word world [in John iii. 16] signifies the whole world' (p. 156). 'It can not be meant of the elect because of that whosoever believeth, and Mark xvi., "Preach the Gospel to every creature"' (p. 154). 'In the point of election I am for special election, and for reprobation I am for massa corrupta; . . . there is ea administratio of grace to the reprobate that they do willfully damn themselves' (p. 153). Seaman said: 'All in the first Adam were made liable to damnation, so all are liable to salvation in the second Adam. Every man was damnnabilis, so is every man salvabilis' (p. 154). Dr. Mitchell (pp. lvi. sqq.) shows that Arrowsmith, Gataker, and other members of the Assembly, in their private writings, agreed with Calamy. His interpretation of kosmos, in John iii. 16, is indeed the only tenable one, and seems to be favored by the exegetical tact of Calvin himself (in loc.), for Calvin the exegete is more fair and free than Calvin the theologian. Dr. Arrowsmith, who was a member of the Committees on the Confession and on the Catechisms, in his explanation of Rom. ix. 22, 23, justly presses the important difference between the passive katertismena and the active proetoimasen 'I desire,' he says, 'to have it punctually observed that the vessels of wrath are only said to be fitted to destruction, without naming by whom--God, Satan, or themselves; whereas, on the other side, God himself is expressly said to have prepared his chosen vessels of mercy unto glory. Which was purposely done (as I humbly conceive) to intimate a remarkable difference between election and preterition, in that election is a proper cause not only of salvation itself, but of all the graces which have any causal tendency thereunto, and therefore God is said to prepare his elect to glory; whereas negative reprobation is no proper cause either of damnation itself or of the sin that bringeth it, but an antecedent only; wherefore the non-elect are indeed said to be fitted to that destruction which their sins in conclusion bring upon them, but not by God. I call it a remarkable difference, because where it is once rightly apprehended and truly believed, it sufficeth to stop the mouth of one of those greatest calumnies and odiums which are usually cast upon our doctrine of predestination, viz., that God made sundry of his creatures on purpose to damn them--a thing which the rhetoric of our adversaries is wont to blow up to the highest pitch of aggravation. But it is soon blown away by such as can tell them, in the words of the excellent Dr. Davenant, "It is true that the elect are severally created to the end and intent that they may be glorified together with their head, Christ Jesus; but for the non-elect, we can not truly say that they are created to the end that they may be tormented with the devil and his angels. No man is created by God with a nature and quality fitting him to damnation. Yea, neither in the state of his innocency nor in the state of the fall and his corruption doth he receive any thing from God which is a proper and fit means of bringing him to his damnation."'--Chain of Principles, pp. 335, 336, etc., edition 1659 (quoted by Mitchell, p. lxi.).
[1477] Comp. Ch. IX. 1: 'God hath endued the will of man with that natural liberty that it is neither forced, nor by any absolute necessity of nature determined, to good or evil (Matt. xvii. 12; Deut. xxx. 19).
[1478] The term atonement is not used in the Confession. The English Bible exceptionally renders Rom. v. 11, katallage (reconciliation), by atonement, which in its old sense (=at-one-ment) means reconciliation, but is now equivalent to expiation, satisfaction (hilasmos). Redemption (apolutrosis) is a wider term. This distinction should be kept in view in the explanation of the Confession.
[1479] Minutes, p. 153. The ablest modern defendants of a limited atonement, Drs. Cunningham and Hodge (see his Theology, Vol. II. pp. 544 sqq.), are as emphatic on the absolute sufficiency as Reynolds. Their arguments are chiefly logical; but logic depends on the premises, and is a two-edged sword which may be turned against them as well. For if the atonement be limited in design, it must be limited in the offer; or if unlimited in offer, the offer made to the non-elect must be insincere and hypocritical, which is inconsistent with the truthfulness and goodness of God. Every Calvinist preaches on the assumption that the offer of salvation is truly and sincerely extended to all his hearers, and that it is their own fault if they are not saved.
[1480] Compare the remarks of Mitchell, p. lvii., who considers the language of the Confession in Ch. III. compatible with the liberal view, while the other passage, strictly construed, excludes it, unless 'redemption' be there taken in the sense of Baxter, as meaning 'that special redemption proper to the elect which was accompanied with an intention of actual application of the saving benefits in time.' The difference of views came up again in the debate on the 68th question of the Larger Catechism. See Minutes, pp. 369, 392, 393.
[1481] See pp. 480 sqq.
[1482] Later federalists based the primitive covenant of works on Hos. vi. 7. See p. 484.
[1483] De substantia foederis gratuiti, etc. See a German version in Sudhoff's Olevianus und Ursinus (Elberfeld, 1857), pp. 573 sqq.
[1484] Coccejus, or Koch, was at first Professor in Bremen (his native place), then at Franeker, 1636, and last at Leyden, 1649, where he died, 1669. His chief work, Summa doctrinæ de foedere et testamento Dei, appeared in 1648 (a year after the Westminster Conf.) and again in
1653. It was the first attempt of a biblical and exegetical theology in distinction from the scholastic orthodoxy which then prevailed in Holland. Coccejus was denounced by the orthodox as a Judaizing and Pelagianizing heretic. Comp. the article Coccejus and his School, by Dr. Ebrard. in Herzog's Real-Encykl. Vol. II. pp. 742 sqq.
[1485] This statement, which is made also in other Protestant Confessions and in the Irish Articles (No. 80; see Vol. III. p. 540), does not unchurch the Church of Rome, or declare her ordinances invalid; for Antichrist sits in the temple of God, and there is a material difference between the papacy and the Roman Catholic Church, as there is between the Jewish hierarchy and the people of Israel.
[1486] Presbyterians therefore act in perfect consistency with their Confession if they take a leading part in all Bible Societies, Tract Societies, the Evangelical Alliance, and other catholic societies. They are among the most liberal of orthodox denominations in the support of these societies.
[1487] See pp. 281, 376, 455, 601, 639, 641, 645.
[1488] History of the Later Puritans, p. 84. He then quotes the questions of the Shorter Catechism on the Sacraments.
[1489] Introduction to Minutes, p. lxviii.
[1490] The most recent manifestation of the national American sentiment was the closing of the Centennial Exhibition in Philadelphia (1876) on the Lord's day.
[1491] There is a tradition that Knox once called on Calvin on Sunday, and found him enjoying the recreation of bowling on a green. Knox himself on one occasion had one or two friends taking supper with him on Sunday night, and no doubt considered this innocent (see Randolph's letter to Cecil, Nov. 30, 1562, quoted by Hessey, Bampton Lectures on Sunday, Lond. 1860, p. 270). On the other hand, it is a fact that the designation of 'Sabbath' for Sunday, and the enumeration of 'the breaking of the Sabbath' among the grosser sins, originated with Knox, or at all events in Scotland at his time. The First Book of Discipline, which was drawn up by Knox and five other ministers, abolishes Christmas, Circumcision, and Epiphany, 'because they have no assurance in God's Word,' but enjoins the observance of Sunday in these words: 'The Sabbath must be kept strictly in all towns, both forenoon and afternoon, for hearing of the Word; at afternoon upon the Sabbath, the Catechism shall be taught, the children examined, and the baptism ministered. Public prayers shall be used upon the Sabbath, as well afternoon as before, when sermons can not be had.' The third General Assembly resolved, July 4, 1562, to petition the queen for the punishing of Sabbath-breaking and all the vices which are 'commanded to be punished by the law of God, and yet not by the law of the realm.' Similar acts occur in the Assemblies of 1575, 1590, and 1596. See Gilfillan's work on the Sabbath, and Appendix D to Mitchell's tract on the Westminster Confession, pp. 53 sqq.
[1492] Eccles. Polity, Bk. V. ch. 70, sec. 9. The fifth book came out in 1597, two years after Bownd's book. Ussher, Leighton, Pearson, Beveridge, Cecil, and other leading divines of the Church of England take the same ground on the perpetuity of the fourth commandment, and so far agree with the Puritan theory. But the Puritan practice in Scotland and New England often runs into Judaizing excesses.
[1493] He was a graduate of Cambridge, was suspended with others in 1583 for some act of non-conformity, and died in 1607. Isaac Walton states (in his Life of Hooker) that he was offered by Whitgift the mastership of the Temple, but this seems inconsistent with the Archbishop's hostility to his book. Bownd wrote also The Holy Exercise of Fasting (1604); A Storehouse of Comfort for the Afflicted (1604); and a sermon on the Unbelief of Thomas for the Comfort of all who desire to believe, which armeth us against Despair in the Hour of Death (1608). There is a biographical sketch of Bownd in Brook's Lives of the Puritans, Vol. II. pp. 171-176.
[1494] The first edition of Bownd's book appeared in 1595, and was dedicated to the Earl of Essex (see the title in Vol. V. p. 211 of Fuller's Church History, Brewer's ed.). The second and enlarged edition of 1606 was dedicated to the Bishop of Norwich and the Dean of Ely, and bears the following characteristic title (which somewhat differs from the title of the first): 'Sabbathum Veteris et Novi Testamenti: or, The True Doctrine of the Sabbath, held and practised of the Church of God, both before and under the Law, and in the time of the Gospel: Plainly laid forth and soundly proved by testimonies both of Holy Scripture and also of old and new Ecclesiastical Writers, Fathers and Councils, and Laws of all sorts, both civil, canon, and common. Declaring first from what things God would have us straitly to rest upon the Lord's day, and then by what means we ought publicly and privately to sanctify the same. Together with the sundry Abuses of men in both these kinds, and how they ought to be reformed. Divided into two Books by Nicolas Bownd, Doctor of Divinity; and now by him the second time perused, and enlarged with an Interpretation of sundry points belonging to the Sabbath, and a more ample proof of such things as have been gainsaid or doubted of by some divines of our time, and a more full Answer unto certain objections made against the same: with some other things not impertinent to this argument.' London, 1606, 4to, pp. 479. Having been unable to obtain this rare work, I copied the title from Robert Cox, The Literature of the Sabbath Question (in 2 vols. Edinb. 1865), Vol.
I. p. 145. There is a copy in the Bodleian Library, and another in the library of the University of Edinburgh. Cox himself is opposed to the Puritan theory, and holds the Church of England responsible for originating it by requiring the fourth commandment to be read and responded to in the Liturgy. Of Bownd's book he says: 'In the treatise bearing this long title the Sabbatarian opinions of the Puritans, which afterwards found more precise expression in the Westminster Confession and Catechisms, and are now maintained by the Evangelical sects in this country, were for the first time broadly and prominently asserted in Christendom.' Fuller gives a full account of the contents, Vol. V. pp. 211 sqq. His editor, Brewer, says that Bownd's book 'is written in a truly Christian spirit, and ought by no means to be considered as the fruit of Puritan principles.' The accounts of Collier (Eccl. Hist. Vol. VII. pp. 182 sqq.), Neal (Vol. I. pp. 208 sq.), and Hesse (Sunday, pp. 276 sqq.) are drawn from Fuller.
[1495] Quoted by Hessey, p. 281.
[1496] Vol. V. pp. 214 sqq.
[1497] The chief writers against the Puritan theory were Thomas Rogers, Bancroft's chaplain (in his Preface to the Articles); and afterwards Bishop White of Ely (A Treatise of the Sabbath-Day . . . against Sabbatarian Novelty, Lond. 1635); Peter Heylin, Laud's chaplain (The History of the Sabbath, Lond. 2d ed. 1636); and Dr. John Pocklington (Sunday no Sabbath, Lond. 1636). See extracts from their works by Cox, 1.c. Vol. I. pp. 166 sqq. White and Heylin wrote at the request of Laud. Bishop Prideaux (1622), Bishop Cosin (1635), and Dr. Young (1639) took a more moderate view. Richard Baxter (1671), though strongly leaning to the Puritanic side, tried to mediate between the strict Sabbath theory and the ecclesiastical Sunday theory, and maintained the joyous rather than the penitential character of the Lord's day. See Hessey, pp. 288 sq.
[1498] Fuller, pp. 218, 219.
[1499] Of the first edition no copy is known to exist. The second edition, of which a copy is preserved in the British Museum, bears the title: 'The Kings | Maiesties | Declaration to | His Subjects, | Concerning | lawfull Sports to | bee vsed. | Imprinted at London by | Robert Barker, Printer to the Kings | most Excellent Maiesties And by | the Assignes of John Bill. | M.DC.XXXIII.' 4to, 24 pp. This edition has been reprinted on tinted paper, in exact imitation of the original, at London (Bernard Quaritch), 15 Piccadilly, 1860. The Long Parliament, in 1643, ordered the book to be burned by the common hangman, in Cheapside and other places.
[1500] 'Our expresse pleasure therefore is, that. . . no lawfull Recreation shall bee barred to Our good People, which shall not tend to the breach of Our aforesayd Lawes, and Canons of Our Church: which to expresse more particularly, Our pleasure is, That the Bishop, and all other inferiour Churchmen, and Churchwardens, shall for their parts bee carefull and diligent, both to instruct the ignorant, and conuince and reforme them that are mis-led in Religion, presenting them that will not conforme themselues, but obstinately stand out to Our Judges and Iustices: Whom We likewise command to put the Law in due execution against them. 'Our pleasure likewise is, That the Bishop of that Diocesse take the like straight order with all the Puritanes and Precisians within the same, either constraining them to conforme themselues, or to leaue the Country according to the Lawes of Our Kingdome, and Canons of Our Church, and so to strike equally on both hands, against the contemners of Our Authority, and aduersaries of Our Church. And as for Our good peoples lawfull Recreation, Our pleasure likewise is, That after the end of Diuine Seruice, Our good people be not disturbed, letted, or discouraged from any lawfull recreation, Such as dauncing, either men or women, Archery for men, leaping, vaulting, or any other such harmelesse Recreation, nor from hauing of May-Games, Whitson Ales, and Morris-dances, and the setting vp of May-poles & other sports therewith vsed, so as the same be had in due & conuenient time, without impediment or neglect of Diuine Seruice.'--Book of Sports, pp. 8 sqq.
[1501] Fuller says (Vol. V. p. 452): 'When this declaration was brought abroad, it is not so hard to believe as sad to recount what grief and distraction thereby was occasioned in many honest men's hearts.'
[1502] Prynne says: 'How many hundred godly ministers have been suspended from their ministry, sequestered, driven from their livings, excommunicated, prosecuted in the High Commission, and forced to leave the kingdom, for not publishing this declaration, is experimentally known to all men.' For particulars, see Neal, Vol. I. pp. 312 sqq.
[1503] Comp. my essay on the Anglo-American Sabbath. New York, 1863. __________________________________________________________________
§ 96. The Westminster Catechisms.
Editions.
The Humble | Advice | of the | Assembly | of | Divines, | Now by Authority of Parliament | sitting at | Westminster; | Concerning | A Larger Catechism: | Presented by them lately to both Houses of Parliament. | Printed at London [Oct. 1647, without Scripture proofs], and reprinted at Edinburgh, by Evan Tyler, Printer to the King's most Excellent Majestie, 1647 [Dec.]. The Edinburgh reprint has fifty-six pages, and no Scripture proofs. See fac-simile in Vol. III. p. 674. Of the London editio princeps, six hundred copies were printed, but not published, by order of Parliament, for its own use. Of the Edinburgh editio princeps, eight hundred copies were ordered by the General Assembly, Dec. 23, 1647. The second ed., which appeared in London [after April 14, 1648], contains the proofs from Scripture.
The Shorter Catechism appeared under the same title (except Shorter for Larger) a little later [after Nov. 25, 1647], by order of Parliament. Mr. John Laing, the obliging librarian of the Free Church College in Edinburgh, informs me that both Catechisms appeared in one vol. of seventy-nine pages, at Edinburgh, Dec. 23,1647, with a general title and a separate title for each. A statement to the same effect I see in the Advertisement to Dunlop's Collection of Confessions, Vol. I. p. clviii., with the additional remark that this edition was sent to the Presbyteries for examination.
The Larger and Shorter Catechisms often appeared in connection with the Westminster Confession, and exist in innumerable English and American editions, especially the Shorter. The textual variations are insignificant, except that the American (General Assembly's) editions of the Larger Catechism omit the words 'tolerating a false religion' in the answer to Question 109.
I have made use of the first Edinb. ed., and a large London ed. of 1658, which contains the Conf. and both Catechisms under their original (three separate) titles (The Humble Advice, etc.), with the Scripture proofs in full. Opposite the special title of the Shorter Catechism is the order of Parliament, dated 'Die Lunæ 15. Septemb., 1648,' directing that the Shorter Catechism 'be forthwith printed and published, wherein Mr. Henry Roborough and Mr. Adoniram Byfield, Scribes of the Assembly of Divines, are requested to use all possible care and diligence.'
The Catechisms have been translated into many languages, especially the Shorter. A Latin version appeared, together with the version of the Confession, in Cambridge, 1656, as has been noted above, p. 753. The Latin text of the Shorter Catechism is printed in Vol. III. pp. 676 sqq. For a German version of both, see Böckel, pp. 716 sqq. A Greek version of the Shorter Catechism (with the Latin), by John Harmar (Regius Professor of Greek In Oxford), was published at London, 1660; a new one by Robert Young (he katechesis suntomotera), Edinburgh, 1854. A Hebrew version by G. Seaman, M.D. (London, 1689), and another by H. S. McKee (Edinb. 1854; Dublin, 1864). Also Syriac, Arabic, modern Greek, Portuguese, Welsh, and other versions.
The largest number of editions and translations are to be found, as far as I know, in the British Museum.
Expositions.
Thomas Lye (Minister in London, d. 1684): An Explanation of the Shorter Catechism. London, 1676.
Hugh Binning (d. 1653, Prof. of Moral Philos., Glasgow): The Common Principles of the Christian Religion. . . . A Practical Catechism. 1671.
Thomas Vincent (Minister in London, d. 1671): An Explanation of the Assembly's Shorter Catechism. London, 1708; Edinb. 1799; Presbyterian Board of Publication, Philadelphia.
Thomas Watson (Minister in London, d. 1690): A Body of Practical Divinity, consisting of above 176 Sermons on the Shorter Catechism. 5th ed. Glasgow, 1797; Lond. 1807; Glasgow, 1838; N. Y. 1836.
John Flavel, (b. 1627, d. 1691): Exposition of the Catechism. 1692. In his Whole Works, 2 vols. fol. 1701, 7th ed. Edinb. 1762; and in 6 vols. London, 1820.
Thomas Ridgley (b. 1667, d. 1734): A Body of Divinity . . . Being the Substance of Lectures on the Assembly's Larger Catechism, London, 1731-33, 2 vols. fol.; an ed. in 4 vols. 8vo, 1814; Edinb. 1845, 2 vols. 8vo; New York, 1855.
Samuel Willard (b. 1640, d. 1707): A Body of Divinity in 250 Lectures on the Assembly's Catechism. 1 vol. fol. Boston, 1726.
John Willison (Minister of Dundee from 1718 to 1750): An Example of Plain Catechising upon the Assembly's Shorter Catechism. Edinb. 1737; 2d ed. Glasgow, 1764.
Fisher's Catechism: The Westminster Assembly's Shorter Catechism Explained, by way of question and answer. By some Ministers of the Gospel. The authors are Ralph Erskine (d. 1752), Ebenezer Erskine (d. 1754), and James Fisher (d. Sept. 28, 1775, Secession Minister at Greyfriars, Glasgow). Fisher prepared the second part alone, and issued the third ed. Glasgow, 1753. Hence the whole work is called by his name. 14th ed. Edinb. 1800; 17th ed. Glasgow, 1813; also by the Board of Publication, Philadelphia.
John Brown (Minister at Haddington from 1751 to 1787): Easy Explication of the Assembly's Shorter Catechism. 8th ed. Edinb. 1812; 9th ed. Montrose, 1822.
Henry Belfrage (d. 1835): A Practical Exposition of the Assembly's Shorter Catechism, exhibiting a System of Theology in a Popular Form. Edinb. 2d ed. 1834. 2 vols.
Alex. Mair (d.1751): A Brief Explication of the Assembly's Shorter Catechism. New ed. Montrose, 1837.
Alex. Smith Paterson: A Concise System of Theology: being the Shorter Catechism Analyzed and Explained. Edinb. 1841; 2d ed. 1844.
Ashbel Green, D.D. (President of Princeton College from 1812 to 1822; d. 1848): Lectures on the Shorter Catechism. Phila. 1841, 2 vols., Presbyt. Board of Publ.
Jonathan Cross: Illustrations of the Shorter Catechism. Proof-texts, Exposition, and Anecdotes. 2 vols. 18mo. Presbyt. Board of Publ.
Edwin Hall, D.D.: The Shorter Catechism of the Westminster Assembly, with Analysis and Scripture Proofs. Presbyt. Board of Publ.
James R. Boyd, D.D.: The Westminster Shorter Catechism; with Analysis, Proofs, Explanations, and Illustrative Anecdotes. 18mo. Presbyt. Board of Publ.
The Bellefonte Series of Tracts on the Answers to the Shorter Catechism, written by numerous Presbyterian ministers, and edited by the Rev. Wm. T. Wylie. Bellefonte, Pa. 1875.
PREPARATION AND ADOPTION.
Simultaneously with the Confession, the Assembly prepared first one, and afterwards two Catechisms: a larger one for public exposition in the pulpit, according to the custom of the Reformed Churches on the Continent, and a smaller one for the instruction of children, a clear and condensed summary of the former. [1504] Both are amply provided with Scripture proofs. The questions of Church polity and discipline are properly omitted.
The Catechisms were finished and presented to Parliament for examination and approval in the autumn of 1647. [1505] Parliament ordered six hundred copies to be printed, and then examined and approved the Catechisms, with some slight exceptions (Sept. 15, 1648). The General Assembly at Edinburgh adopted the Larger Catechism, July 20, 1648, and the Shorter Catechism, July 28, declaring both to be 'agreeable to the Word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk.' These acts were approved by the Scottish Parliament, Feb. 7, 1649, but repealed under Charles II. in 1661. When the Scottish Parliament, in 1690, established Presbyterian government in Scotland, and ratified the Westminster Confession of Faith, no express mention was made of the Catechisms, but both continued in ecclesiastical use, and the Shorter Catechism was often earnestly enjoined upon ministers, teachers, and parents by the General Assembly. [1506]
GENERAL CHARACTER.
The two Catechisms are, in the language of a Scotch divine, 'inimitable as theological summaries; though, when it is considered that to comprehend them would imply an acquaintance with the whole circle of dogmatic and controversial divinity, it may be doubted whether either of them is adapted to the capacity of childhood. . . . Experience has shown that few who have been carefully instructed in our Shorter Catechism have failed to discover the advantage of becoming acquainted in early life, even as a task, with that admirable "form of sound words."' [1507]
Both Catechisms have the peculiarity that each answer embodies the question, and thus forms a complete proposition or sentence in itself.
Both depart from the catechetical tradition by omitting the Apostles' Creed, which in other orthodox Catechisms is the common historical basis of the exposition of the Articles of Faith. It is, however, annexed to the Shorter Catechism,' not as though it were composed by the Apostles or ought to be esteemed canonical Scripture, as the Ten Commandments and the Lord's Prayer, but because it is a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the Churches of Christ.' A note is attached to the article on the descent into Hell (better, Hades or Sheol), to the effect that it simply means Christ 'continued in the state of the dead and under the power of death until the third day.' This explanation (like that of Calvin and the Heidelberg Catechism) misses the true sense of the descent, and ignores its peculiar significance in the work of redemption for the world of the departed (comp. Luke xxiii. 43; Acts ii. 31; Eph. iv. 8, 9; 1 Cor. xv. 55, 57; 1 Pet. iii. 18, 19; iv. 6; Rev. i. 18). The eschatology of the Reformation standards is silent or defective on the middle state, and most Protestant versions of the Bible confound Hell and Hades, which represent separate and distinct though cognate ideas.
THE LARGER CATECHISM.
The Larger Catechism occupied, as the Minutes show, a good deal of the Assembly's attention during the year 1647, and was discussed question by question. It was prepared before the Shorter. [1508] It is chiefly the work of Dr. Anthony Tuckney, Professor of Divinity and Vice-Chancellor at Cambridge. [1509] It is a masterpiece of catechetical skill, superior to any similar work, and exhibits in popular form a complete system of divinity, like the Roman Catechism and the Longer Russian Catechism of Philaret. It also serves in part as a valuable commentary or supplement to the Confession, especially on the ethical part of our religion. But it is over-minute in the specification of what God has commanded and forbidden in the Ten Commandments, and loses itself in a wilderness of details. [1510]
THE SHORTER CATECHISM.
Dr. Tuckney was also the convener of the Committee which prepared the Shorter Catechism, but its concise and severely logical answers are traced to the Rev. John Wallis, M.A., an eminent mathematician, who as a young man fresh from Cambridge was appointed an amanuensis of the Assembly. [1511] He afterwards became Professor of Geometry at Oxford and one of the founders of the Royal Society. He was probably the last survivor of the Westminster divines, for he died 1703, aet. eighty-eight. [1512] Gillespie's name is traditionally connected with the question 'What is God?' He is said to have answered it in prayer, apparently without meditation, when the Assembly were in suspense for words to define the Being of beings. But the Scotch Commissioners had little to do with the Shorter Catechism, as most of them had left before it was discussed in the Assembly. [1513]
The Shorter Catechism is one of the three typical Catechisms of Protestantism which are likely to last to the end of time. It is fully equal to Luther's and to the Heidelberg Catechism in ability and influence, it far surpasses them in clearness and careful wording, and is better adapted to the Scotch and Anglo-American mind, but it lacks their genial warmth, freshness, and childlike simplicity. [1514] It substitutes a logical scheme for the historical order of the Apostles' Creed. It deals in dogmas rather than facts. It addresses the disciple as an interested outsider rather than as a church-member growing up in the nurture of the Lord. Its mathematical precision in definitions, some of which are almost perfect, [1515] though above the capacity of the child, is a good preparation for the study of theology. Its use among three denominations (Presbyterians, Congregationalists, and Regular Baptists) proves its solid worth. Baxter called it 'the best Catechism he ever saw, a most excellent sum of the Christian faith and doctrine, and a fit test to try the orthodoxy of teachers.' Thomas Carlyle, in speaking against modern materialism, made this confession (1876): 'The older I grow--and I now stand upon the brink of eternity--the more comes back to me the first sentence in the Catechism which I learned when a child, and the fuller and deeper its meaning becomes: "What is the chief end of man? To glorify God, and to enjoy him forever."' __________________________________________________________________
[1504] The first Catechism of the Assembly, according to Baillie, was nearly agreed on at the end of 1644, but was never published. Perhaps it was the same which is partially inserted in the Minutes; or it may have been the MS. Catechism of Sam. Rutherford, which is preserved in the University library at Edinburgh. In the 774th session, Jan. 14, 1647 (old style, 1646), the Assembly ordered 'that the Committee for the Catechism do prepare a draught of two Catechisms, one more large and another more brief, in which they are to have an eye to the Confession of Faith, and to the matter of the Catechism already begun' (Minutes, p. 321).
[1505] Both Catechisms were first presented to Parliament without Scripture proofs, the Larger before Oct. 25, 1647, the Shorter on Nov. 25, 1647 (Minutes, pp. 485, 486, 492), and were forthwith printed in London and Edinburgh. The Catechisms with Scripture proofs were presented to Parliament on or before April 14, 1648 (Minutes, p. 511).
[1506] Mitchell, Minutes, p. 515. note. Innes (Law of Creeds, p. 195) says: 'The Shorter Catechism has been for many generations the real creed of Scotland, so far as the mass of the people is concerned.'
[1507] M'Crie, Annals, pp. 177 sq. Neal (Vol. II. p. 42) judges similarly. 'The Larger Catechism,' he says, 'is a comprehensive system of divinity, and the smaller a very accurate summary, though it has by some been thought a little too long, and in some particulars too abstruse for the capacities of children.' Baillie was of the same opinion (Letters, III. 59).
[1508] This appears from the Minutes, p. 410. The report on the Shorter Catechism was first called for in the 896th session, Aug. 9, 1647. Mr. Palmer reported, and Messrs. Calamy and Gower were added to the Committee. The opposite view is clearly wrong, though advocated by Neal (Vol. II. p. 42), and even quite recently by Dr. M'Crie, who says (Annals, p. 177): 'The Larger Catechism was not prepared till some time after the Shorter, of which it was evidently intended to form an amplification and exposition.'
[1509] It is based in part on Ussher's catechetical Body of Divinity, perhaps also on the concise theological compendium of John Wolleb, Antistes at Basle (1626).
[1510] Take for example Question 113:
What are the sins forbidden in the third commandment?
'The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God's decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing God's truth, grace, and ways; making profession of religion in hypocrisy or for sinister ends; being ashamed of it, or a shame to it, by uncomformable, unwise, unfruitful, and offensive walking or backsliding from it.'
[1511] In the Minutes, p. 488, Wallis is mentioned in connection with the Shorter Catechism. He published an exposition of it.
[1512] Masson's Milton, Vol. II. p. 515.
[1513] The Scotch Commissioners took leave Dec. 25, 1646. The last mention of them is Nov. 9, 1647, when Rutherford took his leave.--Minutes, pp. 471, 487. Dr. Mitchell informs me that the fourth question is probably derived from 'A Compendious Catechism' (by J. F.), printed at London in April, 1645: 'God is a Spirit, One, Almighty, Eternal, Infinite, Unchangeable Being, Absolutely Holy, Wise, Just, and Good.'
[1514] For a fuller comparison, see pp. 543-545.
[1515] For example, Questions 4, 21, 92. __________________________________________________________________
§ 97. Criticism of the Westminster System of Doctrine.
The Westminster Confession, together with the Catechisms, is the fullest and ripest symbolical statement of the Calvinistic system of doctrine. In theological ability and merit it is equal to the best works of the kind, and is not surpassed by the Lutheran Formula of Concord or the Roman Decrees of the Councils of Trent and the Vatican. Its intrinsic worth alone can explain the fact that it has supplanted the older Scottish standards of John Knox and John Craig in the land of their birth, and that it was adopted by three distinct denominations: by the Presbyterians in full, and by the Congregationalists and the Regular Baptists with some slight modifications. Of these the Congregationalists had but a small though very able representation in the Westminster Assembly, the Baptists none at all. It has at this day as much vitality as any of the Protestant symbols and more vitality than most of them. It materially aids in shaping theological thought and religious activity as far as the English tongue prevails. Altogether it represents the most vigorous and yet moderate form of Calvinism, which has found (like Christianity itself) a more congenial and permanent home in the Anglo-Saxon race than in the land of its birth.
The doctrines of the Confession are stated with unusual care, logical precision, clearness, caution, and circumspection, and with an eye to all their various aspects and mutual relations. Where they seem to conflict or can not be harmonized by our finite intelligence--as absolute sovereignty and free agency, the fall of Adam and personal guilt, the infinite divinity and the finite humanity of Christ--both truths are set forth, and room is left for explanations and adjustments by scientific theology within the general limits of the system. The important difference between a public confession of faith and a private system of theology was at least distinctly recognized in principle, although (as we shall see presently) not always consistently carried out. [1516]
The style of the Confession and Catechisms is clear, strong, dignified, and well adapted to the grave subject. The selection of Scripture proofs is careful and judicious, and reveals a close familiarity with the sacred writings.
The merits of the Westminster standards have been admitted not only by Presbyterians, [1517] but also by liberal Episcopalians, [1518] and even by Methodists, who entirely dissent from its theology. [1519]
DEFECTS.
The Westminster standards, like all human productions, including the translations of the Bible itself, have imperfections.
The great revival of the sixteenth century was followed in the Reformed and Lutheran Churches by a dry scholasticism which was more biblical and evangelical than the mediæval scholasticism, but shared with it the defects of a one-sided intellectualism to the exclusion of the mystic and emotional types of Christianity. Scholasticism in the technical sense--whether Roman Catholic or Protestant--is the product of the devout understanding rather than the glowing heart, and approaches the deepest mysteries of faith, such as the Trinity, the Incarnation, the eternal decrees of election and reprobation of men and angels, with profound reverence indeed, yet with a boldness and assurance as if they were mathematical problems or subjects of anatomical dissection. [1520] It shows usually a marvelous dexterity in analysis, division, subdivision, distinction, and definition, but it lacks the intuition into the hidden depths and transcending heights where the antagonisms of partial truths meet in unity.
The Westminster standards do not go so far in this direction as the Canons of Dort or the Helvetic Consensus Formula, but certainly further than the Reformation symbols, which are less logical and precise, and more fresh and elastic. They reflect the hard severity of Puritanism. They embody too much metaphysical divinity, and overstep the limits which divide a public confession of faith from a scientific treatise of theology. It would be impossible nowadays to pass such an elaborate system through any Protestant ecclesiastical body with a view to impose it upon all teachers of religion. The Confession, however, as already mentioned, was not intended as a yoke by the English framers, nor has subscription ever been required to all its details, but only to the general scheme. The Bible is expressly declared by Calvinists to be 'the only infallible rule of faith and practice,' and the Confession is adopted 'as containing the system of doctrine taught in the holy Scriptures.' [1521]
The chief characteristics of Calvinistic scholasticism as it prevailed in the seventeenth century are that it starts from God's sovereignty and justice rather than from God's love and mercy, and that it makes the predestinarian scheme to control the historical and christological scheme. This brings us to the most assailable point in the Westminster Confession and Larger Catechism, the abstract doctrine of eternal decrees, which will always repel a large portion of evangelical Christendom. We believe that the divine-human person and work of Christ furnish the true key to the full understanding of the plan of salvation and the solid platform for the ultimate agreement of all evangelical creeds.
PRETERITION OF THE REST OF MANKIND.
Absolute predestinarianism is the strength and the weakness of Calvinism. The positive decree of eternal election is its impregnable fort, the negative decree of eternal reprobation its Achilles' heel. Predestination to holiness and happiness, being a gracious purpose of God's love, is full of 'sweet, pleasant, and unspeakable comfort to godly persons,' [1522] and affords 'matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.' [1523] Predestination to death and damnation, being a judicial decree of God's wrath on account of Adam's fall, is--whether true or false--a 'decretum horribile' (as Calvin himself significantly calls it, in view of the apparent ruin of whole nations with their offspring), and ought never to be put into a creed or confession of the Church, but should be left to the theology of the school. Hence it is wisely omitted by the Heidelberg Catechism, the Helvetic Confessions, the Thirty-nine Articles, and other Reformed symbols. Even the old Scotch Confession of John Knox does not mention it, and the Second Scotch Confession expressly rejects, as an antichristian error, the horrible popish doctrine of the damnation of unbaptized infants.
The Westminster Confession, it is true, carefully avoids the term reprobation, and substitutes for it the milder idea of preterition. It uses the verb predestinate only with reference to eternal life, while the lost are spoken of as being ordained or judicially condemned to death. Yet it makes the dogmatic assertion that 'God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by the rest of mankind, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.' [1524] Now there are indeed passages in the Old and New Testaments, especially the ninth chapter of the Epistle to the Romans, which seem to bear out this statement, [1525] but they must be interpreted in the light of the biblical idea of a God of infinite love and mercy, and in connection with other passages which in their obvious and natural sense declare that God sincerely desires all men to repent and be saved, that Christ is the Saviour of the world, that he is the propitiation not only for our sins, 'but also for the sins of the whole world,' and that he condemns no one absolutely and finally except for unbelief--that is, for the willful rejection of the gospel salvation.
[1526] This fundamental doctrine of God's universal love and abundant provision for the salvation of all mankind should be put into a confession of faith rather than the doctrine of reprobation or preterition, which is, to say the least, as objectionable in such a document as the damning clauses in the Athanasian Creed.
The exegetical and theological adjustment of this whole subject of predestination, and of the unequal distribution and partial withholding of the favors of Providence and the means of grace in this world, is involved in insurmountable difficulties, and the contemplation of it should, make us cautious and charitable. A few general remarks may tend to set the problem in its true light, and to open the prospect of at least a partial solution. [1527]
It must in fairness be admitted that the Calvinistic system only traces undeniable facts to their first ante-mundane cause in the inscrutable counsel of God. It draws the legitimate logical conclusions from such anthropological and eschatological premises as are acknowledged by all other orthodox Churches, Greek, Roman, Lutheran, and Reformed. They all teach the condemnation of the human race in consequence of Adam's fall, and confine the opportunity and possibility of salvation from sin and perdition to this present life, [1528] And yet every body must admit that the vast majority of mankind, no worse by nature than the rest, and without personal guilt, are born and grow up in heathen darkness, out of the reach of the means of grace, and are thus, as far as we know, actually 'passed by' in this world. No orthodox system can logically reconcile this stubborn and awful fact with the universal love and impartial justice of God.
The only solution seems to lie either in the Quaker doctrine of universal light--that is, an uncovenanted offer of salvation to all men in this earthly life--or in an extension of the period of saving grace beyond death till the final judgment for those (and for those only) who never had an opportunity in this world to accept or to reject the gospel salvation. But the former view implies a depreciation of the visible Church, the ministry of the gospel, and the sacraments; the latter would require a liberal reconstruction of the traditional doctrine of the middle state such as no orthodox Church, in the absence of clear Scripture light on this mysterious subject, and in view of probable abuse, would be willing to admit in its confessional teaching, even if theological exegesis should be able to produce a better agreement than now exists on certain disputed passages of the New Testament and the doctrine of Hades.
So far, then, the only difference is that, while the other orthodox Confessions conceal the real difficulty, Calvinism reveals it, and thus brings it nearer to a solution.
Moreover, the Calvinistic system, by detaching election from the absolute necessity of water-baptism, has a positive advantage over the Augustinian system, and is really more liberal. All the creeds which teach baptismal regeneration as an indispensable prerequisite of salvation virtually exclude the overwhelming majority of mankind--whole nations, with untold millions of infants dying in infancy--from the kingdom of heaven, whether they expressly say so or not. The Christian heart of the great African father shrunk from this fearful but inevitable conclusion of his logical head, and tried to mitigate it by making a distinction between positive damnation or actual suffering, and negative damnation or absence of bliss, and by subjecting unbaptized infants to the latter only. And this is the doctrine of Roman Catholic divines. The Calvinistic theory affords a more substantial relief, and allows, after the precedent of Zwingli and Bullinger, and in accordance with the analogy of Melchisedek, Job, and other exceptional cases of true piety under the Jewish dispensation, an indefinite extension of God's saving grace beyond the limits of the visible Church and the ordinary means of grace. It leaves room for the charitable hope of the salvation of all infants dying in infancy, and of those adults who, without an historical knowledge of Christ, live up to the light of nature and Providence, and die with a humble and penitent longing after salvation--that is, in a frame of mind like that of Cornelius when he sent for St. Peter. [1529] This was, indeed, not the professed Calvinism of Calvin and Beza, nor of the divines of Dort and Westminster, nor of the older divines of New England; [1530] but it is consistent with the Calvinistic scheme, which never presumed to fix the limits of divine election, and with a liberal interpretation of the Westminster Confession, which expressly acknowledges that elect infants and elect adults are regenerated and saved by Christ without being outwardly called by the gospel. [1531]
Modern Calvinism, at least in America, has decidedly taken a liberal view of this subject, and freely admits at least the probability of the universal salvation of infants, and hence the salvation of the greater part of the human race. Christianity can not be a failure in any sense--it must be a triumphant success, which is guaranteed from eternity by the infinite goodness and wisdom of God. [1532]
But whatever may be the theoretical solution of this deep and dark mystery, there is a practical platform on which evangelical Christians can agree, namely, that all men who are and will be saved are saved by the free grace of God, without any merit of their own (faith itself being a gift of grace); while all who are lost are lost by their own guilt. It has often been said that pious Calvinists preach like Arminians, and pious Arminians pray like Calvinists. In this both may be inconsistent, but it is a happy and a useful inconsistency. The Calvinistic Whitefield was as zealous and successful in converting souls as the Arminian Wesley, and Wesley was as fervent and prevailing in prayer as Whitefield. They parted in this world, but they have long since been reconciled in heaven, where they see the whole truth face to face. We must work as if all depended on our efforts, and we must pray as if all depended on God. This is the holy paradox of St. Paul, who exhorts the Philippians to work out their own salvation with fear and trembling, for the very reason that it is God who worketh effectively in them both to will and to work of his own good pleasure. God's work in us and for us is the basis and encouragement of our work in him and for him.
INTOLERANCE. [1533]
The principle of intolerance has been charged upon Chaps. XXIII. (Of the Civil Magistrate), XXX. (Of Church Censures), XXXI. (Of Synods and Councils), and the last clause of Ch. XX. (Of Christian Liberty, viz., the words 'and by the power of the civil magistrate'). The same charge applies to a few words in the 109th question of the Larger Catechism, where 'tolerating a false religion' is included among the sins forbidden in the Second Commandment with reference to some passages of the Old Testament and of the Book of Revelation (ii. 2, 16, 20; xvii. 16, 17).
There is no doubt that these passages assume a professedly Christian government, or the union of Church and State as it had come to be established in all Christian countries since the days of Constantine, and as it was acknowledged at that time by Protestants as well as Roman Catholics. [1534] It is on this ground that the Confession claims for the civil magistrate (of whatever form of government) the right and duty not only legally to protect, but also to support the Christian Church, and to prohibit or punish heresy, idolatry, and blasphemy.
The power to coerce and punish implies the principle of intolerance and the right of persecution in some form or other, though this right may never be exercised. For just as far as a civil government is identified with a particular Church, an offense against that Church becomes an offense against the State, and subject to its penal code. All acts of uniformity in religion are necessarily exclusive, and must prohibit the public manifestations of dissent, whatever may be the private thoughts and sentiments, which no human government can reach.
It is a fact, moreover, that the Westminster Assembly was called for the purpose of legislating for the faith, government, and worship of three kingdoms, and that by adopting the Solemn League and Covenant it was pledged for the extirpation of popery and prelacy and all heresy.
[1535]
The few Independents demanded a limited toleration, and were backed by Cromwell and his army, which was full of Independents, Baptists, Antinomians, Socinians, New Lights, Familists, Millenarians, and other 'proud, self-conceited, hot-headed sectaries' (as Baxter calls them). All these sectaries, who sprung up during the great religious excitement of the age, but mostly subsided soon afterwards, were of course tolerationists in their own interest. But for this very reason the prevailing sentiment in the Assembly was stoutly opposed to toleration, as the great Diana of the Independents and supposed mother and nurse of all sorts of heresies and blasphemies threatening the overthrow of religion and society. [1536] The Scottish delegation was a unit on the subject, and Baillie wrote a Dissuasive from the Errors of the Time (1645) against toleration, and attacked it in his Letters.
[1537] Innumerable pamphlets were published on both sides. The advocates of toleration were defeated, and could only exact from the Assembly the important declaration that God alone is Lord of the conscience.
And yet, if we judge the Westminster standards from the stand point of the seventeenth century, and compare them with similar documents, they must be pronounced moderate.
1. They go no further on the subject of intolerance than the Belgic Confession, [1538] the Gallican Confession, [1539] the English Articles, [1540] and the Irish Articles. [1541] They teach less than is implied in the Anglican doctrine of the royal supremacy, which puts the religion of a whole nation in the hands of the temporal sovereign, and which was employed for the severest measures against all dissenters, Roman Catholic and Protestant.
2. The Presbyterians, during the fifteen years of their domination,
[1542] used their power very moderately, with the exception of a wholesale ejectment of a large number of prelatists from office (allowing them, however, one fifth of their income). This was a folly and a crime (viewed from our standpoint), but not nearly as cruel as the hanging and burning, the imprisonment, torture, and mutilation so freely exercised against themselves and other non-conformists before 1640 and after 1661. During the disgraceful period of the Restoration, which they unwisely brought about without exacting any pledges from the faithless Stuart, they suffered for their loyalty to the Westminster standards as much hardship and displayed as much heroism, both in England and Scotland, as any Church or sect in Christendom ever did.
[1543]
3. The Confession expresses for the first time among the confessions of faith, whether consistently or not, the true principle of religious liberty, which was made the basis of the Act of Toleration, in the noble sentiment of Ch. XX. 2: 'God alone is Lord of the conscience (James iv. 12; Rom. xiv. 4), and hath left it free from the doctrines and commandments of men, which are in any thing contrary to his Word, or beside it, in matters of faith or worship (Acts iv. 19; v. 29; 1 Cor. vii. 23; Matt. xxiii. 8-10; xxv. 9; 2 Cor. 1, 24). So that to believe such doctrines or to obey such commandments out of conscience is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also' (Isa. viii. 20; Acts xvii. 11).
4. The objectionable clauses in the Confession and Larger Catechism have been mildly interpreted and so modified by the Presbyterian Churches in Europe as to disclaim persecuting sentiments. [1544] The Presbyterian Churches in the United States have taken the more frank and effective course of an entire reconstruction of those chapters, so as to make them expressly teach the principle of religious freedom, and claim no favor from the civil magistrate but that protection which it owes to the lives, liberties, and constitutional rights of all its citizens. [1545]
GENERAL REMARKS ON THE PROGRESS OF RELIGIOUS LIBERTY.
The question in the sixteenth and seventeenth centuries was about toleration and persecution. But religious freedom requires much more, and is now regarded as one of the fundamental and most precious rights of men, which must be sacredly protected in its public exercise by the civil government, within the limits of order, peace, and public morals. This liberty is the final result and gain of ages of intolerance and persecution.
The history of religious persecution is the darkest chapter in Church history--we may call it the devil's chapter--and the darkest part in it is the persecution of Christians by Christians. It is, however, relieved by the counter-manifestation of the heroic virtues of Christian martyrdom and the slow but steady progress of liberty through streams of martyr blood.
All Christian Churches, except a few denominations of recent date which never had a chance, have more or less persecuted when in power, and must plead guilty. The difference is only one of degree. The Episcopalians were less intolerant than the Roman Catholics, the Presbyterians less intolerant than the Episcopalians, the Independents less intolerant (in theory) than the Presbyterians. But they were all intolerant. Even the Independents of Old England, with the great Cromwell and the great Milton as their leaders, excluded Romanists, Prelatists (i.e., Episcopalians), and Unitarians from their programme of toleration, [1546] and, strange to say, when in power in New England, they expelled Baptists and hanged Quakers on the virgin soil of Massachusetts before and after the Westminster Assembly. On the other hand, however, there is not a Christian Church or sect that has not complained of intolerance and injustice under persecution, and that has not furnished some bold advocates of toleration and freedom, from Tertullian and Lactantius down to Roger Williams and William Penn. This is the redeeming feature in this fearful picture, and must not be overlooked in making up a just estimate.
It is therefore the greatest possible injustice to charge the persecutions to Christianity, which breathes the very opposite spirit of forbearance, forgiveness, love, and liberality; which teaches us to suffer wrong rather than to inflict wrong; and which, by restoring the divine image in man, and lifting him up to the sphere of spiritual freedom, is really the pure source of all that is truly valuable in our modern ideas of civil and religious liberty. Whatever may be said of the severity of the Mosaic legislation, which assumes the union of the civil and ecclesiastical power, Christ and the Apostles, both by precept and example, strictly prohibit the use of carnal means for the promotion of the kingdom of heaven, which is spiritual in its origin, character, and aim. The reminiscence of this spirit lingered in the Church through the darkest ages in the maxim Ecclesia non sitit sanguinem.
It is also wrong to derive intolerance from the strength and intensity of religious conviction--although this undoubtedly may come in as an additional stimulus--and to trace toleration to skepticism and unbelief. [1547] For who had stronger convictions than St. Paul? His Jewish conviction or pharisaical fanaticism made him a bitter persecutor, but his Christian conviction inspired his seraphic description of love (1 Cor. xiii.) and strengthened him for martyrdom. On the other hand, the Deist philosopher, Hobbes, by giving the civil power an absolute right to determine the religion of a nation, taught the extreme doctrine of persecution; and the reign of terror in France proves that infidelity may be as fanatical and intolerant as the strongest faith, and may instigate the most horrible of persecutions.
Intolerance is rooted in the selfishness and ambition of human nature and in the spirit of sectarian exclusiveness, which assumes that we and the sect to which we belong have the monopoly of truth and orthodoxy, and that all who dissent from us must be in error. Persecution follows as a legitimate consequence of this selfishness and bigotry wherever the intolerant party has the power to persecute.
The Roman Church, wherever she controls the civil government, can not consistently tolerate, much less legally recognize, any form of worship besides her own, because she identifies herself with the infallible Church of Christ, out of which there is no salvation, and regards all who dissent from her as damnable schismatics and heretics. [1548] Protestants, who began with the assertion of private judgment against the authority of Rome, and complained bitterly of her persecuting spirit, are inconsistent and more inexcusable if they refuse the same right to others and persecute them for its exercise. For a long time, however, Protestantism clung to the traditional idea of uniformity in religion, and this was the source of untold suffering, especially in England, until it became manifest beyond a doubt that doctrinal and ceremonial uniformity was an impossibility in a nation of intelligent freemen. The Toleration Act of May 24, 1689, for the relief of Dissenters, marks the transition. Since that time religious persecution by the civil power has ceased in the Anglo-Saxon race, and the principle of religious liberty has gradually become a settled conviction of the most advanced sections of the Christian world.
For this change of public sentiment the chief merit is due to the English Non-conformists, who in the school of persecution became advocates of toleration, especially to the Baptists and Quakers, who made religious liberty (within the limits of the golden rule) an article of their creed, so that they could not consistently persecute even if they should ever have a chance to do so. [1549] It was next promoted by the eloquent advocacy of toleration in the writings of Chillingworth, [1550] Jeremy Taylor, [1551] and other Anglican divines of the latitudinarian school; further, by the mingling of creeds and sects in the same country where persecution failed of its aim; and, lastly, by the skeptical philosophy and the religious indifferentism of the eighteenth century, which, however, has repeatedly shown itself most intolerant of all forms of positive belief, and can therefore be no more trusted than the bigotry of superstition. Religious freedom is best guaranteed by an enlightened Christian civilization, a liberal culture, a large-hearted Christian charity, a comprehensive view of truth, a free social intercourse of various denominations, and a wise separation of civil and ecclesiastical government.
During the last stages of the age of persecution Providence began to prepare in the colonies of North America the widest field and the proper social basis for the full exercise of religious liberty and equality by bringing together under one government the persecuted of all nations and sects, so that the enjoyment of the liberty of each depends upon and is guaranteed by the recognition and protection of the liberty of all the rest. __________________________________________________________________
[1516] In the debate on predestination Dr. Reynolds wisely said, 'Let us not put disputes and scholastic things into a confession of faith.'--Minutes, p. 151.
[1517] Principal Baillie wrote (Jan. 26, 1647, Letters, Vol. III. p. 2): 'The Confession is much cried up by all, even many of our greatest opposites, as the best confession yet extant.' The moderate and judicious Richard Baxter esteemed the Westminster Confession and Catechisms the best books in his library next to the Bible, and says (in his Confession, ch. i. § 5): 'I have perused oft the Confession of the Assembly, and verily judge it the most excellent, for fullness and exactness, that I have ever read from any Church; and though the truths therein, being of several degrees of evidence and necessity, I do not hold them with equal clearness, confidence, or certainty; and though some few points in it are beyond my reach, yet I have observed nothing in it contrary to my judgment, if I may be allowed those expositions following.' The saintly Archbishop Leighton, though he left the Church for which his father had suffered such cruelties from Laud, taught the doctrine of the Confession to the end of his life.
[1518] J. B. Marsden (The History of the Later Puritans, 1852, pp. 80, 81), while judging severely of the Assembly on account of its treatment of Episcopacy, thinks the Westminster Confession inferior to none of the Protestant Confessions except in originality, and adds: 'It does not, however, detract from the real merit of these later divines, that they availed themselves of the labors of the Reformation; or that Bullinger and Calvin, especially the latter, should have left them little to accomplish, except in the way of arrangement and compression. The Westminster Confession should be read by those who can not encounter the more ponderous volumes of the great masters from which it is derived. It is in many respects an admirable summary of Christian faith and practice. None can lay it down with a mean opinion of the Westminster divines. The style is pure and good, the proofs are selected with admirable skill, the arguments are always clear, the subjects well distributed, and sufficiently comprehensive to form at least the outline of a perfect system of divinity.' It is but just to add that Marsden goes on to censure what he calls its 'rigid ultra-Calvinism, which has always repelled the great majority of English Christians.' Dean Stanley, who has no theological sympathy with the Westminster Confession, says that of all Protestant Confessions 'it far more nearly approaches the full proportions of a theological treatise, and exhibits far more depth of theological insight, than any other,' He adds, however, that 'it reflects also far more than any other the minute hair-splitting and straw-dividing distinctions which had reached their height in the Puritanical theology of that age, and which in sermons ran into the sixteenthly, seventeenthly sections that so exercised the soul of Dugald Dalgetty as he waited for the conclusion of the discourse in the chapel of Inverary Castle. It accordingly furnished the food for which the somewhat hard and logical intellect of Scotland had a special appetite' (Lectures on the History of the Church of Scotland, delivered in 1872, Am. ed. p. 88). In another place Stanley calls the Westminster formulary 'that famous Confession of Faith which, alone within these islands, was imposed by law on the whole kingdom; and which, alone of all Protestant Confessions, still, in spite of its sternness and narrowness, retains a hold on the minds of its adherents, to which its fervor and its logical coherence in some measure entitle it' (Memorials of Westminster Abbey, p. 513).
[1519] Dr. Currey, for many years editor of the 'Methodist Advocate,' of New York, in an editorial on Creeds (Aug. 6, 1874), calls 'the Westminster Confession of Faith the ablest, clearest, and most comprehensive system of Christian doctrine ever framed. That venerable instrument purposely embodies in its unity the dogma of absolute predestination, which necessarily becomes the corner-stone of the edifice, so giving it shape and character. But, despite that capital fault, it is not only a wonderful monument of the intellectual greatness of its framers, but a comprehensive embodiment of nearly all the precious truths of the gospel. If set forth without ecclesiastical authority, for the edification of believers, it would, despite its faults, be a work of inestimable worth; but enforced by such authority, and imposed upon men's consciences, it is a yoke and a chain and a cage of iron. And yet this is the accepted formula of faith of nearly all the Calvinistic Churches of America. Even the Congregationalists in National Council, at Plymouth Rock, only a few years ago, reaffirmed their acceptance of it.'
[1520] Dr. Wallis, the mathematician, who is said to be the chief author of the sharp definitions of the Shorter Catechism (see p. 786), wrote towards the close of the seventeenth century a pamphlet in defense of the doctrine of the Trinity against rising Unitarianism, where he compares the Almighty to a cube with its length, breadth, and height infinitely extended, longum, latum, profundum, which are the equal sides of one substance, and fairly resemble the Father, Son, and Holy Ghost. He finds nothing mysterious in this doctrine. 'It is,' he says, 'but this, that there be three somewhats, which are but one God, and these somewhats are called Persons.' Quoted by Stoughton, The Church of the Revolution, p. 213.
[1521] This is the American formula of subscription required from ministers. On the Scottish subscription formulas, see Innes, pp. 66, 81, 84, 103, 453.
[1522] Articles of the Church of England, Art. XVII.
[1523] Westm. Conf. Ch. VIII. § 8. This last section is the best in the whole chapter.
[1524] Ch. III. 7. This seventh section is the one dark spot in the Confession, and mars its beauty and usefulness. Comp. Larger Catechism, Quest. 13: 'God hath passed by and foreordained the rest to dishonor and wrath to be for their own sin inflicted, to the praise of the glory of his justice.' The Shorter Catechism (Quest. 7) wisely omits the negative part of predestination.
[1525] Matt. xi. 25 ('Thou hast hid these things,' etc.); Rom. ix. 17, 18, 21, 22; 2 Tim. ii. 20; Jude 4; 1 Pet. ii. 8--all quoted in the Confession. The ninth chapter of Romans is the exegetical bulwark of the doctrine of reprobation; but it must be explained in connection with the tenth chapter, which brings out the unbelief of the creature as the cause, and with the eleventh chapter, which opens the prospect of a glorious solution of the problem in the conversion of the fullness of the Gentiles and the people of Israel, and ends with the grand declaration that 'God hath shut up all unto disobedience, that he might have mercy upon all.' We have no more right to limit the all in the second clause than in the first. Comp. the parallelism in Rom. v. 12 sqq.
[1526] John i. 29; iii. 16; iv. 24; 1 John ii. 2; iii. 8, 16; iv. 14; 1 Tim. ii. 4; Titus ii. 11; 2 Pet. iii. 9; Mark xvi. 16.
[1527] Comp. our remarks, pp. 451 sqq.
[1528] The Roman Catholic doctrine, of purgatory is no exception, for this is confined to members of the Catholic Church who were converted in this life but need further purification before they can enter heaven. The Roman creed is more pronounced than the Greek and the Protestant on the impossibility of salvation outside of the visible Church on earth.
[1529] See above, p. 378.
[1530] The Rev. Michael Wigglesworth, of Malden, Mass., a graduate and tutor of Harvard College (d. 1705), published a popular poem, The Day of Doom (1662; 6th ed. 1715; reprinted as a curiosity by the Amer. News Company, New York, 1867), in which God reasons on the judgment-day with reprobate infants, who 'from the womb unto the tomb were straightway carried,' about the justice of their eternal damnation; and in consideration of their lesser guilt, assigns them (like St. Augustine) 'the easiest room in hell!'
[1531] Ch. X. 3: 'Elect infants dying in infancy are regenerated and saved by Christ through the Spirit, who worketh when and where and how he pleaseth. So are all other elect persons who are incapable of being outwardly called by the ministry of the Word.' The Confession nowhere speaks of reprobate infants, and the existence of such is not necessarily implied by way of distinction, although it probably was in the minds of the framers as their private opinion, which they wisely withheld from the Confession. I think the interpretation of Dr. A. A. Hodge, of Allegheny, in his Commentary on this section (p. 240), is fairly admissible: 'The Confession affirms what is certainly revealed, and leaves that which revelation has not decided to remain without the suggestion of a positive opinion upon one side or the other.'. He agrees, as to the salvation of all infants dying in infancy, with his father, who asserts that 'he never saw a Calvinistic theologian who held the doctrine of infant damnation in any sense' (System. Theol., Vol. III. p. 605).
[1532] Dr. Hodge, of Princeton, is of the opinion, which would be preposterous in the Augustinian and Roman Catholic system, that the number of those who are ultimately lost is 'very inconsiderable as compared with the whole number of the saved.' This is the closing sentence of his System. Theol., Vol. III. p. 879. That the number of the saved will far exceed the number of the lost may be fairly inferred from the pollo mallon of Paul (Rom. v. 15, 17); but this inference can not well be harmonized with the declaration of our Lord, Matt. vii. 14, that but few enter the strait gate, unless we assume the universal salvation of infants, and look forward to great progress of the gospel in the future.
[1533] On the subject of Toleration and Persecution, with special reference to England, the reader may profitably consult a series of Tracts on Liberty of Conscience and Persecution, 1614-1661, edited by Edward B. Underhill for the Hansard Knollys Society, London, 1846; W.
E. H. Lecky, History of Rationalism in Europe. (4th edition, London, 1870; New York edition, 1875, in 2 vols.), ch. iv.; Masson, Life of Milton, Vol. III. pp. 87 sqq., 383 sqq.; Stoughton, The Church of the Revolution (London, 1874), ch. iv. pp. 114 sqq.; and Marshall's book quoted on p. 754.
[1534] The first dissenting voices came from Anabaptists and Socinians, and from Castellio, who had nothing to gain and every thing to lose from the existing alliance of government and religion.
[1535] And yet, in the face of this fact and the whole history of the seventeenth century, Dr. Hetherington (in his Introduction to Shaw's Exposition of the Confession of Faith, pp. xxviii.) broadly denies any taint of intolerance in the Confession.
[1536] Thomas Edwards, a zealous Presbyterian minister at London, published in 1645 a treatise of 60 pages, dedicated to Parliament, under the title, Gangræna; or, a Catalogue and Discovery of many of the Errors, Heresies, Blasphemies, and Pernicious Practices of the Sectaries of this Time, in which he collects no less than one hundred and seventy-six miscellaneous 'errors, heresies, and blasphemies,' and enumerates sixteen heretical sects--namely: 1, Independents; 2, Brownists; 3, Millenaries; 4, Antinomians; 5, Anabaptists; 6, Arminians; 7, Libertines; 8, Familists; 9, Enthusiasts; 10, Seekers: 11, Perfectists: 12, Socinians; 13, Arians; 14, Antitrinitarians; 15, Antiscripturists; 16, Skeptics. 'The industrious writer,' says Neal, 'might have enlarged his catalogue with Papists, Prelatists, Deists, Ranters, Behemenists, etc., etc., or, if he had pleased, a less number might have served his turn, for very few of these sectaries were collected into societies; but his business was to blacken the adversaries of Presbyterian uniformity, that the Parliament might crush them by sanguinary methods.' See an account of this book in Neal, Part III. ch. vii. (Vol. II. p. 37), and Masson, Vol. III. pp. 143 sqq.
[1537] Innes (Law of Creeds, pp. 243 and 244) says: 'Toleration was long unknown in the law, as in the history, of Scotland. The intense sentiment of national unity was strongly against it. The nation was one, and the Church became one. The Church claimed to be the Church of Christ in the realm, exclusively and of divine right. . . . The Scottish commissioners went to the Westminster Assembly to work out the "covenanted uniformity in religion," and the new doctrine of the "toleration of sects" which met them there they most earnestly resisted.
[1538] Art. 36. See Vol. III. p. 432.
[1539] Art. 39. See Vol. III. p. 372.
[1540] Art. 37. See Vol. III. p. 512.
[1541] No. 70. See Vol. III. p. 540.
[1542] We exempt the five years of Cromwell's Protectorate (1653-1658), during which the Independents were in the ascendency.
[1543] A recent able writer, who has no sympathy whatever with the faith of Presbyterians, thus describes their persecutions under the Stuarts: 'In Scotland, during almost the whole period that the Stuarts were on the throne of England, a persecution rivaling in atrocity almost any on record was directed by the English government, at the instigation of the Scotch bishops, and with the approbation of the English Church, against all who repudiated episcopacy. If a conventicle was held in a house, the preacher was liable to be put to death. If it was held in the open air, both minister and people incurred the same fate. The Presbyterians were hunted like criminals over the mountains; their ears were torn from the roots; they were branded with hot irons; their fingers were wrenched asunder by the thumbkins; the bones of their legs were shattered in the boots; women were scourged publicly through the streets; multitudes were transported to the Barbadoes; an infuriated soldiery was let loose upon them, and encouraged to exercise all their ingenuity in torturing them.' (Lecky, l.c. Vol. II. p. 48, Amer. ed.)
[1544] The Established Church of Scotland, the Original Secession Church, the English Presbyterian Church, and the Irish Presbyterian Church adhere to the 'whole doctrine' of the Westminster Confession, with a slight qualification of Ch. XXXI. 2. The Reformed Presbyterian Church does the same, but declares in its Testimony that it is 'not pledged to defend every sentiment or expression,' and asserts that 'to employ civil coercion of any kind for the purpose of inducing men to renounce an erroneous creed, or to espouse and profess a sound Scriptural one, is incompatible with the nature of true religion, and must ever prove ineffectual in practice.' The United Presbyterian Church introduces into its Formula of subscription this clause: 'It being understood that you are not required to approve of any thing in these documents which teaches, or is supposed to teach, compulsory or persecuting and intolerant, principles in religion.' The Free Church of Scotland meets the difficulty by a questionable exegesis, declaring (in an 'Act anent Questions and Formula,' June 1, 1846): ' The General Assembly, in passing this Act, think it right to declare that, while the Church firmly maintains the same Scriptural principles as to the duties of nations and their rulers in reference to true religion and the Church of Christ, for which she has hitherto contended, she disclaims intolerant or persecuting principles, and does not regard her Confession of Faith, or any portion thereof, when fairly interpreted, as favoring intolerance or persecution, or consider that her office-bearers, by subscribing it, profess any principles inconsistent with liberty of conscience and the right of private judgment.' See Innes, The Law of Creeds, pp. 453, 461, 463.
[1545] See next section.
[1546] Milton, the independent of Independents and the boldest as well as most eloquent champion of civil and religious liberty in the seventeenth century, was unwilling to tolerate Romanists, because he regarded them as idolaters and as enemies of freedom. See his Areopagitica, of which Lecky (Vol. II. p. 80) says that it is as glorious a monument of the genius of Milton as his Paradise Lost, and that it 'probably represents the very highest point that English eloquence has attained.'
[1547] This is the theory of Lecky.
[1548] The limited toleration in some Roman Catholic countries exists in spite of Romanism, and the liberal opinions and Christian feelings of individual Catholics have no influence on the system, which is the same as ever, as may be inferred from the papal Syllabus of 1864, and from the recent papal protest against even the minimum of religious toleration in Spain (1876). In Protestant countries the Roman Church claims as much liberty as she can get, and advocates toleration in her own interest, but would deny it to others as soon as she attained to power.
[1549] See the 'Fourteenth Proposition' of Barclay, adopted by the Quakers: 'Since God hath assumed to himself the power and dominion of the conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whatsoever, by virtue of any authority or principality they bear in the government of this world, to force the consciences of others; and therefore all killing, banishing, fining, imprisoning, and other such things, which men are afflicted with, for the alone exercise of their conscience, or difference in worship or opinion, proceedeth from the spirit of Cain, the murderer, and is contrary to the truth; provided always that no man, under the pretense of conscience, prejudice his neighbor in his life or estate, or do any thing destructive to, or inconsistent with, human society; in which case the law is for the transgressor, and justice to be administered upon all, without respect of persons.' This was published in 1675. Bossuet, therefore, was imperfectly informed when at the close of the seventeenth century (1688) he mentioned the Anabaptists and Socinians as the only Christians who did not admit the power of the civil sword 'dans les matières de la religion et de la conscience' (Hist. des Variations, LIV. X. 56).
[1550] The Religion of Protestants a Safe Way to Salvation, 1637 (or 1638; dedicated in a most humble preface to King Charles I.; 3d ed. 1664; 10th ed. 1742; reprinted in the first two vols. of the Oxford ed. of Chillingworth's Works, 1838, in 3 vols.). This book is a vindication of Protestantism and of the author's return to it, and proclaims that the Bible, the whole Bible, and nothing but the Bible, is the religion of Protestants, and that no Church of one denomination is infallible. At Chillingworth's burial, in Jan., 1644, Dr. Cheynell, who had shown him great kindness during his sickness, flung this book into the grave, with the words, 'Get thee gone, thou cursed book; go rot with thy author.' Chillingworth, however, had no idea of civil liberty, and wrote as an extreme royalist on the Unlawfulness of Resisting the Lawful Prince, although most Impious, Tyrannical, and Idolatrous.
[1551] Liberty of Prophesying, written in exile (1647), and unfortunately retracted in part after the Restoration by the author himself, who declared it to have been a ruse de guerre. Coleridge regards this weakness as almost the only stain on Taylor's character. __________________________________________________________________
§ 98. The Westminster Standards in America.
With the Puritan emigration from England and the Presbyterian emigration from Scotland and the North of Ireland, the Westminster standards were planted on the virgin soil of America long before the Declaration of Independence. The most popular is the Shorter Catechism, which has undergone no change except a very slight one among the Cumberland Presbyterians. [1552]
THE CONGREGATIONAL CHURCHES OF NEW ENGLAND.
The Confession of Faith was first adopted 'for substance of doctrine,' but without the principles of Presbyterian discipline, by the Congregational Synod of Cambridge, in the Colony of Massachusetts, A.D. 1648, one year after its issue in England; then, in the Savoy recension, by the Synod of Boston, Mass., May 12, 1680; and again, in the same form, by the Congregational churches of Connecticut at a Synod of Saybrook, Sept. 9, 1708.
The Smaller Catechism was formerly used as a school-book in New England, but has been thrust into the background by the modern prejudice against catechisms and by a flood of more entertaining but less solid Sunday-school literature.
THE PRESBYTERIAN CHURCHES.
The various Presbyterian bodies of English and Scotch descent used at first all the Westminster standards without alteration. The Presbytery of Philadelphia, the oldest in America, was organized in 1706, the Synod of Philadelphia in 1717, and the Synod of New York in 1743. The Synod of Philadelphia, Sept. 19, 1729, adopted the Confession with a liberal construction, in these words:
'Although the Synod do not claim or pretend to any authority of imposing our faith upon other men's consciences, but do profess our just dissatisfaction with and abhorrence of such impositions, and do utterly disclaim all legislative power and authority in the Church, being willing to receive one another as Christ has received us to the glory of God, and admit to fellowship in sacred ordinances all such as we have grounds to believe Christ will at last admit to the kingdom of heaven: yet we are undoubtedly obliged to take care that the faith once delivered to the saints be kept pure and uncorrupt among us, and so handed down to our posterity.
'And [we] do therefore agree that all the ministers of this Synod, or that shall hereafter be admitted to this Synod, shall declare their agreement in and approbation of the Confession of Faith, with the Larger and Shorter Catechisms of the Assembly of Divines at Westminster, as being, in all the essential and necessary articles, good forms of sound words and systems of Christian doctrine, and do also adopt the said Confession and Catechisms as the confession of our faith.
'And we do also agree that all the Presbyteries within our bounds shall always take care not to admit any candidate of the ministry into the exercise of the sacred function but what declares his agreement in opinion with all the essential and necessary articles of said Confession, either by subscribing the said Confession of Faith and Catechisms, or by a verbal declaration of his assent thereto, as such minister or candidate shall think best. And in case any minister of this Synod, or any candidate for the ministry, shall have any scruple with respect to any article or articles of said Confession or Catechisms, he shall, at the time of his making said declaration, declare his sentiments to the Presbytery or Synod, who shall, notwithstanding, admit him to the exercise of the ministry within our bounds, and to ministerial communion, if the Synod or Presbytery shall judge his scruple or mistake to be only about articles not essential and necessary in doctrine, worship, or government. But if the Synod or Presbytery shall judge such ministers or candidates erroneous in essential and necessary articles of faith, the Synod or Presbytery shall declare them incapable of communion with them. And the Synod do solemnly agree that none of us will traduce or use any opprobrious terms of those that differ from us in these extra-essential and not-necessary points of doctrine, but treat them with the same friendship, kindness, and brotherly love as if they had not differed from us in such sentiments.' [1553]
In the afternoon session the scruples about adopting these standards were solved, and the Synod unanimously declared that they do not receive 'some clauses in the twentieth and twenty-third chapters in any such sense as to suppose the civil magistrate hath a controlling power over Synods with respect to the exercise of their ministerial authority, or power to persecute any for their religion, or in any sense contrary to the Protestant succession to the throne of Great Britain.'
This supplementary action foreshadows the changes which were afterwards made.
When the Synods of Philadelphia and New York united in one body at Philadelphia, May 29, 1758, they adopted, as the first article of the plan of union, the following:
'Both Synods having always approved and received the Westminster Confession of Faith and Larger and Shorter Catechisms, as an orthodox and excellent system of Christian doctrine, founded on the Word of God, we do still receive the same as the confession of out faith; and also adhere to the plan of worship, government, and discipline contained in the Westminster Directory, strictly enjoining it on all our members and probationers for the ministry, that they preach and teach according to the form of sound words in said Confession and Catechisms, and avoid and oppose all errors contrary thereto.' [1554]
THE AMERICAN REVISION.
After the Revolutionary War the united Synod of Philadelphia and New York, which met at Philadelphia, May 28, 1787, appointed a committee to prepare an alteration in the Confession of Faith, Ch. XX. (closing paragraph), Ch. XXIII., 3, and Ch. XXXI., 1, 2, in consequence of the new relation of Church and State. [1555]
The changes proposed were adopted by the joint Synod at a subsequent meeting in Philadelphia, May 28, 1788, in the following action:
'The Synod having fully considered the draught of the form of government and discipline, did, on a review of the whole, and hereby do ratify and adopt the same, as now altered and amended, as the Constitution of the Presbyterian Church in America, and order the same to be considered and strictly observed as the rule of their proceedings by all the inferior judicatories belonging to the body. And they order that a correct copy be printed, and that the Westminster Confession of faith, as now altered, be printed in full along with it, as making a part of the Constitution.
'Resolved, That the true intent and meaning of the above ratification by the Synod is, that the Form of Government and Discipline, and the Confession of Faith, as now ratified, is to continue to be our constitution and the confession of our faith and practice unalterable, unless two thirds of the Presbyteries under the care of the General Assembly shall propose alterations or amendments, and such alterations or amendments shall be agreed to and enacted by the General Assembly.'
[1556]
On the day following (May 29) the Synod 'took into consideration the Westminster Larger and Shorter Catechisms, and having made a small amendment of the Larger, did approve, and do hereby approve and ratify the said Catechisms, as now agreed on, as the Catechisms of the Presbyterian Church in the said United States.' At the same time it was ordered that all these standards, as altered and adapted to the wants of the American churches, be printed and bound up in one volume. [1557]
The changes consist in the omission of those sentences which imply the union of Church and State, or the principle of ecclesiastical establishments, making it the duty of the civil magistrate not only to protect, but also to support religion, and giving to the magistrate power to call and ratify ecclesiastical synods and councils, and to punish heretics. Instead of this, the American revision confines the duty of the civil magistrate to the legal protection of religion in its public exercise, without distinction of Christian creeds or organizations. It thus professes the principle of religious liberty and equality of all denominations before the law. This principle has been faithfully and consistently adhered to by the large body of the Presbyterian Church in America, and has become the common law of the land. To facilitate the comparison we present the respective sections in parallel columns:
Original Text. American Text. Ch. XXIII. 3.--Of the Civil Magistrate. Ch. XXIII. 3.--Of the Civil Magistrate. The civil magistrate, may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven; [1558] yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, Civil magistrates may not assume to themselves the administration of the Word and Sacraments; [1559] or the power of the keys of the kingdom of heaven; [1560] or, in the least, interfere in matters of faith. [1561] Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty
and observed. [1562] For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. [1563] of discharging every part of their sacred functions without violence or danger. [1564] And as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder the due exercise thereof among the voluntary members of any denomination of Christians, according to their own profession and belief. [1565] It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever; and to take order that all religious and ecclesiastical assemblies be held without molestation or disturbance. [1566] Ch. XXXI.--Of Synods and Councils. Ch. XXXI.--Of Synods and Councils. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.
[1567] For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils. [1568] And it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification, and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the Church. [1569] II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion: [1570] so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office; or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies. [1571]
In Ch. XX., § 4, the last sentence, 'and by the power of the civil magistrate,' was omitted, so as to read, 'they [the offenders] may lawfully be called to account, and proceeded against by the censures of the Church.'
The only change made in the Larger Catechism was the striking out of the words 'tolerating a false religion,' among the sins forbidden in the Second Commandment (Quest. 109).
The example set by the Presbyterian Church in the United States was afterwards (1801) followed by the Protestant Episcopal Church in the revision of the political sections of the Thirty-nine Articles of Religion.
PRESBYTERIAN REUNION. [1572]
The division of the Presbyterian Church into Old School and New School, which took place at Philadelphia, June 8, 1837, arose chiefly from contentions in consequence of the Plan of Union formed in 1801 between the General Assembly and the Congregational Association of Connecticut, and involved two different constructions of the doctrinal standards--the one more strict and conservative, the other more liberal and progressive--but did not affect the organic law of the Church.
[1573] The Old School, it is true, charged the New School with sixteen Pelagian and Arminian errors, which had their origin in recent developments of New England theology; but the New School met the charge with the 'Auburn Declaration' (Aug. 1837), which denied those errors and adopted sixteen 'true doctrines' in essential harmony with the Calvinistic anthropology and soteriology. This Declaration must be regarded as expressing the belief of the New-School body at that time, whatever the views of individual members may have been. [1574]
In the preparatory steps towards a reunion of these two bodies after a separation of thirty-two years, the question of the doctrinal basis took a prominent part. It was proposed that 'in the United Church the Westminster Confession of Faith shall be received and adopted as containing the system of doctrine taught in the Holy Scriptures.' It is characteristic of the excellent temper and spirit of concession which prevailed on both sides, that at the 'Presbyterian National Union Convention,' held in November, 1867, at Philadelphia, Dr. Henry B. Smith, of the Union Theological Seminary, New York, a prominent leader of the New School, proposed a defining clause, to satisfy the demands of Old School orthodoxy; [1575] while the Rev. Dr. Gurley, pastor of an Old-School church in Washington City, proposed an additional clause to guarantee the New School liberty of interpretation. [1576] The amendments were received unanimously, with great joy and gratitude.
But after further consideration it was found best to drop both these amendments, and when the reunion was consummated by the two assemblies at Pittsburgh, Pa., Nov. 10, 1869, the following article was unanimously adopted:
'The reunion shall be effected on the doctrinal and ecclesiastical basis of our common Standards; the Scriptures of the Old and New Testaments shall be acknowledged to be the inspired Word of God, and the only infallible rule of faith and practice; the Confession of Faith shall continue to be sincerely received and adopted, as containing the system of doctrine taught in the Holy Scriptures; and the government and discipline of the Presbyterian Church in the United States shall be approved as containing the principles and rules of our polity.'
Thus the Presbyterian Church in the United States of America, which had been unfortunately separated by a permissive decree of God, was happily and, we trust, forever reunited by an efficient and gracious decree of God. [1577]
OTHER PRESBYTERIAN CHURCHES IN THE UNITED STATES.
In addition to this large Presbyterian Church, there are in the United States a number of smaller ones having distinctively a Scottish origin. Of these and of their relation to the Westminster standards the Rev. G.
D. Mathews, of New York, from his own familiar acquaintance with the Presbyterian Churches in Scotland and the United States, kindly furnishes for this work the following account:
'Among the emigrants into this country in the last century were many who had been connected with the Associate Church of Scotland. The fathers of that Church, the Erskines, objected not so much to the constitution of the Established Church as to its administration, especially in reference to patronage and to Church discipline. In 1753 the American Associate Church was organized as a Presbytery subordinate to the Antiburgher Synod of Scotland, equalling if not surpassing the mother Church in its rigid adherence to the doctrinal system of the Westminster standards. Its zeal for these, indeed, served to deepen its opposition to the Scottish Establishment as a Church that had become unfaithful to its religious profession.
'In 1774 a Reformed Presbyterian Presbytery was constituted in America by followers of Cargill, Cameron, and Renwick. These held that the Church of Scotland had marred its standing as a true Church of Christ by entering into union with an immoral government--the government of Great Britain being of this character because not based on Scriptural principles. Of this latter position the proof was alleged to lie in its disregard, as shown by the national acceptance of Episcopacy at the Restoration in 1660, and again at the Revolution in 1688, of that Solemn League and Covenant which had been sworn to in 1643, a Covenant whose engagements were affirmed to be binding on the people of the British Empire until fulfilled. An additional proof lay in the absence from its constitution of any acknowledgment of God as the Author of its existence and the source of its authority, of Jesus Christ as its Ruler, and of the Bible as the supreme law of its conduct.
'Notwithstanding some actual differences, the force of circumstances brought these Churches together, so that in 1782 they became united under the name of the Associate Reformed Church--minorities on both sides refusing to enter the union, and thus perpetuating their respective Churches. In 1799 the Associate Reformed Church issued an edition of the Westminster Confession containing the following changes from the original documents:
Chap. XX. 4.-- . . . faith, worship, conversation, (insert) or the order which Christ hath established in his Church, they may be lawfully called to account, and proceeded against by the censures of the Church; and in proportion as their erroneous opinions or practices, either in their own nature or in the manner of publishing or maintaining them, are destructive to the external peace of the Church and of civil society, they may also be proceeded against by the power of the civil magistrate.
Chap. XXII. 3.-- . . . the keys of the kingdom of heaven. (Add) Yet, as the gospel revelation lays indispensable obligations upon all classes of people who are favored with it, magistrates, as such, are bound to execute their respective offices in a subserviency thereto, administering government on Christian principles, and ruling in the fear of God, according to the directions of his Word; as those who shall give an account to the Lord Jesus, whom God hath appointed to be the Judge of the world.
Hence magistrates, as such, in a Christian country are bound to promote the Christian religion, is the most valuable interest of their subjects, by all such means as are not inconsistent with civil rights, and do not imply an interference with the policy of the Church, which is the free and independent kingdom of the Redeemer, nor an assumption of dominion over conscience.
Chap. XXXI. 2.--(Substitute.) The ministers of Christ themselves, and by virtue of their office; or they with other fit persons, upon delegation from their churches, have the exclusive right to appoint, adjourn, or dissolve such synods or councils; though in extraordinary cases it may be proper for magistrates to desire the calling of a synod of ministers and other fit persons, to consult and advise with about matters of religion; and in such cases it is the duly of churches to comply with their desire.
'In the Larger Catechism, under the things forbidden by the Second Commandment, the word authorizing was substituted for "tolerating a false religion."
'In 1858 the Associate Church, which had by this time grown considerably, joined with the Associate Reformed Church, when the name United Presbyterian Church was assumed and the Westminster Confession again altered. The edition used by this Church differs from the original in the following passages:
Chap. XX. 4.-- . . . hath established in the Church, they (add) ought to be called to account, and proceeded against by the censures of the Church, if they belong to her communion, and thus be amenable to her own spiritual authority. And as the civil magistrate is the minister of God for good to the virtuous and a revenger to execute wrath upon him that doeth evil, he is therefore bound to suppress individuals and combinations, whatever may be their avowed objects, whether political or religious, whose principles and practices, openly propagated and maintained, are calculated to subvert the foundations of properly constituted society.
Chap. XXIII. 3.-- . . . kingdom of heaven, (add) or in the least interfere to regulate matter's of faith and worship. As nursing fathers, magistrates are bound to administer their government according to the revealed principles of Christianity, and to improve the opportunities which their high station and extensive influence afford in promoting the Christian religion as their own most valuable interest and the good of the people demand, by all such means as do not imply any infringement of the inherent rights of the Church, or any assumption of dominion over the consciences of men. They ought not to punish any as heretics or schismatics. No authoritative judgment concerning matters of religion is competent to them, as their authority extends only to the external works or practices of their subjects as citizens, and not as Christians. It is their duty to protect the Church in such a manner that all ecclesiastical persons shall enjoy the free, full, and unquestioned liberty of discharging every part of their sacred functions without violence or danger. They should enact no law which would in any way interfere with or hinder the due exercise of government and discipline established by Jesus Christ in his Church. It is their duty also to protect the person, good name, estate, natural and civil rights of all their subjects in such a way that no person be suffered, upon any pretense, to violate them; and to take order that all religious and ecclesiastical assemblies be held without molestation or disturbance. God alone being Lord of the conscience, the civil magistrate may not compel any under his civil authority to worship God contrary to the dictates of their own consciences; yet it is competent in him to restrain such opinions and to punish such practices as tend to subvert the foundations of civil society and violate the common rights of men.
Chap. XXXI. 2.--(Substitute.) We declare that as the Church of Jesus Christ is a kingdom distinct from and independent of the state, having a government, laws, office-bearers, and all spiritual power peculiar to herself for her own edification; so it belongs exclusively to the ministers of Christ, together with other fit persons, upon delegation from their churches, by virtue of their office and the intrinsic power committed unto them, to appoint their own assemblies, and to convene together in them as often as they should judge it expedient for the good of the Church.
'In the question of the Larger Catechism, changed in 1799, the original word tolerating was restored.
'At no period has the Associate Church, which still exists, altered the language of the Confession. It has refrained from doing this, "judging it to be improper for one ecclesiastical body to alter any deed of another, making it rather express their own views than those of the body by whom it was originally framed, for hereby the sentiments of one body may be unfairly palmed upon another." Any obscurity or error in the Confession should be remedied by the emitting of a Testimony, in which there could be given a full and accurate statement of the particular truth in question. In 1784, therefore, the Associate Church issued such a Testimony, in which (Articles 15-19), speaking of the civil magistrate, it affirmed that the magistrate, as such, is no ruler in the Church; that he should not grant any privileges to those whom he judges professors of the true religion which may hurt others in their natural rights; that his whole duty, as a magistrate, respects men, not as Christians, but as members of civil society; that any de facto government governing orderly is that ordinance of God which must be obeyed, and that with any such government Christians may lawfully co-operate.
'The Reformed Presbyterian Church has also retained the Westminster Confession unaltered. Adhering to its teaching on the Civil Magistrate, as this was received by the Church of Scotland in the Adopting Act of 1647, it issued in 1806 a Testimony, in which it declared that civil government is a natural institution, but that, to be a lawful one, so that a Christian man may take part in it, God must be acknowledged in its constitution as the fountain of all power and authority, and that Christian rulers, appointed to office according to a righteous civil constitution, have authority from God to rule, in subserviency to the kingdom of Christ. The absence from the American national constitution of any such acknowledgment renders that covenant unscriptural and immoral, and so precludes Christian men from becoming identified with its administration. Another reason for this political dissent is the doctrine of the binding obligation of the Scottish Covenants.
'A difference of opinion that had gradually risen within this Church as to the extent of this precluding led to the formation, in 1833, of the Synod of the Reformed Presbyterian Church holding the extremest view of political dissent, and of the General Synod of the same Church, permitting its members to exercise the political franchise.
'As regards the doctrinal articles of the Confession, all these Churches are Calvino Calviniores.' __________________________________________________________________
[1552] See next section.
[1553] Minutes of the Synod of Philadelphia, as published in the Records of the Presbyterian Church in the United States of America (embracing the Minutes of the Presbytery of Philadelphia, and of the Synods of New York and Philadelphia, from 1706 to 1788). Philad. Presbyt. Board of Public. 1841, p. 92. See also W. E. Moore's Presbyterian Digest: a Compend of the Acts and Deliverances of the General Assembly of the Presbyterian Church in the United States of America (Philad. Presbyt. Board), second ed. 1873, pp.45 sq.
[1554] See Minutes of the Synod of 1758 as published in the Records of the Presbyterian Church, p. 286. Also Moore's Digest, p. 48; and Gillett, Hist. of the Presbyt. Ch. in the U. S. of America, Vol. I. p. 138.
[1555] See Records of the Presbyterian Church, p. 539, where we find the following minute, dated May 28, 1787: 'The Synod took into consideration the last paragraph of the twentieth chapter of the Westminster Confession of Faith, the third paragraph of the twenty-third chapter, and the first paragraph of the thirty-first chapter; and having made some alterations, agreed that the said paragraphs, as now altered, be printed for consideration, together with the draught of a plan of government and discipline. The Synod also appointed the above-named committee to revise the Westminster Directory for public worship, and to have it, when thus revised, printed, together with the draught, for consideration. And the Synod agreed that when the above proposed alterations in the Confession of Faith shall have been finally determined on by the body, and the Directory shall have been revised as above directed, and adopted by the Synod, the said Confession thus altered, and Directory thus revised and adopted, shall be styled, "The Confession of Faith and Directory for Public Worship of the Presbyterian Church in the United States of America."'
[1556] Records of the Presbyterian Church, p. 546; Moore's Digest, p. 51.
[1557] Records, p. 547; Moore's Digest, p. 52. The first edition of the new book appeared Philad. 1789, under the title: 'The Constitution of the Presbyterian Church in the United States of America, containing the Confession of Faith, the Catechisms, the Government and Discipline, and the Directory of the Worship of God, ratified and adopted by the Synod of New York and Philadelphia, May 28, 1788. The Assembly of 1792 ordered a new edition with the Scripture texts annexed, and appointed a committee for the purpose. This edition was adopted by the Assembly in 1794 (Moore's Digest, p. 52).
[1558] 2 Chron. xxvi. 18; Matt. xviii. 17; Matt. xvi. 19; 1 Cor. xii. 28, 29; Eph. iv. 7, 12; 1 Cor. iv. 1, 2; Rom. x. 15; Heb. v. 4.
[1559] 2 Chron. xxvi. 18
[1560] Matt. xvi. 19; 2 Cor. iv. 1, 2
[1561] John xviii. 36; Mal. ii. 7; Acts v. 29.
[1562] Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23-28; Lev. xxiv. 16; Deut. xiii. 5, 6, 12; 1 Kings xviii. 4; 1 Chron. xiii. 1-9; 2 Kings xxiii. 1-26; 2 Chron. xxxiv. 33; xv. 12, 13.
[1563] 2 Chron. xv. 8-17; xxix. 30; Matt. ii. 4, 5.
[1564] Isa. xlix. 23.
[1565] Psa. cv. 15; Acts xviii. 14, 15, 16.
[1566] 2 Sam. xxiii. 13; 1 Tim. ii. 1; Rom. xiii. 4.
[1567] Acts xv. 2, 4, 6.
[1568] Acts xv. 2, 4, 6.
[1569] Acts xv. 22, 23, 25.
[1570] Isa. xlix. 23; 1 Tim. ii. 1, 2; 2 Chron. xix. 8-12; xxix. and xxx.; Matt. ii. 4, 5; Prov. xi. 14.
[1571] Acts xv. 2, 4, 22, 23, 25.
[1572] For the documentary history of this remarkable movement, see the Minutes of the two General Assemblies for 1867-69, and of the reunited Assembly from 1870 to 1872; also the new edition of Moore's Presbyterian Digest (1873), pp. 57-106; and the Memorial Volume on Presbyterian Reunion, New York, 1870.
[1573] For the documentary history of the separation of the Presbyterian Church and the 'Exscinding Acts' of the Old-School Assembly, see Baird's Collection (O. S.), pp. 710 sqq., and the first edition of Moore's New Digest (N. S.), pp. 456 sqq. In the new edition of Moore's Digest (1873), the chapter on the division is omitted, and the documents on the reunion inserted instead.
[1574] The sixteen errors charged are found in Baird's Collection, pp. 711 and 745 sqq., together with the reply of the New School, which was afterwards, in Aug. of the same year, adopted by a convention of 98 commissioned ministers and 58 laymen (besides 24 corresponding members) at Auburn, N. Y., and is hence called the 'Auburn Declaration.' The latter is also embodied in the third volume of this work, p. 771. On its history, comp. Dr. Morris, in the Amer. Presbyt. Review, for January, 1876.
[1575] The 'Smith amendment' was in these words: 'It being understood that this Confession is received in its proper historical, that is, the Calvinistic or Reformed, sense.' This would exclude, of course, Antinomianism and Fatalism on the one hand, and Arminianism and Pelagianism on the other.
[1576] The 'Gurley amendment' was in these words: 'It is also understood that various methods of viewing, stating, explaining, and illustrating the doctrines of the Confession, which do not impair the integrity of the Reformed or Calvinistic system, are to be freely allowed in the United Church, as they have hitherto been allowed in the separate Churches.'
[1577] See the address of Dr. Masgrave at the meeting in Pittsburgh, Memorial Volume, p. 388. __________________________________________________________________
§ 99. The Westminster Standards in the Cumberland Presbyterian Church.
Sources.
I. On the part of the Cumberland Presbyterian Church:
The Confession of Faith of the Cumberland Presbyterian Church in the United States of America. Revised and adopted by the General Assembly, at Princeton, Ky., May, 1829. Nashville, Tennessee (Board of Publ. of the C. P. Ch.), 1875 (pp. 286). The same book contains also the Shorter Catechism, the Form of Government and Discipline, the Directory of Worship, and Manual.
The history of the origin of the schism is contained in the Circular Letter of the late Cumberland Presbytery; the Reply to a Pastoral Letter of West Tennessee Presbytery.
II. On the part of the Presbyterian Church
Samuel Baird: Collection of the Acts, Deliverances, and Testimonies of the Presbyterian Church. Philad. (Presbyt. Board), 1855; second ed. 1859, pp. 640 sqq. Contains the official acts of the General Assembly on the origin and disorders of the Cumberland Presbytery.
Wm. E. Moore: A New Digest of the Acts and Deliverances of the General Assembly of the Presbyterian Church in the United States of America. Philadelphia, 1861, p. 95 (on the validity of the Cumberland Presbyterian ordinances), and p. 448 (on terms of correspondence).
Robert Davidson: History of the Presbyterian Church in the State of Kentucky. New York, 1847 (Ch. ix. pp. 223 sqq., 'The Cumberland Presbyterian Schism').
Historical and Doctrinal.
James Smith: History of the Christian Church, including a History of the Cumberland Presbyterian Church. Nashville, 1835.
H. B. Crisman: Origin and Doctrines of the Cumberland Presbyterian Church. 1856, new ed. Nashville, Tenn. 1875.
Richard Beard (D.D. and Prof. of Syst. Theol. in Cumberland University, Lebanon, Tennessee): Why am I a Cumberland Presbyterian? Nashville, Tenn. 1872. By the same: Lectures on Systematic Theology, 3 vols. Nashville (Board of Publ.). Comp. his Art. in Johnson's Universal Cyclop. 1876, Vol. I.
F. R. Cossitt: Life and Times of Rev. Finis Ewing. Louisville, 1853.
HISTORICAL.
The Cumberland Presbyterian Church in the United States of America, so called from its birth-place, the 'Cumberland Country' in Kentucky and Tennessee, took its rise in an extensive revival of religion which began in the southwestern part of Kentucky in 1797, and reached its height in 1800 and 1801, among a population mostly of Scotch-Irish descent. Methodist ministers took part in it. This revival called for a larger number of ministerial laborers than could be supplied in the regular way by the few Presbyterian institutions of learning then existing. Hence the Presbytery of Cumberland ('at the recommendation of the Rev. Mr. Rice, the oldest Presbyterian minister then residing in Kentucky') licensed and ordained a number of pious men without a liberal education, and allowed them, in subscribing the Westminster Confession, to express their dissent from what they called the doctrine of 'fatality,' i.e., the doctrine of absolute decrees. The Synod of Kentucky demanded a re-examination of these ministers and candidates; this being refused, it dissolved the Cumberland Presbytery in 1806. The General Assembly confirmed the action, but ultimately recognized the Cumberland Presbyterians as an independent organization, and entered into terms of correspondence with them as with other evangelical denominations. [1578]
The dissenters organized an independent 'Cumberland Presbytery,' February 4, 1810, consisting of four regularly ordained ministers, six licentiates, and seven candidates. The presbytery grew into the Cumberland Synod in 1818, and this adopted a Confession, Catechism, and Form of Church Government. The Confession was the work of a committee of which the Rev. Finis Ewing was the leading spirit. The Cumberland Synod was divided into three (1828), and a General Assembly was formed, which held its first session in May, 1829. This Body subjected the Confession of Faith to a final revision. 'In so doing, the Synod and General Assembly only exercised an undeniable right, allowed by the God of the Bible and secured by the civil constitution; and discharged what they conceived to be a duty to the Church and the world. . . . Let the work be tried neither by tradition nor the fathers, but by the holy Scriptures.' [1579]
The Cumberland Church has since spread rapidly, and extends now from Western Pennsylvania to Texas and California. It furnishes the proof that people may be good Presbyterians without being Calvinists.
THE CUMBERLAND PRESBYTERIAN CONFESSION.
The Cumberland Presbyterians differ from the regular Presbyterians in two points--the education for the ministry and the doctrine of predestination. They adopt and use the Westminster Confession in full, with the American amendments in Chs. XXIII. and XXXI., and slight verbal changes, but they depart from it in rejecting the unconditional election and reprobation as taught in Ch. III. [1580] They retain, however, substantially Ch. XVII. on perseverance, although perseverance presupposes unconditional election, and is inconsistent with conditional election. The Cumberland Confession teaches on the one hand conditional election and unlimited atonement, and on the other the final perseverance of the saints. It is an eclectic compromise between Calvinism and Arminianism; it is half Calvinistic and half Arminian, and makes no attempt to harmonize these antagonistic elements. 'Cumberland Presbyterians,' says one of their writers, 'believe as firmly as Arminians do that salvation, in all cases, is conditional. But they believe that every genuine saint will comply with the conditions; and thus salvation becomes certain to saints. It is uncertain to sinners because it is doubtful whether they will comply with the conditions; but certain to saints because it is certain that they will comply with the conditions--"My sheep hear my voice, and they follow me."' [1581] The same writer answers the usual objections to the doctrine of perseverance (the fall of Adam and the angels, of Solomon and Peter, the warnings and exhortations of Scripture, the alleged inconsistency of the doctrine with free agency and the duty of watchfulness), and urges nine reasons against the Arminian view of falling from grace. [1582]
Another departure connected with the former is the affirmation of the salvation of all infants dying in infancy. The old Confession says. Ch.
X. 3: 'Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when and where and how he pleaseth.' This seems naturally (though not necessarily) to imply the existence of reprobate infants who are not saved. To avoid this interpretation, the Cumberland Confession substitutes all for elect, and thus positively teaches universal infant salvation. In this point it has anticipated what seems now to be the general sentiment among American Presbyterians, who harmonize it with the Westminster Confession either by interpreting that all infants dying in infancy are elect, or that it confines itself to state as an article of faith what is clearly warranted in Scripture, and leaves the rest to private opinion.
The Shorter Catechism of the Assembly has been changed by the Cumberland Presbyterians in Question 7 as follows:
westminster catechism. cumberland catechism. What are the decrees of God? What are the decrees of God? The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass. The decrees of God are his purpose according to the counsel of his own will, whereby he hath foreordained to bring to pass what shall be for his own glory: sin not being for God's glory, therefore he hath not decreed it.
In Question 20 the words 'God did provide salvation for all mankind' are substituted for 'God, having elected some to everlasting life,' and the phraseology is otherwise changed. In Question 31, for the phrase 'What is effectual calling?' is substituted 'What is the work of the Spirit?'
[Note.--In 1906, the Cumberland Presbyterian Church was "reunited" with the Presbyterian Church, U. S. A., accepting the Westminster Confession as revised, 1902. A dissenting element retained the old name and has perpetuated the organization with a membership, 1929, of 64,081. At the time of the union, 1906, the Cumberland Church reported 200,000 members in 114 presbyteries.--Ed.] __________________________________________________________________
[1578] In 1825 the General Assembly declared that the ministrations of the Cumberland Presbyterians 'are to be viewed in the same light with those of other denominations' (Baird's Collection, p. 646). In 1849 the General Assembly of the New School entered into correspondence with them, and passed this resolution: 'The General Assembly of each Church shall appoint and receive delegates from the General Assembly of the other Church, who shall be possessed of all the powers and privileges of other members of such Assemblies, except that of voting' (Minutes, p. 184; Moore, p. 448). The Rev. Dr. Alexander J. Baird appeared as a delegate of the Cumberland Presbyterian Church before the United General Assembly in Baltimore, 1873, and was cordially received (Minutes of the General Assembly of the Presbyt. Church for 1873, p. 485). In the following year the General Assembly at St. Louis sent a salutation to the Cumberland Presbyterian Assembly then in session at Springfield, Mo., with the words: 'Serving the same Lord, we are one in him. May he dwell in us.' To this the Cumberland Assembly responded in the same fraternal spirit (Minutes for 1874, pp. 18 and 20). A committee of conference on union was also appointed, but was discharged by the General Assembly of 1875 (Minutes, p. 480).
[1579] Preface to the Confession.
[1580] See the changes in Vol. III. p. 771.
[1581] Crisman, 1.c. p. 158. Comp. art. of Prof. R. Beard, 1.c.: 'Its theology is Calvinistic, with the exception of the offensive doctrine of predestination so expressed as to seem to embody the old pagan dogma of necessity or fatality.'
[1582] The difficulties of this great problem of predestination have been discussed more fully in § 97, pp. 791 sqq. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________
EIGHTH CHAPTER.
MODERN PROTESTANT CREEDS. __________________________________________________________________
§ 100. General Survey.
With the Westminster standards the creed-making period of the Reformed Churches was brought to a close. Calvinism found in them its clearest and fullest exposition. The Helvetic Consensus Formula (1675) was only a weak symbolical after-birth, called forth by the Saumur controversies on the extent of divine election and the inspiration of Hebrew vowel-points. The creative power of Lutheran symbolism had exhausted itself much earlier in the Formula of Concord (1577), and was followed by a period of scholastic analysis and demonstration of the Lutheran system as embodied in its authoritative confessions. The prevailing tendency in these Churches is to greater confessional freedom and catholic expansion rather than sectarian contraction. While the Roman Catholic Church in our age has narrowed its creed by adding two new dogmas of wide range and import, and has doomed to silence every dissent from the infallible decisions of the Vatican, like a machine that is worked by a single motive force, and makes resistance impossible, the Protestant Churches would simplify and liberalize their elaborate standards of former days rather than increase their bulk and tighten their authority. The spirit of the age refuses to be bound by rigorous formulas, and demands greater latitude for private opinion and theological science.
We might therefore close our history of creeds at this point. But evangelical Protestantism extends far beyond the boundaries of Lutheranism and Calvinism.
Since the middle of the seventeenth century there arose, mainly from the fruitful soil of the Reformed Church in England, first amid much persecution, then under the partial protection of the Toleration Act of 1689, a number of distinct ecclesiastical organizations, which, while holding fast to the articles of the oecumenical faith of orthodox Christendom, and the evangelical principles of the Protestant Reformation, differ on minor points of doctrine, worship, and discipline. They have passed through the bloody baptism of persecution as much as the older Churches of the Reformation, and by their fruits they have fully earned a title to an honorable standing in the family of Christian Churches.
The most important among these modern denominations are the Congregationalists, Baptists, and Quakers, who rose in the seventeenth century, and the Methodists and Moravians, who date from the middle of the eighteenth century. They originated in England, with the exception of the Moravians (who are of Bohemian and German descent), and found from the start a fruitful and congenial soil in the American colonies, which offered an hospitable asylum to all who suffered from religious persecution. The Congregationalists had established flourishing colonies in Massachusetts and Connecticut before they were even tolerated in the mother country. Roger Williams, the patriarch of the American Baptists, though of English birth and training, made Rhode Island his permanent home. The fathers and founders of the Society of Friends--Fox and Penn; of Methodism-- Wesley and Whitefield; of the Moravian Church--Zinzendorf, Spangenberg, Nitschmann--visited America repeatedly, and with such success that they gave to their denominations an Anglo-American stamp. Two of these denominations, the Methodists and Baptists, have in the United States during the nineteenth century numerically far outgrown the older Protestant Churches, and are full of aggressive zeal and energy, both at home and in distant missionary fields. [1583]
On the Continent of Europe these Anglo-American denominations till quite recently were little known, and were even persecuted as intruders and unchurchly sects. National State Churches will allow the widest latitude of theological speculation within the limits of outward conformity rather than grant freedom of public worship to dissenting organizations, however orthodox. [1584]
The nineteenth century has given birth in England to the Irvingites and Darbyites, and in America to the Cumberland Presbyterians, Reformed Episcopalians, and other organizations, which more or less depart from the older Protestant confessions, but adhere to the supernatural revelation in the Bible and the fundamental articles of general orthodoxy. [1585]
The creeds of these modern Protestant denominations (if we except the Savoy Declaration of 1658 and the Baptist Confession of 1688, which contain the body of the Westminster Confession) are thin, meagre, and indefinite as compared with the older confessions, which grew out of the profound theological controversies of the sixteenth century. They contain much less theology; they confine themselves to a popular statement of the chief articles of faith for practical use, and leave a large margin for the exercise of private judgment. In this respect they mark a return to the brevity and simplicity of the primitive baptismal creeds and rules of faith. The authority of creeds, moreover, is lowered, and the absolute supremacy and sufficiency of the Scriptures is emphasized.
In the present age there is, especially in America, a growing tendency towards a liberal recognition and a closer approach of the various evangelical denominations in the form of a free union and co-operation in the common work of the Master, without interfering with the inner organization and peculiar mission of each. This union tendency manifests itself from different starting-points and in different directions, now in the form of voluntary associations (such as Bible and Tract Societies, Young Men's Christian Associations, the Evangelical Alliance, the German Church Diet), now in the form of ecclesiastical confederations (Pan-Anglican Council, Presbyterian Alliance, Anglo-Greek Committees, the Bonn Conferences), now in the form of organic union (the evangelical Union of Lutherans and Reformed Churches in Prussia and other German States, Presbyterian Reunion of Old and New School). The same tendency calls forth efforts, feeble as yet, to formulate the essential consensus of the creeds of congenial sections of Christendom. The old motto, in necessariis unitas, in dubiis libertas, in omnibus caritas, is struggling to become a practical reality; the age of separation and division is passing away, and the age of the reunion of divided Christendom is beginning to dawn, and to gather the corps of Christ's army, so long engaged in internal war, against the common foe Antichrist. __________________________________________________________________
[1583] The following comparative table of ministers and churches in
1776 and 1876 gives at least an approximate idea of the growth of
churches in the United States during its first centennial:
Statistics of 1776 (or 1780-90) Statistics of 1876
Denominations. Ministers. Churches. Denominations. Ministers. Churches.
Baptists. .
722 872
Baptists. .
13,779 22,924
Congregationalists.
575 700
Congregationalists.
3,333 3,509
Episcopalians.
150 200
Episcopalians.
3,216 4,000
(No bishop.) (61 bishops)
Friends (Quakers).
400 500
Friends (Quakers).
865 885
Lutherans (1786).
25 60
Lutherans.
2,662 4,623
Methodists.
24 . . . .
Methodists.
20,453 40,000
Moravians.
12(?) 8(?)
Moravians.
75 75
Presbyterians (1788).
177 419
Presbyterians.
4,744 5,077
Reformed, Dutch.
40 100
Reformed, Dutch.
546 506
Reformed, German.
12 60
Reformed, German.
644 1,353
Roman Catholics.
26(?) 52(?)
Roman Catholics.
5,141 5,046
(56 bishops)
[1584] Under the disparaging name of sects the Methodists and Baptists, and other denominations figure usually in German works on Symbolics that recognize only three Churches or Confessions--the Catholic (Greek and Roman), the Lutheran, and the Reformed (Calvinistic). The late Professor Marheineke, one of the chief writers on Symbolics, after explaining to his catechumens of Trinity Parish, in Berlin, that there are three Churches in Christendom, asked a pupil, 'To what Church do you belong?' and received the answer, 'To Trinity Church.' The science of Symbolics, or Comparative Theology, has thus far been almost exclusively cultivated in Germany, but should be reconstructed on a much more liberal scale in England and America, where all denominations meet in daily intercourse and on terms of equal rights.
[1585] Some of these have already been considered, the Cumberland Presbyterians in connection with the Westminster Confession, the Reformed Episcopalians in connection with the history of the Thirty-nine Articles. __________________________________________________________________
§ 101. The Congregationalists.
Literature.
I. English Congregationalism.
See the sources of the Westminster Assembly, and the historical works of Neal, Stoughton, and others mentioned in §§ 92, 93, and 94.
John Robinson (Pastor of the Pilgrim Fathers in Leyden, d. 1626): Works, with Memoir by Robert Ashton. London, 1851, 3 vols.
The Grand Debate concerning Presbytery and Episcopacy in the Westminster Assembly (Lond. 1652).
The works of Drs. Goodwin, Owen, Howe, and other patriarchs of Independency.
Benjamin Brook: The Lives of the Puritans from Queen Elizabeth to 1662. London, 1813, 3 vols.
Benjamin Hanbury: Historical Memorials relating to the Independents or Congregationalists, from their Rise to the Restoration of the Monarchy, A.D. 1660. London (Congreg. Union of England and Wales), 1839-1844, 3 vols.
Jos. Fletcher: History of Independency in England since the Reformation. London, 1847-1849, 4 vols.
George Punchard (of Boston): History of Congregationalism from about A.D. 250 to the Present Time. 2d ed. rewritten and enlarged, New York and Boston (Hurd & Houghton), 1865-81, 5 vols. (The first two vols. are irrelevant.)
John Waddington: Congregational History, 1200-1567. London, 1869-78, 4 vols. Second volume from 1567 to 1700, Lond. 1874. (See a searching and damaging review of this work by Dr. Dexter in the "Congreg. Quarterly" for July, 1874, Vol. XVI. pp. 420 sqq.)
Herbert S. Skeats: A History of the Free Churches of England from l688 to l851. London, 1867; 2d. ed. 1860.
II. American Congregationalism.
(1) Sources.
The works of John Robinson, above quoted, especially his Justification of Separation from the Church of England (1610, printed in 1639).
John Cotton (of Boston, England, and then of Boston, Mass.): The Way of the Churches of Christ in New England. Or the Way of Churches Walking in Brotherly Equality or Co-ordination, without Subjection of one Church to another. Measured by the Golden Reed of the Sanctuary. London, 1645. By the same: The Way of Congregational Churches cleared (against Baillie and Rutherford). London, 1648.
Thomas Hooker (of Hartford, Conn.): A Survey of the Summe of Church Discipline. London, 1648.
Robinson, Cotton, and Hooker are the connecting links between English Independency and American Congregationalism. Their rare pamphlets (wretchedly printed, like most works during the period of the civil wars, from want of good type and paper) are mostly found in the Congregational Library at Boston, and ought to be republished in collected form.
Alexander Young: Chronicles of the Pilgrim Fathers of the Colony of Plymouth, from 1602 to 1628. Boston, 1841.
Alexander Young: Chronicles of the first Planters of the Colony of Massachusetts Bay. From 1623 to 1636. Boston, 1846.
George B. Cheever: The Journal of the Pilgrims at Plymouth, in New England, in 1620; reprinted from the original volume, with illustrations. New York, 1848.
Nathanael Morton (Secretary to the Court for the Jurisdiction of New Plymouth): New England's Memorial. Boston, 1855 (6th ed. Congreg. Board of Publication). Reprints of Memorial of 1669, Bradford's History of Plymouth Colony, etc.
(2) Histories.
Benjamin Trumbull, D.D.: A Complete History of Connecticut, Civil and Ecclesiastical, from the Emigration of its first Planters, from England, in the year 1630, to the year 1764. New Haven, 1818, 2 vols.
Leonard Bacon: Thirteen Historical Discourses, on the Completion of Two Hundred Years from the Beginning of the First Church in Sew Haven. New Haven, 1839.
Joseph B. Felt: The Ecclesiastical History of New England; comprising not only Religious, but also Moral and other Relations. Boston, Mass. (Congregational Library Association), 1855-1862, 2 vols.
Joseph S. Clark: A Historical Sketch of the Congregational Churches in Massachusetts from 1620 to 1858. Boston, 1858.
Memorial of the Semi-Centennial Celebration of the Founding of the Theological Seminary at Andover. Andover, Mass. 1859.
Contributions to the Ecclesiastical History of Connecticut; prepared under the Direction of the General Association to Commemorate the Completion of One Hundred and Fifty Years since its First Annual Assembly. New Haven (publ. by Wm. L. Kingsley), 1861.
Daniel Appleton White: New England Congregationalism in its Origin and Purity; Illustrated by the Foundation and Early Records of the First Church in Salem [Mass.]. Salem, 1861. Comp. Reply to the above, by Joseph B. Felt. Salem, 1861.
The first vols. of G. Bancroft's History of the United States (begun in 1834); last ed. 1876, 6 vols.
John Gorham Palfrey: History of New England. Boston, 1859-1874, 4 vols.
Leonard Bacon: The Genesis of the New England Churches. New York, 1874.
Henry Martyn Dexter: As to Roger Williams and his 'Banishment' from the Massachusetts Plantation; with a few further Words concerning the Baptists, the Quakers, and Religious Liberty. Boston, 1876 (Congregational Publishing Society). A vindication of the Massachusetts Colony against the charge of intolerance.
Numerous essays and reviews relating to the Congregational polity and doctrine and the history of Congregational Churches may be found in the volumes of the following periodicals:
American Quarterly Register. Boston, Mass. 1827-1843, 15 vols.
The Christian Spectator. 1st series monthly; 2d series quarterly. New Haven, 1819-1838, 20 vols.
The New-Englander, quarterly (continued). New Haven, 1843-1876, 34 vols.
The Congregational Quarterly (continued). Boston, Mass. 1st series, 1859-1868, 10 vols.; 2d series, 1869-1876, 8 vols.
The Congregational Year-Book. New York, 1854-1859, 5 vols.
Other light is thrown on the Congregational history and polity by Results of Councils, many of which, in cases of peculiar interest, have been published in pamphlet form.
(3) Congregational Polity.
Congregational Order. The Ancient Platforms of the Congregational Churches of New England, with a Digest of Rules and Usages in Connecticut. Publ. by direction of the General Association of Connecticut. Middletown, Conn. 1843. [Edited by Leonard Bacon, David D. Field, Timothy P. Gillet.]
Thomas C. Upham: Ratio Disciplinæ; or, The Constitution of the Congregational Churches, Examined and Deduced from Early Congregational Writers, and other Ecclesiastical Authorities, and from Usage. 2d edition. Portland, 1844.
Preston Cummings: A Dictionary of Congregational Usages and Principles according to Ancient and Modern Authors; to which are added brief Notices of some of the Principal Writers, Assemblies, and Treatises referred to in the Compilation. Boston, 1852.
George Punchard: A View of Congregationalism, its Principles and Doctrines; the Testimony of Ecclesiastical History in its Favor, its Practice, and its Advantages. [1st edition, 1840.] Third edition, revised and enlarged. Boston (Congreg. Board of Publication), 1856.
Henry Martyn Dexter: Congregationalism: What it is; Whence it is; How it Works; Why it is Better than any other Form of Church Government. Boston, 1865; 5th ed. revised, 1879.
Congregationalism has its name from the prominence it gives to the particular congregation as distinct from the general Church. [1586] It aims to establish a congregation of real believers or converts, and it declares such a congregation to be independent of outward jurisdiction, whether it be that of a king or a bishop or a presbytery. Under the first aspect it has several precedents; under the latter aspect it forms a new chapter in Church history, or at least it carries the protest against foreign jurisdiction a great deal farther than the Reformers, who protested against the tyrannical authority of the papacy, but recognized some governmental jurisdiction over local congregations.
CONGREGATIONS IN THE APOSTOLIC AGE.
In the New Testament the word church or congregation [1587] denotes sometimes the Church universal, the whole body of Christian believers spread throughout the world; [1588] sometimes a particular congregation at Jerusalem, Antioch, Corinth, Rome, or any other place. [1589] The congregations are related to the Church as members to the body. The denominational and sectarian use of the word is foreign to the Scriptures, which know of no sect but the sect called Christians.
[1590] Denominations or Confessions are the growth of history and adaptations of Christianity to the differences of race, nationality, and psychological constitution; and after fulfilling their mission they will, as to their human imperfections and antagonisms, disappear in the one kingdom of Christ, which, however, in the beauty of its living unity and harmony, will include an endless variety.
An organized local congregation in the apostolic age was a company of saints, [1591] or a self-supporting and self-governing society of Christian believers, with their offspring, voluntarily associated for purposes of worship, growth in holiness, and the promotion of Christ's kingdom. The Apostolic churches were not free from imperfection and corruption, but they were separated from the surrounding world of unbelievers, and constantly reminded of their high and holy calling.
THE ANTE-NICENE CHURCHES.
In the ante-Nicene age a distinction was made between the church of believers or communicant members and the church of catechumens or hearers who were in course of preparation for membership, but not allowed to partake of the communion. [1592] Public worship was accordingly divided into the service of the faithful (missa fidelium) and the service of the catechumens (missa catechumenorum).
MIXTURE OF THE CHURCH WITH THE WORLD.
With the union of Church and State since Constantine the original idea of a church of real believers was gradually lost, and became identical with a parish which embraced all nominal Christians in a particular place or district. Baptism, confirmation, and attendance at communion were made obligatory upon all residents, whether converted or not, and every citizen was supposed to be a Christian. [1593] The distinction between the Church and the world was well-nigh obliterated, and the Church at large became a secular empire with an Italian sovereign at its head. Hence the complaint of Dante (in Milton's rendering):
'Ah! Constantine, of how much ill was cause,
Not thy conversion, but those rich domains
That the first wealthy Pope received of thee!'
ATTEMPTS TO RESTORE THE PURITY OF THE CHURCH.
Monasticism was an attempt in the Catholic Church itself to save the purity of the congregation by founding convents and nunneries secluded not only from the world, but also from all ties of domestic and social life. It drained the Church of many of its best elements, and left the mass more corrupt.
The Bohemian Brethren and the Waldenses introduced strict congregational discipline in opposition to the ruling Church.
The Reformers of the sixteenth century deplored the want of truly Christian congregations after the apostolic model, and wished to revive them, but Luther and Zwingli gave it up in despair from the want of material for congregational self-government (which can never be developed without an opportunity and actual experiment).
Calvin was more in earnest, and astonished the world by founding in Geneva a flourishing Christian commonwealth of the strictest discipline, such as had not been seen since the age of the Apostles. But it was based on a close union of the civil and ecclesiastical power, which destroyed the voluntary feature, and ended at last in the same confusion of the Church and the world.
The Anabaptists and Mennonites emphasized the voluntary principle and the necessity of discipline, but they injured their cause by fanatical excesses.
The German Pietists of the school of Spener and Francke realized their idea of ecclesiolæ in ecclesia, or select congenial circles within the outward organization of the promiscuous national Church, from which they never separated. Wesley did originally the same thing, but his movement resulted in a new denomination.
The Moravians went farther, and established separate Christian colonies, which in the period of rationalism and infidelity were like beacon-lights in the surrounding darkness.
ENGLISH AND AMERICAN CONGREGATIONALISM.
English and American Congregationalism, or Congregationalism as a distinct denomination, arose among the Puritans during the latter part of the reign of Queen Elizabeth. It was at first identified with the name of the Rev. Robert Browne, and called Brownism; but, being an unworthy representative and an apostate from his principles, he was disowned. [1594] It had other and more worthy pioneers, such as Barrowe, Greenwood, Johnson, Ainsworth, Penry, and especially John Robinson. [1595] The Independents were, like every new sect, persecuted under the reigns of James and Charles I., and obliged to seek shelter first in Holland and then in the wilderness of New England.
But with the opening of the Long Parliament, which promised to inaugurate a jubilee to all tender consciences, they began to breathe freely, and hastened to return from exile; 'for,' says Fuller, 'only England is England indeed, though some parts of Holland may be like unto it.' [1596] They had a considerable share in the labors of the Westminster Assembly of Divines, especially through Dr. Goodwill and Rev. Philip Nye, who are styled the 'patriarchs' of orthodox Independency. They became the ruling political and religious power in England during the short protectorate of Cromwell, and furnished the majority to his ecclesiastical commission, called the Triers. After the Restoration they were again persecuted, being held chiefly responsible for the execution of King Charles and the overthrow of the monarchy. In 1689 they acquired toleration, and are now one of the most intelligent, active, and influential among the Dissenting bodies in England.
The classical soil of Congregationalism is New England, where it established 'a Church without a bishop and a State without a king.' From New England it spread into the far West, to the shores of the Pacific Ocean, and exerted a powerful influence upon other Churches. Puritan Congregationalism is the father of New England and one of the grandfathers of the American Republic, and it need not be ashamed of its children. [1597] It lacks a proper appreciation of historical Christianity and its claims upon our regard and obedience; but by bringing to light the manhood and freedom of the Christian people, and the rights and privileges of individual congregations, it marks a real progress in the development of Protestantism, and has leavened other Protestant denominations in America; for here congregations justly claim and exercise a much larger share, and have consequently a much deeper interest in the management of their own affairs than in the State Churches of Europe. The Congregational system implies, of course, the power of self-government and a living faith in Christ, without which it would be no government at all. It moreover requires the cementing power of fellowship.
INDEPENDENCY AND FELLOWSHIP.
Anglo-American Congregationalism has two tap roots, independency and fellowship, on the basis of the Puritan or Calvinistic faith. It succeeds in the measure of its ability to adjust and harmonize them. It is a compromise between pure Independency and Presbyterianism. It must die without freedom, and it can not live without authority, Independency without fellowship is ecclesiastical atomism; fellowship without Independency leads to Presbyterianism or Episcopacy. [1598]
It starts from the idea of an apostolic congregation as an organized brotherhood of converted believers in Christ. This was the common ground of the Westminster divines. [1599] But they parted on the question of jurisdiction and the relation of the local congregation to the Church general. The Independents denied the authority of presbyteries and synods, and maintained that each congregation properly constituted is directly dependent on Christ, and subject to his law, and his law only. The whole power of the keys is vested in these individual churches.
At the same time, however, it is admitted and demanded that there should be a free fraternal intercommunion between them, with the rights and duties of advice, reproof, and co-operation in every Christian work.
This fellowship manifests itself in the forms of Councils, Associations (in Massachusetts), Consociations (in Connecticut), on a larger scale in 'the Congregational Union of England and Wales,' and 'the National Council of the Congregational Churches in the United States.' It is this fellowship which gives Congregationalism the character of a denomination among other denominations. But the principle of congregational sovereignty is guarded by denying to those general meetings any legislative authority, and reducing them simply to advisory bodies. [1600]
There were from the start two tendencies among Congregationalists--the extreme Independents or Separatists, of whom the 'Pilgrim Fathers' are the noblest representatives, and the more churchly Independents, who remained in the English Church, and who established on a Calvinistic theocratic basis the Commonwealth of Massachusetts. John Robinson, the Moses of American Independency, who accompanied his flock to the deck of the Speedwell, but never saw the promised land himself, was a separatist from the Church of England, though he disowned Brownism with its extravagances. His colony at Plymouth were Separatists. The settlers of Boston, Salem, Hartford, and New Haven, on the other hand, were simply Nonconformists within the Church of England. Their ministers--John Cotton, Richard Mather, Thomas Hooker, John Davenport, Samuel Stone, and others--were trained in the English Universities, mostly in Cambridge, [1601] and had received Episcopal ordination. They rejected the term Independents, and inconsistently relapsed into the old notion of uniformity in religion, with an outburst of the dark spirit of persecution. But this was only temporary. American Congregationalism at present is a compromise between the two tendencies, and vacillates between them, leaning sometimes to the one, sometimes to the other side.
CONGREGATIONALISM AND CREEDS.
The effect of the Congregational polity upon creeds is to weaken the authority of general creeds and to strengthen the authority of particular creeds. The principle of fellowship requires a general creed, but it is reduced to a mere declaration of the common faith prevailing among Congregationalists at a given time, instead of a binding formula of subscription. The principle of independency calls for as many particular creeds as there are congregations. Each congregation, being a complete self-governing body, has the right to frame its own creed, to change it ad libitum, and to require assent to it not only from the minister, but from every applicant for membership. Hence there are a great many creeds among American Congregationalists which have purely local authority; but they must be in essential harmony with the prevailing faith of the body, or the congregations professing them forfeit the privileges of fellowship. They must flow from the same system of doctrine, as many little streams flow from the same fountain.
In this multiplication of local creeds Congregationalism far outstrips the practice of the ante-Nicene age, where we find varying yet essentially concordant rules of faith in Jerusalem, Cæsarea, Antioch, Aquileja, Carthage, Rome.
With these local creeds are connected 'covenants' or pledges of members to live conformably to the law of God and the faith and discipline of the Church. A covenant is the ethical application of the dogmatic creed.
In the theory of creeds and covenants, as on the whole subject of Church polity, the Regular or Calvinistic Baptists entirely agree with the Congregationalists. __________________________________________________________________
[1586] This term is preferable to Independency. In England both terms are used synonymously. The American Congregationalists rather disclaim the designation Independents, except for a small portion of their ancestors, namely, the 'Pilgrim Fathers' of Plymouth. See below.
[1587] ekklesia, from ekkaleo, to call out, means (like qhl) any public assembly, but especially a religious assembly.
[1588] Matt. xvi. 18; Acts xx. 28; Gal. i. 13; Eph. i. 22, etc.
[1589] Matt. xviii. 17; Acts v. 11; viii. 3; xv. 41 (in the plural, hai ekklesiai); Gal. i. 22; Rom. xvi. 4, 5, etc.
[1590] Comp. Acts xi. 26; xxvi. 28; 1 Pet. iv. 16. There were parties or sects among the Christians at Corinth which assumed apostolic designations, but Paul rebuked them (1 Cor. i, 10-13; iii. 3, 4). The tribes of Israel may be quoted as a Jewish precedent of the divisions in Christendom, but they formed one nation.
[1591] ekklesiai ton hagion, 1 Cor. xiv. 33.
[1592] Comp. the modern American distinction between church proper and congregation.
[1593] The Jews--like the 'untaxed Indians' in the United States--were excluded from the rights of citizenship, and as unmercifully persecuted during the Middle Ages as the Christians were persecuted by the Jews in the apostolic age.
[1594] Robert Browne, a clergyman of the Established Church and a restless agitator, urged a reformation 'without tarrying for any,' a complete separation from the national Church as an anti-Christian institution, and the formation of independent Christian societies. After suffering persecution and exile (he was imprisoned about thirty times), he returned to the Ministry of the national Church, where he led an idle and dissolute life till his death, in 1630, at the age of eighty years.
[1595] See on these early witnesses and martyrs of Independency, Hanbury (Vol. I. chaps. ii.-xxvi.), Brook (Vol. III.), and Punchard (Vol. III.).
[1596] Vol. VI. p. 280.
[1597] I beg leave to quote from an essay which I wrote and published in the midst of our civil war (1863), when New England was most unpopular, the following tribute to its influence upon American history: 'It seems superfluous, even in these days of sectional prejudice, party animosity, and slander, to say one word in praise of New England. Facts and institutions always speak best for themselves. We might say with Daniel Webster, giving his famous eulogy on Massachusetts a more general application to her five sister States: "There they stand: look at them, and judge for yourselves. There is their history--the world knows it by heart: the past at least is secure." The rapid rise and progress of that rocky and barren country called New England is one of the marvels of modern history. In the short period of two centuries and a half it has attained the height of modern civilization which it required other countries more than a thousand years to reach. Naturally the poorest part of the United States, it has become the intellectual garden, the busy workshop, and the thinking brain of this vast republic. In general wealth and prosperity, in energy and enterprise, in love of freedom and respect for law, in the diffusion of intelligence and education, in letters and arts, in virtue and religion, in every essential feature of national power and greatness, the people of the six New England States, and more particularly of Massachusetts, need not fear a comparison with the most favored nation on the globe. But the power and influence of New England, owing to the enterprising and restless character of its population, extends far beyond its own limits, and is almost omnipresent in the United States. The twenty thousand Puritans who emigrated from England within the course of twenty years, from 1620 to 1640, and received but few accessions until the modern flood of mixed European immigration set in, have grown into a race of several millions, diffused themselves more or less into every State of the Union, and take a leading part in the organization and development of every new State of the great West to the shores of the Pacific. Their principles have acted like leaven upon American society; their influence reaches into all the ramifications of our commerce, manufactures, politics, literature, and religion; there is hardly a Protestant Church or Sabbath-school in the land, from Boston to San Francisco, which does not feel, directly or indirectly, positively or negatively, the intellectual and moral power that constantly emanates from the classical soil of Puritan Christianity.'
[1598] Dr. Emmons, one of the leaders of New England Congregationalism, is credited with this memorable dictum: 'Associationism leads to Consociationism; Consociationism leads to Presbyterianism; Presbyterianism leads to Episcopacy; Episcopacy leads to Roman Catholicism; and Roman Catholicism is an ultimate fact' (Prof. Park, in Memoir of Emmons, p. 163). But there would be equal force in the opposite reasoning from Independency to anarchy, and from anarchy to dissolution. Independents have a right to protest against tyranny, whether exercised by bishops or presbyters ('priests writ large'); but there are Lord Brethren as well as Lord Bishops, and the tyranny of a congregation over a minister, or of a majority over a minority, is as bad as any other kind of tyranny.
[1599] 'The Form of Presbyterial Church Government agreed upon by the Assembly of Divines at Westminster,' and adopted by the General Assembly of Scotland in 1645, thus defines a local Church: 'Particular churches in the primitive times were made up of visible saints, viz., such as, being of age, professed faith in Christ and obedience unto Christ, according to the rules of faith and life taught by Christ and his apostles, and of their children.' The Form of Government ratified by the General Assembly of the Presbyterian Church in the United States in May, 1821, gives this definition (Ch. II. 4): 'A particular church consists of a number of professing Christians, with their offspring, voluntarily associated together for divine worship and godly living, agreeably to the Holy Scriptures, and submitting to a certain form of government.'
[1600] The most serious conflict between the principles of Independency and Fellowship in recent times has grown out of the unhappy Beecher trial, which has shaken American Congregationalism to the very base. See Proceedings of the two Councils held in Brooklyn in 1874 and 1876, which represent both sides of the question (Dr. Storrs's and Mr. Beecher's), though presided over by the same Nestor of American Congregationalism (Dr. Leonard Bacon).
[1601] Masson (Life of Milton, Vol. II. p. 563) says that of seventeen noted ministers who emigrated to New England, fourteen were bred in Cambridge, and only three (Davenport, Mather, and Williams) at Oxford.
R. Williams was probably likewise a Cambridge graduate. It was therefore natural that the first college in New England should be called after Cambridge. __________________________________________________________________
§ 102. English Congregational Creeds.
Literature.
A | Declaration | of the | Faith and Order | Owned and practised in the | Congregational Churches | in | England; | Agreed upon and consented unto | by their | Elders and Messengers | in | their Meeting at the Savoy, | Octob. 12, 1658. | London | Printed for D.L. And are to be sold in Paul's Churchyard, Fleet | Street, and Westminster Hall, 1659.
A Latin edition appeared in 1662 at Utrecht, under the title, Confessio nuper edita Independentium seu Congregationalium in Anglia.
The Preface, the Platform, and those doctrinal articles which differ from the Westminster Confession are printed in Vol. III. pp. 707 sqq., from the first London edition. The Savoy Declaration, without the Preface, is also given by Hanbury, Memorials, Vol. III. pp. 517 sqq.; and by Dr. A. H. Quint, in the 'Congregational Quarterly' for July and October, 1866 (Vol. VIII. pp. 241-267 and 341-344).
On the Savoy meeting, comp. Hanbury, Memorials, Vol. III. pp. 515 sqq.
THE SAVOY DECLARATION. A.D. 1658.
We now proceed to the general creeds or declarations of faith which have been approved by the Congregational Churches in England and America. They agree substantially with the Westminster Confession, or the Calvinistic system of doctrine, but differ from Presbyterianism by rejecting the legislative and judicial authority of presbyteries and synods, and by maintaining the independence of the local churches. In the course of time the rigor of old Calvinism has relaxed, both in England and America. 'New England theology,' as it is called, attempts to find a via media between Calvinism and Arminianism in anthropology and soteriology. But the old standards still remain unrepealed.
The first and fundamental Congregational confession of faith and platform of polity is the Savoy Declaration, so called from the place where it was composed and adopted. [1602]
The position of the Congregationalists during the short period of their ascendency under Cromwell's Protectorate (1653-1658) was rather anomalous. They were by no means so strongly committed to the voluntary principle and against a national Church as to refuse appointments in the universities and parish churches, with the tithes and other emoluments connected therewith. Dr. Goodwin was President of Magdalen College, Cambridge; Dr. Owen, Dean of Christ Church and Vice-Chancellor at Oxford; Philip Nye, Rector of St. Bartholomew's, London; Joseph Caryl, Rector of St. Mary Magnus; William Greenhill, incumbent of the village of Stepney; William Bridge, town lecturer at Yarmouth; John Howe, parish minister at Torrington, and afterwards court chaplain to Cromwell until his death. [1603] Cromwell himself had no idea of disconnecting the government from religion. Christianity was fully recognized under his rule as part and parcel of the law of the land. It accompanied with its solemn worship the ordinary business of Parliament. Public fasts were frequently appointed by the Protector (to which the Presbyterians objected as an Erastian intrusion), and lasted usually from nine in the morning until four in the afternoon. The rights of patronage were not disturbed; the tithes and other provisions for the support of the clergy and the repair of churches were continued. A commission of Triers, or judicial examiners, one fourth of whom were laymen, was appointed to test the fitness of clerical applicants and to remove unworthy incumbents, and Church boards of gentry and clergy were set up in every county for the supervision of ecclesiastical affairs. The Triers took the place of the late Westminster Assembly in its administrative work, but were less numerous, and included Independents, Presbyterians, and Baptists. Dr. Owen, Goodwin, and Manton belonged to them, besides others of less wisdom and charity. They were subject to a certain Erastian control by the Protector and his Council of State, but left to decide each case according to their best judgment, without imposing any creed or canon or statute. The plan seems to have worked well, and furnished the country, as Baxter says, who was no friend of Cromwell, with 'able, serious preachers, who lived a godly life, of what tolerable opinion soever they were.' Cromwell's Protectorate was too short to develop a full system of ecclesiastical polity. It was a government of experiments in accommodation to existing circumstances. Upon the whole, it was more tolerant than any previous reign, but only to Puritanism and such Protestant sects as recognized the Scriptures and the fundamentals of the Christian faith; while it was intolerant to Romanists, Socinians, and Episcopal royalists, who endangered his government. In his foreign policy Cromwell was the boldest protector of Protestantism and religious liberty that England has ever produced.
[1604]
Under these favorable circumstances, and in view of the successful establishment of an exclusively Congregational commonwealth by their transatlantic brethren, the Independents might think of repeating in a milder form the experiment of the Westminster Assembly to secure at least a certain degree of religious uniformity in England, with a limited amount of toleration to orthodox dissenters. Their great protector did not seem to favor such a scheme, but shortly before his death he reluctantly gave his consent to 'the humble petition and advice' of influential members of Parliament to issue a confession of faith for the whole kingdom, yet 'without compelling the people thereto by penalties,' and to extend liberty to all Christian professions, except 'popery or prelacy,' or such as 'publish horrid blasphemies or practice or hold forth licentiousness or profaneness under the profession of Christ.' A notice from the clerk of the Council of State summoned the Congregational churches, in and near London, to a meeting in the Savoy, but it was not held till twenty-six days after Cromwell's death. About two hundred delegates from one hundred and twenty congregations attended the Conference, which lasted from Sept. 29 till Oct. 12, 1658. They agreed unanimously upon the Confession and Order of Discipline. It was regarded by them, in the language of the Preface, 'as a great and special work of the Holy Ghost that so numerous a company of ministers and other principal brethren should so readily, speedily, and jointly give up themselves unto such a whole body of truths that are after godliness.'
The Savoy Declaration is the work of a committee, consisting of Drs. Goodwill, Owen, Nye, Bridge, Caryl, and Greenhill, who had been members of the Westminster Assembly, with the exception of Dr. Owen. It contains a lengthy Preface (fourteen pages), the Westminster Confession of Faith with sundry changes (twenty-two pages), and a Platform of Church Polity (five pages).
1. The Preface is prolix and indifferently written, but deserves notice for inaugurating a more liberal view of the authority of creeds and the toleration of other creeds. The chief ideas are these: To confess our faith is an indispensable duty we owe to God as much as prayer. Public confessions are a means of expressing the common faith, but ought not to be enforced. 'Whatever is of force or constraint in matters of this nature causes them to degenerate from the name and nature of Confessions, and turns them into Exactions and Impositions of Faith.' With this we should acknowledge 'the great principle that among all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto saints of all persuasions that keep unto and hold fast the necessary foundations of faith and holiness, in all other matters extra-fundamental, whether of faith or order.'
This was a considerable step beyond the prevailing notion of uniformity, although it falls far short of the modern theory of religious liberty. The Preface goes on to guard itself against the charge of indifference or carelessness.
2. The Declaration of Faith. This is a slight modification of the Westminster Confession. 'To this Confession,' the Preface states, 'we fully assent, as do our brethren of New England and the churches also of Scotland, as each in their general synods have testified. A few things we have added for obviating some erroneous opinions, and made other additions and alterations in method here and there, and some clearer explanations as we found occasion.' The Declaration is divided into thirty-two chapters, in the same order as the Westminster Confession, which has thirty-three chapters. In the exceptions taken the Savoy Council followed the example set by the Long Parliament in its edition of the Westminster Confession. The only important changes refer to matters of Church government and discipline. Chaps. XXX., 'Of Church Censures,' and XXXI., 'Of Synods and Councils,' are omitted altogether. Chaps. XXIII. (XXIV.), 'Of the Civil Magistrates,' XXIV. (XXV.), 'Of Marriage and Divorce,' and XXVI., 'Of the Church,' are modified. Chap. XX., 'Of the Gospel,' in the Savoy Declaration, is inserted, and hence the difference in the numbering of the remaining chapters. The change in Chap. XXIV. is a decided improvement, if we judge it from the American theory of Church and State. A similar and more thorough change was subsequently made by the American Presbyterians in the Westminster Confession.
3. The Declaration of 'the Institution of Churches and the Order appointed in them by Jesus Christ' contains the principles of the Congregational Church polity which we have already explained. Similar Platforms of Discipline, as they are called, have been issued from time to time by the American Congregationalists--at Cambridge, 1648, at Saybrook, 1708, and at Boston, 1865.
THE DECLARATION OF 1833.
This is a popular abridgment of the older confessions, and presents a milder form of Calvinism. It was prepared in 1833 by the Rev. Dr. Redford, of Worcester, and other members of a committee of the 'Congregational Union of England and Wales,' which was organized in
1831. It is annually printed in the 'Congregational Year-Book,' but it disclaims any authority as a standard of subscription. [1605]
Note.--The Rev. Dr. John Stoughton, of London, a leading divine and historian among the English Independents, has kindly supplied me with the following statement concerning the prevailing sentiment of that body on the authority of creeds, a statement which applies largely to American Congregationalists in the present age:
'Looking at the principles of Congregationalism, which involve the repudiation of all human authority in matters of religion, it is impossible to believe that persons holding those principles can consistently regard any ecclesiastical creed or symbol in the same way in which Catholics, whether Roman or Anglican, regard the creeds of the ancient Church. There is a strong feeling among English Congregationalists against the use of such documents for the purpose of defining the limits of religious communion, or for the purpose of checking the exercise of sober, free inquiry; and there is also a widely spread conviction that it is impossible to reduce the expression of Christian belief to a series of logical propositions, so as to preserve and represent the full spirit of gospel truth. No doubt there may be heard in some circles a great deal of loose conversation seeming to indicate such a repugnance to the employment of creeds as would imply a dislike to any formal definition of Christian doctrine whatever; but I apprehend that the prevailing sentiment relative to this subject among our ministers and churches does not go beyond the point just indicated. Many consider that while creeds are objectionable as tests and imperfect as confessions, yet they may have a certain value as manifestoes of conviction on the part of religious communities.
'The Westminster Assembly's Catechism never had the authority in Congregational churches which from the beginning it possessed in the Presbyterian Church of Scotland, and its use in schools and families for educational purposes, once very common, has diminished of late years to a very low degree. The Savoy Declaration, which perhaps never had much weight with Congregationalists, is a document now little known, except by historical students. The Declaration of 1833 was prepared by a committee of the Congregational Union, of which the Rev. Dr. Redford, of Worcester, was a member. He, I believe, drew up the Articles, and it was only in accordance with his well-known character as a zealous antagonist of human authority in religion that he introduced the following passages in the preliminary notes:
'"It is not designed, in the following summary, to do more than to state the leading doctrines of faith and order maintained by Congregational churches in general.
'"It is not intended that the following statement should be put forth with any authority, or as a standard to which assent should be required.
'"Disallowing the utility of creeds and articles of religion as a bond of union, and protesting against subscription to any human formularies as a term of communion, Congregationalists are yet willing to declare, for general information, what is commonly believed among them, reserving to every one the most perfect liberty of conscience."
'It would be well to insert a statement made to me by one who from his official position has the best means of ascertaining the state of opinion in our churches:
'"I do not believe that the Declaration of 1833 could now with success be submitted for adoption to an Assembly of the Congregational Union; in part, because not a few would dispute its position, and in part because many more--I believe the majority--without objecting on strictly doctrinal grounds, would object on grounds of policy."
'I may add to this, in the words of the Dean of Westminster, who wrote them on the authority of "a respected Congregational minister," that, beyond care in the matter of ordination, "no measures are adopted or felt to be either desirable or necessary for preserving uniformity of doctrine, excepting only that the trust-deeds of most of their places of worship contain a reference to leading points of doctrine to which the minister may be required to express his assent. In practice this is merely a provision against any decided departure from the faith as commonly received among us, the trustees of the property having it in their power to refuse the use of the building to any minister whose teaching may be contrary to the doctrines contained in the deed. Such cases, however, are extremely rare."
'In some cases trust-deeds make reference to the Declaration of 1833, as containing the doctrines to be taught in substance within the places of worship secured by such deeds; but in most cases a brief schedule of doctrines is employed, of which the following is an example:
'"1. The divine and special inspiration of the holy Scriptures of the Old and New Testament, and their supreme authority in faith and practice.
'"2. The unity of God. The Deity of the Father, of the Son, and of the Holy Ghost.
'"3. The depravity of man, and the absolute necessity of the Holy Spirit's agency in man's regeneration and sanctification.
'"4. The incarnation of the Son of God, in the person of the Lord Jesus Christ; the universal sufficiency of the atonement by his death; and the free justification of sinners by faith alone in him.
'"5. Salvation by grace, and the duty of all who hear the gospel to believe in Christ.
'"6. The resurrection of the dead and the final judgment, when the wicked 'shall go away into everlasting punishment, but the righteous into life eternal.'"
'The Secretary of our Chapel Building Society informs me that "one reason for the disuse of the Declaration may be its length, and the circumstance that, to put it beyond question that document is meant, it has been thought it would be needful to embody it in the deed, which would add to the cost."
'It has been remarked, on the authority of one already cited, "that, notwithstanding the absence of tests, there is among Independents a marked uniformity of opinion on all important points." Perhaps this statement, still true on the whole, would require more qualification than it did some years ago. There are among us a few men of mental vigor who have departed very considerably from the published creeds of Congregationalism. There may be a larger number whose opinions are of an Arminian cast; but, again to use language supplied by a friend, in whom I place confidence as to this subject: "It would still be fair, I think, to describe our ministry as moderately Calvinistic. An immense majority of the ministers are so. An impression to the contrary has, I am aware, become prevalent; but that is owing, I believe, to the fact that the greater number of the men who have departed from the Calvinistic type hold prominent positions, and have 'the habit of the pen.'" It is a difficult and delicate task to report the state of large religious communities among whose members there exist some diversities of opinion. One person biased by his own predilections will give one account, and another person under an influence of the same kind will give another.
'In what I have said I have endeavored to be as impartial as possible; and, to give the more weight to my statements, I have sought the assistance of official brethren who have wider means of information than I possess, and who may look at things from points of view not exactly identical with my own.' __________________________________________________________________
[1602] The Savoy, in the Strand, London, is remarkable for its historical associations. The palace, on the banks of the Thames, was built by Peter, Earl of Savoy and Richmond, in 1245; enlarged and beautified by Henry, Duke of Lancaster, 1328. King John II., of France, while a prisoner in England, resided there (1357-63). It was burned in Wat Tyler's insurrection, 1381; rebuilt and endowed as a hospital by Henry VII., 1505. It was the city residence of the Bishop of London. The royal chapel was burned down in 1864, but beautifully restored by Queen Victoria, and reopened Nov. 26, 1865. The Congregational meeting of 1658 must not be confounded with the 'Savoy Conference' between Episcopalians and Presbyterians which was held there from April 15 to July 25, 1661.
[1603] Comp. Stoughton, Church of the Commonwealth, ch. ix. pp. 207 sqq. A number of the Baptists likewise accepted preferments under the Protectorate. See ib. p. 242, and Ivimey's list of Baptists who were ejected at the Restoration, History of Baptists, Vol. I. p. 328.
[1604] Comp. Stoughton, 1.c. pp. 81 sqq. Green (History of the English People, p. 573) judges upon the whole quite favorably of Cromwell's ecclesiastical polity: 'In England, Cromwell dealt with the Royalists as irreconcilable enemies; but in every other respect he carried out fairly his pledge of "healing and settling." . . . From the Church, which was thus reorganized, all power of interference with faiths differing from its own was resolutely withheld. Cromwell remained true to his great cause of religious liberty. Even the Quaker, rejected by all other Christian bodies as an anarchist and blasphemer, found sympathy and protection in Cromwell. The Jews had been excluded from England since the reign of Edward the First; and a prayer which they now presented for leave to return was refused by the commission of merchants and divines to whom the Protector referred it for consideration. But the refusal was quietly passed over, and the connivance of Cromwell in the settlement of a few Hebrews in London and Oxford was so clearly understood that no one ventured to interfere with them.'
[1605] See Vol. III. pp. 730 sqq. __________________________________________________________________
§ 103. American Congregational Creeds.
Literature.
Special essays relating to the creeds and Church order of American Congregationalists.
The Formation of Creeds. Article by the Rev. Joseph P. Thompson in the 'New-Englander,' Vol. IV. pp. 265-274. 1846.
Congregationalism and Symbolism. Article by the Rev. Wm. G. T. Shedd in the 'Bibliotheca Sacra,' Vol. XV. pp. 661-690. 1858. (An argument showing the need of a more positive creed for Congregationalism.)
Confessions of Faith. Article by the Rev. Edward W. Gilman in the 'Congregational Quarterly,' Vol. IV. pp. 179-191. 1862.
Declaration of Faith and the Confession. Article by the Rev. Edward A. Lawrence. Ib. Vol. VIII. pp. 173-190. 1866.
Ancient Confessions of Faith and Family Covenants. By E. W. G. Ib. Vol. XI. pp. 516-527. 1869.
The National Council (of 1871). Article by Dr. A. H. Quint in the 'Cong. Quarterly,' Vol. XIV. pp. 61, 80. 1872.
The American Congregationalists have from time to time adopted the Westminster standards of doctrine, with the exception of the sections relating to synodical Church government. Formerly the Assembly's Shorter Catechism was taught in all the schools of New England; but of late years those standards have gone much out of use, though they have never been disowned.
THE SYNOD OF CAMBRIDGE, 1648. [1606]
The 'Elders and Messengers of the churches assembled in the Synod at Cambridge, in New England,' in June, 1648, adopted the Westminster Confession one year after its publication, in these words: 'This Synod having perused and considered with much gladness of heart, and thankfulness to God, the Confession of Faith published of late by the reverend Assembly in England, do judge it to be very holy, orthodox, and judicious in all matters of faith; and do therefore freely and fully consent thereunto, for the substance thereof. Only in those things which have respect to Church government and discipline [in some sections of Chaps. XXV., XXX., and XXXI.] we refer ourselves to the Platform of Church Discipline agreed upon by this present assembly; and do therefore think it meet that this Confession of Faith should be commended to the churches of Christ among us, and to the honored court, as worthy of their consideration and acceptance. Howbeit, we may not conceal, that the doctrine of vocation, expressed in Chap. X., § 1, and summarily repeated in Chap. XIII., § 1, passed not without some debate. Yet considering that the term of vocation and others by which it is described are capable of a large or more strict sense or use, and that it is not intended to bind apprehensions precisely in point of order or method, there hath been a general condescendency thereunto. Now by this our professed consent and free concurrence with them in all the doctrinals of religion, we hope it may appear to the world that as we are a remnant of the people of the same nation with them, so we are professors of the same common faith, and fellow-heirs of the same common salvation.'
The Cambridge Synod thus anticipated by ten years the work of the Savoy Conference (1658).
The Cambridge Platform, which is said to be the work of the Rev. Richard Mather, sets forth in substance the same principles of independent Church government and discipline as the Savoy Declaration.
THE SYNOD OF BOSTON, 1680.
The Synod of Elders and Messengers of the New England Congregational churches, held in Boston, Mass., May 12, 1680, adopted and published the Savoy recension of the Westminster Confession, together with the Cambridge Platform. It says, in the preface to its Declaration:
'That which was consented unto by the Elders and Messengers of the Congregational churches in England, who met at the Savoy (being for the most part, some small variations excepted, the same with that which was agreed upon first by the Assembly at Westminster, and was approved of by the Synod at Cambridge, in New England, anno 1648, as also by a General Assembly in Scotland), was twice publicly read, examined, and approved of: that little variation which we have made from the one, in compliance with the other, may be seen by those who please to compare them. But we have (for the main) chosen to express ourselves in the words of those reverend Assemblies, that so we might not only with one heart, but with one mouth, glorify God and our Lord Jesus Christ.'
[1607]
THE SYNOD OF SAYBROOK, 1708.
The Elders and Messengers of the churches in the Colony of Connecticut assembled at Saybrook, Sept. 9, 1708, agreed that the Boston Confession should 'be recommended to the honorable general assembly of this Colony, at the next session, for their public testimony thereunto, as the faith of the churches of the Colony.' They also accepted 'the Heads of Agreement assented to [in 1692] by the united ministers [of England], formerly called Presbyterian and Congregational,' and so virtually gave indorsement to three creeds as essentially teaching the same system--the doctrinal part of the Articles of the Church of England, the Westminster Confession or Catechisms, and the Confession agreed on at the Savoy.
THE NATIONAL COUNCIL OF BOSTON, 1865. [1608]
The National Council of Congregational churches of the United States, held in the Old South Meeting-house of the city of Boston after the close of the Civil War (which suggested this Council), in the year 1865 (June 14-24), adopted a 'Declaration of Faith.' This Declaration passed through three transformations:
The first draft was prepared by a committee consisting of three divines (two progressive, one conservative), viz., Dr. Joseph P. Thompson (then Pastor of the Church of the Tabernacle, New York), Dr. Edward A. Lawrence (Prof. in the Theol. Seminary of East Windsor [now at Hartford], Conn.), and Dr. George P. Fisher (Prof. of Ecclesiastical History in Yale College). The Committee declined to give a formulated statement of doctrines, but characterized, in a comprehensive way, the doctrines held in common by the Congregational churches, and referred to the ancient Confessions of Westminster and Savoy, as sufficiently answering the end of a substantial unity in doctrine. This draft was read, discussed, and referred to a larger committee.
The second draft was presented by the Rev. J. O. Fiske, of Bath, Maine, and in conformity with the usage of the councils at Cambridge, 1648, at Boston, 1680, and at Saybrook, 1708, expresses adherence to the Westminster and Savoy Confessions for 'substance of doctrine' and the system of truths commonly known as 'Calvinism,' and emphasizes in opposition to modern infidelity the doctrine of the Trinity, the incarnation, the atonement, and other fundamental articles of the common Christian faith.
The third draft was read by the Rev. Alonzo H. Quint, by direction of the business committee, at a meeting of the Council held June 22d, on Burial Hill, Plymouth, on the spot where the first meeting-house of the Pilgrims stood, and which Dr. Bacon declared to be to Congregationalists 'the holiest spot of all the earth.' This paper was substantially approved and referred to a committee of revision to improve the form. This committee reported, Friday, June 23, through the Rev. Dr. Stearns, President of Amherst College, a number of slight verbal alterations. In this improved form the Declaration was twice read 'in a distinct and impressive manner,' and after prayer by the Rev. Dr. Ray Palmer, of New York, unanimously adopted by rising. The singing of Dr. Palmer's well-known hymn, 'My faith looks up to thee,' and the old doxology, 'To God the Father, God the Son,' concluded the solemnity. [1609]
The same Council adopted a new Platform of Discipline, called the Boston Platform of 1865, and published by the Congregational Board. This virtually supersedes the Cambridge and Saybrook Platforms.
THE OBERLIN NATIONAL COUNCIL, 1871.
The Oberlin Council of 1871 is the first of a regular triennial series of National Councils of the Congregational churches in the United States. [1610] It adopted a constitution, one paragraph of which briefly refers to the rule of faith in a very general way. [1611]
Note.--Besides the creeds of General Councils, there are in use among American Congregationalists a great number and variety of creeds, concerning which the Rev. Edward W. Gilman, D.D. (Secretary of the American Bible Society) kindly furnishes the following information:
'1. State Associations and Conferences..
'The usage is various. The General Association of Massachusetts, founded in 1803, accepts as a basis of union "the doctrines of Christianity as they are generally expressed in the Assembly's Shorter Catechism." So do the General Convention of Vermont, founded 1796, and the General Association of New Hampshire, founded 1747. The General Association of New York, founded 1834, has separate Articles of Faith. So has the General Association of Illinois. The General Conferences of Maine and Connecticut have no express doctrinal basis.
'2. County Consociations (of twenty or thirty churches).
' The Lincoln and Kennebec Consociation (Maine), 1808, recommended to its constituent churches Articles of "Union, Faith, and Practice." The Northwestern Consociation (Vermont), 1818, recommended to its churches a uniform Confession and Covenant. The Litchfield South Consociation (Conn.), 1828, prepared a Confession and Covenant for the general use of its churches. The New Haven West Consociation (Conn.) admits only churches which accept the doctrinal part of the Saybrook Platform.
'3. Institutions of Learning.
'The Hollis Professor of Divinity in Harvard College must "declare it as his belief that the Scriptures of the Old and New Testament are the only perfect rule of faith and practice," and the first incumbent (1722), being examined by the Corporation, declared his assent to the Confession of Faith in the Assembly's Catechism and to the doctrinal Articles of the Church of England. Assent to the Westminster Confession or the Saybrook Platform was required of Professors in Yale College from 1753 to 1823. In the Theological Institution at Andover both Visitors and Professors are required to subscribe a Declaration of Faith drawn up by the founders in 1808, and to renew this declaration at intervals of five years.
'4. Local Churches.
'The types are various, and while each church is at liberty to construct and alter its own formulas, certain tendencies towards uniformity of usage, at different periods, are noticeable.
'(a) Individual Professions. Such were those made by John Cotton, at Charlestown, in 1630, and by John Davenport, at New Haven, in 1639. (See the latter in Ancient Waymarks, published at New Haven in 1853. See also Cong. Quarterly, 1869, Vol. XI. p. 517.)
'(b) Brief general references, either to the holy Scriptures as the only rule of belief and duty, or to the Westminster Catechism or the Boston (i.e., Savoy) Confession, as agreeable to the Scriptures. This usage came in at an early day, and was current at the beginning of this century.
'(c) Articles of Faith, embracing in theological phraseology the outlines of a system of divinity. After the year 1800 these came into general use as formulas for the reception of members, and great reliance was placed upon them as helps in maintaining the purity of the churches against the inroads of false doctrine. Candidates for admission to Church privileges were required to give their assent to the several propositions, which thus in many cases were made tests of worthiness. Dr. Samuel Worcester (Fitchburg, 1798) and Dr. E. D. Griffin, the first pastor of the Park Street Church, Boston (1811), had much to do in shaping the practice of the churches from their day to the present time. Formulas of this class have, however, been subjected to various modifications, by way of accommodation to individual opinions, or for the sake of denying current error, or of emphasizing truths peculiar to the Calvinistic system, but especially in order to secure brevity in the Church service. In this way it has unfortunately sometimes happened that doctrines fundamental to Christianity have failed to find a place in the formal Confession of Faith.
'(d) Creeds divested of theological terms, and clothed in language so clear and simple and general as to prevent no Christian from giving them his prompt and hearty assent. The revisions of the last twenty years have been looking in this direction, and churches are beginning to be formed with no other symbol of faith than the Apostles' Creed.' __________________________________________________________________
[1606] 'The Congregational Order' above quoted contains the Cambridge Platform and the Saybrook Platform, together with the 'Saybrook Confession of Faith,' i.e., the Savoy Confession as previously adopted by the Synod of Boston.
[1607] The changes are very slight, and in part restorations of the Westminster text. They are noted by Dr. Quint in the 'Congregational Quarterly' for July, 1866, p. 266.
[1608] Debates and Proceedings of the National Council of the Congregational Churches, held at Boston, Mass., June 14-24, 1865. From the Phonographic Report by J. M. W. Yerrinton and Henry M. Parkhurst. Boston, Amer. Cong. Association, 1866 (ed. under the care of the Rev.
A. H. Quint and the Rev. Isaac P. Langworthy), pp. 95-98, 344-347, 361-363, 401-403.
[1609] The Boston Declaration is printed in Vol. III. p. 734.
[1610] Formerly General Councils or Synods were held only occasionally (1637, 1646, 1648, 1662, 1680, 1708, 1852, 1865), when some controversy or matter of special concern to all the churches seemed to justify them.
[1611] Printed in Vol. III. p. 737. __________________________________________________________________
§ 104. The Anabaptists and Mennonites.
Literature.
I. On the Anabaptists.
The writings of Luther, Melanchthon, Zwingli, Calvin, Bullinger, and other Reformers and older divines against the Anabaptists are polemical.
H. W. Erbkam: Geschichte der Protest. Sekten im Zeitalter der Reformation. Hamburg und Gotha, 1848, pp. 479 sqq.
Cornelius: Geschichte des Münsterischen Aufruhrs. Leipz. 1856 and 1860, 2 vols.
Karl Hase: Das Reich der Wiedertäufer. Neue Propheten. 2d edition, Leipz. 1860.
Bouterweck: Zur Liter. und Geschichte der Wiedertäufer. Bonn, 1865.
Gerh. Uhlhorn: Die Wiedertäufer in Münster, in his Vermischte Vorträge. Stuttgart, 1875, pp. 193 sqq.
Comp. also Schreiber's Biography of Hübmaier, in his Taschenbuch f. Geschichte und Alterthum in Süddeutschland, 1839 and 1840.
II. On the Mennonites.
Menno Simons: Fundamentum, 1539, 1558, etc.; Opera, Amst. 1646, 4to; Opera omnia theologica, Amst. 1681, in 1 vol. fol. (Both editions in Dutch.)
Herm. Schyn: Historia Christianorum qui in Belgio foederato Mennonitæ appellantur. Amst. 1723. The same in Dutch, with additions by Gerardus Maatschoen, Amst. 1743-1745, in 3 vols. 12mo. By the same: Histor. Mennonit. plenior Deductio. 1729.
S. Blaupot Ten Cate: Geschiedenis der Doopsgezinden. Amsterdam, 1839-47. 5 vols. 8vo.
Cramer: The Life of Menno Sim. Amst. 1837 (Dutch)
Harder: Leben Menno Simons. Königsberg, 1846.
Roosen: Menno Simons. Leipz. 1848.
Erbkam: Geschichte der Protest. Sekten, pp. 480, 571.
Gieseler: Kirchengeschichte, Vol. III. Part II. pp. 90 sqq.
Henke: Neuere Kirchengeschichte (herausgegeben von Dr. Gass). Halle, 1874, Vol. I. pp. 414 sqq.
The various branches of the Baptist family of Christians [1612] differ very widely, and have little or no connection except that they agree in rejecting infant baptism and in requiring a personal and voluntary profession of faith in Christ as a necessary condition of baptism. Most of them agree also in opposition to sprinkling, or any other mode of baptism but that by total immersion of the body in water. The largest and most respectable denomination of Baptists took its rise in the great religious commotion of England during the seventeenth century, and differed from the Puritans only in the doctrine of baptism and in the steadfast advocacy of religious freedom. But the Baptist movement began a century earlier on the Continent, and this first stage must at least be briefly noticed.
THE ANABAPTISTS.
The early history of the Anabaptists exhibits a strange chaos of peaceful reforms and violent revolutions--separatism, mysticism, millenarianism, spiritualism, contempt of history, ascetic rigor, fanaticism, communism, and some novel speculations concerning the body of Christ as being directly created by God, and different from the flesh and blood of other men. An impartial history, with a careful critical sifting of these incongruous elements, is still a desideratum.
The modern Anabaptists [1613] figure prominently in the history of the Reformation, and meet us in Germany, Switzerland, Holland, and England. They were Protestant radicals, who rejected infant baptism as an invention of the Roman Antichrist, and aimed at a thorough reconstruction of the Church. They spread mostly among the laboring classes. Some of their preachers had no regular education, despised human learning, and relied on direct inspiration; but others were learned and eloquent men, as Grebel, Manz, Hetzer, Hübmaier, Denk, Röublin, and Rothmann. They were regarded as a set of dangerous fanatics, who could not be tolerated under a Christian government. Their supposed or real connection with the Peasant War, against the tyranny of landholders (1524), and with the bloody and disastrous excesses at Münster (1534), increased the opposition. Their doctrines were condemned in the Lutheran and Reformed Confessions. The Reformers, even the mildest among them (Melanchthon, Bucer, Bullinger, and Cranmer, as well as Luther, Zwingli, and Calvin), felt that their extermination was necessary for the salvation of the churchly Reformation and social order. And yet they must have known worthy men among them; Calvin himself married the widow of an Anabaptist pastor. Protestant and Roman Catholic magistrates vied with each other in cruelty against them, and put them to death by drowning, hanging, and burning.
But it is the greatest injustice to make the Anabaptists as such responsible for the extravagances that led to the tragedy at Münster. Their original and final tendencies were orderly and peaceful. They disowned the wild fanaticism of Thomas Münzer, John Bockelsohn, and Knipperdolling. They were opposed to war and violence. They were the crude harbingers and martyrs of some truths which have germinated in other ages. They upheld the necessity of discipline and congregational organization on the basis of personal faith in Christ, instead of carnal descent and parochial boundaries. They attacked the doctrine of the eternal damnation of unbaptized infants, and the equally horrible doctrine of persecution. Balthasar Hübmaier (Hübmör, or, as he was called by a Latin name, Pacimontanus), the ablest and most learned among the Anabaptists, a pupil of Dr. Eck (Luther's opponent), and for some time Professor of Catholic Theology at Ingolstadt, then a zealous and eloquent Protestant preacher, was perhaps the first who taught the principle of universal religious liberty, on the ground that Christ came not to kill and to burn, but to save, and condemned the employment of force in his kingdom. He held that those only are heretics who willfully and wickedly oppose the holy Scriptures; and even these ought to be treated by no other than moral means of persuasion and instruction. [1614] He was burned at the stake in Vienna, March 10,1528, and died with pious joy; his wife, who encouraged him in his martyr spirit, was three days afterwards drowned in the Danube.
THE MENNONITES.
Menno Simons, a converted Roman Catholic priest, collected the scattered remnant of the Anabaptists into a well-organized, peaceful, and industrious community in Holland and on the borders of Germany (1536). He gave them a strict system of discipline, and endeavored to revive the idea of a pure apostolic congregation consisting of true believers unmixed with the world. He labored in constant peril of life with untiring patience till his death, Jan. 13, 1561. 'For eighteen years,' he says, 'with my poor feeble wife and little children, has it behooved me to bear great and various anxieties, sufferings, griefs, afflictions, miseries, and persecutions, and in every place to find a bare existence, in fear and danger of my life. While some preachers are reclining on their soft beds and downy pillows, we oft are hidden in the caves of the earth; while they are celebrating the nuptial or natal days of their children with feasts and pipes, and rejoicing with the timbrel and the harp, we are looking anxiously about, fearing the barking of the dogs, lest persecutors should be suddenly at the door; while they are saluted by all around as doctors, masters, lords, we are compelled to hear ourselves called Anabaptists, ale-house preachers, seducers, heretics, and to be hailed in the devil's name. In a word, while they for their ministry are remunerated with annual stipends and prosperous days, our wages are the fire, the sword, the death.' [1615]
His followers were called Mennonites after his death. [1616] They acquired at last toleration, first in Holland from Prince William of Orange, 1572, and full liberty in 1626. They spread to the Palatinate, Switzerland, Eastern Prussia, and by emigration to South Russia, Pennsylvania, and other parts of North America. Quite recently several hundred families left their Russian settlements for America because the privilege of exemption from military service was withdrawn. They are a small, quiet, peaceful, industrious, and moral community, like the Quakers. Their historian, Schyn, labors to show that they have no connection whatever with the fanatical and revolutionary Anabaptists of Münster.
The Mennonites were divided during the lifetime of Menno into two parties on questions of discipline: 1, the 'coarse' Mennonites (die Groben), or Waterlanders, who were more numerous, and flourished in the Waterland district of North Holland; 2, the 'refined' Mennonites (die Feinen), who were chiefly Flemings, Frieslanders, and Germans. The latter adhered to the strict discipline of the founder.
The Mennonites acknowledge 'the Confession of Waterland,' which was drawn up by two of their preachers, John Ris (Haus de Rys) and Lubbert Gerardi (Gerritsz), in the Dutch language. [1617]
It consists of forty Articles, and teaches, besides the common doctrines of Protestant orthodoxy, the peculiar views of this community. It rejects oaths (Art. XXXVIII., on the ground of Matt. v. 37 and James v. 10), war (XVIII.), and secular office-holding, because it is not commanded by Christ and is inconsistent with true Christian character; but it enjoins obedience to the civil magistrate as a divine appointment wherever it does not contradict the Word of God and interfere with the dictates of conscience (XXXVII.). The Church consists of the faithful and regenerate men scattered over the earth, under Christ the Lord and King (XXIV.). Infant baptism is rejected as unscriptural (XXXI.); but the Mennonites differ from other Baptists by sprinkling. [1618] On the Lord's Supper they agree with Zwingli. They admit hereditary sin, but deny its guilt (Art. IV.). They hold to conditional election and universal redemption. [1619] But during the Arminian controversy a portion sided with the strict Calvinists. They reject also law-suits, revenge, every kind of violence, and worldly amusements. In many respects they are the forerunners of the Quakers quite as much as of the English and American Baptists. __________________________________________________________________
[1612] Mennonites, Calvinistic Baptists, Arminian Baptists, Dunkers, River Brethren, Seventh-Day Baptists, Six-Principle Baptists, Disciples or Campbellites. The last are very numerous in the West; they reject all creeds on principle.
[1613] Or Rebaptizers, so called by their opponents because they rebaptized those baptized in infancy, while they themselves denied the validity of infant baptism (some of them Catholic baptism in general), and regarded voluntary baptism in years of discretion as the only true baptism. The ancient Anabaptists or Rebaptizers, headed by Cyprian, denied the validity of heretical baptism, and carried the principle of Catholic exclusivism to a logical extreme, which the Roman Church has always rejected.
[1614] Von Ketzern und ihren Verbrennern. A very rare book.
[1615] Schyn, Plenior Deduct, p. 133 (quoted in Introd. to Baptist Tracts on Liberty of Conscience, p. lxxxii.).
[1616] Or Doopsgezinden, i.e., Dippers. In Menno's writings they are called Gemeente Gods, ellendige, weerloze Christenen, broeders, etc., but never Mennonites, See Gieseler, Vol. III. Pt. II. p. 92.
[1617] Schyn gives a Latin translation, in his Historia Mennonitarum, pp. 172-220, under the title, Præcipuorum Christianæ fidei Articulorum brevis Confessio adornata a Joanne Risio et Lubberto Gerardi. He calls it also Mennonitarum Confessio, or Formula Consensus inter Waterlandos. He says the confessions of the other branches of the Mennonites agree with it in all fundamental articles. Winer (Compar. Darstellung, etc., pp. 24, 25), gives a list of Mennonite Confessions and Catechisms.
[1618] One branch of them, the Collegiants or Rhynsburgers, held, however, to the necessity of immersion. They have recently become extinct, having had among them some men of distinction.
[1619] Art. VII. derives sin exclusively from the will of man, and teaches that God predestinated and created all men for salvation (omnes decrevit et creavit ad salutem), that he provided the remedy for all, that Christ died for all, and saves all who believe and persevere.
[Note.--McGlothlin gives as the earliest Anabaptist articles of the sixteenth century two brief Swiss statements of 1527 which bear solely on practical questions. Two of the teachings inculcate communism and that the Lord's Supper be celebrated 'as often as the brethren come together.' The articles of the Moravian Anabaptists forbade the Lord's Supper to persons having property.--Ed.] __________________________________________________________________
§ 105. The Regular or Calvinistic Baptists.
Literature.
Confessions of Faith and other Public Documents illustrative of the History of the Baptist Churches of England in the Seventeenth Century. Edited for the Hanserd Knollys Society by Edward Bean Underhill. London (Haddon Brothers & Co.), 1854. Contains reprints of seven Baptist Confessions from 1611 to 1688, the Baptist Catechism of Collins, and several letters and other documents from the early history of Baptists in England.
Thos. Crosby: The History of the English Baptists, from the Reformation to the Beginning of the Reign of King George I. London, 1740. 4 vols. Contains important documents, but also many inaccuracies.
Joseph Ivimey: History of the English Baptists, including an Investigation of the History of Baptism in England. London, 1811-23. In 3 vols. 8vo.
Isaac Backus (d. 1806): History of New England, with especial Reference to the Baptists. In 3 vols. A new edition, by David Weston, was published by the Backus Historical Society, Newton Centre, Mass. 1871.
David Benedict (Pastor of the Baptist Church in Pawtucket, R. I.): A General History of the Baptist Denomination in America and other Parts of the World. Boston, 1813, in 2 vols.; new edition, New York, 1848, in 1 vol. (970 pp.). A chaos of facts.
Francis Wayland: Notes on the Principles and Practices of the Baptist Churches. New York (Sheldon, Blakeman, & Co.), 1857.
Sewall S. Cutting: Historical Vindications; . . . with Appendices containing Historical Notes and Confessions of Faith. Boston (Gould & Lincoln), 1859.
J. M. Cramp: Baptist History, from the Foundation of the Christian Church to the Close of the Eighteenth Century. Philadelphia (American Baptist Publication Society), 1868. For popular use.
J. Jackson Goadby: Bye-Paths in Baptist History: A Collection of Interesting, Instructive, and Curious Information, not generally known, concerning the Baptist Denomination. London, 1874 (pp. 375). Chap. VI. treats of Baptist Confessions of Faith.
The Baptists and the National Centennial: A Record of Christian Work, 1776-1876. Edited by Lemuel Moss, D.D. Philadelphia (Baptist Publication Society), 1876. Contains a chapter on 'Doctrinal History and Position,' by Dr. Pepper, pp. 51 sqq.
William R. Williams: Lectures on Baptist History. Philadelphia, 1877.
The English and American Baptists have inherited some of the principles without the eccentricities and excesses of the Continental Anabaptists and Mennonites. [1620] They are radical but not revolutionary in politics and religion, and as sober, orderly, peaceful, zealous, and devoted as any other class of Christians. They rose simultaneously in England and America during the Puritan conflict, and have become, next to the Methodists, the strongest denomination in the United States.
The great body of Baptists are called Regular or Particular or Calvinistic Baptists, in distinction from the smaller body of General or Arminian or Free-Will Baptists. They are Calvinists in doctrine and Independents in Church polity, but differ from both in their views on the subjects and mode of baptism. They teach that believers only ought to be baptized, that is, dipped or immersed, on a voluntary confession of their faith. They reject infant baptism as an unscriptural innovation and profanation of the sacrament, since an infant can not hear the gospel, nor repent and make a profession of faith. They believe, however, in the salvation of all children dying before the age of responsibility. Baptism in their system has no regenerative and saving efficacy: it is simply an outward sign of grace already bestowed, a public profession of faith in Christ to the world, and an entrance into the privileges and duties of church membership. [1621] They also opposed from the start national church establishments, and the union of Church and State, which one of their greatest writers (Robert Hall) calls 'little more than a compact between the priest and the magistrate to betray the liberties of mankind, both civil and religious.' They advocate voluntaryism, and make the doctrine of religions freedom, as an inherent and universal right of man, a part of their creed.
THE BAPTISTS IN ENGLAND.
In England the Baptists were for a long time treated with extreme severity on account of their supposed connection with the fanatical fraction of the German and Dutch Anabaptists. A number of them who had fled from Holland were condemned to death or exiled (1535 and 1539). Latimer speaks, in a sermon before Edward VI., of Anabaptists who were burned to death under Henry VIII., in divers towns, and met their fate 'cheerfully and without any fear.'
Under Edward VI. they became numerous in the south of England, especially in Kent and Essex. Two were burned--a Dutchman, named George van Pare, and an English woman, Joan Boucher, usually called Joan of Kent. These were the only executions for heresy during his reign. The young king reluctantly and with tears yielded to Cranmer, who urged on him from the Mosaic law the duty of punishing blasphemy and fundamental heresy. Joan of Kent, besides rejecting infant baptism, was charged with holding the doctrine of some German and Dutch Anabaptists, that Christ's sinless humanity was not taken 'from the substance of the Virgin Mary,' who was a sinner, but was immediately created by God. She resisted every effort of Cranmer to change her views, and preferred martyrdom (May 2, 1550). Several of the Forty-two Edwardine Articles were directed against the Anabaptists.
Under Elizabeth a congregation of Dutch Anabaptists was discovered in London; twenty-seven members were imprisoned, some recanted, some were banished from the kingdom. The two most obstinate, John Wielmaker and Henry Terwoort, were committed to the flames in Smithfield, July 22, 1575, notwithstanding the petition of John Foxe, the martyrologist, who begged the queen to spare them, not indeed from prison or exile (which he deemed a just punishment for heresy), but from being 'roasted alive in fire and flame,' which was 'a hard thing, and more agreeable to the practice of Romanists than to the custom of Evangelicals.' [1622] These Dutch Anabaptists were charged with 'most damnable and detestable heresies,' such as that Christ took not flesh from the substance of Mary; that infants ought not to be baptized; that it is not lawful for a Christian man to be a magistrate or bear the sword or take an oath. These are evidently doctrines of the Mennonites, afterwards adopted by the Quakers, and now generally tolerated without any injury to society.
During the reigns of James and Charles the Baptists made common cause with the Puritans, especially the Independents, against the prelatical Church, but withdrew more completely from the national worship, and secretly assembled in woods, stables, and barns for religious worship. They began to organize separate congregations (1633), but were punished whenever discovered. Many fled to Holland, and some to America. Their earliest publications were pleas for liberty of conscience. [1623]
With the Long Parliament they acquired a little freedom, though their views were opposed by Presbyterians and Independents, as well as by Episcopalians. They increased rapidly during the civil wars. In 1644 they numbered seven congregations in London, and forty-seven in the country. Cromwell left them unmolested. He had many of them in his army, and some even held positions in his experimental Broad Church.
[1624] Milton is claimed by them, on the ground of a passage unfavorable to infant baptism, but with no more justice than Arians, Unitarians, and Quakers may claim him. [1625]
After the Restoration they were again persecuted by fines, imprisonment, and torture. They suffered more severely than any other Non-conformists, except the Quakers. Among their most distinguished confessors, who spent much time in prison, were Vavasor Powell (d. 1670), Hanserd Knollys (d. 1690), [1626] Benjamin Keach, and John Bunyan (d. 1688).
The Act of Toleration (1689) brought relief to the Baptists, and enabled them to build chapels and spread throughout the country. Since then they have become one of the leading branches of Dissenters in England. They have produced some of the most eminent preachers and authors in the English language, such as John Bunyan, Andrew Fuller, Robert Hall, John Foster, Joseph Angus, C. H. Spurgeon.
ROGER WILLIAMS.
Literature.
See Lives of Roger Williams by Knowles (1834), Gammell (1845, 1846, 1854), and Elton (1852); also Arnold's History of Rhode Island (1860), Vol. I.; Palfrey's History of New England, Vols. I. and II.; Bancroft's History of the U. S., Vol. I.; Masson, Life of Milton, Vol. II. pp. 560 sqq., 573 sq.; Allibone, Dict. of Brit. and Amer. Authors, Vol. III. p. 2747; Dexter, As to Roger Williams and his 'Banishment' from the Massachusetts Plantation (Boston, 1876); J. L. Diman, Monument to R. W. in Providence (Providence, 1877).
The works of Williams were republished by the Narragansett Club (First Series, Vol. I., Providence, 1866), and by Underhill for the Hanserd Knollys Society (London, 1848).
In America the Baptists trace their origin chiefly but not exclusively to Roger Williams (b. probably in Wales, 1599, [1627] d. in Providence,
R. I., 1683), the founder of Rhode Island. Originally a clergyman in the Church of England, he became a rigid separatist, a radical come-outer of all Church establishments, an 'arch-individualist,' and an advocate of 'soul-liberty' in the widest acceptation of the term. He was a pious, zealous, unselfish, kind-hearted, but eccentric, 'conscientiously contentions,' and impracticable genius, a real troubler in Israel, who could not get along with any body but himself; and this accounts for his troubles, which, however, were overruled for good. Cotton Mather compared him to a windmill, which, by its rapid motion in consequence of a violent storm, became so intensely heated that it took fire and endangered the whole town.
Pursued out of his land by Bishop Laud, as he says, he emigrated with a heavy heart, in company with his wife Mary, to the colony of Massachusetts, and arrived after a tedious and tempestuous voyage in February, 1631.
He first exercised his ministerial gifts as an assistant to the pastor of Plymouth Colony, and acquired a knowledge of the Indian language. In 1633 he removed to Salem as assistant of Mr. Skelton, and in 1635 he was ordained pastor of Salem Church. But he was even then in open opposition to the prevailing views and customs of the colony, and refused to take the oath of fidelity. Besides this, he was charged with advocating certain opinions supposed to be dangerous, viz., that the magistrate ought not to punish offenses against the first table; that an oath ought not to be tendered to an unregenerate man; that a regenerate man ought not to pray with the unregenerate, though it be his wife or child; that a man ought not to give thanks after the sacrament nor after meat. He was unwilling to retract, and advised his church to withdraw from communion with the other churches of the colony, 'as full of anti-Christian pollution.' For these reasons the court banished Williams (Oct., 1635). The question of toleration was implied in the first charge; he denied the jurisdiction of the civil magistrate over matters of conscience and religion, and defended this principle afterwards in a book, 'The Bloudy Tenent of Persecution for Cause of Conscience,' against John Cotton (1644). [1628] His views on baptism were developed afterwards; but they would only have aggravated his case, and in fact his rebaptism brought upon him the sentence of excommunication from the church of Salem, of which he was still nominally a member. [1629]
The banishment was the best thing that could have happened to Williams: it led to the development of his heroic qualities, and gave him a prominent position in American history. He left Salem with a few friends, and made his way in dreary winter through 'a howling wilderness' to the wigwams of his Indian friends, and was sorely tossed in frost and snow among barbarians for fourteen weeks, 'not knowing what bread or bed did mean.' In June, 1636, he founded with five families who adhered to him the town of Providence. He scrupulously bought the land from the Indians, and acted as pastor of this democratic settlement. In 1638 he became a Baptist; he was immersed by Ezekiel Hollyman, and in turn immersed Hollyman and ten others. This was the first Baptist church on the American Continent. But a few months afterwards he renounced his rebaptism on the ground that Hollyman was unbaptized, and therefore unauthorized to administer the rite to him. He remained for the rest of his life a 'Seeker,' cut loose from all existing Church organizations and usages, longing for a true Church of God, but unable to find one on the face of the whole earth. He conceived 'that the apostasy of Antichrist hath so far corrupted all that there can be no recovery out of that apostasy till Christ send forth, new apostles to plant churches anew.'
In 1643 he went to England, and obtained through the Commissioners of Plantation a charter which allowed the planters to rule themselves according to the laws of England, 'so far as the nature of the case would admit.' In 1663 he accepted for the colony another and more successful charter, a patent from the English crown similar to that of Massachusetts, to which he had formerly objected. He kept up friendly relations with the Indians, and twice saved the Massachusetts colony from danger, thus returning good for evil. His fame rests on his advocacy of the sacredness of conscience. Bancroft goes too far when in his eloquent eulogy he calls him 'the first person in modern Christendom who asserted in its plenitude the doctrine of the liberty of conscience, the equality of opinions before the law.' The Anabaptists and Mennonites had done the same a hundred years before. But Williams planted the first civil government on the principle of universal 'soul-liberty,' and was followed by William Penn in his Quaker colony in Pennsylvania. Roger Williams has been called 'that noble confessor of religious liberty, that extraordinary man and most enlightened legislator, who, after suffering persecution from his brethren, persevered, amidst incredible hardships and difficulties, in seeking a place of refuge for the sacred ark of conscience.' [1630]
In the other colonies the Baptists were more or less persecuted till the time of the Revolution, but after that they spread with great rapidity.
The American Baptists differ from their English brethren by a stricter discipline and closer communion practice. They are very zealous in missions, education, and other departments of Christian activity. In theology they cultivate especially biblical studies with great success.
BAPTIST CONFESSIONS.
The Baptists, like the Congregationalists, lower the authority of general creeds to mere declarations of faith prevailing at the time in the denomination, to which no one is bound to give assent beyond the pleasure of his conviction; and they multiply the number and elevate the authority of local or congregational creeds and covenants, by which the members of particular congregations voluntarily bind themselves to a certain scheme of doctrine and duty. Notwithstanding the entire absence of centralization in their government, and the unrestrained freedom of private judgment, the Calvinistic Baptists have maintained as great a degree of essential harmony of faith as they themselves deem desirable.
'The Baptist creeds,' says Dr. Joseph Angus, in behalf of English Baptists, [1631] 'were prepared in the first instance for apologetic and defensive purposes. They merely describe the doctrines held by the bodies from which they emanated. They were never imposed on ministers and members of the churches of either section of the Baptists. Even when adopted, as they sometimes were, by any church, as an expression of its sentiments, all sister churches were left free, and in the particular church a considerable latitude of judgment was allowed in interpreting them. They have never been accepted as tests, and merely represent in a general way the sentiment of the body. In trust deeds or in the rules of associations they never appear. Property in trust is held for the use of evangelical Christians maintaining the doctrines commonly held by Particular (or General) Baptists; sometimes these doctrines are enumerated in the briefest possible way--the trinity, the atonement, etc.--and sometimes they are not enumerated at all. Of course, in the event of an appeal to law, the creeds and confessions would be evidence of the faith of the body. Substantially the two sections of the Baptist body believe as of old. But their confessions are not authoritative except as evidence and in matters of property; while in the interpretation of them it is a principle to allow as much freedom as is consistent with a substantial agreement in the same general truth.'
'Confessions of faith,' says Dr. Osgood, with special reference to the Baptists in the United States, [1632] 'have never been held as tests of orthodoxy, as of any authoritative or binding force; they merely reflect the existing harmony of views and the scriptural interpretations of the churches assenting to them. "We believe," says Wayland, "in the fullest sense, in the independence of every individual church of Christ. We hold that each several church is a Christian society, on which is conferred by Christ the entire power of self-government. No church has any power over any other church. No minister has any authority in any church except that which has called him to be its pastor. Every church, therefore, when it expresses its own belief, expresses the belief of no other than its own members. If several churches understand the Scriptures in the same way, and all unite in the same confession, then this expresses the opinions and belief of those who profess it. It, however, expresses their belief because all of them, from the study of the Scriptures, understand them in the same manner, and not because any tribunal has imposed such interpretations upon them. We can not acknowledge the authority of any such tribunal. We have no right to delegate such an authority to any man or to any body of men. It is our essential belief that the Scriptures are a revelation from God, given . . . to every individual man. They were given to every individual that he might understand them for himself, and the word that is given him will judge him at the great day. It is hence evident that we can have no standards which claim to be of any authority over us."' [1633]
I. The Confession of the Seven Churches in London. Dr. Daniel Featley, a prominent Episcopalian of the Puritan party and member of the Westminster Assembly (from which, however, he was expelled for informing the king of its proceedings), had a public disputation with the Baptists in 1644, and published it, with a dedication to the Parliament, under the title, 'The Dippers dipt; or, the Anabaptists Duck'd and Plung'd over Head and Ears at a Disputation in Southwark.'
[1634]
This gave rise to a Confession of Faith, on the part of seven London churches, with an Epistle Dedicatory to the two houses of Parliament. It appeared in 1644 (three years before the Westminster Confession), and again with some additions and changes in 1646, under the title, 'A Confession of Faith of Seven Congregations or Churches of Christ in London, which are commonly (but unjustly) called Anabaptists.' [1635] This document consists of fifty-two (51) Articles, and shows that in all important doctrines and principles, except on the sacraments and Church government, the Baptists agreed with the orthodox Reformed Churches. The concluding paragraph admits the fallibility of human confessions, and the readiness of Baptists to receive further light, but also their determination 'to die a thousand deaths rather than do any thing against the least tittle of the truth of God, or against the light of our own consciences.'
II. The Confession of Somerset, 1656. It was signed by the delegates of sixteen churches of Somerset and the adjoining counties. It consists of forty-six Articles. [1636]
III. The Confession of 1688. This is by far the most important and authoritative. It has superseded the two earlier confessions, and is to this day held in the highest esteem. It appeared first in 1677, at London, under the title, 'A Confession of Faith put forth by the Elders and Brethren of many congregations of Christians baptized upon profession of their faith.' It was reprinted in 1688, 1689, and approved and recommended by the ministers and messengers of above a hundred congregations met in London, July 3-11, 1689. [1637] It has been often reprinted. [1638] 'It is still generally received by all those congregations that hold the doctrine of personal election and the certainty of the saints' final perseverance.' [1639] In America it was adopted by the Baptist Association which met in Philadelphia, Sept. 25, 1742, and hence is known also by the name of the Philadelphia Confession.
This Confession consists of thirty-two chapters, beginning with the holy Scriptures and ending with the last judgment. It is simply the Baptist recension of the Westminster Confession, as the Savoy Declaration is the Congregational recension of the same Westminster Confession. It follows the Westminster Confession in sentiment and language, with very few verbal alterations, except in the doctrine of the Church and the Sacraments. The Preface sets forth that the Confession of Westminster is retained in substance for the purpose of showing the agreement of the Baptists with the Presbyterians and Congregationalists 'in all the fundamental Articles of the Christian religion,' and also to convince all that they have 'no itch to clog religion with new words, but do readily acquiesce in that form of sound words which has been, in consent with the holy Scriptures, used by others before us; hereby declaring before God, angels, and men our hearty agreement with them in that wholesome Protestant doctrine which with so clear evidence of Scripture they have asserted.' The Appendix is a defense of the Baptist theory against Pædobaptists.
The Confession differs from that of the Westminster in the chapters on the Church and on the sacraments. It omits the chapter 'Of Church Censuses' (XXX.) and 'Of Synods and Councils.' The chapter 'Of the Church' (XXV.) is adapted to the independent polity; and the chapter 'Of Baptism' is altered to suit the Baptist theory, limiting the right of baptism to those 'who do actually profess repentance towards God, faith in and obedience to our Lord Jesus,' and declaring 'immersion or dipping of the person in water' to be 'necessary to the due administration of this ordinance' (XXIX.). A chapter, 'Of the Gospel and the Extent of Grace thereof,' is inserted from the Savoy Declaration as Ch. XX. (which causes the change of the numbering of the chapters which follow). [1640]
IV. In 1693 a Catechism based on this Confession was drawn up by William Collins, at the request of the General Assembly which met at London in June of that year. It is taken chiefly from the Westminster Shorter Catechism, and follows closely its order and method. It is also called 'Keach's Catechism.' Benjamin Keach was with Collins among the signers of the Confession of 1688, and seems to have had much to do with the work. It is the only Catechism which has found general acceptance among Baptists in England and America. [1641]
During the seventeenth century there were also some private confessions written by John Bunyan, Vavasor Powell, Benjamin Keach, and Elias Keach.
V. The New Hampshire Confession was prepared about 1833 or 1834, by the Rev. J. Newton Brown, of New Hampshire (d. 1868), the editor of a 'Universal Cyclopædia of Religious Knowledge.' It is shorter and simpler than the Confession of 1688, and presents the Calvinistic system in a milder form. It has been accepted by the Baptists of New Hampshire and other Northern and Western States, and is now the most popular creed among American Baptists. [1642] __________________________________________________________________
[1620] Their older scholars claim an origin earlier than the Continental or the English Reformation, going back to the Waldenses and Albigenses, and to the Lollard movement following, in Britain, the labors of Wycliff. The tradition of the Holland Mennonites gave them a Waldensian ancestry. But these points are disputed, and no historical connection can be traced.
[1621] The Campbellites, or Disciples, differ from the other Baptists by identifying baptismal immersion with regeneration, or teaching a concurrence of both acts.
[1622] See Foxe's letter to Queen Elizabeth, in Latin, in Append. III. to Neal's History (Vol. II. p. 439).
[1623] See the Tracts on Liberty of Conscience, republished for the Hanserd Knollys Society by E. B. Underhill (London, 1846), which contains seven Baptist works on this subject from 1614 to 1661. On Roger Williams, see below.
[1624] Samuel Richardson, a Baptist, who knew him personally, speaks very highly of Cromwell, as a man who 'aimeth at the general good of the nation and just liberty of every man, who is faithful to the saints, who hath owned the poor despised people of God, and advanced many to a better way and means of living.' See Tracts on Liberty of Conscience, p. 240.
[1625] 'Milton, it seems, withdrew at last from all Church organizations, regarding them with equal respect and indifference, except the Romanists, whom he excludes from toleration as idolaters and enemies of toleration. With his illustrious friend, the younger Sir Henry Vane, whom, as understanding the true relations of Church and State, he praises in one of his most beautiful sonnets, he joined the 'Seekers,' a body looking for a more perfect Church yet to come. Roger Williams, the friend of both poet and statesman, joined them in his last years in occupying the same ground. In 1673, the year before his death, Milton published a treatise on 'True Religion, Heresy, Schism, Toleration, and the Best Means against the Growth of Popery,' in which he defines heresy to be 'a religion taken up and believed from the traditions of men and additions to the Word of God.' In this sense Popery is the only or the greatest heresy; its very name, Roman Catholic, a contradiction; one of the Pope's bulls as universal particular, or catholic schismatic; while Protestants are free from heresy, which is in the will and choice professedly against the Scriptures. He represents four classes of Protestants--Lutherans, Calvinists, Anabaptists, and Socinians--as agreed in the articles essential to salvation, and says: 'The Lutheran holds consubstantiation; an error, indeed, but not mortal. The Calvinist is taxed with predestination, and to make God the author of sin, not with any dishonorable thought of God, but it may be overzealously asserting his absolute power, not without plea of Scripture. The Anabaptist is accused of denying infants their right to baptism; again, they say they deny nothing but what Scripture denies them. The Arian and Socinian are charged to dispute against the Trinity; they affirm to believe the Father, Son, and Holy Ghost according to Scripture and the Apostolic Creed. As for terms of trinity, trini-unity, co-essentiality, tri-personality, and the like, they reject them as scholastic notions, not to be found in Scripture, which, by a general Protestant maxim, is plain and perspicuous abundantly to explain its own meaning in the properest words belonging to so high a matter and so necessary to be known; a mystery indeed in their sophistic subtleties, but in Scripture a plain doctrine. Their other opinions are of less moment. They dispute the satisfaction of Christ, or rather the word satisfaction, as not Scriptural, but they acknowledge him both God and their Saviour. The Arminian, lastly, is condemned for setting up free-will against free-grace; but that imputation he disclaims in all his writings, and grounds himself largely upon Scripture only.'
[1626] Knollys fled to Massachusetts (1638), and preached for some time in the extreme northern part of the colony, but, being exposed to danger as a Baptist and Separatist, he returned to England in 1641. The society for the republication of scarce old Baptist tracts is called after him.
[1627] The accounts of the year of his birth vary from 1598 to 1606. He was a protégé of the celebrated judge, Sir Edward Coke. Historians differ as to whether he was Rodericus Williams, from Wales, who entered Jesus College, Oxford, in 1624, or Rogerus Williams, whose name appears in the subscription-book of Pembroke College, Cambridge, in 1626. Elton and Masson take the former, Arnold and Dexter the latter view, which better agrees with his Christian name.
[1628] This book was anonymously published in London, when Williams was there occupied in obtaining a charter for Rhode Island, and is exceedingly rare, only six copies being known to exist; but it has been reprinted from the copy in the Bodleian Library by Edward Bean Underhill, together with the Answer to Cotton's Letter and a Memoir of Williams (London, 1848, pp. 439 and xxxvi.). It is written in a kindly and moderate spirit, free from the controversial bitterness of the age, in the form of a conference between Truth and Peace. Williams begins with this sentence: 'The blood of so many hundred thousand souls of Protestants and Papists, spilt in the wars of present and former ages, for their respective consciences, is not required nor accepted by Jesus Christ, the Prince of Peace.' He maintains that civil government has nothing whatever to do with spiritual matters, over which God alone rules, and that religious liberty should be extended not only to all Christian denominations and sects, but even to 'the most Paganish, Jewish, Turkish, or anti-Christian consciences and worships' (p. 2). John Cotton, his chief opponent, wrote in reply 'The Bloudy Tenent washed, and made white in the Bloud of the Lambe: being discussed and discharged of blood-guiltiness by just Defense' (London, 1647). Williams defended his position in 'The Bloody Tenent yet more Bloody by Mr. Cotton's endeavour to wash it white in the Blood of the Lambe' (London, 1652, 4to, pp. 373). John Cotton (1585-1652), who emigrated to America two years after Williams (1633), was one of the patriarchs of New England, and, together with Hooker and Stone, constituted the 'glorious triumvirate' that supplied the Puritans in the wilderness with their three great necessities--'Cotton for their clothing, Hooker for their fishing, and Stone for their building.'--Cotton Mather's Magnalia, Vol. III. p. 20.
[1629] Dr. Dexter's monograph is a learned and elaborate partisan defense of the action of the young Colony, which, he says, 'was reluctantly compelled to choose between the expulsion of Williams and the immediate risk of social, civil, and religious disorganization' (p. 88). He takes the ground that Williams was banished, not on religious, but on political grounds. But religion and politics were inseparably interwoven in the New England theocracy.
[1630] Mrs. P. S. Elton, in The Piedmontese Envoy; or, The Men, Manners, and Religion of the Commonwealth: A Tale (London, 1852), puts this eulogy into the mouth of John Milton; hence it is sometimes falsely quoted as Milton's (Allibone, Vol. III. p. 2747).
[1631] In a letter to the author.
[1632] Letter to the author.
[1633] F. Wayland, Principles and Practices of Baptist Churches, pp. 13, 14.
[1634] London, 3d ed. 1645; 7th ed. 1660. The spirit of this book may be judged from the title and the following passage of the Epistle Dedicatory: 'Of all heretics and schismatics, the Anabaptists ought to be most carefully looked into, and severely punished, if not utterly exterminated and banished out of the Church and Kingdom. . . . They preach and print and practice their heretical impieties openly; they hold their conventicles weekly in our chief cities and suburbs thereof, and there prophesy by turns; . . . they flock in great multitudes to their Jordans, and both sexes enter into the river, and are dipt after their manner with a kind of spell, containing the heads of their erroneous tenets. . . , And as they defile our rivers with their impure washings, and our pulpits with their false prophecies and fanatical enthusiasms, so the presses sweat and groan under the load of their blasphemies.'
[1635] Printed in Underhill's Collection, pp. 11-48. The title-pages, which are all given by Underhill, slightly differ in the three editions of 1644, '46, and '51. I have before me a copy of the fourth ed., London, 1652, which has been for more than two hundred years in the family of the Rev. Dr. Holme, a Baptist clergyman of New York. It has the same title as the third ed., but, only fifty-one Articles; Art. XXXVIII., on the support of the ministry by the congregation, being omitted.
[1636] Underhill, pp. 74-106.
[1637] The following certificate was prefixed: 'We, the ministers and messengers of, and concerned for, upwards of one hundred congregations in England and Wales, denying Arminianism, being met together in London, from the third day of the seventh month to the eleventh of the same, 1689, . . . have thought meet for the satisfaction of all other Christians that differ from us in the point of baptism, to recommend to their perusal the confession of our faith, . . . which confession we own, as containing the doctrine of our faith and practice; and do desire that the members of our churches respectively do furnish themselves therewith.' Signed by thirty-seven persons in the name of the whole assembly.
[1638] Editions of 1699, 1719, 1720, etc. An American ed. was issued by Benj. Franklin, and one at Pittsburgh (S. Williams), 1831. It is also reprinted by Crosby, Vol. III. Append. II. pp. 56-111; Underhill, pp. 169-246.
[1639] Dr. Angus.
[1640] See Vol. III. pp. 738 sqq.
[1641] Underhill says, p. xv.: 'It is the only Catechism of value among Baptists.' He gives it from the 16th Engl. ed., pp. 247-270, but says nothing of Keach's co-authorship, and ascribes to him another Catechism ('The Child's Instructor: a New and Easy Primer,' 24mo, 1664), for which he was imprisoned under Charles II. The American Baptist Publication Society publishes it under the title, 'The Baptist Catechism commonly called Keach's Catechism; or, A Brief Instruction in the Principles of the Christian Religion, agreeably to the Confession of Faith put forth by upwards of a hundred congregations in Great Britain, July 3, 1689, and adopted by the Philadelphia Baptist Association, Sept. 22, 1742.' Here the name of Collins is omitted. But the Catechism is literally the same as the one in Underhill's Collection.
[1642] It is printed in Vol. III. pp. 742 sqq. __________________________________________________________________
§ 106. Aminian or Free-will Baptists.
IN ENGLAND.
[See Literature on p. 845.]
The General or Arminian Baptists differ from the Particular or Calvinistic Baptists in rejecting unconditional election and the perseverance of saints, and in maintaining the freedom of will and the possibility of falling from grace. So far they followed the Mennonites. They assign greater power to a general assembly of associated churches, and hold three orders--bishops or messengers, pastors or elders, and deacons; while the Particular Baptists, like the Congregationalists, recognize only two--bishops or pastors and deacons (elders being a title applicable to the first or to both).
I. The first Confession of Arminian Baptists was published by English refugees in Holland, under the title, 'A Declaration of Faith of English People remaining at Amsterdam in Holland,' Amsterdam, 1611.
[1643] It was drawn up by Smyth and Helwisse. It consists of twenty-seven (26) Articles. The first Article confesses the doctrine of the Trinity in the spurious words of 1 John v. 7. Election is conditioned by foreknown faith, reprobation by foreknown unbelief, and the perseverance of saints is denied. [1644] The Church of Christ is defined (Art. X.) to be 'a company of faithful people separated from the world by the Word and Spirit of God, being knit unto the Lord, and one unto another, by baptism, upon their own confession of the faith.' Baptism is confined to adults, but nothing is said of immersion. The duty of obedience to the magistrate is very earnestly enjoined (Art. XXIV.).
II. The 'London Confession' was approved by more than twenty thousand Baptists, and was presented to Charles II., July 26, 1660. It contains twenty-five Articles. [1645]
III. The 'Orthodox Creed' was published in 1678, by the General Baptists of Oxfordshire and the parts adjacent. It makes a near approach to Calvinism, with a view to unite the Protestants in the fundamental articles against the errors of Rome. [1646]
IN AMERICA.
Literature.
I. D. Stewart: The History of the Free-will Baptists for Half a Century. Dover, 1862 sqq. (Vol. I. from 1780 to 1830). Comp. also the Lives of Randall, Stinchfield, Colby, Thornton, Marks, Bowles, Phinney, and Elias Smith; the Records of Yearly Meetings and Quarterly Meetings, and sundry articles in the religious periodicals and other publications of the Free-will Baptists issued from their Printing Establishment at Dover, New Hampshire.
The American General Baptists are called Free-will Baptists or Free Baptists. They trace their origin to Benjamin Randall (1749-1808), who was converted by one of the last sermons of Whitefield at Portsmouth, New Hampshire, Sept. 28, 1770. He was at first a Congregationalist, but in 1776 he united himself with a regular Baptist church in South Berwick, Maine, and entered the ministry. In 1780 he organized, in New Durham, New Hampshire, a Baptist church, which became the nucleus of a new denomination, holding the doctrines of conditional election, free will, and open communion. In government it is congregational.
In 1827 the Free-will Baptists organized a General Conference in New England, and opened correspondence with the Arminian Baptists in England and North Carolina.
Their Confession of Faith, together with a directory of discipline, was prepared by order of the General Conference of 1832, approved 1834, revised by a committee in 1848, 1865, and 1868. It is the clearest and ablest exposition of the principles of the Free-will Baptists. [1647] __________________________________________________________________
[1643] It is reprinted in Crosby's History, Vol. II. Appendix I. pp. 1-9, and in Underhill's Collection, pp. 1-10. A manuscript copy exists in the archives of the Mennonite church at Amsterdam, to which the original subscriptions of forty-two names are appended, preceded by the modest remark, 'We subscribe to the truth of these Articles, desiring further instruction.'
[1644] Art. V.: 'God before the foundation of the world hath predestinated that all that believe in him shall be saved, and all that believe not shall be damned; all which he knew before. And this is the election and reprobation spoken of in the Scriptures, . . . and not that God hath predestinated men to be wicked, and so be damned, but that men being wicked shall be damned.' Art. VII.: 'Men may fall away from the grace of God, and from the truths which they have received and acknowledged.'
[1645] Underhill, pp. 107-120.
[1646] Ibid. pp. 121-168.
[1647] It is published at Dover. N. H., under the title, Treatise, on the Faith and Practice of the Free-will Baptists, and forms a little book of fifty pages. The doctrinal part is printed in Vol. III. pp. 749 sqq. __________________________________________________________________
§ 107. The Society of Friends, or Quakers.
Literature.
I. Sources.
Geo. Fox (founder of the Society of Friends, d. 1690): Works (containing his Journal, Letters, and Exhortations), London, 1694-1706, in 3 vols. fol.; also Philadelphia, in 8 vols. 8vo.
Robert Barclay (the standard divine of the Quakers, d. 1690): Works, edited by William Penn, London, 1692, under the title, 'Truth Triumphant through the Spiritual Warfare, Christian Labors and Writings of that Able and Faithful Servant of Jesus Christ, Robert Barclay,' etc. The principal of these works are: Apologia Theologiæ vere Christianæ, first in Latin, Amst. 1675; then in English, by the author himself; also in German, Dutch, French, and Spanish. The full title of the English edition is, 'An Apology for the True Christian Divinity, being an Explanation and Vindication of the Principles and Doctrines of the People called Quakers.' (I have a very elegant copy of the eighth edition, Birmingham, 1765.) A Catechism and Confession of Faith, approved of and agreed unto by the General Assembly of the Patriarchs, Prophets, and Apostles, Christ himself Chief Speaker in and among them. (The answers wholly biblical.) 1673. The same, in Latin (Catechesis et Fidei Confessio, etc.). Rotterdam, 1676. Treatise on Christian Discipline, etc.
William Penn (d. 1718): A Summary of the History, Doctrine, and Discipline of Friends (London, 1692); Brief Account of the Rise and Progress of the People called Friends (London, 1694); 'Quakerism a New Nickname for Old Christianity;' 'The Great Case of Liberty of Conscience Debated and Defended,' etc. Some of Penn's tracts were translated into German by Seebohm (Pyrmont, 1792 and 1798).
II. historical.
Gerard Croese: History of the Quakers, containing the Lives, Tenets, Sufferings, Trials, Speeches, and Letters of all the most Eminent Quakers from the First Rise of the Sect. London, 1696, 8vo.
William Sewel (d. 1725): History of the Rise, Increase, and Progress of the Christian People called Quakers. London, 1725, fol.; 6th edition, 1834, in 2 vols.; also in Dutch and German. (Charles Lamb pronounced this book 'far more edifying and affecting than any thing of Wesley and his colleagues.')
Joseph Besse: Collection of the Sufferings of the People called Quakers, for the Testimony of a Good Conscience. London, 1753, 2 vols. fol.
John Gough: The History of the Quakers. Dublin, 1789, 4 vols. 8vo.
Sam. M. Janney: History of the Friends. Philadelphia, 1859-1867, 4 vols.
Biographies of G. Fox, by Jonah Marsh (1848), S. M. Janney (1853), W. Tallack (1868).
Biographies of W. Penn, by Marsiliac (1791), Clarkson (1813), Ellis (1852), Janney (1852), Hepworth Dixon (1856).
III. Explanatory and Apologetic.
Thos. Clarkson (d. 1846): A Portraiture of Quakerism. London, 1806; 2d ed. 1807, 3 vols.
Joseph John Gurney (d. 1847): Observations on the Distinguishing Views and Practices of the Society of Friends. 7th edition, London, 1834; 2d American from the 7th London edition, New York, 1869.
Thos. Evans: An Exposition of the Faith of the Religious Society of Friends. Philadelphia, 1828. Approved by the Quakers at a meeting held in Philadelphia, Oct. 19, 1827, and often printed. (Manchester edition, 1867.)
The Ancient Testimony of the Religious Society of Friends,... revived and given forth by the Yearly Meeting held in Philadelphia in the Fourth Month, 1843. Philadelphia, at Friends' book-store. A summary of orthodox Quakerism, chiefly from the writings of Barclay.
W. I. Allinson: Art. Friends, in M'Clintock and Strong's Cyclop., Vol. III. pp. 667 sqq. (New York, 1870).
Friends' Review, a Religious, Literary, and Miscellaneous Journal. Philadelphia, so far twenty-nine vols. till 1876 (edited by Henry Hartshorne).
IV. Polemical and Critical.
For a full account of the literature against the Quakers, see Jos. Smith's Bibliotheca anti-Quakeriana; or, A Catalogue of Books adverse to the Society of Friends. Alphabetically arranged. With Biographical Notices of the Authors, together with the Answers which ham been given to some of them by Friends and others. London, 8vo, pp. 474.
Möhler (R. C.): Symbolik, pp. 488-532; Rud. Hofmann: Symbolik, pp. 514-520; Schenckenburger, Lehrbegriffe der kleineren protest. Kirchenparteien, pp. 69-102.
HISTORICAL SKETCH.
The Religious Society of Friends, as they call themselves--or Quakers, as they are usually called [1648] --originated in the Puritan commotion which roused all the religious energies of England.
It was founded by George Fox (1624-1690), one of the oddest saints in Christendom, a self-taught and half-inspired man of genius, who was called by a higher power from the shepherd's staff to the evangelism of the baptism by fire and by the Spirit. In early youth he felt inclined to ascetic retirement, like the hermits of old. He was a thorough mystic, and desired to get at the naked truth without the obstruction of church, sacrament, ceremonies, theology, and ordinary study, except the Scriptures spiritually understood. He loved to commune with nature and nature's God, to walk in the inward light, to enjoy the indwelling Christ, and to receive inspirations from heaven. He spent much time in fasting and prayer, he wrestled with the devil, and passed through deep mental distress, doubt, and despondency. His moral character was beyond reproach--pure, truthful, unworldly, just, temperate, meek, and gentle, yet bold and utterly regardless of conventional usage and propriety. He began his public testimony in his twenty-third year, and traveled through England, Holland, and the American colonies, preaching and praying with pentecostal fervor and power, revealing hidden truths, boldly attacking pride, formality, and worldliness, and exhorting to repentance, humility, and mercy. He sometimes interrupted the clergymen at public service, and the lawyers in court, and warned them against the wrath to come. He was a stern ascetic, clad in leather, and wearing long hair. He addressed every body 'thou' or 'thee,' and sublimely ignored all worldly honors and dignities. [1649] He was nine times thrown into prison for breaches of the peace and blasphemy, and suffered much hardship and indignity with imperturbable temper; but towards the close of his meteoric career he enjoyed comparative rest. His 'Journal' gives an account of his labors, and is, in the language of Sir James Mackintosh, 'one of the most extraordinary and instructive narratives in the world.' Fox was providentially provided with the best aid in founding his society.
Robert Barclay (1648-1690) was the apologist and theologian of the Quakers, the only one known to fame. Descended from a noble family in Scotland, and educated in Paris, he became a convert first to Romanism, then to Quakerism (1667). He had therefore the advantage of an experimental as well as theoretical knowledge of the Scotch Calvinistic and the Roman Catholic creeds. He made various missionary journeys in company with William Penn; he walked through the streets of Aberdeen in sackcloth and ashes, and was several times imprisoned, but spent his last years in peace on his estate of Ury.
William Penn (1644-1718), the statesman and politician of the Quakers, and the founder of Pennsylvania, was the son of an admiral, and enjoyed the favor of James II. (his father's friend), which he used in the cause of justice and mercy. [1650] He himself was expelled for his religion from the University of Oxford and his father's house, and was twice imprisoned, but ably defended the liberty of conscience, and was acquitted. By his influence more than twelve hundred Quakers were set at liberty. In 1680 he obtained from the king, in payment of a claim of £16,000, an extensive tract of land west of the Delaware River, and organized a colony on the basis of perfect freedom of religion (1682). The city of Philadelphia, or brotherly love, became the chief asylum of persecuted Quakers, a century afterwards the cradle of American independence, and in 1876 the theatre of the most remarkable centennial ever celebrated by any nation. Penn was twice in America, but died in England. He made a treaty with the Indians, of which Voltaire said that it was the only treaty never sworn to and never broken. The United States government would have fared better with the aborigines of the country if it had followed the humane example of Roger Williams and William Penn.
The Quakers, during the first forty years of their history, were more severely persecuted than any sect of Christians had ever been, with the exception of the Waldenses, and bore it with unflinching heroism. Their eccentricities and fanatical excesses, their utter disregard for the courtesies and conventionalities of civilized life, their fierce abuse of the national churches (or 'steeple-houses') and clergymen, their opposition to tithes, salary, the oath, and military service, provoked the combined hostility of magistrates, ministers, and people. Their places of worship were invaded by the populace armed with staves, cudgels, and pitchforks; the windows broken by stones and bullets; their religious services rudely interrupted by hallooing and railing; their property destroyed or sold; their persons ridiculed, buffeted, assailed with stones and filth, dragged by the hair through the streets, or thrown into loathsome prisons and punished as heretics and blasphemers.
Cromwell, who had a tender feeling for all 'godly' radicals and enthusiasts, was rather pleased with George Fox, with whom he had an interview (1654); he allowed him to keep on his hat, and to speak about the mysteries of spiritual experience; and, although he disapproved his disorderly conduct, he pressed his hand and said, 'Come again to my house; if thou and I were together but an hour in every day, we should be nearer one to the other.' But Cromwell could not control the local magistrates and the rabble.
Under Charles II. the Quakers fared much worse, and notwithstanding the influence of Penn upon James II., who favored them for political reasons in the interest of the Roman Catholics, they continued to suffer until the Act of Toleration, in 1689, or rather until 1696, when by a special Act of Parliament their solemn affirmation was recognized as equivalent to an oath.
During the period from 1650 to 1689, according to the patient researches of their historian, Joseph Besse, no less than 13,258 Quakers suffered fine, imprisonment, torture, and mutilation in England, Scotland, and Ireland, 219 were banished, and 360 perished in prisons, some almost literally rotting in pestilential cells.
In New England they were not treated any better: 170 instances of hard usage are enumerated, 47 were banished, and 4 hanged (three men and one woman, Mary Dyer). In explanation, though not in justification, of this severity of the Puritan colony towards them, we should remember those offenses against public decency which led some Quaker men and women to invade churches during divine service, and to promenade the streets of Boston, Cambridge, and Salem in sackcloth and ashes, even in puris naturalibus, for 'a sign and wonder' (in imitation of Isa. xx. 2, 3), to symbolize the 'naked truth,' and to utter a prophetic 'testimony' against the 'hireling priests,' the tyrannical magistrates, and the wicked and perverse generation, warning them of the impending judgments of the Lord, who would come with fire and sword. [1651] Even Roger Williams, in his debate with the Quakers at Newport (1672), with all his liberality, condemned such conduct. [1652]
Notwithstanding these persecutions, the Society of Friends spread rapidly, and numbered about 70,000 members towards the close of the seventeenth century. They afterwards diminished in England, but increased in America, though not as much as other denominations. On the Continent they had only a few adherents in Holland and Germany.
The fanatical heat of the martyr period of the Quakers cooled down with the cessation of persecution. They became a sober, quiet, orderly, and peaceful community. The oddities which they still retain are perfectly harmless, and form an interesting chapter in the history of morals. Quakerism is not so much a new theology as a new mode of Christian life, representing the utmost simplicity in opposition to show, ornament, and amusement.
QUAKER CONFESSIONS.
The Quakers are more radical than the Independents and the Baptists. They utterly broke with historical Christianity, and reject its visible ordinances, which the Independents and the Baptists retained. They kept aloof from the Puritans, and would have nothing whatever to do with the national English or any other Church or sect in Christendom. They oppose all outward authority in religion, though it be the letter of the Bible itself.
With such views they can not consistently recognize any binding standards of doctrine which might obstruct the freedom of interpretation of the divine Word under the direct illumination of the Spirit.
Nevertheless, with all their radicalism, the Quakers retained the substance of the Christian faith, and, following the example of the early Christians, they set forth their tenets in a number of apologies against the misrepresentations of their enemies. The first 'Confession and Profession of Faith in God' was published by Richard Farnsworth in
1658. Similar apologetic documents followed in 1659 and 1661 by George Fox the Younger, in 1662 by John Crook, in 1664 by William Smith, in 1668 by William Penn, in 1671 by Whitehead and Perm, in 1698 by Penn and others, in 1671, 1675, and 1682 by George Fox. [1653]
The ablest and most authoritative exposition of the belief of the Quakers is the 'Apology' of Robert Barclay, written in his quiet retreat in Ury, Scotland, 1675, and addressed to Charles II. It is his most elaborate work, and is still held in the highest estimation by the orthodox Friends. He pays the school-divinity the compliment that, although it takes up almost a man's whole life-time to learn, it 'brings not a whit nearer to God, neither makes any man less wicked or more righteous.' 'Therefore,' he continues, 'hath God laid aside the wise and the learned and the disputers of this world, and hath chosen a few despicable and unlearned instruments as he did fishermen of old, to publish his pure and naked truth, and to free it of those mists and fogs wherewith the clergy hath clouded it.' Nevertheless, Barclay makes use of a considerable amount of learning--classical, patristic, and modern--for the defense of his views.
The 'Catechism' of Barclay (written in 1673) treats in fourteen chapters of the doctrines of the Christian faith, and answers the questions in the language of the Bible, without addition or comment, evidently for the purpose of showing the entire harmony of the Quakers with the written Word of God. Their distinctive peculiarities are skillfully put into the question, and the Scripture passages are so selected as to confirm them. [1654] To the Catechism is added a brief 'Confession of Faith,' in twenty-three Articles, which is almost entirely composed of Scripture passages.
THE DISTINCTIVE PRINCIPLES OF THE FRIENDS.
The Friends are few in number, but honorably distinguished for their philanthropy, their consistent advocacy of religious freedom and the universal rights of men, their zeal in behalf of prison reform, the abolition of slavery and war. In private and social life they excel in simplicity, honesty, neatness, temperance, self-control, industry, and thrift. Their oddities in dress and habits are the shadows of virtues.
In theology and religion they are on the extreme border of Protestant orthodoxy, and reject even a regular ministry and the visible sacraments; yet they strongly believe in the supernatural and the constant presence and power of the Holy Spirit. They hold the essentials of the evangelical faith, the divine inspiration and infallibility of the Scriptures (though they disparage the letter and the human means of interpretation), the doctrine of the Trinity (in substance, though not in name), [1655] the incarnation, the divinity of Christ, the atonement by his blood, the regeneration and sanctification by the Spirit, everlasting life and everlasting punishment. And while they deny the necessity of water baptism and the Lord's Supper as a participation of the elements of bread and wine, and regard such rites as a relapse into the religion of forms and shadows, they believe in the inward substance or invisible grace of the sacraments, viz., the baptism of the Spirit and fire, and the vital communion with Christ by faith. They belong to the supernaturalistic line of Protestant dissenters, while the Socinians and Unitarians tend in the opposite rationalistic direction.
Several of the peculiar views and practices of the Quakers were anticipated by Carlstadt, the Zwickau Prophets, the Mennonites, and especially by Caspar von Schwenkfeld, a pious and retiring nobleman of Silesia (born 1490, banished 1548, d. 1561 at Ulm). Schwenkfeld embraced and preached the doctrines of the Lutheran Reformation with zeal till 1524, when he adopted, as by a higher revelation, a peculiar view of the Lord's Supper, explaining the words of institution to mean, My body is this bread, i.e., spiritual nourishment for the soul. [1656] He also taught the deification of Christ's flesh, and opposed bibliolatry and all outward ecclesiasticism. A small remnant of his sect that was banished from Germany still survives in the eastern counties of Pennsylvania. [1657] There is, however, no historical connection between George Fox and these predecessors. His views were entirely his own. The history of the Roman Catholic Church furnishes a parallel in the quietism of Miguel de Molinos (1627-1698), who taught that Christian perfection consists in the sweet repose of all the mental faculties in God, and in indifference to all the actions of the body. He was condemned as a heretic by Pope Innocent XI. (1687), and shut up for life in a monastic prison.
Quakerism is a system of mystic spiritualism. It is the only organized sect of mystics in England and America. The strong practical common-sense of the English race is constitutionally averse to mystic tendencies. Quakerism is an extreme reaction against ecclesiasticism, sacerdotalism, and sacramentalism. It demonstrates the paramount importance of the spirit in opposition to the worship of the letter; the superiority and independence of the inward and invisible in opposition to the overestimate of the external and visible; and the power of silence against the excess of speech.
Christianity undoubtedly is spirit and life, and may exist under different forms, or if necessary without form, like the spirit in the disembodied state. But the normal condition is a sound spirit in a sound body, and while God is independent of his own ordinances, we are bound to them. The Quakers make the exception the rule, but by the law of reaction formalism takes revenge. Their antiformalism becomes itself a stereotyped form, and their peculiar hats and coats are as distinctive as the clerical surplice and gown. When they leave their Society they usually join the Episcopal Church, the most formal among the Protestant denominations.
THE INNER LIGHT.
The ruling principle of Quakerism is the universal inner light. [1658] It is also called the seed, the Word of God, the gift of God, the indwe1ling Christ. This is not to be confounded with reason or conscience, or any natural faculty of man. [1659] It is supernatural and divine in its origin; it is a direct illumination of the mind and heart by the Spirit of God for the purpose of salvation. It is the light of the Logos, which shines 'in darkness' and 'lighteth every man that cometh into the world,' [1660] It is Christ himself dwelling in man as the fountain of life, light, and salvation. It is the primary source of all religious truth and knowledge. It opens the sense of spiritual mysteries; it convinces and converts; it gives victory over sin, and brings joy and peace. It is communicated to men without distinction of race or religion or education, not indeed in the same measure, but in a degree sufficient to save them if they obey it, and to condemn them if they reject it. 'The grace of God that bringeth salvation hath appeared to all men.' [1661] A day of merciful visitation comes to every human being at least once in his life, and marks a critical turning-point which determines his character in this world and his eternal fate in the world to come. To many the voice from heaven speaks often.
Cornelius was, under the divine influence of that light before the arrival of Peter and the hearing of the gospel. Socrates traced his better impulses to the divine monitor in his breast, who from childhood checked his evil passions without coercion. [1662] The savage Indians of North America followed the light when, after having been long engaged in war, they sacrificed a spotless white dog to the Great Spirit and threw their tomahawks into the lake. [1663]
If Christ died for all men, his benefits must in some way be offered to all. He is the personal Light of the whole world, which shines into all parts of the human family backward to Adam and forward to the end of time. As many are sinners without ever having heard of Adam and the fall, so many are partakers of Christ without any external knowledge of him or the Scriptures. Else idiots, infants, and the saints who died before Christ's advent could not be saved. Historical knowledge can not save without experimental knowledge, but experimental knowledge may save without historical knowledge.
The inner light agrees with the teaching of the Bible, though not confined to its letter. It is the true interpreter of the Bible, which without it remains a sealed book. It holds in this respect the same position which the Roman Catholic Church assigns to unwritten tradition, with this important difference, that tradition is an outward, objective authority, and confined to the visible Church, while the inner light is subjective, and shines upon all men.
Quakerism thus boldly breaks through the confines of historical Christianity and the means of grace, indefinitely expands the sphere of revelation, and carries the saving power of Christ, even in this present life, into the regions of heathen darkness. It must consistently regard all virtuous and pious heathen as unconscious Christians, who, like the Athenians of old, 'unknowingly' worship an 'unknown God.' Justin Martyr, the first Christian philosopher, advanced the idea that the 'Logos spermaticos,' i.e., the Eternal Word of God, before his incarnation, scattered the divine seed of truth and righteousness among the Greeks as well as the Jews. Zwingli taught the salvation of many heathen and of all children dying in infancy. But these were isolated private opinions; the doctrinal standards of the orthodox Churches--Greek, Latin, and Protestant--know of no Christ and no salvation outside of Christendom and without the written or preached gospel. The Quakers teach the absolute universality, not indeed of salvation, but of the offer and the opportunity of salvation.
This doctrine is the corner-stone of their system. [1664] It is the source of their democracy, their philanthropy, their concern for the lowest and most neglected classes of society, their opposition to slavery, war, and violence, their meekness under suffering, their calmness and serenity of temper. But the same doctrine explains also their comparative disregard of the written Scriptures, the visible Church, the ministry, the means of grace, the forms of worship, and their indifference to heathen missions. There is, however, more recently among orthodox Friends a growing disposition to aid in the circulation of the Bible, the work of foreign missions, and to associate with evangelical Christians of other Churches.
BARCLAY'S THESIS.
Barclay reduces the doctrinal system of the Friends to fifteen propositions or theological theses, which are briefly as follows:
[1665]
1. The Foundation of Knowledge.--The height of happiness is in the true knowledge of God and of Jesus Christ (John xvii. 3).
2. Immediate Revelation.--This comes from the Son of God (Matt. xi. 27) through the testimony of the Spirit.
This is the inner light which has already been sufficiently explained.
3. The Holy Scriptures.--They contain the revelations of the Spirit of God to the saints. They are a declaration of the fountain, but not the fountain itself; they are the secondary rule of faith and morals, subordinate to the Spirit from which they derive all their excellency and certainty (John xvi. 13).
4. The Condition of Man after the Fall.--All men are by nature fallen, degenerated, and spiritually dead, but hereditary sin is not imputed to infants until they make it their own by actual transgression. Socinianism and Pelagianism are rejected, but also the doctrine of the 'Papists and most Protestants,' that a man without the grace of God may be a true minister of the gospel.
5. Universal Redemption by Christ.--God wills all men to be saved; Christ died for all men; the light is sent to every man for salvation, if not resisted.
On this point the Quakers side with Lutherans and Arminians against Calvinists, but go far beyond them.
6. Objections to the universality of redemption refuted.
7. Justification.--Man is regenerated and justified when he receives the inner light. It is not by our works that we are justified, but by Christ who is both the gift and the giver, and the cause producing the effects in us.
The Quakers closely connect justification with sanctification, and approach the Roman view, with this difference, that they teach justification in our works, not on account of our works. Penn distinguishes between legal justification, that is, the forgiveness of past sins through Christ, the alone propitiation, and moral justification or sanctification, whereby man is made inwardly just through the cleansing and sanctifying power and Spirit of Christ.
8. Perfection.--Man may become free from actual sinning, and so far perfect; yet perfection admits of growth, and there remains a possibility of sinning. [1666]
The Methodists have substantially adopted this view, and call it entire consecration or perfect love.
9. Perseverance.--Those who resist the light, or disobey it after receiving it, fall away (Heb. vi. 4-6; Tim. i. 6); but it is possible in this life to attain such a stability in the truth from which there can be no total apostasy.
This is a compromise between Calvinism and Arminianism.
10. The Ministry.--Those and only those are qualified ministers of the gospel who are illuminated and called by the Spirit, whether male or female, whether learned or unlearned. These ought to preach without hire or bargaining (Matt. x. 8), although they may receive a voluntary temporal support from the people to whom they administer in spiritual things.
11. Worship.--It consists 'in the inward and immediate moving and drawing of the Spirit, which is neither limited to places or times or persons.' All other worship which man appoints and can begin and end at his pleasure is superstition, will-worship, and idolatry.
All forms and even sacred music are excluded from the naked spiritualism of Quaker worship. It is simply reverent communion of the soul with God, uttered or silent. I once attended a Quaker meeting in London whose solemn silence was more impressive than many a sermon. I felt the force of the word, 'There was silence in heaven for the space of half an hour.' At another meeting I heard one man and several women exhort and pray in a tremulous voice and with reverential awe, as if in the immediate presence of the great Jehovah. All depends upon the power of the Holy Spirit.
12. Baptism.--It is 'a pure and spiritual thing, a baptism of the Spirit and of fire,' by which we are purged from sin (1 Pet. iii. 21; Rom. vi. 4; Col. ii. 12; Gal. iii. 27; John iii. 30). Of this the water-baptism of John was a figure commanded for a time. The baptism of infants is a human tradition, without Scripture precept or practice.
13. The Communion of the Body and Blood of Christ is likewise inward and spiritual, of which the breaking of bread at the last Supper was a figure. It was used for a time, for the sake of the weak, even by those who had received the substance, as the washing of feet and the anointing of the sick with oil was practiced; all which are only the shadows of better things. (John vi. 32-35; 1 Cor. x. 16, 17.)
This doctrine of the sacraments is a serious departure from the universal consensus of Christendom and the obvious intention of our Saviour. It can only be accounted for as a protest against the opposite extreme, which substitutes the visible sign for the invisible grace.
14. The Power of the Civil Magistrate.--It does not extend over the conscience, which God alone can instruct and govern, provided always that no man under pretense of conscience do any thing destructive to the rights of others and the peace of society. All civil punishments for matters of conscience proceed from the spirit of Cain the murderer.
Here the Quakers, like the Baptists, commit themselves most unequivocally to the doctrine of universal religious liberty as a part of their creed.
15. Salutations and Recreations.--Under this head are forbidden the taking off the hat to a man, the bowings and cringings of the body, and 'all the foolish or superstitious formalities' which feed pride and vanity and belong to the vain pomp and glory of this world; also all unprofitable and frivolous plays and recreations which divert the mind from the fear of God, from sobriety and gravity. Penn said of Fox that he was 'civil beyond all forms of breeding.'
The Apology of Barclay is a commentary on these propositions.
Note.--The Hicksites.--In the year 1827 a schism took place among the Friends in Philadelphia, and extended to most of the yearly meetings in America, but had no influence in England. Since then the Quakers are divided into 'orthodox' Quakers and 'Hicksites,' although the latter refuse to be called by any other name but that of 'Friends' or 'Quakers.' The founder of this rupture was Elias Hicks, born in Hempstead, Long Island, March 19, 1768; died in Jericho, N.Y., Feb. 27, 1830.
He took strong ground against slavery, and abstained from all participation in the fruits of slave labor. He was for a long time an acceptable preacher, but early in the present century he advocated radical Unitarian and other heterodox doctrines, which shocked the majority of the Quakers and led to commotion, censure, and schism. The first separation took place in the Yearly Meeting at Philadelphia, and then a similar one in New York, Baltimore, Ohio, and Indiana. Many espoused the cause of Hicks, in the interest of religious liberty and progress, without indorsing his heretical opinions on the articles of the Trinity, the divinity, and the atonement of Christ.
The extreme left of the Hicksites broke off in 1853 in Chester County, Pa., and organized a separate party under the name of Progressive Friends. They opened the door to all who recognize the equal brotherhood of the human family, without regard to sex, color, or condition, and engage in works of beneficence and charity. They disclaim all creeds and disciplinary authority, and are opposed to every form of ecclesiasticism.
The Hicksite movement drove the orthodox Quakers more closely to the Scriptures, and called forth several official counter-demonstrations.
On the 'Hicksite' Quakers, see Elias Hicks, Journal of his Life and Labors, and his Sermons, Phila. 1828; and Janney (a Hicksite), History of the Society of Friends, Vol. IV. __________________________________________________________________
[1648] The name 'Friends' designates a democratic brotherhood in Christ. The name 'Quakers' is sometimes wrongly derived from the warning of Fox to the magistrates 'to quake for fear' and 'to tremble at the Word of the Lord' (Isa. lxvi. 2). It comes rather from their own tremulous utterance of emotion in prayer and exhortation. Barclay (Apology, p. 310, on Prop. XI.) speaks of the trembling motion of the body under the power of the truth, by which Quakers are exercised as in the day of battle, and says: 'From this the name of Quakers, i.e., Tremblers, was first reproachfully cast upon us; which, though it be none of our choosing, yet in this respect we are not ashamed of it, but have rather reason to rejoice therefore, even that we are sensible of this power that hath oftentimes laid hold of our adversaries and made them yield unto us.' Allinson says (1.c. p. 668): 'The epithet Quakers was given in derision, because they often trembled under an awful sense of the infinite purity and majesty of God, and this name, rather submitted to than accepted by them, has become general as a designation.'
[1649] 'The Lord forbade him,' says Sewel, 'to put off his hat to any man, high or low; he was required to Thou and Thee every man and woman without distinction, and not to bid people Good-morrow or Good-evening; neither might he bow or scrape his leg to any one.'
[1650] The charges of Lord Macaulay against Penn's integrity have been repelled by W. E. Forster (William Penn and Thomas Babington Macaulay,
1850) and J. Paget (Edinburgh, 1858).
[1651] Palfrey, History of New England, Vol. II. pp. 461-485; Dexter, As to Roger Williams,' etc., pp. 124 sqq. One such case of Oriental teaching by signs occurred also in England, and is mentioned by Fox himself in his Journal: 'The Lord made one to go naked amongst you, a figure of thy nakedness, and as a sign, before your destruction cometh, that you might see that you were naked and not covered with the truth.' See Stoughton, The Church of the Commonwealth, p. 360.
[1652] He wrote a curious book, George Fox digg'd out of his Burrowes, etc., which was republished by the Narragansett Club, 1872, with an introduction by Prof. Diman. Comp. Dexter, 1.c. p. 138.
[1653] On these earlier confessions, see Evans, pp. xii. sqq.
[1654] Comp. Ch. XI., concerning Baptism, and Bread and Wine. I will select, as a specimen, the questions on the Lord's Supper:
'Ques. I perceive there was a baptism of water, which was John's baptism, and is therefore by John himself contradistinguished from Christ's: was there not likewise something of the like nature appointed by Christ to his disciples, of eating bread, and drinking wine, in remembrance of him?
'Ans. For I have received of the Lord, that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink it, in remembrance of me. 1 Cor. xi. 23-25.
'Ques. How long was this to continue?
Ans. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi. 26.
'Ques. Did Christ promise to come again to his disciples?
'Ans. And I will not leave you comfortless; I will come to you. Jesus answered and said unto him, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. John xiv. 18, 23.
'Ques. Was this an inward coming?
'Ans. At that day ye shall know that I am in my Father, and you in me, and I in you. John xiv. 20.
'Ques. But it would seem this was even practiced by the church of Corinth, after Christ was come inwardly: was it so, that there were certain appointments positively commanded, yea, and zealously and conscientiously practiced by the saints of old, which were not of perpetual continuance, nor yet now needful to be practiced in the Church?
'Ans. If I then your Lord and Master have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that you should do as I have done to you. John xiii. 14, 15.
'For it seemed good to the Holy Ghost and to us, to lay upon you no greater burthen than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well: Fare ye well. Acts xv. 28, 29.
'Is any man sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. James v. 14.
'Ques. These commands are no less positive than the other; yea, some of them are asserted as the very sense of the Holy Ghost, as no less necessary than abstaining from fornication, and yet the generality of Protestants have laid them aside, as not of perpetual continuance: but what other Scriptures are there, to show that it is not necessary for that of bread and wine to continue?
'Ans. For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost. Rom. xiv. 17.
'Let no man therefore judge you in meat or drink, or in respect of an holy day, or of the new moon, or of the Sabbath days. Wherefore 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 all are to perish with the using), after the commandments and doctrines of men? Col. ii. 16, 20-22.
'Ques. These Scriptures are very plain, and say as much for the abolishing of this, as to any necessity, as aught that can be alleged for the former: but what is the bread then, wherewith the saints are to be nourished?
'Ans. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven,' etc.
Then follows the whole section, John vi. 32-35, 48-58.
[1655] I can not find the term Trinity in Fox's Journal nor in Barclay's Apology, but both teach very clearly that Christ is God, and that the Holy Spirit is God, that all knowledge of the Father comes through the Son, and all knowledge of the Son through the Holy Spirit.
[1656] He understood soma and haima to be the subject, and touto the predicate.
[1657] See Erbkam, Geschichte der protest. Sekten im Zeitalter der Reformation, pp. 357 sqq., and Kadelbach, Geschichte K. v. Schwenkfeld's, etc. (Lauban, 1861). The German Catechism of the Schwenkfeldians of Pennsylvania, by Christopher Schultz, Senior (translated by Daniel Rupp, Stippackville, Pa. 1863), teaches Schwenkfeld's peculiar doctrine of the Lord's Supper, but not the deification of Christ's flesh.
[1658] Penn (in the Preface to Fox's Journal, p. xiv.) calls it 'the fundamental principle which is as the corner-stone of their fabric, and, to speak eminently and properly, their characteristic or main distinguishing point or principle, viz., the light of Christ within, as God's gift for man's salvation. This is as the root of the goodly tree of doctrines that grew and branched out from it.' Fox's Journal is full of it; see the list of passages in Vol. II. pp. 551 sq. of the 6th ed. (Leeds, 1836).
[1659] Barclay (Apol. p. 74) rejects the errors of Pelagians and Socinians, and teaches the corruption of human nature in consequence of the fall, but maintains, in opposition to Augustine, Luther, and Calvin, that God does not impute sin to infants until they commit actual transgression. Gurney says (l.c. p. 6): 'Never did they [the Quakers] dare to consider this light as a part of fallen man's corrupt nature; never did they hesitate to ascribe it to the free and universal grace of God through Christ Jesus our Lord.'
[1660] John i. 9. The difference in the construction of erchomenou eis ton kosmon does not affect the universality, which is sufficiently sustained by panta anthropon but the question is whether John means the light of reason or the light of grace, and in the latter case whether it is sufficient for salvation or merely preparatory to it. When Fox, on his second visit to Cromwell (in 1656), quoted this passage, he was met with the objection that John meant 'the natural light;' but he 'showed him the contrary--that it was divine and spiritual, proceeding from Christ, the spiritual and heavenly man' (Journal, Vol. I. p. 383).
[1661] Titus ii. 11. Other passages quoted by Quakers for their favorite doctrine are, Gen. vi. 3; Deut. xxx. 14; Rom. x. 3; Luke ii. 10; Rom. ii. 14, 15; Col. i. 23; Eph. v. 13; Acts x. 35.
[1662] Apol. Soc. He calls his daimonion (in Jowett's translation) 'a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do any thing, and which stands in the way of my being a politician.' He goes on to say that in politics he would have perished long ago without doing any good either to the people or to himself. The case of Socrates is not mentioned by Barclay, but by Gurney, p. 42: 'When Socrates, as compared with his fellow-countrymen, attained to an eminent degree of disinterestedness, integrity, justice, and charity; when he obeyed the counsels of that unknown monitor who so frequently checked him in the hour of temptation; when he bore so clear a testimony to virtue as to be persecuted to death for virtue's sake--on what scriptural grounds can any man deny that he was made a partaker, to a certain degree, of a divine influence?'
[1663] Gurney, p. 42.
[1664] Hence their name, 'Professors of the Light,' 'Friends of Light,' 'Children of Light.'
[1665] See them in full, Vol. III. p. 749.
[1666] Penn (Preface to Fox's Journal, p. xiv.) says that the Friends 'never held a perfection in wisdom and glory in this life, or from infirmities or death, as some have with a weak or ill mind imagined and insinuated against them.' __________________________________________________________________
§ 108. The Moravians.
See the Literature on the Bohemian Brethren, § 75, p. 565, and the Waldenses, p. 568.
Doctrinal and Confessional.
I. Zinzendorf: Ein und zwanzig Discourse über die Augsburgische Confession, 1747-1748 (never published through the trade, and therefore rare). Also the other writings of Zinzendorf, and especially his hymns and spiritual poems, collected and published by Albert Knapp, with a spirited sketch of bis life and character (Stuttg. 1845).
Aug. Gottlieb Spangenberg: Idea Fidei Fratrum oder Kurzer Begriff der christlichen Lehre in den evang. Brüdergemeinen. Barby, 1778, 1782; Gnadau, 1833; English ed. Lond. 1784. Accepted as authority. By the same: Declaration über die zeither gegen uns ausgegangenen Beschuldigungen. Berlin, 1772.
Hermann Plitt (Pres. of the Morav. Theol. Seminary in Gnadenfeld): Evangelische Glaubenslehre nach Schrift und Erfahrung. Gotha, 1864, 2 vols. Not authoritative. By the same: Zinzendorf's Theologie. Gotha, 1869-1874, 3 vols.
The hymns and liturgies of the Moravian Church.
Edm de Schweinitz (Morav. Bishop): The Moravian Manual. Publ. by authority of the Synod. 2d enlarged ed. Bethlehem, Pa. 1869.
II. Among the early opponents of the Moravians we mention Fresenius, Fabricius, Georgius, and the celebrated commentator, J. A. Bengel (Abriss der sogen. Brüdergemeinde, in welchem die Lehre und die ganze Sache geprüft, das Gute und Böse dabei unterchieden, etc. Stuttg. 1751; republ. Berlin, 1859).
III. Modern representations by divines not of the Moravian Church.
Möhler: Symbolik, pp. 533 sqq.; Schneckenburger: Vorlesungen über die kleineren protest. Kirchenparteien, pp. 152-171; R. Hofmann: Symbolik, pp. 533 sqq.
Historical.
I. Biographies of Count Zinzendorf.
Spangenberg: Leben des Grafen Zinzendorf. Barby, 1772-1775, 8 vols. Thorough, reliable, and prolix.
J. G. Müller (brother of the Swiss historian, John von M.): Bekenntnisse merkmürdiger Männer von sich selbst. 3 vols. 1775.
L. C. von Schrautenbach: Der Graf v. Zinz. und die Brüdergemeinde seiner Zeit, herausgeg. v. F. W. Kölbing. Gnadau, 1851. Written in 1782, but not for publication, and kept as MS. in the Archives of the Moravian Church till 1851. One of the most interesting works on Zinzendorf, setting forth the philosophy of his religion.
Varnhagen von Ense: Leben Zinzendorf's. Berlin, 1830; 2d ed. 1846. The view of an outsider, similar to Southey's Life of Wesley.
J. W. Verbeck: Gr. Zinzendorf's Leben und Charakter. Gnadau, 1845. An extract from Spangenberg.
F. Bovet: Le Comte de Zinzendorf. Paris, 1860.
G. Burkhardt: Zinzendorf und die Brüdergemeinde, in Herzog's Real-Encykl. Vol. XVIII. pp. 508-592 (Gotha, 1864), and published as a separate volume.
II. Histories of the Moravian Church.
Many MS. sources in the Archives of Herrnhut, Saxony, especially the 'Lissa Folios,' relating to the history of the Ancient Bohemian and Moravian Church; the 'Diarium der Gemeinde zu Herrnhut' down to 1736; the journals and letters of Zinzendorf; and the history both of the Ancient and Renewed Church, by John Plitt, from 1722 to 1836, in 9 vols.
The Büding'sche Sammlung. Büdingen and Leipzig, 1742-1744, 3 vols. A collection of documents.
The Barby'sche Sammlung. Barby, 1760, 2 vols. A continuation of the former.
David Cranz: Alte und neue Brüderhistorie (down to 1769). Barby, 1772; continued by Hegner, in 3 parts, 1791-1816. Engl. transl. by La Trobe, London, 1780.
Die Gedenktage der erneuerten Brüderkirche (Memorial Days of the Renewed Brethren's Church). Gnadau, 1820.
Bp. Holmes: History of the United Brethren. Lond. 1825, 2 vols.
A. Bost: Histoire de l'Église des Frères de Bohème et Moravie. Paris, 1844, 2 vols. Abridged English transl. publ. by the Relig. Tract Soc. of London, 1848.
Bp. E. W. Cröger: Geschichte der erneuerten Brüderkirche (down to 1822). Gnadau, 1852-1854, 3 vols. (The same wrote also a Geschichte der alten Brüderkirche. Gnadau, 1865 and 1866, 2 vols.)
Verbeek: Geschichte der alten und neuen Brüder-Unität. Gnadau, 1857.
H. Plitt: Die Gemeine Gottes in ihrem Geiste und ihren Formen mit Beziehung auf die Brüdergemeine. Gotha, 1859.
Dr. Nitzsch: Kirchengeschichtliche Bedeutung der Brüdergemeinde. Berlin, 1853.
Missionary.
The missionary literature of the Moravians is very large and important, and embraces the works of Cranz on Greenland (1767); Oldendorp (1777) on Danish Missions; Heckewelder (1817) on Indian Missions; L. Kölbing, Uebersicht der Missionsgeschichte der evang. Brüderkirche (1832 and 1833); Bp. von Schweinitz, Life of David Zeisberger (Phila. 187O). Comp. the Missionary Manual and Directory of the Unitas Fratrum, Bethlehem, Pa. 1875.
HISTORICAL SKETCH.
We must distinguish between the old Bohemian and Moravian Brethren who belonged to the Slavonic race, and the new Moravians who are chiefly German or of German descent. The connecting link between the two was the celebrated educator, John Amos Comenius (1592-1671), the Jeremiah of the former, and the John the Baptist of the latter, who, hoping against hope for the resurrection of the Bohemian Unitas Fratrum, nearly crushed to death by persecution, left behind him their order of discipline, and made provision for the ordination of two bishops, that through them the succession might be preserved in a quiescent state, until, in 1735, it was transferred to the renewed Church.
The new Moravian Church [1667] took its origin from the remnant (the ' Hidden Seed') of the Bohemian and Moravian Brethern, to whom Count Zinzendorf (1700-1760), under the guidance of a special providence, gave an hospitable refuge on his estates at Berthelsdorf, in Upper Lusatia, Saxony. The asylum was called Herrnhut (the Lord's Protection), and became the mother church and the centre of the denomination.
The little colony of immigrants from Moravia soon increased, by the accession of German families of the pietistic school of Spener, to the number of three hundred souls. It was organized on the basis of the Ratio Disciplinæ of Comenius. David Nitschmann was consecrated the first bishop by Daniel Ernst Jablonsky (court chaplain in Berlin) and Christian Sitkov, the surviving bishops of the old succession (March 13, 1735). This consecration was performed secretly in the presence of only two members of the Bohemian congregation in Berlin, for the sole purpose of sending ordained ministers to the distant missions and colonies. It was not intended to establish an episcopal form of government, separate and distinct from the national Lutheran Church, but this separation was the natural consequence. The second bishop was Count Zinzendorf himself, who gave up his office at the Saxon court and his worldly prospects to devote himself entirely to the Church of his own planting. [1668] With all his eccentricities he was one of the purest and most remarkable men in the history of Christianity, a religious and poetic genius, and a true nobleman by nature and divine grace as well as by rank. He had but one all-absorbing passion--Christ and him crucified. [1669] From his childhood, when he used to write letters to his beloved Saviour, this sacred fire burned in him, and continued to burn till he was called to see him face to face. He early conceived the idea, by planting in the spirit of Spener a true Church in the nominal Church, to reform the Church at home, and to carry the gospel to the heathen. We may call him the German Wesley; he was an organizer like John Wesley, and a true hymnist like his brother Charles. The Oxford Methodists started with a legalistic type of piety, but they received a new inspiration from the childlike, cheerful, serene, and sublime trust in God which characterized the Moravians with whom they came in contact.
The patriarchs of Moravianism--Zinzendorf, Nitschmann, and Spangenberg--like the patriarchs of Methodism, labored in both hemispheres at a time when the stagnant State Churches of Germany and England cared little or nothing for their children in America. They founded Bethlehem (1741) and Nazareth in Pennsylvania, and other colonies which remain to this day. Zinzendorf endeavored to unite the other German denominations and sects in Pennsylvania into one Church, but in vain. [1670]
The Moravian brotherhood is par excellence a missionary society at home and abroad. It has but few regularly organized congregations scattered in Christian lands, but in an age of indifferentism and rationalism they were like cities of refuge and oases in the wilderness, with fresh fountains and green pastures for multitudes who flocked to them for refreshment. [1671] They are still holding up the model of living congregations of real Christians. Besides, they have mission stations, called Diaspora (1 Pet. i. 1), for those who wish to derive spiritual benefit from them without severing their connection with the established Churches. These half-members may be compared to the Jewish proselytes of the gate as distinguished from the proselytes of righteousness. The Moravians, however, are free from the spirit of proselytism, and endeavor to promote peace and union among the Christians at home. But they are aggressive abroad, and concentrate their energies on foreign missions. Their chief glory lies in the extraordinary zeal and self-denial with which, since 1732, they have labored for the conversion of the most ignorant and degraded heathen in Greenland, Labrador, among the American Indians, and the African negroes and Esquimaux, at a time when orthodox Protestant Christendom had not yet awoke to a sense of its long-neglected duty. To the small band of Moravians belongs the first place of honor in the work of foreign missions.
DISCIPLINE AND WORSHIP.
The Moravian congregations in Germany are select communities of converted Christians, ecclesiæ in ecelesia, separate and distinct from the national Churches and the vanities of the surrounding world. [1672] They have a strict discipline, but they are free from gloomy asceticism, and cherish a cheerful and trustful piety with love for music and social refinement. Their educational institutions attract pupils from all directions.
The form of government is a kind of Episcopal Presbyterianism, under the supreme legislative power of synods, and an executive administration of an elective board of bishops and elders, called the 'Unity's Elders' Conference.' The bishops ordain deacons and presbyters: they represent the whole Unitas Fratrum, are official members of the synods, and have usually a seat in the governing boards. They claim an unbroken succession, but lay no stress on it, and fully recognize the validity of Presbyterian orders.
The home churches are divided into three provinces, Continental, British, and American. In 1857 these were declared independent in local and provincial affairs, but they continue to be united in doctrine and the work of foreign missions.
In worship, the Moravians combine liturgical and extemporaneous prayer. At all the liturgical services music forms a prominent feature. Their liturgy and hymn-book are of a superior order. They have greatly enriched the treasures of German hymnology, and produced also one of the best English hymnists in James Montgomery (1771-1854), 'the Cowper of the nineteenth century.' Love-feasts are held preparatory to the communion, in imitation of the ancient Agapæ. Foot-washing was formerly practiced, but has been discontinued since the beginning of the present century. The former use of the lot in connection with marriage has been practically abandoned; and in connection with the appointment of ministers it has been restricted or is left discretional.
DOCTRINES.
The Moravians acknowledge no exclusive and compulsory symbols. They are essentially unionistic, and seek union in harmony of spirit, life, and worship, rather than in a logical statement of doctrine. [1673] Their most authoritative creed is the Easter Litany, which dates from 1749, and is still used annually in all Moravian churches, but as an act of worship, not as a formula for subscription. [1674] They have always laid the chief stress on the atoning death of Christ, and the personal union of the soul with him, but more in a devotional and practical than doctrinal way. Christ crucified and living in them is the all in all of their religion, their only comfort in life and death; but they have not formulated any particular theory of the atonement or of the unio mystica. They prefer the chiaroscuro of mystery and the personal attachment to Christ to all scientific theology.
Historically and nationally, they are more nearly related to the Lutheran denomination than to any other. They sustain to it a relation similar to that which the Wesleyans sustain to the Church of England. They professed from the start their agreement with the Augsburg Confession. Spangenberg, the exponent of their doctrinal system, begins the preface to his Idea Fidei Fratrum with the declaration that his book is no new confession, but that the Confessio Augustana of 1530 is and shall remain their confession.
But we should remember that this indorsement of the doctrinal articles of the Augsburg Confession, though no doubt sincere, was partly a matter of policy and necessity to secure toleration in Lutheran countries. [1675] It had no force outside of Germany and Scandinavia, and even there no subscription to this document was ever required.
[1676] The Moravians never adopted the other Lutheran symbols, least of all the Formula of Concord, which strict Lutherans regard as a legitimate development of the Augustana. They never wished to be considered, nor were they recognized as Lutherans, but were violently assailed by them for their alleged doctrinal latitudinarianism and various excesses during their early history. Even the Pietists for a period made common cause with their orthodox enemies against the new sect, though less on doctrinal grounds. The Moravians claim to be the legitimate descendants and heirs of the Bohemian Brethren, who were closely connected with the Waldenses, and had their own Confessions and Catechisms before and after the Reformation. They admitted to their communion Lutherans, Pietists, Calvinists, Anglicans, without inquiring into their creed, if only they were devout Christians. In England they were recognized by Parliament, with the concurrence of the bench of bishops, as 'an ancient Episcopal Church' (1749), and allowed to settle in the American colonies. They also freely associated with Wesleyans. They were the advocates of a conservative evangelical union of three chief types of doctrine [1677] --the old Moravian or Bohemian, the Lutheran, and the Reformed--living in brotherly harmony as a true unitas fratrum, and having their common centre in Christ. They rise above the boundaries of nationality and sect, and represent a real catholicity or universalism of creed with Christ as the only fundamental article. 'I know of no other foundation,' says Zinzendorf, 'but Christ, and I can associate with all who build on this foundation.' He was at one time even open to a project of union with the Greek and Latin Churches and all sorts of Christian sects, but he learned that the union here below must be spiritual and inward.
It is a remarkable fact that the great German theologian, Schleiermacher, was cradled in the Moravian community, and conceived there his love for Christian union and personal devotion to Christ, which guided him through the labyrinth of speculation and skepticism, and triumphed on his death-bed. He shook almost every dogma of orthodoxy, and was willing, if necessary; to sacrifice all, if he could only retain a perfect and sinless Saviour.
Zinzendorf's theology and piety passed through a process of development--first a sound evangelical stage (1723-1742), then a period of sickly sentimentalism (1743-1750), and, last, a period of purification and reconstruction (1750-1760). [1678] These phases are reflected in the history of his followers. Encouraged by his own unguarded language, in poetry and prose, about the luxurious reveling in the wounds of the Lamb, [1679] and the personal intimacy with the Saviour, they ran into wild and dangerous excesses of an overheated imagination. As is often the case in the history of religious enthusiasm, the spirit was about to end in the flesh. [1680] But Zinzendorf himself, honestly confessing his share of responsibility, recalled his followers from the abyss to the purity and simplicity of the gospel.
The purified and matured system of the Moravians is best exhibited in Spangenberg's Idea Fidei, which occupies a similar position among them as Melanchthon's Loci in the Lutheran Church. It is also set forth from time to time in the Synodical Results. The Synod of 1869 issued the following summary of such doctrines as are deemed most essential to salvation:
'1. The doctrine of the total depravity of human nature: that there is no health in man, and that the fall absolutely deprived him of the divine image.
'2. The doctrine of the love of God the Father, who has "chosen us in Christ before the foundation of the world," and "so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
' 3. The doctrine of the real godhead and the real manhood of Jesus Christ: that God, the Creator of all things, was manifested in the flesh, and has reconciled the world unto himself; and that "he is before all things, and by him all things consist."
'4. The doctrine of the atonement and satisfaction of Jesus Christ for us: that he "was delivered for our offenses, and was raised again for our justification;" and that in his merits alone we find forgiveness of sins and peace with God.
'5. The doctrine of the Holy Ghost and the operations of his grace: that it is he who works in us the knowledge of sin, faith in Jesus, and the witness that we are children of God.
'6. The doctrine of the fruits of faith: that faith must manifest itself as a living and active principle, by a willing obedience to the commandments of God, prompted by love and gratitude to him who died for us.
'In conformity with these fundamental articles of faith, the great theme of our preaching is Jesus Christ, in whom we have the grace of the Lord, the love of the Father, and the communion of the Holy Ghost. We regard it as the main calling of the Brethren's Church to proclaim the Lord's Death, and to point to him, "as made of God unto us wisdom, and righteousness, and sanctification, and redemption."' [1681] __________________________________________________________________
[1667] Also called the Unitas Fratrum, the United Brethren, the Moravian Brethern; in German, Brüdergemeine, or Herrnhuter. They must not be confounded with the Methodist 'United Brethren in the United States,' founded by Rev. William Otterbein in 1800.
[1668] It is an interesting fact that Frederic William I., king of Prussia, advised Zinzendorf to get the old Moravian Episcopal ordination, and that Zinzendorf conferred on the subject with Bishop Jablonsky, and with his friend, the Archbishop of Canterbury (John Potter).
[1669] 'Ich habe nur eine Passion, und die ist Er, nur Er.'
[1670] On the unionistic labors of Count Zinzendorf in Pennsylvania from 1742 to 1748, see an interesting article of the Rev. L. F. Reichel (mostly from unpublished MSS.) in Schaff's Deutscher Kirchenfreund for 1849, pp. 93-107.
[1671] Hase (Kirchengeschichte, p. 636, 9th ed.): 'Die Frömmigkeit ist in Herrnhut eine Manier geworden, aber viele stille oder gebrochene Herzen hatten hier eine Heimath, und der alte Christus in den Zeiten des Unglaubens ein Heiligthum.'
[1672] The Moravian settlements in the United States were organized on the same exclusive principle, but have recently been thrown open to other people.
[1673] Burkhardt (in Herzog, Vol. XVIII. p. 589) says: 'Die Brüdergemeinde stellt nie ein äusserlich formulirtes Bekenntniss nach aussen hin auf, das sie von anderen evangelischen Glaubensgenossen trennen könnte. Sie wird es und kann es nie thun, denn nicht Abschluss und Scheidung, sondern Union ist ihr Princip. Aber nur jene wahre und positive Union auf Grund der heiligen Schrift und der lebendigen Herzens-Erfahrung, die allein die Herzen vereinigt.' Bishop Schweinitz says {Manual, p. 95): 'The Renewed Church of the Brethren has no Confession of Faith as such, that is, no document bearing this name.'
[1674] See the Moravian Litany in Vol. III. p. 793.
[1675] After ten years' banishment from Saxony, Zinzendorf secured in 1748 recognition of his congregation as Augsburgische Religionsverwandte (Addicti Augustanæ Conf.)--a title under which the Reformed, or Calvinists, were included in the Treaty of Westphalia.
[1676] Manual, p. 95: 'This acknowledgment, according to the declaration of the General Synod, does not bind the conscience of any member, much less is it of any weight in those provinces of the Unity where the Augsburg Confession has no other value than as being the creed of one (the Lutheran) among many Churches enjoying equal rights' (Synod. Results of 1857, p. 96).
[1677] Lehrtropen (tropoi paideias), as Zinzendorf called them. He meant different educational ways of God adapted to the varieties of national and individual character. The Lutheran type prevailed among the Moravians in Saxony, the Reformed in Holland and England. The Moravian type furnished the historical base and a peculiar element in discipline rather than doctrine.
[1678] See especially Plitt and Burkhardt.
[1679] Or 'Lambkin,' Lämmlein, as the favorite phrase was. The side-wound was made especially prominent.
[1680] Bishop Schweinitz thus describes this period (Moravian Manual, pp. 35 sq.): 'The relation between Christ and his Church was described in language more highly figurative, and under images more sensuous, than any thing found even in the Song of Solomon. A mania spread to spiritualize, especially the marriage relation, and to express holy feelings in extravagant terms. Hymns abounded, treating of the passion of Jesus, apostrophizing the wound in his side, degrading sacred things to a level with the worst puerilities, and pouring forth sentimental nonsense like a flood; while services, in themselves devotional and excellent, were changed into occasions for performances more in keeping with the stage of a common theatre than with the sanctity of the house of God. In short, fanaticism rioted among ministers and people, and spread from Herrnhaag and Marienborn to other churches both on the Continent of Europe and in England. Those in America escaped, or were but slightly affected. This continued for about five years, reaching its climax in 1749. It is possible that immoralities of life may have occurred in single instances, although there are no positive proofs of this; the great majority of the Brethren, however, were preserved from such extremes.' Similar antinomian excesses occurred in the Moravian congregations in England (1751), and turned Wesley and Whitefield against their old friends, whom they charged with neglecting to preach the law either as a schoolmaster or as a rule of life, with irreverent sentimentalism and superstitions fopperies. See Tyerman, Life of John Wesley, Vol. II. pp. 95 sqq. (Harper's ed.).
[1681] Bishop Schweinitz, in M'Clintock and Strong's Cyclop. Vol. VI. p. 587. Comp. his Compend of Doctrine in XVII. Articles, compiled from the authorized publication in the Moravian Manual, pp. 95-100. A popular statement is contained in the Catechism of Christian Doctrine for the Instruction of Youth in the Church of the United Brethren, and the Epitome of Christian Doctrine for the Instruction of Candidates for Confirmation (various editions in German and English). __________________________________________________________________
§ 109. Methodism.
Literature.
I. Doctrinal Standards.
John Wesley (1703-1791): Sermons on Several Occasions; and Explanatory Notes on the New Test. In many eds., London, Bristol, New York, Cincinnati, etc. Best ed. of the Sermons by Thomas Jackson, Lond. 1825, New York, 1875.
Richard Watson (1781-1833): Theological Institutes: or a View of the Evidences, Doctrines, Morals, and Institutions of Christianity. First ed. Lond. 1822-28, in 6 parts; best ed., with an Analysis by John M'Clintock, New York, in 2 vols. (29th ed. 1875).
W. B. Pope (Theol. Tutor, Didsbury College, Manchester): A Compendium of Christian Theology: being Analytical Outlines of a Course of Theological Study, Biblical, Dogmatic, Historical. London (Wesleyan Conference Office), 1875 (752 pp.). By the same: The Peculiarities of Methodist Doctrine. London, 1873.
D. D. Whedon, D.D. (Ed. of the 'Methodist Quarterly Review,' and of a Popular Commentary on the New Test.): Doctrines of Methodism. In 'Bibliotheca Sacra' for April, 1862, pp. 241-274. Andover, Mass.
W. F. Warren: System. Theologie. Bremen, 1865, Vol. I.
The Doctrines and Discipline of the Methodist Episcopal Church. 1872. Ed. by Bishop Harris. New York (Nelson & Phillips) and Cincinnati (Hitchcock & Walden).
Catechisms of the Methodist Episcopal Church. New York (Nelson & Phillips). Especially No. 3, which is designed 'for an advanced grade of study.' Approved by the General Conference, 1852. Two German Catechisms by the Rev. Dr. William Nast, 1868.
II. Other Sources for the Doctrines and History of Methodism.
The Complete Works of John Wesley (first ed. Bristol, 1771 sqq., in 32 small vols. full of typographical errors; 3d and best ed. with the author's last corrections, ed. by Thomas Jackson, Lond. 1831, 14 vols.; New York, 7 vols.).
The Poetical Works of John and Charles Wesley. Ed. by G. Osborn, D.D. Lond. 1872, 13 vols.
The Works of John Fletcher (Lond. 1815, 10 vols.; New York, 1831, 4 vols.).
The Sermons and Journals of George Whitefield (1756, 1771).
The Journals of Bishop Asbury (new ed. N. Y. 1854, 3 vols.).
III. Biographies.
John Wesley, by Coke and Moore (Lond. 1792); by John Hampson (1791, 3 vols.); by Robert Southey (with Notes by Sam. T. Coleridge, 3d ed. Lond. 1846; Amer. ed. with Notes by Coleridge, Alex. Knox, and Daniel Curry, N.Y. 1847, 2 vols.); by Richard Watson (Lond. 1831; Amer. ed. with Notes by T. O. Summers); by L. Tyerman (Lond. and New York, 1872, 3 vols.); Isaac Taylor: Wesley and Methodism (Lond. and New York, 1855); James H. Rigg: The Living Wesley as he was in his Youth and his Prime (Lond. 1875; New York ed. with Introduction by Dr. Hurst, of Drew Theol. Seminary). Comp. Dr. Rigg's article on the Churchmanship of John Wesley, in the 'Contemporary Review' for Sept. 1876.
Charles Wesley (1708 to 1788), by Thomas Jackson (Lond. 1841, 2 vols.).
George Whitefield (the founder of 2 Methodism, b. 1714, d. 1770), by J. Gillie (Lond. 1772, 1813); by Robert Philip (Lond. 1830; also in German, with a Preface by Tholuck, Leipz. 1834); by L. Tyerman (London and New York, 1877, 2 vols.; the best).
The Oxford Methodists: Memoirs of Clayton, Ingham, Gambold, Hervey, and Broughton. By L. Tyerman. London and New York, 1873.
Early Methodist Preachers. Ed. by Thomas Jackson (Lond. 1839, 2 vols.).
IV. General Histories of Methodism.
Dr. Abel Stevens (History of Methodism, New York and Lond. 1858-61, 3 vols.; History of the Methodist Episcopal Church, N. Y. 1866-67, 4 vols.; Centenary of American Methodism, N. Y. 1865); Dr. George Smith (Lond. 1857-62, 3 vols.: illustrated popular edition, 1864), and a number of other works. For a concise summary, see Stevens's art. 'Methodism,' in Johnson's 'Univers. Cyclop.' Vol. III. (1876). Also for popular use, James Porter: The Revised Compendium of Methodism. New York, 1875. Jacoby: Geschichte des Methodismus. Bremen, 1870.
Comp. The Wesleyan Methodist Magazine. London (Wesleyan Conference Office), 1778 to 1876 (xcix. vols.).
The Methodist Quarterly Review. New York (Nelson & Phillips), Vols. LVIII. till 1876.
M'Clintock and Strong's Cyclopædia (New York, 1867-81, 10 vols. (three supplementary vols. promised), is edited by Methodists, and pays special attention to Methodist and Arminian articles.
V. Bibliographical, Critical, and Polemical.
For the anti-Methodist literature, see H. C. Decanver: Catalogue of Works in Refutation of Methodism from its Origin, in 1729, to the Present Time, Phila. (John Penington), 1846. Contains in alphabetical order the titles of 227 books and sermons against Methodism, most of which are forgotten.
G. Osborn: Outlines of Wesleyan Bibliography. London, 1869.
M. Schneckenburger: Lehrbegriffe der kleineren protest. Kirchenparteien. 1863, pp. 103-151.
Joh. Jüngst: Amerikanischer Methodismus in Deutschland und R. Pearsall Smith. Gotha, 1875. By the same: Wesen und Berechtigung des Methodismus. Gotha, 1876.
CHARACTER OF METHODISM.
Methodism is the most successful of all the younger offshoots of the Reformation. In one short century it has become one of the largest denominations in England, and the largest in the United States, with missionary stations encircling the globe.
The founders were admirably qualified for their work, and as well fitted together as the Reformers. John Wesley was one of the greatest preachers and organizers, and in the abundance of his labors perhaps the most apostolic man that England ever produced. As a revivalist of practical religion he may be called the English Spener, as an organizer the Protestant Ignatius Loyola. His brother Charles occupies, next to Watts, the first place in English hymnology, and sang Methodism into the hearts of the people. Whitefield, the orator and evangelist, kindled a sacred fire in two hemispheres which burns to this day. Their common, single, and sole purpose was to convert sinners from the service of Satan to the service of God, by means of incessant preaching, praying, and working. For this end they were willing to spend and be spent, to be ridiculed, reviled, pelted and hooted by mobs, maltreated by superiors, and driven from the church into the street; for this they would in another age have suffered torture, mutilation, and death itself as cheerfully as the Puritans did before them. The practical activity of these great and good men was equaled only by that of the Reformers in the theoretic sphere. During the fifty years of his itinerant ministry, John Wesley traveled 'a quarter of a million of miles, and preached more than forty thousand sermons.'
[1682] Charles Wesley composed over six thousand religious poems,
[1683] in the study, in the pulpit, on horseback, in bed, and in his dying hour. [1684] Whitefield, besides traveling through England, Ireland, and Scotland, made seven evangelistic voyages to America, turning the ship into a church, and 'preached in four-and-thirty years upwards of eighteen thousand sermons, many of them to enormous crowds, and in the teeth of brutal persecution.' [1685] A day before his death he preached his last sermon of nearly two hours' length in the open air, 'weary in the work, but not of the work' of his Lord. Fletcher labored in a more restricted sphere, as Vicar of Madely, but just as faithfully and devotedly, visiting his people and the poor ignorant colliers early and late, in rain and snow, studying intensely, living all the while on bread and cheese or fruit, and exhibiting an angelic type of character, so that Wesley, from a personal acquaintance of more than thirty years, gave him the testimony that 'he never heard him speak an improper word or saw him do an improper action,' and that he never knew a man 'so inwardly and outwardly devoted to God, so unblamable in every respect.' [1686] The pioneers of American Methodism were animated by the same zeal. Bishop Asbury, 'in the forty-five years of his American ministry, preached about 16,500 sermons, or at least one a day, and traveled about 270,000 miles, or 6000 a year, and presided in no less than 224 annual conferences, and ordained more than 4000 preachers.' [1687] He was ordained bishop (1784) when the number of American Methodists fell below 15,000, and he died (1816) when it exceeded 211,000, with more than 700 itinerant preachers.
Methodism owes its success to this untiring zeal in preaching the gospel of the new birth and a 'full and free salvation' to the common people, in churches, chapels, and the open air, and to its peculiar methods and institutions--itinerancy, missionary bishops, presiding elders, lay helpers, class-meetings, camp-meetings, conferences, and systematic collections. Methodism, as Dr. Chalmers characterized it, is 'Christianity in earnest.' It works powerfully upon the feelings; it inspires preachers and members with enthusiasm; it gives every man and woman too a distinct vocation and responsibility; it 'keeps all at work and always at it,' according to Wesley's motto; it knows nothing of churches without ministers, or ministers without charges, as long as there are sinners to be converted in any corner of the globe. Methodism is better organized than any other Protestant denomination, and resembles in this respect the Church of Rome and its great monastic orders. It is a powerful rival of that Church. It has an efficient machinery with an abundance of steam, and is admirably adapted for pioneer work in a new country like America. It is a well-disciplined army of conquest, though not so good an army of occupation, since it allows so many 'to fall away from grace,' not only temporarily, but even 'totally and finally.' Till 1872 the laity was excluded from participation in Church government (and is so still in England), but was compensated by a large liberty in the sphere of worship, in class-meetings, band-meetings, love-feasts, which tend to develop the social and emotional element in religion.
METHODISM AND PURITANISM.
Methodism forms the third great wave of the Evangelical Protestant movement in England, and represents the idea of revival. The Reformation destroyed the power of the papacy. Puritanism aimed at a more thorough Reformation in Church and State, and controlled for a time the civil and religious life of the nation. Methodism kept aloof from politics, and confined itself to the sphere of practical religion. Puritanism was animated by the genius of Calvinism; Methodism, in its main current, by the genius of Arminianism. Both made a deep and lasting impression upon the national Church from which they proceeded, and moulded the character of American Christianity. The Methodist revival checked the progress of skepticism and infidelity which had begun to set in with deism. It brought the life and light of the gospel to the most neglected classes of society.
If evangelical Christianity to-day has a stronger hold on the Anglo-Saxon race in both hemispheres than on any other nation, it is chiefly due to the influence of Puritanism and Methodism.
RELATION TO THE CHURCH OF ENGLAND.
Methodism is a daughter of the Church of England, and was nursed in the same University of Oxford which, a century later, gave rise to the Tractarian school in the opposite direction towards Rome. The 'Holy Club' of the fourteen Oxford students associated for prayer, holy living, and working, began, like Dr. Pusey and his friends, with a revival of earnest, ascetic, and ritualistic High-Churchism, and received the name 'Methodists' for its punctual and methodical habits of devotion. Wesley was at first so exclusive an Episcopalian that he shrank from street-preaching and lay-preaching, and, at least on one occasion, even rebaptized Dissenters. But his contact with the simple-hearted, trustful, and happy German Moravians (Peter Böhler, Nitschmann, and Spangenberg) whom he met on his voyage across the Atlantic, in the Colony of Georgia, and after his return, led to his second 'conversion,' which took place May 24, 1738, and imparted to his piety a cheerfully evangelical and, we may say, a liberal Broad-Church character. [1688]
He now entered upon his independent evangelistic career, yet with no idea of forming a separate denomination. His object was simply to revive experimental piety within the limits of the Anglican Church, as Spener and Francke had done before within the Lutheran Confession in Germany. Although badly treated by bishops and other clergy, he had no quarrel with the authorities in Church or State, but only with sin and Satan. His aim was to build the city of God and to save souls within the establishment, if possible; without it, if necessary. He performed indeed some uncanonical acts which led ultimately to secession, but he did it from necessity, not from choice. He never made common cause with Dissenters. He lived and died in the Church of his fathers. His brother Charles was even more conservative, and took great offense at his violation of the canons.
Had the Church of England been as wise and politic as the Church of Rome, she would have encouraged and utilized the great revival of the eighteenth century for the spread of vital Christianity at home and abroad, and might have made the Wesleyan society an advocate of her own interests as powerful as the order of the Jesuits is of the Papacy. Now, after a century of marvelous success, the founder of Methodism is better appreciated, and has been assigned (1876) a place of honor among England's mighty dead in Westminster Abbey.
The English Wesleyans continue to hold a middle position between the Established Church and the Dissenters proper, but tend latterly more to Free-Churchism.
AMERICAN METHODISM.
In the United States the Methodists were made an independent organization with an episcopal form of government by Wesley's own act. As a Tory and a believer in political non-resistance, he at first wrote against the American 'rebellion,' but accepted the providential result; and, considering himself as a 'Scriptural Episcopos,' he ordained, on the second day of September, 1784, two presbyters (Richard Whatcoat and Thomas Vasey) and one superintendent or bishop, viz., the Rev. Thomas Coke, LL.D. (a presbyter of the Church of England), for his American mission, which then embraced 83 traveling preachers and 14,988 members.
[1689] This was a bold and an irregular act, but a master-stroke of policy, justified by necessity and abundant success. [1690]
Bishop Coke, assisted by the Rev. P. W. Otterbein, of the German Reformed Church, ordained, according to Wesley's direction, Francis Asbury to the office of joint superintendent, and twelve others to the office of presbyters, at the first General Conference held in Baltimore (Dec. 27, 1784). These were the first Protestant bishops in America, with the exception of Dr. Samuel Seabury, who was consecrated a few weeks before (Nov. 14, 1784), at Aberdeen, as bishop of the Protestant Episcopal diocese in Connecticut. [1691] In a short time the society, thus fully organized, overtook older denominations, and kept pace with the rapid progress of the young republic.
The separation from the mother Church of England was complete, but her blood still flows in the veins of Methodism and shows itself in a half-way assent to her doctrinal standards (as far as they admit of an Arminian interpretation), to her liturgy (as far as it does not encourage sacerdotalism and ritualism or interfere with the freedom of worship), and to her episcopacy (as based upon expediency, and not on the divine right of succession).
BRANCHES OF METHODISM.
The Methodist Christians in England and America are divided into a number of distinct ecclesiastical organizations--the 'Wesleyans,' the 'Methodist Episcopal Church,' the 'Primitive Methodists,' the 'Primitive Wesleyans of Ireland,' the 'Bandroom Methodists,' the 'Methodist Protestant Church,' the 'Welsh Calvinistic Methodists,' the 'Free Methodist Church,' the 'African (Bethel and Zion) Methodist Episcopal Church,' etc. To the Methodist family belong also the 'Evangelical Association' (or 'Albright's Brethren,' so called from Jacob Albright, a Pennsylvania German, who founded this society in 1800), and the 'United Brethren in Christ' (founded by Philip William Otterbein, a German Reformed minister, d. in Baltimore, 1813).
The great parent body, however, are the Wesleyans in England and the Methodist Episcopal Church in the United States. They far outnumber all the other branches put together. The Methodist Episcopal Church was divided in 1844 on the question of slavery into 'the Methodist Episcopal Church' (North), and 'the Methodist Episcopal Church, South,' but measures have been inaugurated (1876) for reuniting them. Similar schisms for the same cause rent other Churches before the civil war, but have been healed or will be healed, since the war has removed the difficulty. The Roman Catholic, and next to it the Protestant Episcopal Church, owing to their conservatism, were least affected by the disturbing question of slavery, and remained intact.
The differences between the various branches of Methodism refer to the episcopate, the relative powers of the bishops and the general conference, lay representation, and other matters of government and discipline which do not come within the scope of this work. The doctrinal creed is the same in all, with the exception of the Whitefieldian Methodists, who are Calvinists, while all the rest are Arminians.
Note.--The Cyclopædia of M'Clintock and Strong, Vol. VI. p. 159, gives the following list of Methodist denominations, with the date of their organization and estimate of their ministers and church members in 1872:
GREAT BRITAIN AND IRELAND.
Denominations Date of
Organization. Number of
Ministers. Number of
Church
Members
Wesleyan Methodists
1739 3,157 557,995
Welsh Calvinistic Methodists
(1745) 207 58,577
New Connection Methodists
1797 260 35,706
Primitive Methodists
1810 943 161,229
Primitive (Ireland) Methodists
1816 85 14,247
Bible Christians
1815 254 26,241
United Methodist Free Churches
1828-49 312 68,062
Wesleyan Reform Union
1849 20 9,393
Totals
5,238 931,450
AMERICA.
Denominations Date of
Organization. Number of
Ministers. Number of
Church
Members
Methodist Episcopal Church (in 1872)
1784 10,742 1,458,441
Methodist Church (Non-Episcopal)
1866 624 75,000
United Brethern
1800 . . . . . . . .
Evangelical Association (Albrights)
1800 632 78,716
African Methodist Episcopal
1816 600 20,000
African Methodist Episcopal (Zion)
1819 694 164,000
Canada Wesleyans
1828 . . . . 69,597
Eastern British American Wesleyan Methodists
1854 ? 147 16,118
Methodist Episcopal Church of Canada
1828 228 21,103
Methodist Protestants, South
1830 2,858 600,900
Free Methodists
1860 about 90 6,000
Primitive Methodists
about 20 2,000
Totals
17,308 2,591,875
* This does not include the colored membership now separately organized as the Colored Methodist Episcopal Church, South. __________________________________________________________________
[1682] Tyerman, John Wesley, Vol. III. p. 658 (Harper's ed.). Dr. Rigg (The Living Wesley, Hurst's ed. p. 208) remarks that Wesley rode ordinarily sixty miles a day, and not seldom eighty and ninety miles, besides preaching twice or thrice.
[1683] Osborn's edition contains 7600 poems of Wesley, including those of John, who composed all the translations from the German.
[1684] When hardly able to articulate any more, he dictated to his wife these lines:
'In age and feebleness extreme,
Who shall a helpless worm redeem?
Jesus, my only hope thou art,
Strength of my failing flesh and heart;
Oh could I catch a smile from thee,
And drop into eternity!'
[1685] Tyerman, Vol. III. p. 78.
[1686] See Wesley's Funeral Sermon on the death of John W. Fletcher, who was a French Swiss by birth (de la Fléchière), born at Nyon, Canton de Vand, 1729, educated at Geneva, died at Madeley, 1785. His chief works is Checks to Antinomianism, against Calvinism.
[1687] Stevens, Centenary of American Methodism (N. Y. 1865), p. 94.
[1688] 'At the first,' says Dr. Rigg ('Contemporary Review' for 1876, pp. 656 sq.), 'with Wesley faith had meant the intellectual acceptance of the creeds, together with the submission of the will to the laws and services of the Church. . . . Until he met with Böhler, he had not embraced, scarcely, it would seem, had conceived the idea of faith as being, in its main element, personal trust and self-surrender, as having for its central object the atonement of Jesus Christ, and as inspired and sustained by the supernatural aid and concurrence of the Holy Spirit. . . . Wesley confessed that Böhler's teaching was true gospel teaching. . . . Here ended his High-Church stage of life. Here began his work as an evangelist and Church revivalist. All dates from his final acceptance of Böhler's teaching as to the nature of faith.' Dr. Stevens says (Centenary, p. 31): 'Methodism is indebted to Moravianism for not only some of the most important features of its moral discipline, but for the personal conversion of both the Wesleys.' But Wesley was converted before as much so as Luther was when he entered the convent of Erfurt several years before he experienced his second or evangelical conversion to the doctrine of justification by faith alone. On the other hand, some of the Oxford Tractarians were converted over again, or backward, when they joined the Church of Rome.
[1689] The first Methodist society in America was formed in 1766, in the city of New York, among a few Irish emigrants, by Philip Embury, a local preacher, and by his cousin, Mrs. Barbara Heck, a true 'mother in Israel.' Hence Methodism celebrated its centenary in 1866 with great festivities.
[1690] He also ordained a few presbyters for Scotland and England to assist him in administering the sacraments, on the plea that the regular clergy often refused to admit his people to the Lord's table. At the Conference of 1788 he consecrated (according to Samuel Bradburn's statement) one of his preachers as a superintendent or bishop. He had long before been convinced by Stillingfleet's 'Irenicon' and Lord King's 'Primitive Church' that bishops and presbyters were originally one order, and that diocesan episcopacy was not founded on divine right. In a letter to his brother Charles (1785) he calls the uninterrupted episcopal succession 'a fable which no man ever did or can prove.'--Rigg, 1.c. p. 669. For a full discussion of Wesley's ordination acts, see Stevens, History of Methodism, Vol. II. pp. 209 sqq., and Tyerman, John Wesley. Vol. III. pp. 426 sqq.
[1691] Bishop White, of Pennsylvania, was not consecrated by the Archbishop of Canterbury until Feb. 4, 1787, the consecration being delayed and nearly frustrated by certain impediments. __________________________________________________________________
§ 110. Methodist Creeds.
The American Methodists have three classes of doctrinal standards.
1. The Twenty-five Articles of Religion. [1692] They were prepared by John Wesley, from the Thirty-nine Articles of the Church of England (together with an abridgment of the Book of Common Prayer), for the American Methodists, and were adopted by the Conference in Baltimore, 1784, with the exception of Article XXIII., which recognizes the United States as 'a sovereign and independent nation,' and which was adopted in 1804. These articles are now unalterably fixed, and can neither be revoked nor changed. [1693]
2. John Wesley's Sermons and Notes on the New Testament. They are legally binding only on the British Wesleyans, but they are in fact as highly esteemed and as much used by American Methodists, and constitute the life of the denomination. When eighty-one years of age (Feb. 28, 1784), Wesley, in his famous Deed of Declaration, which is called the Magna Charta of Methodism, bequeathed the property and government of all his chapels in the United Kingdom (then 359 in number) to the 'Legal Hundred,' i.e., a conference of one hundred of his traveling preachers and their successors, on condition that they should accept as their basis of doctrine his Notes on the New Testament and the four volumes of Sermons which had been published by him or in his name in or before 1771. [1694] These sermons are fifty-eight in number, and cover the common faith and duties of Christians, [1695] but contain at the same time the doctrines which constitute the distinctive creed of Methodism. [1696] The Notes on the New Testament are for the most part a popular version of Bengel's Gnomon.
3. The Book of Discipline and several Catechisms, one published in 1852, another in 1868 (by Dr. Nast), are at least secondary standards for the American Methodists.
The distinctive features of the Methodist creed are not logically formulated, like those of the Lutheran and Reformed Churches. It allows a liberal margin for further theological development. John Wesley, though himself an able logician and dialectician, sought Christianity more in practical principles and sanctified affections than in orthodox formulas, and laid greater stress on the oecumenical consensus which unites than on the sectarian dissensus which divides the Christians. The General Rules, or recognized terms of membership, for the origina1 Methodist 'societies' (not churches), are ethical and practical, and contain not a single article of doctrine. They require 'a desire to flee the wrath to come and be saved from sin,' and to avoid certain specific vices.
Nevertheless Methodists claim to have more doctrinal harmony than many denominations which impose a minute creed. There is a Methodist system of doctrine and a Methodist theology, however elastic they may be. But there is a difference of opinion among their standard writers as to the degree of originality and completeness of this system and its relation to other confessions. We may distinguish an American and an English view on the subject.
An ingenious attempt has recently been made to raise the Methodist creed to the importance and dignity of a fourth confession or symbolical system alongside of the Roman Catholic, the Lutheran, and the Calvinistic, and far above them. According to Dr. Warren, Catholicism makes salvation dependent upon a meritorious co-operation of man with God, and is essentially pagan; Calvinism makes salvation depend exclusively on the eternal decree and free grace of God, and views Christianity from the stand-point of the Old Testament; Lutheranism derives salvation from the personal relation of man to the means of grace (the Word and Sacraments), and views Christianity from the stand-point of justification by faith alone; Methodism makes salvation exclusively dependent upon man's own free relation to the illuminating, renewing, and sanctifying influences of the Holy Spirit, and represents the stand-point of Christian perfection. Calvin retains the Christians under the dispensation of the Father, Luther under the dispensation of the Son, Wesley leads them into the dispensation of the Spirit. The first confines salvation to the favorite number of the elect; the second binds it to the baptismal font, the altar, and the pulpit; the third offers it freely to all. Calvin's ideal Christian is a servant of God, Luther's a child of God, Wesley's a perfect man in the full stature of Christ. [1697]
English Methodists claim for their system a humbler position, and represent it, in accordance with the intention of the founders, as a liberal evangelical modification of the Anglican creed, with some original doctrines to which they attach great importance. [1698] __________________________________________________________________
[1692] See Vol. III. pp. 766 sqq. Comp. also Emory, History of the Discipline, ch. i. § 2; Comfort, Exposition of the Articles (New York, 1847); Jimeson, Notes on the Twenty-five Articles (Cincinnati, 1853).
[1693] 'The General Conference shall not revoke, alter, or change our Articles of Religion, nor establish any new standards or rules of doctrine contrary to our present existing and established standards of doctrine.' This article can not be amended (Discipline, p. 51). The General Conference is the highest of the five judicatories, and the only legislative body of the Methodist Episcopal Church.
[1694] Tyerman, Vol. III. pp. 417 sqq.
[1695] Thirteen discourses are on the Sermon on the Mount, chiefly ethical; two are funeral discourses (on the death of Whitefield and Fletcher); one on the cause and cure of earth-quakes; one on the use of money.
[1696] On Salvation by Faith; Scriptural Christianity; Original Sin; Justification by Faith; Free Grace; the Witness of the Spirit (three sermons); on Christian Perfection. It is singular there is not one sermon on the Freedom of the Will.
[1697] Syst. Theol. Vol. I. pp. 90, 99, 119, 140, 149, 166. Dr. Warren (who is now President of the Methodist University in Boston) wrote this able book (which is as yet, 1876, unfinished) while in Germany, and under the stimulus of the generalizing theories of some German divines. Zinzendorf had made a somewhat similar distinction between the Lutheran, Reformed, and Moravian types of doctrine (Lehrtropen), but comprehended them all in his brotherhood. James Martineau, from the Unitarian point of view, represents Luther, Calvin, and Wesley as the representatives of the orthodox gospel in three dialects (Studies of Christianity, London, 1873, pp. 399 sq.).
[1698] Professor William B. Pope, of Didsbury College, Manchester, one of the leading Wesleyan divines, makes the following statement concerning the creed of the English Methodists (in the Introduction to his translation of Winer's Comparative View of the Doctrines and Confessions of the various Communities of Christendom, Edinb. 1873, pp. lxxvi.-lxxviii.): 'It may be said that English Methodism has no distinct articles of faith. At the same time it is undoubtedly true that no community in Christendom is more effectually hedged about by confessional obligations and restraints. Reference has been made to the distinction of creeds, confessions, and standards. Methodism combines the three in its doctrinal constitution after a manner on the whole peculiar to itself. Materially if not formally, virtually if not actually, implicitly if not avowedly, its theology is bound by the ancient oecumenical Creeds, by the Articles of the English Church, and by comprehensive standards of its own, the peculiarity of its maintenance of these respectively having been determined by the specific circumstances of its origin and consolidation--circumstances with which it is not our business here to enter. In common with most Christian Churches it holds fast the Catholic Symbols; the Apostolical and Nicene are extensively used in the Liturgy, and the Athanasian, not so used, is accepted so far as concerns its doctrinal type. The doctrine of the Articles of the Church of England is the doctrine of Methodism. This assertion must, of course, be taken broadly, as subject to many qualifications. For instance, the Connection has never avowed the Articles as its Confession of Faith; some of those Articles have no meaning for it in its present constitution; others of them are tolerated in their vague and doubtful bearing, rather than accepted as definitions; and, finally, many Methodists would prefer to disown any relation to them of any kind. Still the verdict of the historical theologian, who takes a comprehensive view of the estate of Christendom, in regard to the history and development of Christian truth, would locate the Methodist community under the Thirty-nine Articles. He would draw his inference from the posture towards them of the early founders of the system; and he would not fail to mark that the American branch of the family, which has spread simultaneously with its European branch, has retained the Articles of the English Church, with some necessary modifications, as the basis of its Confession of Faith. Setting aside the Articles that have to do with discipline rather than doctrine, the Methodists universally hold the remainder as tenaciously as any of those who sign them, and with as much consistency as the great mass of English divines who have given them an Arminian interpretation. That is to say, where they diverge in doctrine from the Westminster Confession, Methodism holds to them; while this Confession rather expresses their views on Presbyterian Church government. It may suffice to say generally on this subject, that so far as concerns the present volume [of Winer], every quotation from the English Articles may stand, if justly interpreted, as a representative of the Methodist Confession.
'Finally, we have the Methodist Standards, belonging to it as a society within a Church, which entirely regulate the faith of the community, but are binding only upon its ministers. Those Standards are to be found in certain rather extensive theological writings which have none of the features of a Confession of Faith, and are never subscribed or accepted as such. More particularly, they are some Sermons and Expository Notes of John Wesley; more generally, these and other writings, catechisms, and early precedents of doctrinal definition; taken as a whole, they indicate a standard of experimental and practical theology to which the teaching and preaching of its ministers are universally conformed. What that standard prescribes in detail it would be impossible to define here. . . . Suffice that the Methodist doctrine is what is generally termed Arminian, as it regards the relation of the human race to redemption; that it lays great stress upon the personal assurance which seals the personal religion of the believer; and that it includes a strong testimony to the office of the Holy Spirit in the entire renewal of the soul in holiness, as one of the provisions of the covenant of grace upon earth. It may be added, though only as an historical fact, that a rigorous maintenance of this common standard of evangelical doctrine has been attended by the preservation of a remarkable unity of doctrine throughout this large communion.'
Dr. Whedon, the editor of the 'Methodist Quarterly Review,' in a notice of Pope's Winer (October No., 1873, pp. 680 sqq.), enters 'his firm, fraternal protest against being recorded before the eyes of the world as training under the Thirty-nine Articles of the Church of England,' and says, 'The entire body of Methodists of the United States no more hold the Thirty-nine Articles, doctrinally, than they do the Westminster Confession. They reject a large share of both for the same reason, namely, that they are, in their proper interpretation, Calvinistic. Nor does this Confession express their views on Presbyterian Church government: for the Confession affirms the divine obligation of Presbyterianism, and the large body of American Methodists believe in the right of a voluntary episcopacy.' __________________________________________________________________
§ 111. Analysis of Arminian Methodism
THE SEMI-ANGLICAN DOCTRINES.
The Twenty-five Articles represent the doctrines which Methodism holds in common with other evangelical Churches, especially with the Church of England. They are an abridgment of the Thirty-nine Articles of Religion, with a view to simplify and to liberalize them. Wesley omitted the political articles, which apply only to England, and those articles which are strongly Augustinian, especially Article 17, of Predestination (which teaches unconditional election to salvation and the perseverance of the elect), Art. 13, of Works before Justification (which are said to have the nature of sin), and Art. 8 (which indorses the three Creeds). On the other hand, Art. 10, of Free Will, which teaches (with Augustine, Luther, and Calvin) the natural inability of man to do good works without the grace of God, is literally retained (Meth. Art. 8).
Minor doctrinal changes were made in Art 2 (Art. 2), where the clauses 'begotten from everlasting of the Father,' and 'of her [the Virgin's] substance,' are omitted (either as doubtful or lying outside of a creed); [1699] in Art. 9 (7), where the last clauses, which affirm the continuance of original sin in the regenerate, are left out (as inconsistent with Wesley's view of perfection); in Art. 16 (12), where 'sin after justification' is substituted for 'sin after baptism' (to avoid the doctrine of baptismal regeneration); in Art. 25 (16), of the Sacraments, where the words 'sure witnesses and effectual,' before 'signs of grace,' are stricken out (which betrays a lowering of the doctrine of the Sacraments); in Art. 34 (22), where 'traditions of the Church' are changed into 'Rites and Ceremonies.'
These omissions and changes are significant, and entirely consistent with Methodism, but they are negative rather than positive. Wesley eliminated the latent Calvinism from the Thirty-nine Articles, but did not put in his Arminianism, nor his peculiar doctrines of the Witness of the Spirit and Christian Perfection, leaving them to be derived from other documents of his own composition.
THE ARMINIAN DOCTRINES.
The five points in which Arminius differed from the Calvinistic system are clearly and prominently brought out in Wesley's writings, though mostly in the form of popular and practical exposition and exhortation. He put the name of Arminius on his periodical organ, and struck the keynote to the Arminian tone of Methodist preaching. The Arminian features of Methodism are, freedom of the will (taken in the sense of liberum arbitrium, or power of contrary choice) as necessary to responsibility; self-limitation of divine sovereignty in its exercise and dealings with free agents; foreknowledge as preceding and conditioning foreordination; universality of redemption; resistibility of divine grace; possibility of total and final apostasy from the state of regeneration and sanctification.
Calvinism and Methodism agree in teaching man's salvation by God's free grace, in opposition to Pelagianism and Semipelagianism. But Calvinism traces salvation to the eternal purpose of God, and confines it to the elect; Methodism makes it dependent on man's free acceptance of that grace which is offered alike to all and on the same terms. Calvinism emphasizes the divine side, Methodism the human. [1700] Herein Methodism entirely agrees with Arminianism, and is even more emphatically opposed to the doctrines of absolute predestination, limited atonement, and the perseverance of saints than Arminius was, who left the last point undecided.
Wesley began the thunder against the imaginary horrors and blasphemies of Calvinism which has since resounded from innumerable Methodist pulpits. He defines predestination to be 'an eternal, unchangeable, irresistible decree of God, by virtue of which one part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned, or that any of the latter should be saved;' and then he goes on to show that this doctrine makes all preaching useless; that it makes void the ordinance of God; that it tends directly to destroy holiness, meekness, and love, the comfort and happiness of religion, zeal for good works, and the whole Christian revelation; that it turns God into a hypocrite and deceiver; that it overturns his justice, mercy, and truth, and represents him 'as worse than the devil, more false, more cruel, and more unjust.' 'This,' he says, 'is the blasphemy clearly contained in the horrible decree of predestination, and for this I abhor it (however I love the persons who assert it).' To this decree he sets over the other decree, 'I will set before the sons of men life and death, blessing and cursing; and the soul that chooseth life shall live, as the soul that chooseth death shall die.' The elect are all those who 'suffer Christ to make them alive.' [1701]
The vehemence of this opposition to the doctrine of predestination must be explained in part from the subjective and emotional nature of Methodist piety, which exposes it much more to an antinomian abuse of this doctrine than is the case with the calm intellectual tendency, of Calvinism.
On the other hand, however, the 'evangelical' Arminianism of Wesley, as it is called, differs from the Dutch Arminianism, as developed by Episcopius and Limborch, and inclines as much towards Augustinianism as Arminianism inclines towards Pelagianism. In this respect it resembles somewhat the Lutheran anthropology of the Formula of Concord, though it differs altogether from its christology and sacramentalism.
1. Methodism holds a much stronger view of original sin than Arminianism, and regards it not simply as a disease or weakness, [1702] but as a total depravity that unfits man altogether for co-operation with the grace of God towards conversion. Wesley, Fletcher, and Watson describe this natural corruption in consequence of Adam's fall in the darkest colors, almost surpassing the descriptions of Augustine, Luther, and Calvin; but they deny the personal responsibility of Adam's posterity for his fall or the doctrine of original guilt; and herein they agree with the Arminians and the Quakers.
2. Methodism teaches the freedom of will as a gift of prevenient grace, which is given to every man as a check and antidote to original sin; while Arminianism, with its milder view of the fall, allows man a certain freedom of will in a weakened state as an inherent and inherited power of nature.
3. Methodism lays greater stress on the subjective experience of conversion and regeneration. Its preaching is essentially radical evangelistic revival preaching, which rouses the sinner to a sense of his danger, and the paramount necessity of an immediate, sudden, and radical change of heart and life.
THE ORIGINAL DOCTRINES OF METHODISM.
To these modifications of Arminianism must be added a few doctrines which Methodism claims as its own contributions to the better understanding of the Christian system.
1. The doctrine of the universality of divine grace, not only in its intention, but in its actual offer. Herein Methodism resembles the Quaker doctrine of universal light. It is assumed--on the ground of Paul's parallel between the first and second Adam (Rom. v.)--that all men are born into an order of saving grace, as well as into an order of sin. Adam brought a universal seed of death, but Christ brought a universal seed of life, which is available for all who do not reject it. [1703] For by virtue of the universal atonement, man, though born in sin, is held guiltless until he arrives at the point of personal responsibility.
While Romanism and Lutheranism save those only who are brought into contact with the Church and the Sacraments, Calvinism those only who are elect from eternity, Methodism brings the opportunity of salvation to all men in this present life, though in different forms and degrees, so that they are actually saved if they do not incur the guilt of rejecting salvation by unbelief. Hence all children are saved if they die before they commit actual sin. Though born in sin, they are not held guilty before the age of responsible agency. They are saved by the same power of the universal atonement which saves adults; though there is a difference of opinion as to the regeneration of infants before death. [1704] On the same ground all heathen may be saved who do not neglect their opportunities. Ability and opportunity are the measure of responsibility, and God requires no more from man than he empowers him to perform. Christ's atonement covers the deficiency of ability in the case of infants, and the deficiency of opportunity in the case of the heathen.
Fletcher distinguishes three dispensations in this general economy of grace: the dispensation of the Father, embracing the heathen and Mohammedans, who know God only from his general revelation in nature, providence, and the conscience; the dispensation of the Son, for those who live within the limits of Christendom and the reach of the gospel; and the dispensation of the Holy Spirit, for those who have an experimental knowledge of the regenerating and sanctifying Spirit. Wesley, Watson, and Pope teach essentially the same view of the universality of grace.
2. The next distinctive doctrine of Methodism is the Witness of the Spirit or the assurance of salvation (Rom. viii. 15, 16). It is a double and concurrent witness of God's Spirit and of our spirit concerning our justification. The former is objective and divine, and antecedes; the latter is subjective and human, and follows. The Holy Spirit bears testimony to our spirit that by faith we are the children of God. This testimony is immediate and direct, and follows the work of justification and regeneration. On the ground of this testimony the believer feels assured of his present acceptance with God, and has a hope of his final salvation, but he is at the same time guarded against carnal security by the fear of a total and final fall from grace. Hence there are so many backsliders, who constitute a special class among Methodists. [1705]
Herein the Methodist doctrine differs from the Calvinistic doctrine of assurance which is based, not on subjective feeling, but on the divine promises and the unchangeable decree of God's election, and which covers not only the present state, but the whole process to its final completion, conditioned by the perseverance of saints as the final test of genuine conversion. [1706]
3. The last and crowning doctrine of Methodism, in which the Quakers likewise preceded it, is Perfectionism. It is regarded as a mighty stimulus to progressive holiness, and forms the counterpart of the doctrine of apostasy, which acts as a warning against backsliding. It is derived from such passages as Matt. v. 48; Phil. iii. 15; Heb. vi. 1; x. 14; 1 John iii. 6; v. 18. Methodist perfection is not a sinless perfection or faultlessness, which Wesley denied, [1707] but a sort of imperfect perfection, from which it is possible to fall again temporarily or forever. [1708] It is entire sanctification or perfect love (1 John ii. 5; iv. 12), which every Christian may and ought to attain in this present life. From this state all voluntary transgressions or sinful volitions are excluded, though involuntary infirmities may and do remain; in this state all the normal qualities are possessed and enjoyed in their fullness. As to the attainment of perfection, it comes according to the prevailing view from gradual growth in grace, according to others by a special act of faith. [1709] __________________________________________________________________
[1699] Emory, in his History of the Discipline, inserts the clause, 'begotten of everlasting from the Father,' as adopted in 1784, but omitted in 1786 and in later editions, perhaps by typographical error. A Methodist correspondent (Rev. D. A. Whedon) suggests to me that Wesley may have made a distinction between the eternal Sonship and the eternal Generation, and may have maintained the former, but questioned the latter as referring to the manner rather than the fact. Prof. Pope, the latest Methodist writer on Dogmatics, avoids this question as belonging to the transcendental mysteries (Christ. Theol. p. 272).
[1700] Dr. Warren, 1.c. p. 140, states the difference in an extreme form, which would subject Methodism to the charge of downright Pelagianism: 'Nach der Methodistischen Auffassung des Heilsverhältnisses Gottes und des Menschen hängt das Heil oder Nicht-Heil eines jeden Menschen lediglich von seinem eigenen freien Verhalten gegenüber den erleuchtenden, erneuernden und heiligenden Einwirkungen des heiligen Geistes ab. Verhält man sich gegenüber diesen Einwirkungen empfänglich, so wird man hier, und einst dort, selig werden; verschliesst man sein Herz gegen dieselben, so wird man hier, und auf ewig im Tode verbleiben. Mit dieser Grundanschauung hängen alle sonstigen Eigenthümlichkeiten des Methodismus, wie z. B. seine eigenthümliche Freiheitslehre, seine Betonung der Wirksamkeit des heiligen Geistes, seine Lehre von der christlichen Vollkommenheit, und dergleichen, eng zusammen. Seinem innersten Geist und Wesen nach ist er eine Auffassung des Christenthums vom Standpunkte der christlichen Vollkommenheit oder der völligen Liebe.'
[1701] Sermon liv., on Free Grace (Rom. viii. 32), preached at Bristol. It follows immediately after the eulogistic funeral discourse on the Calvinistic Whitefield. His brother Charles wrote a polemical poem on 'The Horrible Decree,' in which his poetic genius left him, as may be inferred from the following specimens:
'O Horrible Decree,
Worthy of whence it came!
Forgive their hellish blasphemy,
Who charge it on the Lamb.'
'To limit Thee they dare,
Blaspheme Thee to Thy face,
Deny their fellow-worms a share
In Thy redeeming grace.'
In another poem, on 'Predestination,' he prays:
'Increase (if that can be)
The perfect hate I feel
To Satan's Horrible Decree,
That genuine child of hell;
Which feigns thee to pass by
The most of Adam's race,
And leave them in their blood to die,
Shut out from saving grace.'
How infinitely superior to these polemical effusions is his genuine hymn:
'Jesus, lover of my soul,'
which a Calvinist may sing as heartily as a pious Methodist will join in his antagonist's (Toplady's):
'Rock of Ages, cleft for me.'
[1702] Episcopius calls the peccatum originis an infirmitas or calamitasor malum, but not a malum culpæ and malum poenæ. Limborch calls it malum naturale, not peccatum nostri respectu. See Winer, Comp. Symb. pp. 60 sqq.
[1703] 'No man living,' says Wesley, 'is without some preventing grace, and every degree of grace is a degree of life. There is a measure of free will supernaturally restored to every man, together with that supernatural light which enlightens every man that cometh into this world.' 'That by the offense of one, judgment came upon all men (all born into the world) unto condemnation, is an undoubted truth, and affects every infant as well as every adult person. But it is equally true that by the righteousness of One, the free gift came upon all men (all born into the world--infants and adults) unto justification.' D.
D. Whedon (Biblioth. Sacra, 1862, p. 258): 'Under the redemptive system, the man is born into the world, from Adam, a depraved being. It is as a depraved being that he becomes an Ego. But instantly after, in the order of nature, he is met by the provisions of atonement.' 'Every human being,' says Warren, 'has a measure of grace (unless he has cast it away), and those who faithfully use this intrusted gift will be accepted of God in the day of judgment, whether Jew or Greek, Christian or heathen. In virtue of Christ's mediation between God and the fallen race, all men since the first promise, Gen. iii. 15, are under an economy of grace, and the only difference between them as subjects of the moral government of God is that, while all have grace and light enough to attain salvation, some, over and above this, have more and others less' (Vol. I. pp. 146 sq.). Pope (pp. 239-248) distinguishes this doctrine from the Augustinian, Pelagian, Semipelagian, Tridentine, Lutheran, Calvinistic, and Arminian, and says that there is no doctrine which 'so irresistibly and universally appeals for its confirmation to the common conscience and judgment of mankind.'
[1704] Dr. D. D. Whedon (Biblioth. Sacra, 1862, p. 258) remarks on this point: 'That the dying infant is saved, and saved by the atonement, we all agree. But his precise condition, as affected by the atonement, while a living infant, seems to be a somewhat undecided matter. Probably a large majority of the Methodist Episcopal Church have, for some time past, held, without much discussion, that the living infant was both unjustified and unregenerate, and yet upon his death he obtained both blessings. This making death the condition of justification and regeneration appears to many hardly logical, and not without danger. Mr. Wesley's earlier expressions of opinion indicated a holding of the churchly doctrine of baptismal regeneration in infancy. His later indications of opinion indicate that he held all infants to be members of the kingdom of heaven; and he also held that regeneration is a condition to membership in the kingdom of heaven; but he does not expressly draw the inference that all infants are regenerate. Fletcher maintained the doctrine both of infant justification and regeneration. Dr. Fisk held to infant justification. Our baptismal service first declares, in its Scripture lesson of infants, that "of such is the kingdom of God," and yet declares "that none can enter into the kingdom of God unless he be regenerate." But neither here is the inference expressly drawn. The subject is a matter of calm discussion, and perhaps the number of those holding the doctrine of infant regeneration has decidedly increased.'
[1705] Comp. the three sermons of Wesley on the Witness of the Spirit (x.-xii.), Vol. I. pp. 85 sqq. He traced this doctrine to his contact with some Moravians on his voyage to Georgia (1735), whose childlike trust and serene cheerfulness led him to exclaim: 'I, who went to America to convert others, was never myself converted to God.' He meant conversion from legal bondage to evangelical freedom and a sense of assurance of pardon. He subsequently visited Count Zinzendorf and the Moravians in Germany to study their discipline (1739). Watson (Vol. II. p. 271) distinguishes four views on the testimony of the Spirit, and thus states his own, which agrees with Wesley's: 'It is twofold; a direct testimony or "inward impression on the soul, whereby the Spirit of God witnesses to my spirit that I am a child of God; that Christ hath loved me, and given himself for me, that I, even I, am reconciled to God" (Wesley's Sermons); and an indirect testimony, arising from the work of the Spirit in the heart and life, which St. Paul calls the testimony of our own spirit; for this is inferred from his expression, "And the Spirit beareth witness with our spirit, etc." This testimony of our own spirit, or indirect testimony of the Holy Spirit by and through our own spirit, is considered confirmatory of the first testimony.' Pope (p. 465): 'Assurance is the fruit, not the essence of faith. . . .Perfect faith must be assured of its object. . . . The internal assurance of faith is a privilege that all may claim and expect; seasons of darkness and depression and uncertainty are only the trial of that faith of assurance.'
[1706] The Westminster Confession, Ch. XVIII., says that true believers 'may in this life be certainly assured that they are in a state of grace, and may rejoice in hope of the glory of God, which hope shall never make them ashamed.' This assurance is 'founded upon the divine truth of the promises of salvation, the testimony of the Spirit witnessing with our spirit that we are the children of God.' It is not of 'the essence of faith,' and may be 'shaken, diminished, and intermitted,' yet revived again in due time and keep us from utter despair.
[1707] In his sermons on Temptation, Vol. II. p. 215, and on Perfection, Vol. I. p. 356; Vol. II. p. 168: 'The highest perfection,' he says, 'which man can attain while the soul dwells in the body, does not exclude ignorance and error and a thousand infirmities.'
[1708] Meth. Catech. No. 3, p. 37: 'It is the privilege of every believer to be wholly sanctified, and to love God with all his heart in the present life; but at every stage of Christian experience there is danger of falling from grace, which danger is to be guarded against by watchfulness, prayer, and a life of faith in the Son of God.'
[1709] Wesley has two sermons on Christian Perfection, one on Phil. iii. 12 (Vol. I. p. 355), and one on Heb. vi. 1 (Vol. II. p. 167). He distinguishes, (1) angelic, (2) Adamic, (3) absolute perfection--all of which he denies to man in his present state--and (4) the relative perfection, which he claims for him under the gospel dispensation, namely, perfect love to God. From 1 John iii. 6 and v. 18, he reasons, 'A Christian is so far perfect as not to commit sin' (Vol. I. p. 365). He affirms that several persons have enjoyed this blessing of freedom from sin without interruption for many years, and not a few unto their death, as they have declared with their last breath (Vol. II. p. 174). Pope says (p. 527): 'The Spirit is imparted in this fullness for the perfect consecration of the soul to the Triune God: this is called the love of God perfected in us. The commandment requires from us in return the perfect love of the soul to God and man; and this perfection, promised to faith working by love, is abundantly attested as the possible and attained experience of Christians.' Pope distinguishes the Methodist theory of perfection from the ascetic, the fanatical, the Pelagian, the mystical, the Romanist, the imputationist (modern Calvinistic), and the Arminian (p. 535); and he mentions five characteristic marks of the Methodist doctrine, the chief of which is entire consecration to God in perfect love (p. 540). __________________________________________________________________
§ 112. Calvinistic Methodism.
WHITEFIELD.
George Whitefield labored with Wesley until 1741, when they parted on the question of predestination and free will; the former taking the Calvinistic, the latter, with his brother and the majority of Methodists, the Arminian side, and henceforth they pursued different paths, like Paul and Barnabas. Personally they became cordial friends again, and their friendship continued until death. This should not be forgotten when we read the bitter predestinarian controversy which their friends and followers carried on and renewed from time to time. When Whitefield heard of the dangerous illness of Wesley, who had already written his own epitaph, he sent him an affectionate letter (Dec. 3, 1753), saying, 'I pity myself and the Church, but not you. A radiant throne awaits you, and ere long you will enter into your Master's joy.' [1710] When Whitefield died in Newburyport (Sept. 30, 1770), Wesley preached his funeral sermon (Nov. 18) at Whitefield's Chapel in Tottenham Court Road and at the Tabernacle, near Moorfields, on the text Numb. xxiii. 10, 'Let me die the death of the righteous, and let my last end be like his!' Without alluding to their temporary separation, he speaks of him in the highest terms as an eminent instrument of God, who in the business of salvation put Christ; as high as possible, and man as low as possible, and who brought a larger number of sinners from darkness to the light than any other man. He praises his 'unparalleled zeal, his indefatigable activity, his tenderness of heart towards the afflicted, and charitableness to the poor, his deep gratitude, his most generous aud tender friendship, his modesty, frankness, patience, courage, and steadfastness to the end.'
[1711]
Whitefield was free from sectarian spirit and cared little for organization. His sole purpose was to convert sinners to Christ, and to revive Churches to new zeal and energy. [1712] His labors were crowned with signal success. The day of judgment alone will reveal the number of his converts, and the amount of good which he kindled by his flaming sermons among Episcopalians, Presbyterians, Congregationalists, and other denominations, as well as among the crowds of ungodly people who were attracted by his eloquence. [1713]
But although most of his converts fell in with existing denominations, a considerable number of them formed three separate organizations. One of them, called 'the Whitefield Methodists,' were lost among the Independents. The other two still remain.
THE COUNTESS OF HUNTINGDON'S CONNECTION.
Selina, Countess of Huntingdon (1707-1791), a lady of true nobility of heart and intellect as well as rank, devoted, after the death of her husband and four children, her time and fortune to the spread of vital religion among the nobility and the court as well as the common people. She purchased halls and theatres in London, Bristol, and Dublin, built over sixty chapels, supported ministers, founded a college at Trevecca, in Wales, and stirred up others to similar liberality. She dispensed with her luxurious equipage and sold even her jewels for the benefit of this work. She took Whitefield, with whose Calvinism she sympathized, under her special patronage, and made him her chaplain, and exercised a sort of leadership over his congregations. Hence they became known as the 'Countess of (or Lady) Huntingdon's Connection.
Whitefield bequeathed to the Countess his benevolent institutions and lands in Georgia, and this resulted in a mission to America.
The ministers of this connection are almost identical in doctrine and Church polity with the Independents, but in public worship they use to some extent the Anglican Liturgy. Their principal institution is Chesunt College, in Herts.
THE WELSH CALVINISTIC METHODISTS.
Literature
The History, Constitution, Rules of Discipline, and Confession of Faith of the Calvinistic Methodists in Wales. Drawn up by their own Associated Ministers. Third ed. Mold, 1840.
John Hughes: History of Welsh Methodism, (in Welsh). Liverpool, 1856, 3 vols.
William Williams: Welsh Calvinistic Methodism. An Historical Sketch (in English). London, 1872.
Whitefield's preaching through Wales, and the kindred labors of Howell Harris, of Trevecca, Griffith Jones, Daniel Rowlands, Howell Davies, and William Williams--most of them clergymen of the Established Church who joined the Methodists--produced a powerful and extensive revival, and resulted in a new connection in 1743, and more fully in 1785, when the Rev. Thomas Charles, of Bala, one of the most zealous and useful preachers of his day, joined it. [1714]
For many years the Welsh Methodists existed without a settled form of government or doctrinal confession.
In 1823 it was unanimously agreed at the Associations of Aberystwith and Bala to issue in the Welsh language such a document, together with a sketch of the origin and early history of the denomination. An English edition was published in 1827.
The Confession of Faith consists of forty-four chapters, and accords substantially in spirit and arrangement with the Westminster Confession, though it is far inferior to it in ability and accuracy.
The articles in which it differs from the Wesleyan scheme are Arts. V., XII., and XXXIV., which are as follows:
V.--Of the Decree of God.
God, from eternity, according to the counsel of his own will, and for the manifestation and exaltation of his glorious attributes, decreed all things which he should perform in time and to eternity, in the creation and governing of his creatures, and in the salvation of sinners of the human race; yet in such a manner that he is neither the Author of sin, nor does he force the will of his creatures in the fulfillment of his decree; and this decree of God is not depended on any thing in a creature, nor yet on the foreknowledge of God; but rather God knows that such and such circumstances will take place, because he has ordained that it should be so. God's decree is infinitely wise, perfectly righteous, and existing from eternity; it is a free, an ample, a secret, gracious, holy, good, an unchangeable and effectual decree.
XII.--Of the Election of Grace.
God from eternity elected and ordained Christ to be a Covenant Head, a Mediator, and a Surety to his Church; to redeem and to save it. God also elected in Christ a countless multitude out of every tribe, tongue, people, and nation, to holiness and everlasting life; and every means were employed to effect this purpose most securely. This election is eternal, righteous, sovereign, unconditional, peculiar or personal, and unchangeable. It wrongs none, though God has justly left some without being elected, yet he has not wronged them: they are in the same condition as if there had been no election; and had there been no election, no flesh had been saved.
XXXIV.--Of Perseverance in Grace.
Those whom God has made acceptable in the Beloved, whom he has effectually called, and whom the Spirit sanctifies, can not completely and forever fall from a state of grace, but they shall assuredly be supported unto the end, and they shall be saved. Their perseverance depends not on their own will, but on the unchangeableness of the purpose of God, the election of grace, the power of the Father's love, the sufficiency of the propitiation of Christ, the success of his intercession, union with him, the indwelling of the Spirit within them, the seed of God implanted in their souls, the nature and strength of the covenant, and the promise and oath of God. Founded on these things, perseverance is certain and unfailing. Though they may, through the temptations of Satan and the world, the great power of their indwelling corruption, and the neglect of using the means for their support, fall into sins, and remain in them for some time, and thus displease God, grieve the Holy Spirit, injure their grace, lose their comfort, harden their hearts, sting their consciences, draw a temporal judgment upon themselves, harm others, and disgrace the cause of God, yet they shall be kept by the power of God through faith to salvation, though their falls will be felt most bitterly by them.
Those who continue to live quietly in sin, and comfort themselves that they are in a gracious state, show evident signs that they are self-deceivers. For by perseverance in grace is not meant the continuing to enjoy and to inherit external Gospel privileges merely; but a continuance in holiness, diligence, watchfulness, a holy temper and walk, and a scrupulous observance of every duty. There is nothing more opposed to sin than a perseverance in grace; and whosoever shall thus continue in grace to the end shall be saved. __________________________________________________________________
[1710] See the whole letter in Tyerman, J. Wesley, Vol. II. p. 175.
[1711] Sermon LIII. Vol. I. pp. 470 sqq.
[1712] In this unselfish zeal he has a worthy successor in our day in Mr. Moody.
[1713] 'Whitefield's preaching was such as England never heard before--theatrical, extravagant, often commonplace, but hushing all criticism by its intense reality, its earnestness of belief, its deep, tremulous sympathy with the sin and sorrow of mankind. It was no common enthusiast who could wring gold from the close-fisted Franklin and admiration from the fastidious Horace Walpole, or who could look down from the top of a green knoll at Kingswood on twenty thousand colliers, grimy from the Bristol coal-pits, and see as he preached the tears "making white channels down their blackened cheeks."'--Green, History of the English People, p. 718 (Engl. ed.). Dr. Abel Stevens, an Arminian Methodist, calls Whitefield 'the most eloquent, the most flaming preacher that the Christian Church has known since its apostolic age, whose eloquence sanctified, wakened the whole British empire' (Centenary of Amer. Methodism, p. 24).
[1714] Charles graduated at Oxford as A.B. in 1778, labored seven years as a clergyman of the Established Church, united himself with the Calvinistic Methodists in 1785, and drew up in 1790 a series of Rules for conducting Associations or Quarterly Meetings. He was one of the founders of the British and Foreign Bible Society. __________________________________________________________________
§ 113. The Catholic Apostolic Church (called Irvingites.)
Literature.
I. Sources.
Edward Irving: Works, collected and edited by his nephew, the Rev. G. Carlyle. London, 1864-65, 5 vols.
Michael Hohl: Bruchstücke aus dem Leben und den Schriften E. Irving's. St. Gallen, 1839; 2d ed. 1850.
Mrs. M. O. W. Oliphant: The Life of Edward Irving, Minister of the National Scotch Church, London, illustrated by his Journals and Correspondence. London and New York (Harpers), 1862.
A Testimony to the King of England, and another to the Bishops of England. London, 1836. (Anonymous. Prepared by the Apostles.)
A Testimony addressed to all Patriarchs, Archbishops, and Bishops, and the Reigning Sovereigns of Christendom. 1837. (Anonymous.)
Liturgy and other Divine Offices of the Church. London, 1842. Drawn up by the 'Apostles,' and enlarged from time to time.
C. M. Carré: The First and Last Days of the Church of Christ. London, 1851.
Readings upon the Liturgy. (By one of the Apostles.) London, 1852.
The Catechism. (The English Episcopal Catechism enlarged.)
Thomas Carlyle (one of the Apostles): The Door of Hope for Britain, and The Door of Hope for Christendom. London, 1853. By the same: Apostles Given, Lost, Restored: Pleadings with my Mother.
Rev. William Dow (one of the Apostles, originally a Scotch Presbyt.): First Principles of the Doctrine of Christ. Edinb. 1856. By the same: A Series of Discourses on practical and Doctrinal Subjects. Edinb. 1853; 2d series, Edinb. 1860.
Rev. J. S. Davenport: Edward Irving and the Catholic Apostolic Church. New York, 1863. By the same: Christian Unity and its Recovery. New York, 1866. By the same: Letter to Bishop Whitehouse: The Church and the Episcopate. Montreal, 1873.
W. W. Andrews: The True Constitution of the Church and its Restoration. New York, 1854. By the same: Review of Mrs. Oliphant's Life of E. Irving, in the 'New-Englander' for July and Oct. 1863. By the same: The Catholic Apostolic Church, its History, Organization, Doctrine, and Worship, in the 'Bibliotheca Sacra' for Jan. and April, 1866. Andover, Mass. By the same: The True Marks of the Church. Hartford, 1867.
Rev. Nicholas Armstrong (one of the Apostles): Sermons on Various Subjects. 2d ed. London, 1870. By the same: Homilies on the Epistles and Gospels. London, 1870.
Rev. T. Groser: Sermons, 1st and 2d series. London, 1871 and 1874.
Apostles' Doctrine and Fellowship. Anonymous. London, 1871.
The Purpose of God in Creation and Redemption. Anonymous. 4th ed. Edinburgh, 1874.
Readings for the Sundays and Holydays of the Church's Year. Anonymous. London, 1875.
The Dispensation of the Parousia. Hartford, 1876.
Various writings of Henry Drummond (one of the Apostles), Chas. Böhm,
C. Rothe, A. Köppen, Ernst Gaab, Rosstäuscher (author of an essay 'On the Gift of Tongues,' and a history of the movement under the title Der Aufbau der Kirche Christi auf den ursprünglichen Grundlagen), and especially H. W. J. Thiersch (the Tertullian of this modern Montanism, and its most learned minister in Germany, who wrote Lectures on Catholicism and Protestantism, 1848, on the Canon of the N. T., 1845, on the Church in the Apostolic Age, 1852, and other excellent works).
II. Criticisms.
De Quincey, in Literary Reminiscences, Vol. II.
Thomas Carlyle, in 'Fraser's Magazine' for Jan. 1835.
Articles on Irving in 'Edinburgh Review' for Oct. 1862; 'North British Review' for Aug. 1862; 'Blackwood's Magazine' for Nov. 1858, and June, 1862; 'London Quarterly Review' for Oct. 1862; 'Methodist Quarterly Review,' Jan. 1849, 1863.
Philip Schaff: Der Irvingismus und die Kirchenfrage, in his 'Deutscher Kirchenfreund,' Jahrg. III. 1850, pp. 49 sqq, 81 sqq. 161 sqq. 223 sqq. Mercersburg, Pa.
G. W. Lehmann: Ueber die Irvingianer. Hamburg, 1853.
Comp. J. L. Jacobi: Die Lehre der Irvingiten oder der sogenannten apostolischen Gemeinde verglichen mit der heiligen Schrift. Berlin, 1868.
EDWARD IRVING.
Edward Irving, the herald and pioneer of the 'Catholic Apostolic Church,' was born at Annan, in Scotland, 1792, and died in the vigor of manhood at Glasgow, Dec. 8, 1834, where he lies buried in the crypt of the cathedral. He belonged to the Presbyterian Church, and for several years (1819-1822) labored in Glasgow as the assistant of the great and good Dr. Chalmers.
In 1822 he accepted a call to the Caledonian Chapel, Hatton Garden, London, and at once became the most powerful and popular preacher of the metropolis. He was at that time overflowing with bodily and spiritual life and energy. He excelled in the noblest gifts of eloquence, cultivated on the models of Hooker and Jeremy Taylor. Lofty thoughts clothed in gorgeous, semi-poetic language, devotional fervor, a solemn manner, a sonorous voice, a quaint antique style, a broad Scotch accent, an imposing figure, bushy hair flowing down in ringlets, a beaming face (which reminded Sir Walter Scott of that of the Saviour on Italian pictures), all combined to attract large and intelligent audiences, and to secure their closest attention, as if they listened to a messenger from the presence of the great Jehovah. De Quincey judged him to be, more than any man he ever saw, 'a son of thunder, and unquestionably by many degrees the greatest orator of our times.' He attracted people from all classes--noblemen, statesmen, and authors. When on a visit to Edinburgh and Glasgow, he roused the population at sunrise from their beds to hear his discourses. He shook the kingdom with his eloquence.
While he ruled like a monarch from his pulpit, he was a docile pupil of Coleridge, and received from the suggestive conversations of the old sage seeds of truth which seriously modified his Scotch Calvinistic creed. He now made more account of the incarnation and the true humanity of Christ, maintaining that he assumed our fallen, i.e., temptable, mortal, corruptible nature, yet without sin itself, into complete fellowship with his divine person. This exposed him to the charge of denying the sinlessness of our Saviour, which was far from his thoughts. He also gave a large place to the hope of the glorious return of Christ, and the revival of the miraculous gifts of the Spirit in the Church.
In these views he was greatly strengthened by the sudden reappearance of what he believed to be the supernatural gifts of tongues, prophesying, and healing. These manifestations first occurred in the spring of 1830 in the west of Scotland, on the shores of the Clyde, among some pious Presbyterian men and women, who believed that their organs of speech were made use of by the Spirit of God for the utterance of his thoughts and intentions. Several persons from London, on hearing of these things, visited Scotland, and, on their return, held prayer-meetings in private houses, attended by devout members of different denominations. They united in supplications for the restoration of spiritual gifts. In April, 1831, the same manifestations took place among members of the Church of England and friends of Irving in London. The 'prophesyings' were addressed to the audience in intelligible English, and resembled the solemn exhortations of Quakers moved by the Spirit. The speaking in tongues consisted of soliloquies of the speaker, or dialogues between him and God which no one could understand. The burden of the prophetic utterances was the judgments impending on the apostate Church, the speedy coming of Christ, and the duty of preparing his way. [1715]
Similar manifestations of ecstatic utterances in seasons of powerful religious excitement appeared among the Montanists in the second century, the persecuted Protestants in France, called the 'Prophets of Cevennes,' and among the early Quakers.
These extraordinary proceedings naturally led to a rupture between Irving and the Presbytery of London (1832). He was turned out of the church built for him in Regent Square, and ultimately deposed from the ministry of the Church of Scotland by the Presbytery of Annan (1833), from which he had received his first license to preach.
On being driven from Regent Square, he was followed by the larger part of his congregation to Newman Street; and the following year, when his Presbyterian orders had been taken from him, he humbly submitted to reordination by one whom he received as an apostle. He never rose beyond the position of an 'angel,' or pastor, in the new Church, and, after less than two years of great labors and sufferings, passed from this world of trial into the regions of light.
He is little mentioned in the writings of his followers, and is regarded by them merely as a forerunner or John the Baptist, not as the founder of their community. His brilliant meteoric career, lofty character, and sad end created profound interest and sympathy. Dr. Chalmers, on hearing of his death, said that 'he was one in whom the graces of the humble Christian were joined to the virtues of the old Roman.' Thomas Carlyle, his countryman and early friend, thus characterizes Irving: 'He was appointed a Christian priest, and strove with the whole force that was in him to be it. I call him, upon the whole, the best man I have ever, after trial enough, found in this world, or now hope to find.' [1716]
THE CATHOLIC APOSTOLIC CHURCH.
This remarkable man, whose purity and piety can be as little doubted as his genius and eloquence, whatever may be thought of his soundness and judgment, gave the strongest if not the first impulse to the religious movement which, since its organization, is usually called after his name, but which calls itself 'The Catholic Apostolic Church.' [1717] It took full shape and form after his death, as it claims, under supernatural direction. It is one of the unsolved enigmas of Church history: it combines a high order of piety and humility of individual members with astounding assumptions, which, if well founded, would require the submission of all Christendom to the authority of its inspired apostles.
The modern 'Apostolic' Church believes and teaches that the Lord, who will soon appear in glory, has graciously restored, or at least begun to restore his one true Church, by reviving the primitive supernatural offices and gifts, which formed the bridal outfit of the apostolic age, but were soon afterwards lost or marred by the ingratitude and unbelief of Christendom. It claims to have apostles, prophets, and evangelists for the general care of the Church, and angels (or bishops), presbyters (or priests), and deacons for the care of particular congregations. All officers are called by the Holy Ghost through the voice of the prophets, except the deacons, who are chosen by the congregation as its representatives. They form a more complete hierarchy than that of the Episcopal or even the Greek and Roman Churches, whose bishops never claimed to be inspired apostles, but only successors of the apostles.
If the twelve modern apostles were truly called by Christ and endowed with all the powers and functions of that unique office, men will naturally look for sufficient evidence of the fact. But nine of these apostles died before 1876, and their vacancies have not been filled, nor are they expected to be filled. The Church, then, is relapsing into the same destitute condition which, according to their own theory, preceded this movement. [1718] Their only hope is in the speedy return of our Lord.
To this apostolic hierarchy corresponds a highly ritualistic worship, with a solemn liturgy, based upon the Anglican and ancient Greek liturgies, and with an elaborate symbolism, derived from a fanciful interpretation of the Jewish tabernacle as a type of the worship of the Christian Church in the wilderness.
In this hierarchical constitution and ritualistic worship consists the chief peculiarity of this community. Its ministers and members have accordingly a very high idea of the Church and of the Sacraments. They are strict believers in baptismal regeneration and the real presence, though neither in the Roman nor the Lutheran sense. They reject transubstantiation and consubstantiation as well as the merely symbolical presence, and hold to the spiritual real presence of Calvin, but combine with it the view of Irenæus and other early fathers, that the elements, after being consecrated by the invocation of the Holy Ghost, have a heavenly and spiritual, as well as a material character, and are antitypes of the body and blood of Christ. They regard the eucharist as the centre of Christian worship, and not only as a sacrament, but also as a sacrifice in the patristic sense of a thank-offering, and they connect with it a commemoration of the departed. They are, upon the whole, the highest of High-Churchmen. They are in this respect the very antipodes of the Plymouth Brethren, the lowest of Low-Churchmen and the most independent of Independents, although both agree in their antagonism to the historical Churches and their expectation of the speedy coming of the Lord.
Yet, on the other hand, the Irvingites are unquestionably Protestant, and accept the positive results of the Reformation. They reject the Pope, not indeed as the Antichrist or 'the man of sin,' who will be revealed in the last times as the outgrowth of unbelief and lawlessness, but as an antichristian usurper of supreme authority in the Church. In their general belief they are as orthodox as any other denomination. They receive the whole Scriptures with devout reverence as their supreme guide. They lay stress on the oecumenical creeds, and embody them in their liturgical services. In catechetical instruction they use the Anglican Catechism, with an additional part inculcating their peculiar views about the constitution and order of the Christian Church. They manifest a catholic spirit, and sustain, as individuals, fraternal relations with members of other denominations. Upon the whole, they have most sympathy with the Episcopal Church, from which they received the majority of their original members. Of their apostles, eight were Anglicans (including two clergymen and two members of Parliament), three Presbyterians, and one Independent. Their main strength is in London, where they have seven churches, after the model of the seven churches in Asia Minor. They have also congregations in many of the principal cities in England and Scotland, and in some parts of the Continent of Europe, especially North Germany; while in Roman Catholic countries and in America they have made little or no progress.
The Irvingite movement has directed the attention of many serious minds to a deeper study of the supernatural order and outfit of the Apostolic Church, the divisions and reunion of Christendom, and the eschatological questions connected with the second advent.
STATEMENT OF THE REV. W. W. ANDREWS.
With these remarks we introduce a fuller inside account of the Catholic Apostolic Church, which was kindly prepared for this work by the Rev.
W. W. Andrews, of Wethersfield, Conn. He has been thoroughly acquainted with the movement from the beginning, and is highly esteemed by all who know him as a Christian gentleman and scholar:
'The body of Christians who call themselves by the name of the Catholic Apostolic Church, not as exclusively their own, but because it is the proper designation of the one Catholic Church, is distinguished from all other Christian communions by the claim to the possession of gifts and ministries which, after having been long lost or suspended in their exercise, they believe to be now again restored to prepare the way for the coming and kingdom of the Lord.
History.
'The history of this religious movement can be given in few words. About the beginning of the second quarter of the present century, there was much prayer in many countries, but especially in Great Britain, for the outpouring of the Holy Ghost; and early in the year 1830 supernatural manifestations occurred in several parts of Scotland, in devout members of the Presbyterian Church, in the form of tongues, prophesyings, and healings. The following year similar manifestations took place in London, first in members of the Church of England, and afterwards among other religious bodies.
'Towards the end of the year 1832, by which time the supernatural character and divine origin of these spiritual phenomena had been abundantly attested, and a considerable number of persons had become believers, another and most important step was taken in the restoration of the apostolic office. The will of God that certain men should serve him as apostles was made known through supernatural utterances of the Holy Ghost by prophets, as when, at Antioch, he said, "Separate me Barnabas and Saul for the work whereunto I have called them." The apostolate to the Gentiles, begun in the calling of Paul, but then left unfinished, the Lord now, at the end of the dispensation, set his hand to restore; and by the middle of the year 1835 the full number was completed, and they entered as a twelvefold Apostolic College on the work of caring for the whole Christian Church. As Great Britain had been chosen of God to be the centre of this catholic movement, one of the first duties laid upon the restored apostles was the preparing of a Testimony to the Bishops of the Church of England and Ireland, and of another to the King's Privy Council, in which they pointed out the sins and perils of those lands, and testified to the coming of the Lord as the only hope of mankind, and to the work of the Holy Ghost as the necessary means of preparation.
'A year or two later, they addressed a more full and complete testimony, of the same general character, to all the Rulers in Church and State throughout Christendom. They did this, because it was their duty, from the nature of their office, to seek the blessing of the whole flock of God. Apostles alone have universal jurisdiction, as they alone receive their commission directly from the Lord; and it belonged to them, when restored towards the close of the long history of the Church, to take up those questions in respect to doctrine, organization, and worship which had broken the unity of Christendom; and having examined the creeds and rites and usages of every part, to separate the evil from the good, and to stamp with their apostolic authority every fragment of divine truth and order which had been preserved. This they have been doing for more than forty years, and the results to which they have arrived may be thus briefly stated.
Doctrines.
'They hold the holy Scriptures of the Old and New Testaments (the Old Testament as received from the Jews, without the Apocrypha) to contain the sum and substance of all divine revelations, and therefore to be the supreme and infallible standard of doctrine.
'But they also believe that Christ's promise to be with his Church to the end of the world has not been made void, and that the Holy Spirit has borne a living witness to the one faith in all generations; and they have adopted the three great creeds commonly called the Apostles', the Nicene, and the Athanasian, as expressing more clearly than any others the belief of the Universal Church. The great doctrines of the holy Trinity, the incarnation, the atoning death and bodily resurrection of the Lord, his ascension and high priestly work in heaven, the descent of the Holy Ghost to draw men to Christ, and to regenerate, sanctify, and endow with heavenly gifts them that believe, together with the second personal coming of the Lord to judge the quick and the dead, and to administer eternal retributions, they hold in their plain and obvious import, in harmony with the whole Orthodox Church, Greek, Roman, and Protestant.
'These creeds they have appointed to be used in divine worship: the Apostles', at the daily morning and evening services; the Nicene, in the ordinary celebrations of the eucharist on the Lord's Day; and the Athanasian, four times in the year, at the great festivals of Christmas, Easter, Pentecost, and All-Saints. They use the Nicene Creed in the form in which the Western Church receives it, retaining the Filioque, but not condemning the Eastern Church for using it in the form in which it was left by the Council of Constantinople.
'In respect to the great central truth of the incarnation, the key to all the purposes and works of God, they teach that the second Person in the adorable Godhead, the only and eternally begotten Son, became man by assuming our entire humanity--body, soul, and spirit --under the conditions of the fall, but without sin, through the overshadowing of the Holy Ghost. They reject, therefore, the dogma of the immaculate conception of the mother of the Lord as against the truth of holy Scripture, which declares the whole human race to have been involved in the fall of the first Adam. They teach that by being born of a mother of the fallen race, he took the common nature of man, with all its infirmities, burdens, and liabilities, so that he could be tempted in all points like as we are, and be dealt with in all things by the Father as the representative of mankind. But they also make prominent the work of the Holy Ghost in effecting the incarnation, holding that it was through his presence and power that the Son of God was conceived of the Virgin Mary, and afterwards anointed for his public ministry; so that while it was a divine person who became incarnate, he had no advantage of his Godhead in his earthly life, but did every thing as man upheld, guided, and energized by the Holy Ghost.
'They hold, with the Church of England, and all the great leaders of the Reformation, that the death of the Lord Jesus Christ was "a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world" (and not merely for those of the elect); and on this ground they stand aloof both from the rationalism which denies its vicarious and expiatory nature, and from the Roman doctrine of the mass, which teaches that the sacrifice of the cross needs to be supplemented by the sacrifices of the eucharist, in which the Lamb of God is continually immolated afresh.
'But they go beyond the theology of the Reformation in respect to the Church, which they look upon as the fruit of the death and resurrection of Christ, and of the descent of the Holy Ghost which followed his ascension; and as differing, therefore, fundamentally in its spiritual essence and prerogatives from all the companies of the faithful in the preceding dispensations. They believe that in rising from the dead he became the fountain of a new life, the head of a redeemed humanity, of which those who believe in him are made partakers by the operations of the Holy Ghost working in and through the ordinances of his Church. The Sacraments of Baptism and the Lord's Supper are the divinely appointed means of conveying and nourishing this new life of his resurrection, by the implanting and energizing of which the whole multitude of the faithful are made to be the One Body of Christ.
'As to the structure and endowments of the Church, they hold that its original constitution contains the abiding law for all generations. The fourfold ministry of apostles, prophets, evangelists, and pastors, first fulfilled by the Lord himself when upon earth, was continued in his Church after he had gone into heaven, because it was the necessary instrumentality of conveying his manifold grace and blessing, and of bringing his Body to the stature of his fullness (Eph. iv. 11-16). The Holy Ghost was given to be the permanent possession of his people; and the apostles reject the common distinction between ordinary and extraordinary gifts as wholly unscriptural, and as restraining the manifestations of the Spirit. They lay great stress upon the connection of the descent of the Comforter with the glorifying of the Lord Jesus (John vii. 39), and teach that the object of his mission was to reveal the glory and manifest the energies of the Man whom God had exalted from the weakness and dishonor of the grave to his own right hand. Supernatural gifts and miraculous workings are therefore in accordance with the nature of the dispensation, which began with the resurrection of the Lord, and is to end with the resurrection of his saints.
Worship.
'Its chief features are the celebration of the Eucharist on every Lord's day; services at six in the morning and five in the evening of every day in the year, requiring for their complete fulfillment the three ministries of angel, priests, and deacons; the observance of the great feasts of the Church, excluding those in honor of particular saints; and a monthly service by the seven churches in London gathered into one as a symbol of the Universal Church, which is also observed in all the congregations throughout the world.
'The holy Eucharist is made to be the centre of worship, of which Christ, the great High-Priest in the heavens, is the leader, and the Mosaic ritual the shadow and type. The showing to the Father of that one sacrifice of the cross, which is the basis of all intercession, is effected by the Lord himself, by his own bodily presence in heaven; and the Church is enabled to do the same upon the earth by means of that sacrament in which he places in her hands the symbols and spiritual reality of his body and blood. The eucharist is regarded as the antitype of the priestly act of Melchizedek in bringing forth bread and wine to Abraham, the father of the faithful, from whom he received the tenth of all; and in the offertory, both the tithes and the offerings of the people are brought up and presented to God as an act of worship.
'As the death of the cross was itself the fulfillment of all the bloody sacrifices of the Law, the commemoration of it in the holy Supper becomes the distinguishing Christian rite, from which all other acts of worship, especially the daily morning and evening services--the antitype of the daily services of the Tabernacle--derive their life and power. All the purest and most catholic parts of all the rituals of Christendom have been gathered up and woven together, to form, with such additions as the present exigencies of the Church demand, a comprehensive and organic system of worship, at once purely Scriptural, and embodying the richest liturgical treasures of the past. Among the errors and superstitions which have been weeded out are transubstantiation, the worship of the Virgin Mary and of saints and angels, the use of images and pictures, and prayers for deliverance from purgatorial fires. But in rejecting the corruption of the truth, the truth itself has not been cast away; and the doctrine of the real presence (as a spiritual mystery involving no physical change of the elements), the thankful and reverential mention of the Mother of the Lord ("And with the holy angels, and with thy Church in all generations, we call her blessed"), and continual supplications and intercessions in behalf of the faithful departed, that they "may rest in the peace of God, and awake to a joyful resurrection," all have place in the services appointed by the apostles.
Organization and Unity of the Church.
'The unity of the Church is held as a fundamental fact, resulting from the acts and operations of God, and not from the agreements and confederacies of men. There is one Body of Christ, embracing all who have been baptized in the name of the Father, and of the Son, and of the Holy Ghost (though, like the unfruitful branches of the vine, many may at last be cut out and cast away); and, in the absence of the Head, the harmonious intercommunion of the members is secured by the inworking of the One Spirit, and by a ministry proceeding immediately from the Head, and having jurisdiction over all the parts. The distinction between the Church Universal and the local or particular churches which compose it, is sharply drawn in the organization which has been developed under the rule of the apostles. The apostles themselves are the great Catholic ministry, through which guidance and blessing are conveyed to the whole body, and they are assisted in their work by prophets, evangelists, and pastors.
'But each particular church, when fully organized, is under the rule of an angel, or chief pastor or bishop, with presbyters and deacons helping him in their subordinate places. It is his office to stand continually at his own altar at the head of his flock, carrying on the worship of God, cherishing and directing the gifts of the Holy Ghost, and exercising the pastoral charge over all the souls committed to his care. The threefold ministry of Episcopacy (and, in a lower form, of Presbyterianism) is here united with the central authority which Rome has wrongfully sought to attain by exalting her bishop to the place of universal headship.
The Second Coming.
'In respect to eschatology, they hold, with the Church of the first three centuries, that the second coming of the Lord precedes and introduces the millennium; at the beginning of which the first resurrection takes place, and at the close the general resurrection, with the final judgment and its eternal retributions to the righteous and the wicked. This period of a thousand years will be marked by the presence of the Lord and his risen and translated saints upon or in near proximity to the earth, then freed, at least partially, from the curse; by the re-establishment of the tribes of Israel in their own land, in fulfillment of the promises to their fathers, with Jerusalem rebuilt, to be the metropolitan centre of blessing to all nations; and by the bringing of all the families of mankind into the obedience and order and blessedness of the kingdom of God.
'The restoration of the primitive gifts and ministries, like the ministries of Noah and of John the Baptist at the close of the antediluvian and Jewish dispensations, is to prepare for the ushering in of this next stage of God's actings. The order of events is to be as follows: The immediate and special work of the apostles is to gather and make ready a company of first-fruits, described (Rev. vii. 1-8) as sealed with the seal of the living God--the gift of the Holy Ghost bestowed by the hands of the apostles (Eph. i. 13; Acts xix. 1-5)--and as organized after a twelvefold law, of which the type was given in the structure of the twelve tribes of Israel. They are sealed while the angels are holding back the winds of judgment, before the great tribulation (Rev. vii. 14) is let loose upon the earth, that in them the Lord's words may be fulfilled, and they be counted worthy to escape all the things that are coming to pass, and to stand before the Son of Man (Luke xxi. 36).
'But the taking away of the first-fruits is only the first stage of the mighty work to be done in the bringing of this dispensation to a close. It is to be followed by the revelation of the Man of Sin, the infidel Antichrist, who will be successfully resisted for a time by the two witnesses (Rev. xi. 3-12), but will at length prevail over them, and for a short time rule the nations with the tyrannizing power and lurid splendors of the pit. In the midst of the terrors of that great tribulation the harvest will be reaped, and all the faithful gathered into the garner of the great Husbandman; and thereupon will be the vintage of wrath (Rev. xiv. 15-20), and the Lord will come forth to tread the wine-press of his Father's indignation, and to cast the beast and the false prophet into the lake of fire.
Prospects.
'They regard the failure of their labors to gather the Churches of Christendom into their communion as being after the analogy of the failures at the close of all preceding dispensations, and as furnishing no argument against the reality of their divine mission.
'The apostles do not, therefore, expect to have a large following at this stage of God's work. As a sheaf of first-fruits to the harvest, such will be the relation of the few who receive their testimony to the great multitude who will be saved out of the fiery trial of the time of the Antichrist. Nor does their faith fail because many of their brethren have been taken away by death, and it has pleased God to leave their places unfilled; for they look upon this as an indication that their present work is nearly finished, and that the Lord will soon take those who shall be found ready, to stand with him upon Mount Zion, safe in his hiding-place, while he pours out the vials of his wrath upon the earth. It would seem that the two apostolates at the beginning and the end of the dispensation form the company of the four-and-twenty elders who sit on thrones around the throne of the great King (Rev. iv. 4), partakers of his dominion, and associated with him in his work of judgment and rule.
Relation to other Churches.
'This brief statement of the position and doctrines of the "Catholic Apostolic Church" shows the grounds of their refusal to be called by any other name than belongs to the whole community of the baptized. They are a part of the one Church, differing from their brethren in being gathered under the proper ministries of the Church universal, and in being organized according to the original law of the Church as defined by St. Paul when speaking of the Body of Christ (1 Cor. xii.). They hold the one faith, the one hope, and the one baptism; and, without departing from the exact and literal teachings of the New Testament, they have added to these the larger statements of truth which have been the fruits of God's presence with his Church through all her generations.
'Having its origin among the Protestant Churches, and retaining all the great truths pertaining to the cross of Christ, for which the Reformation was a noble and successful struggle, this Catholic work has laid under contribution the rich stores of the Greek and Roman communions, and is leading the Church on into still deeper knowledge of the purposes of God contained in holy Scripture, by means of the living ministers of Christ and the revelations of the Holy Ghost, to the end of preparing her as a bride for the marriage of the Lamb.' __________________________________________________________________
[1715] See A Brief Account of a Visit to some of the Brethren in the West of Scotland, London, 1831 (J. Nisbet); Robert Baxter (first a believer in the divine origin and then in the satanic origin of these gifts): Narrative of Facts characteristic of the Supernatural Manifestations in Members of Mr. Irving's Congregation and other Individuals, in England and Scotland, and formerly in the Writer himself, Lond. (Nisbit), 1833; Hohl, 1.c. (quoted in my Hist. of the Apost. Ch. § 55, p. 198). Comp. also Stanley, Comment. on the Epp. to the Corinthians, 4th ed. London, 1876, pp. 250 sqq.
[1716] When he adds, 'Oh foulest Circean draught, thou poison of popular applause! madness is in thee, and death; thy end is Bedlam and the grave,' he seems to cast a reflection on Irving's character which is not justified by facts; for Mrs. Oliphant's Life shows him to have willingly sacrificed popularity to his convictions.
[1717] 'They do not lay claim to the name Catholic Apostolic as exclusively their own, but they use it as a proper designation of the one body of Christ, of which they are an organic part, and they refuse to be called by any other. They do this on the ground that it is wrong to affix to the Church the name of an eminent leader, like Luther or Calvin or Wesley; or one founded upon some feature of Church polity, such as Episcopal, Presbyterian, or Congregational; or one derived from some peculiar doctrine or rite, as Baptist or Free-will Baptist; or one expressing geographical limitations, such as Roman, Greek, Anglican, or Moravian. The essential characteristic of a thing should be expressed by its name, and the Church has for its three chief features, Unity, as the only organism of which Christ is head; Catholicity, as having a universal mission; and Apostolicity, as sent by Christ into the world, even as he was sent by the Father. It is a significant fact that this name, adopted in the Nicene Creed, has practically every where been changed, as into the Roman Catholic, the Greek Orthodox, the Protestant Episcopal, or something still narrower and more sectarian.'--W. W. Andrews, in Biblioth. Sacra, 1.c.
[1718] From a conversation with a learned minister of that Church, to whom I mentioned this difficulty, I infer that he at least--I do not know how many more--regards its testimony as a partial failure, or merely as a temporary provision, to be superseded by a better one. Another writes to me in answer to the same question: 'We are quite ready to admit failure, great failure, so far as to the present effects of the movement upon Christendom. But intrinsically, and in relation to God's plans, we do not think it a failure.' __________________________________________________________________
§ 114. The Articles of the Evangelical Alliance.
Literature.
Report of the Proceedings of the Conference, held at Freemasons' Hall, London, from August 19th to September 2d inclusive, 1846. Published by Order of the Conference. London (Partridge & Oakey, Paternoster Row), 1847.
Comp. also the Proceedings of the Seven General Conferences of the Alliance, held at London, 1851, Paris, 1855, Berlin, 1857, Geneva, 1861, Amsterdam, 1867, New York, 1873, and Basle, 1879, all published in English, some also in the German, French, Dutch, and other languages.
The General Conference of New York, the first held on American soil, was the most important, and its proceedings (published by Harper & Brothers, N. Y. 1874) form an interesting panoramic view of the intellectual and spiritual state of the Christian world at that time.
CHARACTER AND AIM OF THE ALLIANCE.
The 'Evangelical Alliance' is not an ecclesiastical organization, and has, therefore, no authority to issue and enforce an ecclesiastical creed or confession of faith. It is a voluntary society for the manifestation and promotion of Christian union, and for the protection of religious liberty. Its object is not to bring about an organic union of Churches, nor a confederation of independent Churches, but to exhibit, and to strengthen union and co-operation among individual members of different Protestant denominations without interfering with their respective creeds and internal affairs. It aims to realize the idea of such a Christian union as is consistent with denominational distinctions and varieties in doctrine, worship, and government. It may ultimately lead to a closer approximation of the Churches themselves, but it may and does exist without ecclesiastical union; and ecclesiastical union would be worthless without Christian union. It is remarkable that our Lord, in his sacerdotal prayer, which is the magna charta of Christian union, makes no reference to the Church or to any outward organization. The communion of saints has its source and centre in their union with Christ, and this reflects his union with the Father.
The Alliance extends to all nationalities and languages, but is confined, so far, to Christians who hold what is understood to be the Scriptural or evangelical system of faith as professed by the Churches of the Reformation and their legitimate descendants. It thus embraces Episcopalians, Lutherans, Presbyterians, Congregationalists, Baptists, Methodists, Moravians, and other orthodox Protestants, but it excludes Roman and Greek Catholics on the one hand, and the antitrinitarian Protestants on the other. The Quakers, though unwisely excluded by Art. IX., are in full sympathy with one of the two chief objects of the Alliance--the advocacy of religious liberty.
THE CONFERENCE OF 1846.
The call to the London Conference of 1846 for the formation of an Evangelical Alliance against infidelity was sufficiently liberal to encourage all orthodox Protestants to attend without doing any violence to their confessional conscience. But the High-Church elements, from aversion to miscellaneous ecclesiastical company, kept aloof, and left the enterprise in the hands of the evangelical Low-Church and Broad-Church ranks of Protestantism. The meeting was overwhelmingly English, and controlled by Episcopalians, Scotch Presbyterians, and English Dissenters. Next to them, America was best represented, and exerted the most influence. The delegation from the Continent was numerically small, but highly respectable. The whole number of attendants was over eight hundred ministers and laymen, from about fifty distinct ecclesiastical organizations of Protestant Christendom, among them many scholars and ministers of the highest Christian standing in their respective Churches and countries. Those who took the most active part in the proceedings were Sir Culling Eardley Smith (President), E. Bickersteth, B. W. Noel, W. M. Bunting, J. Angell James, Dr. Steane, Wm. Arthur, T. Binney, O. Winslow, Andrew Reed, of England; Norman Macleod, W. Cunningham, W. Arnot, R. Buchanan, James Begg, James Henderson, Ralph Wardlaw, of Scotland; Drs. Samuel H. Cox, Lyman Beecher, W. Patton, Robert Baird, Thomas Skinner, E. W. Kirk, S.
S. Schmucker, of the United States; Drs. Tholuck, W. Hoffmann, E. Kuntze, of Germany; Adolphe Monod, Georges Fisch, La Harpe, of France and Switzerland. The meeting was one of unusual enthusiasm and interest. One of its most eloquent speakers, Dr. Samuel H. Cox, of New York, characterized it as an assembly
'Such as earth saw never,
Such as Heaven stoops down to see.'
The late Dr. Norman Macleod wrote during the meeting, in a private letter recently brought to light: [1719] 'I have just time to say that our Alliance goes on nobly. There are one thousand members met from all the world, and the prayers and praises would melt your heart. Wardlaw, Bickersteth, and Tholuck say that in their whole experience they never beheld any thing like it. . . . It is much more like heaven than any thing I ever experienced on earth.'
THE DOCTRINAL BASIS.
The part of the proceedings with which we are concerned here is the attempt made to set forth the doctrinal consensus of evangelical Christendom as a basis for the promotion of Christian union and religious liberty.
The Rev. Edward Bickersteth, Rector of Walton, Herts, and one of the leaders of the evangelical party in the Established Church of England, moved the adoption of the doctrinal basis, and Dr. S. H. Cox, a Presbyterian of New York, supported it in a stirring speech, on the third day (Aug. 21). After considerable discussion and some unessential modifications, the basis was adopted on the fifth day (Aug. 24), nemine contradicente; the vast majority raising their hands in approval, the rest abstaining from voting. The chairman then gave out the hymn,
'All hail the great Immanuel's name,
Let angels prostrate fall.'
It 'was sung by the Conference with a depth of devotional feeling which, even during the meetings of the Conference, had never been surpassed.' [1720]
The doctrinal basis is expressly declared 'not to be a creed or confession in any formal or ecclesiastical sense, but simply an indication of the class of persons whom it is desirable to embrace within the Alliance.' It consists of nine articles: (1) the divine inspiration and supreme authority of the Holy Scriptures; (2) the right and duty of private judgment in the interpretation of the Holy Scriptures; (3) the unity and trinity of the Godhead; (4) the total depravity of man in consequence of the fall; (5) the incarnation of the Son of God, his atonement, and his mediatorial intercession and reign; (6) justification by faith alone; (7) the work of the Holy Spirit in conversion and sanctification; (8) the immortality of the soul, the resurrection of the body, the judgment of the world by Jesus Christ, with the eternal blessedness of the righteous and the eternal punishment of the wicked; (9) the divine institution of the Christian ministry, and the perpetuity of Baptism and the Lord's Supper.
The basis is merely a skeleton: it affirms 'what are usually understood to be evangelical views' on the nine articles enumerated. To give an explicit statement of these views would require a high order of theological wisdom and circumspection. For the practical purpose of the Alliance, the doctrinal basis has upon the whole proved sufficient, though some would have it more strict, others more liberal, since it excludes the orthodox Quakers. It has been variously modified and liberalized by branch Alliances in calling General Conferences. The American branch, at its organization in New York, Jan., 1867, adopted it with a qualifying preamble, subordinating it to the more general consensus of Christendom, and allowing considerable latitude in its construction. [1721] __________________________________________________________________
[1719] Memoir, by his Brother, 1876, Vol. I. p. 260 (N.Y. ed.). The letter to his sister dated Aug. 4, 1846, should be dated Aug. 24.
[1720] Proceedings, p. 193.
[1721] See Vol. III. p. 821. __________________________________________________________________
§ 115. The Consensus and Dissensus of Creeds.
Philip Schaff: The Antagonisms of Creeds, in the "Contemporary Review," London, Oct 1876, (Vol. XI. pp. 836-850). The Consensus of the Reformed Confessions, In the "Proceedings of the First Gen. Pres. Council," Edinburgh, 1877; separately issued, New York, 1877.
The Creeds of orthodox Christendom have passed before us. A concluding summary of the points of agreement and disagreement will aid the reader in forming an intelligent judgment on the possibility, nature, and extent of an ultimate adjustment of the doctrinal antagonisms which are embodied and perpetuated in the symbols of the historic Churches. The argumentation from Scripture, tradition, and reason belongs to the science of Symbolics.
A. The Catholic Consensus of Greek, Latin, and Evangelical Christendom.
The Consensus is contained in the Scriptures, and in the oecumenical Creeds which all orthodox Churches adopt. It may be more fully and clearly specified as follows:
I.--RULE OF FAITH AND PRACTICE.
The Divine Inspiration and Authority of the Canonical Scriptures in matters of faith and morals. (Against Rationalism.)
II.--THEOLOGY.
1. The Unity of the Divine essence. (Against Atheism, Dualism, Polytheism.)
2. The Trinity of the Divine Persons.
Father, Son, and Holy Ghost, the Maker, Redeemer, and Sanctifier.
(Against Arianism, Socinianism, Unitarianism.)
3. The Divine perfections.
Omnipotence, omnipresence, omniscience, wisdom, holiness, justice, love, and mercy.
4. Creation of the world by the will of God out of nothing for his glory and the happiness of his creatures. (Against Materialism, Pantheism, Atheism.)
5. Government of the world by Divine Providence.
III.--ANTHROPOLOGY.
1. Original innocence.
Man made in the image of God, with reason and freedom, pure and holy; yet needing probation, and liable to fall.
2. Fall: sin and death.
Natural depravity and guilt; necessity and possibility of salvation. (Against Pelagianism and Manichæism.)
3. Redemption by Christ.
IV.--CHRISTOLOGY.
1. The Incarnation of the eternal Logos or second Person in the Holy Trinity.
2. The Divine-human constitution of the Person of Christ.
3. The life of Christ.
His superhuman conception; his sinless perfection; his crucifixion, death, and burial; resurrection and ascension; sitting at the right hand of God; return to judgment.
4. Christ our Prophet, Priest, and King forever.
5. The mediatorial work of Christ, or the atonement.
'He died for our sins, and rose for our justification.'
V.--PNEUMATOLOGY.
1. The Divine Personality of the Holy Spirit.
2. His eternal Procession (ekporeusis, processio) from the Father, and his historic Mission (pempsis, missio) by the Father and the Son.
3. His Divine work of regeneration and sanctification.
VI.--SOTERIOLOGY.
1. Eternal predestination or election of believers to salvation.
2. Call by the gospel.
3. Regeneration and conversion. Necessity of repentance and faith.
4. Justification and sanctification.
Forgiveness of sins and necessity of a holy lire.
5. Glorification of believers.
VII.--ECCLESIOLOGY AND SACRAMENTOLOGY.
1. Divine origin and constitution of the Catholic Church of Christ.
2. The essential attributes of the Church universal.
Unity, catholicity, holiness, and indestructibility of the Church. Church militant and Church triumphant.
3. The ministry of the gospel.
4. The preaching of the gospel.
5. Sacraments: visible signs, seals, and means of grace.
6. Baptism for the remission of sins.
7. The Lord's Supper for the commemoration of the atoning death of Christ.
VIII.--ESCHATOLOGY.
1. Death in consequence of sin.
2. Immortality of the soul.
3. The final coming of Christ.
4. General resurrection.
5. Judgment of the world by our Lord Jesus Christ.
6. Heaven and Hell.
The eternal blessedness of saints, and the eternal punishment of the wicked.
7. God all in all (1 Cor. xv. 28).
B. Consensus and Dissensus of the Greek and Roman Churches.
(a) CONSENSUS.
I. The articles of the oecumenical Creeds, excepting the Filioque of the Latin recension of the Nicene Creed and the et filio of the Athanasian Creed.
II. Most of the post-oecumenical doctrines, which are not contained in the oecumenical Creeds, and from which Protestants dissent, viz.:
1. The authority of ecclesiastical tradition, as a joint rule of faith with the Scriptures.
2. The worship (timetike proskunesis) of the Virgin Mary, the Saints, their pictures (not statues), and relics.
3. The infallibility of the Church--that is, the teaching hierarchy (ecclesia docens). The Roman Church lodges infallibility in the papal monarchy, the Greek Church in the (seven) oecumenical Councils, and the patriarchal oligarchy as a whole. [1722]
4. Justification by faith and works, as joint conditions.
5. The Seven Sacraments or Mysteries, with minor differences as to confirmation and unction.
6. Baptismal regeneration (in an unqualified sense), and the necessity of water-baptism for salvation.
7. Priestly absolution by divine authority.
8. Transubstantiation (metousiosis), and the adoration of the consecrated elements.
9. The sacrifice of the Mass for the living and the dead.
This forms the centre of worship. Preaching is subordinate.
10. Prayers for the departed.
On the authority of the Apocryphal books of the Old Testament, transubstantiation, Purgatory, and a few other points, the Greek doctrine is not so clearly developed and formulated; but, upon the whole, much nearer the Roman view than the Protestant.
As to the popular use of the Bible, there is this important difference, that the Greek Church has never prohibited it, like the Roman, and that the Russian Church has recently favored it, and thus opened the way for a wholesome progress and possible reformation
(b) DISSENSUS.
I. The eternal Procession of the Holy Ghost from the Son (Filioque): denied by the Greek, taught by the Latin Church.
II. The papal supremacy and infallibility: rejected by the Greek Church as an antichristian usurpation, asserted by the Latin Church as its corner-stone.
III. The immaculate conception of the Virgin Mary: proclaimed as a dogma by the Pope, 1854: [1723]
IV. The marriage of the lower clergy: allowed by the Greek, forbidden by the Latin Church.
V. Withdrawal of the eucharistic cup from the laity.
VI. A number of rites and ceremonies.
Greek rites: threefold baptismal immersion, instead of pouring or sprinkling; use of leavened, instead of unleavened, bread in the eucharist; the invocation of the Holy Ghost for the benediction of the sacred elements; infant communion; anointing baptized infants; the repetition of holy unction (to euchelaion) in sickness.
C. Consensus and Dissensus of the Greek Church and the Evangelical Churches.
(a) CONSENSUS.
I. They believe the Scriptures and the doctrines of the oecumenical Creeds. (See A.)
II. They reject:
1. The supremacy and infallibility of the Pope.
2. The immaculate conception of the Virgin Mary.
3. The withdrawal of the cup from the laity.
4. The enforced celibacy of priests and deacons.
(The Greek Church, however, prohibits the second marriage of the lower clergy, and requires the celibacy of the bishops.)
(b) DISSENSUS.
I. The double Procession of the Holy Spirit. [1724]
II. In the post-oecumenical doctrines mentioned sub B. (a), II., the Greek Church sides with Rome against Protestantism.
D. Consensus and Dissensus of the Roman Catholic and the Evangelical Protestant Churches.
(a) CONSENSUS. (See sub A.)
(b) DISSENSUS.
I. Scripture and Tradition, as a rule of faith.
Roman Catholic doctrine:
The necessity of ecclesiastical tradition (culminating in the infallible decisions of the papal see), as a joint rule of faith and as the sole interpreter of Scripture.
Protestant doctrine:
The absolute supremacy and sufficiency of the Scriptures as a guide to salvation.
II. Other differences concerning the Scriptures.
1. Extent of the Canon:
The Apocrypha of the Old Testament are included in the Roman, excluded from the Protestant Canon.
2. Authority of the Latin Vulgate:
Put on a par with the Hebrew and Greek Scriptures by Rome; while Protestantism claims divine authority only for the original Scriptures of the inspired authors.
3. Popular use and circulation of the Bible:
Discouraged (and relatively forbidden) by Rome; encouraged by Protestantism, which goes hand in hand with the Word of God, and must stand or fall with it.
III. Objects of Worship.
Roman Catholic doctrine:
1. God (latria);
2. The Virgin Mary (hyperdulia);
3. Angels and Saints (dulia);
4. Images and Relics of Saints. Protestant doctrine:
God alone. All other worship is gross or refined idolatry.
The Roman Catholic Christian approaches Christ through human mediators, and virtually substitutes the worship of Mary for the worship of Christ; the Protestant approaches Christ directly, and prays to him as his only and all-sufficient High-Priest and Intercessor with the Father.
IV. Primitive State.
Difference (asserted by Roman Catholics, denied by Protestants) between the image of God (imago, eikon, tslm), i.e., the natural perfection of the first man as a rational and free being, and similitude of God (similitudo, homoiosis, dmdt), i.e., supernatural endowment of man with righteousness and holiness together with the immortality of the body.
V. Original Sin.
Roman Catholic doctrine:
Original sin is a negative defect (carentia justitiæ originalis), or the loss of the similitude--not of the image--of God, and is entirely removed by baptism.
Protestant doctrine:
Original sin is a positive corruption and total depravity, involving the loss of (spiritual) freedom, and retains the character of sin after baptism.
VI. Justification by faith and good works (Roman Catholic);--or by faith alone (Protestant).
1. Different conceptions of justification (dikaiosis, justificatio): a gradual process of making the sinner righteous (identical with sanctification);--or a judicial and declaratory act of God (acquittal of the penitent sinner on the ground of Christ's merits and on condition of faith in Christ), followed by sanctification.
2. Different conceptions of faith: intellectual assent and submission to divine authority;--or personal trust in Christ and living union with him.
3. Different position assigned to works: condition of justification;--or evidence of justification.
4. Assurance of justification and salvation: denied (except on the ground of a special revelation) by Roman Catholics; asserted by Protestants (though in different degrees).
Paul and James. Basis of reconciliation: faith operative in love. [1725]
VII. Good works of believers.
The meritoriousness of good works (meritum ex congruo and meritum ex condigno): Works of supererogation, not commanded, but recommended (consilia evangelica), with corresponding extra merits, which constitute a treasury at the disposal of the Pope for the dispensation of indulgences.
Here is the root of the ascetic and monastic system (vota monastica: voluntary obedience, poverty, and celibacy), and the chief difference between Roman Catholic and Evangelical ethics.
VIII. The Church.
1. Identification of the Church of Christ with the Church of Rome--the fundamental error (the proton pseudos) of the papacy.
2. Distinction of the invisible Church (one and universal under the sole headship of Christ), and the visible Church (existing in many organizations or denominations): asserted by Protestants; denied by Roman Catholics.
3. Different conception and application of the attributes of the Church; unity, holiness, catholicity, apostolicity, indefectibility, infallibility, and exclusiveness, especially the last (extra ecclesiam nulla salus, which is made to mean extra ecclesiam Romanam).
IX. The Pope.
The infallible head of the Universal Church, the Vicar of Christ on earth, by virtue of his office as the successor of Peter.
This is the cardinal doctrine of Romanism, but rejected by Greeks and Protestants as an antichristian usurpation of the prerogative of Christ.
X. Sacraments in general.
1. Definition: visible signs of invisible grace instituted by the express command of Christ in the New Testament (Protestant);--or simply by the authority of the Church (Roman Catholic).
2. Number: seven (Roman Catholic);--or two (Baptism and the Lord's Supper).
3. Effect: ex opere operato (i.e., by virtue of the objective act);--or through faith (as the subjective condition).
XI. Baptism.
Its effect on original sin; its relation to regeneration; its necessity for salvation; and several ritual differences.
XII. The Eucharist. Romanism holds, Protestantism denies:
1. Transubstantiation and the adoration of the elements.
2. The withdrawal of the cup from the laity.
3. The Eucharist as a sacrifice, i.e., an actual though unbloody repetition of Christ's sacrifice on the cross by the priest for the sins of the living and the dead (the souls in purgatory).
The celebration of the Mass is the centre of Roman Catholic worship.
XIII. The other five Sacraments: Confirmation, Penance, Matrimony, Ordination, Extreme Unction.
Maintained by Rome as sacraments proper; rejected by Protestants, or admitted only as semi- or quasi-sacramental acts.
1. Confirmation.
Retained by the Lutheran, Anglican, and the German Reformed Churches (as supplementary to infant baptism after a course of catechetical instruction). Rejected by other Protestant Churches, in which a voluntary union with the Church by a public profession of faith takes the place of confirmation.
2. Penance (sacramentum pænitentiæ).
Auricular confession and priestly absolution; satisfaction for venial sins; indulgences. The Lutheran (and Anglican) standards approve private confession to the minister; other Churches leave it entirely optional; all Protestants deny the efficacy of priestly absolution except as an official declaration of God's forgiving mercy to the penitent
3. Ordination.
A separate priesthood and clerical celibacy (Roman Catholic); the general priesthood of the laity and the right of the laity to participate in Church government (Protestant).
4. Matrimony.
Differences in matrimonial legislation, mixed marriages, and divorce.
5. Extreme unction.
Rejected by Protestants, who in James v. 14 emphasize the praying rather than 'the anointing with oil' (a physical remedy).
XIV. Purgatory.
A temporary middle place and state (until the final judgment) between heaven and hell for the purification of imperfect Christians, which may be advanced by prayers and masses in their behalf.
Protestantism holds that there are only two conditions in the other world, but with various degrees of bliss or misery.
The indulgences closely connected with purgatory were the first occasion, though not the cause, of the Reformation.
E. Doctrinal Differences among Evangelical Protestants.
I.--LUTHERANISM AND CALVINISM.
1. Baptismal Regeneration.
Baptism a means of regeneration (as concurrent with the sacramental act), and hence necessary for salvation;--or only a sign and seal of regeneration (whether concurrent or preceding or succeeding, according to God's free pleasure).
2. The Encharistic presence.
Corporeal real presence (in, with, and under the elements) for all communicants;--or spiritual real (dynamic and effective) presence for believers only.
3. Christological.
The extent of the communicatio idiomatum. [1726] The ubiquity of Christ's body: asserted by the Lutheran Church (as a dogmatic support to its doctrine of the eucharistic multipresence); denied by the Reformed (as inconsistent with the limitations of humanity and the fact of Christ's ascension to heaven).
4. Predestination and the perseverance of saints.
No difference between Luther and Calvin, who were both Augustinians, but between their followers. (Synergism of Melanchthon in his later period. Semi-Augustinianism of the Formula of Concord. Extreme Calvinism of the Synod of Dort.)
II.--CALVINISM AND ARMINIANISM.
1. Election: unconditional;--or conditional.
2. Extent of redemption: limited to the elect;--or unlimited to all men.
3 and 4. Nature of faith and grace: irresistible;--or resistible.
5. Perseverance of saints;--or the possibility of total and final apostasy.
III.--CONGREGATIONALISM.
1. Conception of a Christian congregation or local church: a self-governing body of converted believers voluntarily associated for spiritual ends.
2. Independence of such a church of foreign jurisdiction.
3. Duty of voluntary fellowship with other churches.
IV.--BAPTIST DOCTRINES.
1. Congregationalism as sub III.
2. Baptism.
(a) Its subjects: only responsible converts on the ground of a voluntary profession of their faith.
(b) Its mode: total immersion of the body.
3. Universal liberty of conscience as a sphere over which civil government has no control. ('Soul-liberty.') [1727]
V.--QUAKER DOCTRINES.
1. Universal diffusion of the inner light for the salvation of men.
2. Immediate revelation superior to, though concordant with, the outward testimony of the Scriptures.
3. The ministry of the gospel depending on inspiration, and not confined to a class or sex.
4. The sacraments are spiritual acts, not visible rites and ceremonies, as under the old dispensation.
5. Worship is purely inward, and depends upon the immediate moving of the Holy Spirit.
6. Universal religious liberty.
VI.--METHODIST DOCTRINES.
1. Universal offer of salvation in different dispensations.
2. Witness of the Spirit, or assurance of present acceptance with God.
3. Christian perfection, or perfect sanctification.
F. Orthodox Protestantism and Heterodox Protestantism.
I. Socinianism (Unitarianism). Denies the following oecumenical doctrines:
1. The Trinity.
2. The Incarnation and eternal Divinity of Christ.
3. Original sin and guilt.
4. The vicarious atonement.
II. Universalism departs from the orthodox doctrines of the--
1. Nature and extent of sin and its consequences.
2. Endless punishment. (Difference between Restorationism and Universalism proper).
III. Swedenborgianism asserts:
1. A new revelation and a new Church (the New Jerusalem).
2. Intercourse with the spirit world.
3. It limits the number of the canonical Scriptures.
4. It claims to unlock the deeper inner sense of the Scriptures.
5. It dissents from the evangelical doctrines of the tripersonality of the Godhead, the incarnation, the atonement, justification, the Church, the sacraments, and the resurrection. __________________________________________________________________
[1722] We say as a whole; for the Greek Church does not claim infallibility for any individual patriarch, and has herself condemned, in oecumenical Synods, as heretics not only Pope Honorius, of Rome, but also several of her own patriarchs, e.g., Nestorius, of Constantinople; Dioscurus, of Alexandria; Peter the Fuller, of Antioch; Sallustius, of Jerusalem; Cyril Lucar, of Constantinople.
[1723] The Greek Archbishop Lykurgos, of Syra and Tenos (d. 1876), declared, while in England, in a conference with the Bishop of Ely, Feb. 4, 1870: 'The Orthodox Church considers the immaculate conception to be blasphemous. It destroys the doctrine of the Incarnation.' But in practice the worship of the blessed Virgin is carried as far in the Greek Church as in the Latin.
[1724] In this doctrine the Protestant Confessions side with the Latin Church, or at least they do not oppose it. The eternal procession of the Spirit was no topic of controversy in the period of the Reformation, and may be regarded as an open question subject to further exegetical and theological investigation. A number of Episcopalians in England and America would be willing to expunge the Filioque from the Nicene Creed, or to compromise with the Orientals on the single procession of the Spirit from the Father through the Son. See the Theses of the Bonn Conference of 1875, at the close of Vol. II.
[1725] Gal. v. 6, (pistis di agapes energoumene, is to be explained as the dynamic middle, not as the passive, 'completed in love' (the fides formata of Roman Catholic commentators).
[1726] That is, whether it includes also the genus majestaticum, or the communication of the attributes of the divine nature to the human nature of Christ--affirmed by the Lutheran symbols, denied by the Reformed. See pp.319 sqq.
[1727] President Anderson, of Rochester University (article Baptists in Johnson's Cyclopædia, Vol. I. p. 383), enumerates four distinctive doctrinal principles of the Baptists: (1) immersion; (2) believers only to constitute a visible church; (3) responsible converts only entitled to baptism; (4) separation of Church and State, and independence of each individual church as a body of baptized believers of any other body, whether ecclesiastical or political. But the second article is held also by the Congregationalists, and the fourth can not be called an article of faith. __________________________________________________________________
§ 116. The Disciples of Christ
Literature.
Richardson: Memoirs of A. Campbell, new ed., Cinti., 1888--A Debate between Rev. A. Campbell and Rev. N. L. Rice on Christian Baptism and Eccles. Creeds as Terms of Communion, Nov. 15-Dec. 2, 1843, Lexington, 1844, pp. 912.-- I. Errett: Our Position, a tract, Cinti., 1901.-- J.
H. Garrison: The Old Faith Restated, St. Louis, 1891.-- B. B. Tyler: Hist. of the Disciples of Christ, Am. Ch. Hist. Series, N.Y., 1894.--
F. D. Powers: Art. in Schaff-Herzog Enc., III., 443 sq.-- J. S. Lamar: Life of I. Errett, 2 vols., Cinti., 1894.-- W. T. Moore: Compar. Hist. of the Disciples of Christ, N.Y., 1909, pp. 830.-- Summerbell: The Christians and the Disciples, Dayton, 1906.-- Errett Gates: The Disciples of Christ, in "Story of the Chh.," Chaps. XI-XIV., N.Y., 1905.-- P. Ainslie: The Message of the Disciples for the Union of the Church, N.Y., 1913, pp. 210. Gives the "Declaration and Address" in full. Also The Scandal of Christianity, N. Y., 1929.-- J. K. Kellems:
A. Campbell and the Disciples, N.Y., 1930, pp. 409.
A large and influential Christian body whose historic position has been antagonism to all Church creeds containing articles formulated by non-biblical writers is the group known as The Disciples of Christ. In the number of its members, the fifth Protestant ecclesiastical body in the United States, it arose early in the nineteenth century in Western Pennsylvania under the leadership of Thomas Campbell, a Seceder minister from North Ireland and his son, Alexander Campbell. Born in Ireland, Sept. 12, 1788, Alexander came to America, 1809, settled in the Western part of Pennsylvania and died March 4, 1866, in Bethany, West Virginia, where he had established a college. Seeking relief from the restraints of ecclesiastical formularies and a return to the so-called implicity and ordinances of "original Christianity," Thomas, then a Presbyterian minister, formed "the Christian Association of Washington," Pennsylvania, and issued, 1809, a "Declaration and Address" to which the Disciples go back as the justification and basis of their existence as a distinct group. In 1811, he and his followers joined themselves in an independent organization at Brush Run, Pa. Two years later, the organization united with the Redstone Baptist Association. A division arising in this body over the principles of the "Church Reformation," as the movement led by the Campbells was called, the followers of the Campbells constituted themselves an independent body, 1827. Four years later, this body was enlarged by the accession of a number of churches which followed Rev. Barton W. Stone, once a member of the Presbytery of Lexington, Kentucky. The members of the Kentucky churches preferred to call themselves by the simple name "Christians" and for this reason the "Disciples" have often gone by that name.
Alexander Campbell, the real founder of the new movement, was ordained 1812 and immersed a few months later. He was a man of intellectual vigor and independence of thought, of positiveness of conviction and statement, and became abundant in labors. His views were set forth not only in the pulpit but through the columns of two periodicals, the Christian Baptist and the Millennial Harbinger, and in public discussions on the platform. These discussions, which aroused wide attention in Southern Ohio and the South West, were carried on with Robert Owen, 1829, and Archbishop Purcell of the Roman Catholic Church, 1837, both in Cincinnati, and with the noted Presbyterian polemic theologian, Dr. Nathan L. Rice, in Lexington, Ky., 1843. The last discussion, which lasted sixteen days, had Henry Clay as its chairman. Campbell was accused of being "contentious" and "disputatious" while his skill as a debater was generally recognized.
The distinctive tenets of the Disciples, as set forth in the Declaration and Address, are the "alone-sufficiency and all-sufficiency of the Bible"--to use the language of Alexander Campbell--and the unadulterated evil of Christian creeds and the denominational divisions in Christendom. With other Christians, they hold to the doctrines of the trinity, original sin, Christ's atonement and resurrection, the necessity of repentance and regeneration, and the two future states. They reject--to follow the Declaration and Address--human opinions and the inventions of men as having any authority in the Church of God and profess "to stand upon the ground on which the Church stood at the beginning . . . and to take up things just as the Apostles left them." The Society, so it was affirmed, "was formed for the sole purpose of promoting simple evangelical Christianity and to promote only such measures as, reduce to practice the original form of Christianity expressly exhibited in the sacred page. . . . Everything not taught and enjoined in the Bible is of no authority and nothing is to be made a term of communion among Christians which is not as old as the New Testament." Creeds of human composition are a calamity and have been the cause of the historic divisions in the Church and "divisions among Christians is a horrid evil. Although the Church of Christ must necessarily exist in particular and distinctive societies, locally separate one from another, yet ought there to be no schisms, no uncharitable divisions, among them." Further, by the Declaration and Address, the society rejected the application to itself of the name "Church" and its members desired to be regarded "merely as voluntary advocates of Church reformation; and, tired of the jarrings and janglings of a party spirit, to restore unity, peace and purity to the whole Church of God,"--a large, if not ambitious, and certainly most laudable purpose. In accordance with these affirmations, whereby the Scriptures are not only treated as the sole standard of Christian teaching but its language the sole organ through which it is to be conveyed and all human formularies intended to state and summarize those teachings are set aside as evil in their consequences, the Disciples have been inclined to look upon themselves as pioneers in the movement of Christian unity and Church union. For twenty years the body has had within itself an Association for the Promotion of Christian Unity. In spite of their formal declarations and wishes, the Disciples are a distinct ecclesiastical body, following the congregational scheme of church government and observing usages distinguishing them from many Christian bodies such as the weekly observance of the Lord's Supper and baptism by immersion, though denying baptismal regeneration. Whether such usages, the doctrines explicitly held in common with all Christians and their opposition to creeds, constitute a confessional formulary or not, seems to admit of two answers. The large volume of Kellems, 1930, ascribes to Alexander Campbell a doctrinal system no less positive than are the systems of other ecclesiastical bodies. By their evangelical activity and warm manifestation of union among themselves, the Disciples of Christ have not only reached large bodies of people but won the fellowship of other Christian communions and have shown that a Church's efficiency and solidarity does not necessarily depend upon an explicit formulary of human composition. The most prominent personage among the Disciples since Alexander Campbell has been James A. Garfield, President of the United States. __________________________________________________________________
§ 117. The Universalists.
The Universalist Churches of the United States, starting in New England, have modified the orthodox Christian system as expressed in the historic creeds but while differing among themselves, they retain reverence for Christ as a divine teacher, the belief in the immortality of the soul and suitable awards after death for conduct in this world. A movement towards the union of Congregational and Universalist churches has had advocates as in California, 1930. The New England Convention of Universalist Churches, meeting in Winchester, New Hampshire, 1803, adopted a Profession of Belief in three articles. Eddy, in his Hist. of Universalism, says that "while the Profession was sufficiently definite to exclude the possibility of mistaking its most prominent thought, the reconciliation of all souls to God, it was sufficiently liberal to be acceptable alike to Trinitarians and to Unitarians, to the believer in future punishment and to the believer that the consequences of sin are confined to this life." In 1899 the General Convention, meeting in Boston, added to the Winchester Profession, clauses giving "The Conditions of Fellowship." At a meeting of the Convention in Winchester, 1903, celebrating the adoption of the Profession, its three articles were spoken of "as the first explicit statement in a creed of what is known as liberal Christianity."
"The Profession of Belief and Conditions of Fellowship are as follows" [1728]
Art. I. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God and of the duty, interest and final destination of mankind. Art. II. We believe that there is one God, whose nature is Love revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happiness. Art. III. We believe that holiness and true happiness are inseparably connected, and that believers ought to be careful to maintain order and practice good works; for these things are good and profitable unto men.
The Conditions of Fellowship shall be as follows: 1. The acceptance of the essential principles of the Universalist Faith to wit: 1 The Universal Fatherhood of God; 2 The Spiritual authority and leadership of His Son, Jesus Christ; 3 The trustworthiness of the Bible as containing a revelation from God; 4 The certainty of just retribution for sin; 5 The final harmony of all souls with God.
The Winchester Profession is commended as containing these principles but neither this nor any other precise form of words is required as a condition of fellowship, provided always that the principles above stated be professed.
2. The acknowledgment of the authority of the General Convention and assent to its laws. __________________________________________________________________
[1728] Minutes of the Winchester Convention, Washington, 1929. In 1878 the Universalists of Boston and vicinity put forth a statement of belief in 9 articles which was not adopted by the convention. See R. Eddy: Hist. of Universalism, in Am. Church Hist, series, X; 255-507.--Ed. __________________________________________________________________
§ 118. The Unitarians.
The Unitarian Churches are a free association of societies which lay stress upon practical aims and require no subscription to a doctrinal formula. The nearest approach to such a formula is the declaration written by James Freeman Clarke and published by the Unitarian Sunday School Union, affirming "belief in the fatherhood of God, the brotherhood of man, the leadership of Jesus, salvation by character, the progress of mankind upward and onward forever." Founded in 1825, the American Unitarian Association announced its object to be "to diffuse the knowledge and promote the interest of pure Christianity." The older Unitarians, represented by Channing, while they rejected binding creedal formulas, the doctrines of the Trinity and total depravity and what was called the bleak Calvinism of New England, held to the exaltation of Christ and the immortality of the soul. Twenty of the original congregations of Massachusetts, including the Plymouth church, allied themselves with the movement. Humanistic efforts have been emphasized. In Boston, which became the home of literary culture, many of its representatives broke loose entirely from the historic New England ecclesiastical system and abandoned Christianity as a supernatural revelation for the philosophy known as transcendentalism. By the middle of the 19th century, Unitarianism had become synonymous with religious liberalism, basing its conclusions in part upon the results of German rationalistic criticism. Outside of Massachusetts, its following has been small and its churches include groups which join with the name Unitarian extreme tenets of religious liberalism. President Eliot of Harvard pronounced "independent thought the chief feature of Unitarianism."
In 1865, largely under the influence of Dr. Bellows of New York City, "the National Conference of Unitarian and Other Christian Churches" was organized and passed the following resolution:
"To secure the largest unity of the spirit and the widest practical co-operation of our body, it is hereby understood that all the resolutions and declarations of this convention are expressions only of its majority, committing in no degree those who object to them, claiming no other than a moral authority over the members of the convention, or the churches represented here, and are all dependent wholly for their effect upon the consent they command on their own merits from the churches here represented or belonging within the circles of our special fellowship."
The words used in the preamble "The obligations of all disciples of the Lord Jesus Christ" led to a warm discussion and the formation of "The Free Religious Association." At a meeting of the National Conference, 1894, the following preamble concerning faith and fellowship was adopted and has been interpreted in some sections to include in the fellowship of the Unitarian churches, members of the Brahmo Somaj of India and all others who "sympathize with the spirit and practical aims" of the Unitarians: [1729]
"The Conference of Unitarian and other Christian Churches was formed in the year 1865, with the purpose of strengthening the churches and societies which should unite in it for more and better work for the kingdom of God. These churches accept the religion of Jesus, holding, in accordance with his teaching, that practical religion is summed up in love to God and love to man. The Conference recognizes the fact that its constituency is Congregational in tradition and polity. Therefore, it declares that nothing in this constitution is to be construed as an authoritative test; and we cordially invite to our working fellowship any who, while differing from us in belief, are in general sympathy with our spirit and our practical aims." __________________________________________________________________
[1729] Batchelor in Christian Register, 1906, p. 202, 203. See J. H. Allen: The Unitarian Movement since the Reformation, in Am. Ch. Hist. Series, X, pp. 1-249, N.Y., 1894; G. W. Cooke: Unitarianism in America, Boston, 1902. E. Emerton: Unitar. Thought, N.Y., 1911. __________________________________________________________________ __________________________________________________________________
INDEX TO VOL. I. __________________________________________________________________
A.
Adiaphoristic Controversy, [1]298.
Adrian VI., [2]92.
Æpinus, [3]296.
Agricola, [4]278.
Á Lasco, [5]565, [6]583.
Alençon, Synod of, [7]483.
Alexander VI., [8]166.
Alexander VII., [9]104, [10]125.
Alliance, Evangelical, [11]666, [12]915.
Alva, [13]503.
Ambrose, [14]114.
American Catholic Bishops against Papal Infallibility, [15]152.
American Congregational Creeds, [16]835.
Amsdorf, [17]267, [18]276.
Amyraut (Amyraldus), [19]477, [20]480, [21]488.
Anabaptists, [22]841.
Andreæ (Jacob), [23]50, [24]289, [25]308, [26]311, [27]339.
Andreæ (Valentine), [28]460.
Andrews (W. W.), on the Catholic Apostolic Church, [29]911.
Anglican Articles of Religion, [30]592.
Anglican Catechism, [31]654.
Anglican Church, [32]212, [33]218, [34]592, [35]598.
Anglican Liturgy, [36]595, [37]601.
Anglo-Catholic Correspondence with the Eastern Church, [38]74.
Anglo-Catholicism of Laud, [39]716.
Angus (Joseph), [40]852.
Anselm, on the Immaculate Conception, [41]122.
Antinomian Controversy, [42]277.
Anypostasia of the Human Nature of Christ, [43]32.
Apology of the Augsburg Confession, [44]243.
Apostles' Creed, [45]14 and passim.
Armada. [46]705.
Armenians, [47]81.
Arminianism in Holland, [48]508; in England, [49]713; of Methodism, [50]894.
Arminius and Arminians, [51]510.
Arrowsmith, [52]741, [53]770.
Articles of Religion: of the Church of England, [54]611, [55]613,
[56]615, [57]620; revised by the Westminster Assembly, [58]752; of the Protestant Episcopal Church in America, [59]650, [60]653; of Lambeth,
[61]658; Irish, [62]662; of the Reformed Episcopal Church, [63]665,
[64]667; of the Methodists, [65]889; of the Evangelical Alliance,
[66]917.
Articles of Smalcald, [67]253.
Asbury (Bishop), [68]884, [69]888.
Assembly of Westminster, [70]727. See Westminster Assembly.
Associate Church, [71]812.
Associate Reformed Church, [72]811.
Athanasian Creed, [73]34.
Atonement, universal or limited, [74]481, [75]512, [76]771, [77]895.
Auburn Declaration, [78]809.
Augsburg Confession, [79]225 and passim; used in the Anglican Articles, [80]623.
Augsburg Diet, [81]226.
Augsburg Interim, [82]299.
Augusta, [83]579.
Augustine, on the Apostles' Creed, [84]15, [85]17, [86]18; on the Sinlessness of Mary, 119; against Papal Infallibility, [87]175; influence on Protestant Creeds, [88]210; on Infant Salvation, [89]379; on Predestination, [90]452; on Baptismal Regeneration and Perseverance,
[91]640.
Augustus, Elector of Saxony, [92]282, [93]308, [94]311, [95]557.
B.
Bacon (Leonard), [96]821, [97]827, [98]838.
Baillie (Robert), [99]690, [100]693, [101]727, [102]737, [103]746; his description of the Westminster Assembly, [104]750; of a day of prayer and fasting, [105]752; on the Westminster Confession, [106]789.
Bains, [107]124.
Bancroft (Bishop), [108]607, [109]708.
Baptism, Lutheran doctrine of, [110]346, [111]349; Zwinglian, [112]373; Calvinistic, 414, [113]641; Anglican, [114]639; necessity of, [115]642; Baptist doctrine, [116]845; Quaker doctrine, [117]866.
Baptists advocating Religious Liberty, [118]802; history of, [119]844.
Baptists (Arminian), [120]857.
Baptists (Calvinistic), [121]845.
Barclay (Robert), [122]859, [123]861, [124]864.
Barlow (William), [125]708.
Barneveldt, [126]511.
Baro, [127]659.
Barrett, [128]659.
Basle, First Confession of, [129]385, [130]387; Second Confession of, [131]388.
Bathori, [132]585.
Baur versus Möhler, [133]89; on Calvin, [134]449.
Baxter (Richard), [135]725, [136]726; on the Westminster Assembly, [137]729; on the Westminster Standards, [138]760.
Becon (Thomas), on Baptism, [139]643.
Belgic Confession, [140]504.
Bellarmin, Standard Champion of Romanism, [141]85, [142]102; on Infallibility, [143]182; on Ubiquity, [144]354.
Benedict XIII., [145]107.
Benedict XIV., [146]107.
Bergen Formula, [147]311. See Formula of Concord.
Bernard of Clairvaux, against the Immaculate Conception, [148]121.
Berne, Conference and Ten Theses of, [149]364.
Bersier, [150]498.
Bertram, [151]648.
Bessarion (Cardinal), [152]46.
Beza, [153]393, [154]429, [155]434, [156]436, [157]438, [158]441, [159]468, [160]603.
Bible. See Scriptures.
Bibliander, [161]477.
Birgitte, [162]124.
Bismarck, [163]133, [164]150.
Blaarer, [165]397.
Blackmore, [166]68, [167]71, [168]73.
Blondel, [169]482.
Böckel, [170]355 and passim.
Böhler (Peter), [171]886.
Bockelsohn (John), [172]842.
Bogerman, [173]513.
Bohemian Brethren, in Bohemia, [174]566; in Poland, [175]582.
Bohemian Confessions, [176]576.
Bolsec, [177]421, [178]474.
Bonar (Horatius), on Catechisms, [179]544, [180]697.
Boniface VIII., [181]165, [182]176.
Book of Concord, [183]220.
Borromeo, [184]100.
Bossuet, [185]86, [186]102, [187]183.
Boston Declaration of Faith, [188]837.
Boucher (Joan), [189]846.
Bownd (Nicolas), on the Christian Sabbath, [190]777.
Bradwardine, [191]769.
Bramhall (Bishop), [192]664.
Brandenburg Confessions, [193]554.
Breitinger, [194]513.
Bremen Confession, [195]564.
Brentius. See Brentz.
Brentz, his Christology and Ubiquity doctrines [196]290; his Würtemberg Confession, [197]344, [198]627.
Brès (Guido de), [199]504.
Breviary, Roman, [200]190.
Browne (Bishop), on the Apostles' Creed, [201]16; on the XXXIX. Articles, [202]601, [203]638, [204]648.
Browne (Robert) and Brownists, [205]824.
Brownson (Orestes), [206]90.
Brück, [207]233, [208]243.
Bucer, [209]304, [210]388, [211]471, [212]525.
Buchanan (George), [213]670.
Bullinger, his life and labors, [214]390; his Confession of Faith,
[215]396; on the Lord's Supper, [216]471; on Predestination, [217]475; on the Heidelberg Catechism, 551; influence in England, [218]602,
[219]630, [220]637.
Bungener, on Calvin, [221]441.
Bunyan (John), [222]723, [223]725, [224]848.
Burnet (Bishop), [225]637.
Buxtorf, [226]479.
C.
Calamy (Edmund), [227]742, [228]770.
Calixtines, [229]566.
Calixtus, [230]350, [231]380, [232]557, [233]561.
Callistus, [234]177.
Calovius, [235]350, [236]380, [237]561.
Calvin, on the Apostles' Creed, [238]15, [239]20; on the Nicene Creed,
[240]27; relation to Luther and Melanchthon, [241]214, [242]215,
[243]217, [244]218; signs the Augsburg Confession, 235; on the Adiaphoristic Controversy, [245]301; life and character, [246]421; his theology, [247]446; his Institutes, [248]447; on Predestination,
[249]451, [250]474; on the Lord's Supper, [251]455 (281, [252]376); his Exegesis, [253]457; on Church Polity and Discipline, 460; on Religious Persecution and Liberty, [254]463, [255]466; his Catechism, [256]467; Consensus Tigurinus, [257]471; Consensus Genevensis, [258]474; on Episcopacy in Poland, 582; influence in England, [259]602, [260]630,
[261]658; on Baptism and Election, [262]641.
Calvinism, [263]446. See Calvin, Dort, Lambeth Articles, and Westminster Confession.
Calvinistic Baptists. See Baptists.
Calvinistic Methodism, [264]901.
Cambridge Platform, [265]836.
Cameron, [266]480.
Campbellites, [267]840, [268]845.
Capito, [269]385, [270]388.
Cappel (Louis), [271]479.
Cardoni, [272]163.
Carlyle (Thomas), on the Scotch Reformation, [273]671; on John Knox,
[274]676; on the Westminster Catechism, [275]787; on Edward Irving,
[276]908.
Cartwright, [277]706, [278]735.
Caryl (Joseph), [279]742.
Castellio, [280]475.
Catechism, Anglican, [281]654; of the Bohemian Brethren, [282]574; of Calvin, 467; of Craig, [283]697; of Emden, [284]565; Heidelberg (Palatinate), [285]529; of Luther, 245, [286]543; of Mogilas (Russo-Greek), [287]58; of Platon, [288]71; of Philaret, [289]71; Scotch, [290]696; Tridentine (Roman), [291]100; Waldensian, [292]572; Westminster, [293]543, [294]783; of the Quakers, [295]864; of the Methodists, [296]882, [297]891.
Catharine of Siena, [298]124.
Catholic Apostolic Church, [299]905.
Catholicism and Protestantism, [300]207.
Catholicism and Romanism, [301]83, [302]205.
Chalcedon, Creed of, [303]29.
Chalmers (Thomas) [304]696, [305]885, [306]906, [307]908.
Chandieu, [308]493.
Charenton, Synod of, [309]483.
Charles (Thomas), [310]903.
Charles I., [311]617, [312]664, [313]688, [314]691, [315]693, [316]694; his character and reign, [317]709.
Charles II., [318]619, [319]694, [320]721, [321]724.
Charles V., [322]92, [323]225, [324]227, [325]503.
Chemnitz, against the Council of Trent, [326]96; on the Communicatio Idiomatum and the Ubiquity of Christ's Body, [327]292.
Chillingworth, on the Athanasian Creed, [328]40; on Religious Toleration, [329]803.
Christological Controversy, [330]285.
Christology, Chalcedonian, [331]30; Lutheran and Reformed, [332]317, [333]325, [334]347, [335]348.
Church, meaning of, [336]822.
Church Diet of Berlin adopts the Augsburg Confession, [337]236.
Civiltà Cattolica, [338]139, [339]158.
Clarendon, [340]728.
Clement of Rome, [341]174.
Clement VIII., [342]189.
Clement XI., [343]105, [344]107.
Coccejus (John), [345]774.
Cochlæus, [346]227.
Coke (Thomas), [347]887.
Coleman (Thomas), [348]742.
Collyridianæ, [349]119.
Comenius (Amos), [350]567, [351]875.
Communicatio Idiomatum, Lutheran doctrine of, [352]318, [353]324.
Concord, Book of, [354]220; Formula of, [355]258.
Confession and Absolution in the Lutheran Church, [356]248.
Confession of Faith. See Creeds.
Confession of Anhalt, [357]563; of Augsburg, [358]225; Baptist,
[359]851; of Basle, I., [360]385; of Basle, II., [361]388; of Belgium,
[362]502; of the Bohemian Brethren, [363]576; of Brandenburg, [364]554; of Bremen, [365]564; Congregational, [366]828; Cumberland Presbyterian, 815; of Cyril Lucar, [367]54; of Dositheus (Synod of Jerusalem),
[368]61; French Reformed (Gallican), [369]490, [370]500; of Friends,
[371]864, [372]870; of Gennadius, [373]46; Helvetic, I., [374]388; Helvetic, II., [375]390; of Hessia, [376]564; Hungarian, [377]591; Methodist, 890; of Metrophanes Critopulus, [378]52; of Mogila, [379]58; Moravian, [380]878; of Nassau, 564; Reformed (in general), [381]354; Savoy, [382]829; Scotch, I., [383]680; Scotch, II., 686; of Sigismund,
[384]555; Tetrapolitan, [385]526; of Thorn, [386]562; Welsh Calvinistic, 903; of Westminster, [387]753.
Confutatio Papistica, [388]227, [389]243.
Congregational Declarations. See Confession.
Congregationalism and Congregationalists, [390]820.
Consensus and Dissensus of Creeds, [391]919.
Consensus of Geneva, [392]474; Helveticus, [393]477, [394]485; of Sendomir, [395]586; of Zurich, [396]471.
Consubstantiation, [397]232, [398]316, [399]325, [400]327.
Cop, [401]427.
Copts, [402]80.
Corvinus, [403]302.
Cotton (John), [404]820, [405]850.
Council, of Nicæa, first, [406]25, [407]44, [408]173; second, [409]44; of Chalcedon, [410]29, 173; of Constantinople, first, [411]25, [412]28,
[413]44; second, [414]44; third, [415]44; fourth, 178; of Ephesus,
[416]44; of Ferrara and Florence, [417]46, [418]97, [419]181; of Jerusalem (1672), [420]61; of Pisa, Constance, Basle, [421]182; of Trent, [422]91, [423]124; of the Vatican, 134, [424]168.
Covenanters, [425]694.
Covenants, Scotch, [426]685; doctrine of, [427]773.
Craig (John), [428]686, [429]698.
Cranmer, [430]596, [431]601, [432]605, [433]611, [434]614, [435]630, [436]642; on the Lord's Supper, [437]647; Catechism of, [438]655.
Creeds: name and definition, [439]3; authority, [440]7; use, [441]8; classification, [442]9. See Confession.
Crell, [443]283, [444]345.
Cromwell, [445]693, [446]714, [447]720, [448]723; his Policy, [449]830; towards Baptists, [450]847; towards Quakers, [451]862, [452]868.
Crosby (Thomas), [453]845.
Crusius (Martin), [454]50.
Crypto-Calvinistic Controversy, [455]279.
Crypto-Calvinists, [456]267, [457]281, [458]346.
Cumberland Presbyterian Church, [459]813; Confession of, [460]815.
Cummins (Bishop), [461]665.
Cunningham, [462]635, [463]637.
Currey, on the Westminster Confession, [464]789.
Cyprian, against Papal Infallibility, [465]174.
Cyril Lucar, [466]54.
Czenger, Confession of, [467]591.
D.
Daillé, [468]482.
Damasus, Creed of, [469]395.
Darboy (Archbishop), against Papal Infallibility, [470]156; submits with a mental reservation, and dies a martyr, [471]161.
Dathenus, [472]537.
De Maistre, on Infallibility, [473]166.
Decrees. See Predestination.
Decretals, pseudo-Isidorian, [474]180.
Dévay, [475]589.
Dexter (Henry Martyn), [476]821, [477]849, [478]863.
Discipline, [479]461.
Döllinger, [480]88, [481]146, [482]153, [483]164; his writings,
[484]193; his protest against the Vatican Decrees, and his excommunication, [485]195.
Dominicans, [486]124.
Dorner, on Luther and Melanchthon, [487]265; on Luther and Reformed Christology, 264, [488]290, [489]334; on the Formula of Concord,
[490]322; on Zwingli, [491]383; on Calvin, 442.
Dort, Synod of, [492]478, [493]512.
Dositheus (Patriarch of Jerusalem), [494]61.
Douglas (Robert), [495]747.
Du Moulin, [496]482.
Duns Scotus, for the Immaculate Conception, [497]123.
Dupanloup (Bishop), against Papal Infallibility, [498]156; submits, [499]162.
E.
Eastern Church Association, [500]75.
Ebrard, [501]456, [502]471, [503]564, and passim.
Eck, [504]226, [505]241.
Edward VI., [506]596, [507]613.
Edwardine Articles, [508]614.
Edwards (Thomas), [509]797.
Election. See Predestination.
Elizabeth (Queen), [510]596, [511]601, [512]674, [513]705.
Elizabethan Articles, [514]615.
Elrington, [515]662.
Emmons (Dr.), on Congregationalism, [516]826.
England, Church of, [517]593, [518]598. See Anglican Church, etc.
Episcopacy (English), [519]604, [520]667; in the Westminster Assembly,
[521]732; abolished by the Long Parliament, [522]719, [523]734; restored, [524]721; reduced, [525]736.
Episcopius, [526]511, [527]523, [528]897.
Erasmus, [529]385.
Erastians, [530]738.
Erbkam, [531]840, [532]867.
Eucharistic Controversies, [533]279, [534]326. See Lord's Supper.
Eusebius, Creed of, [535]24.
Evangelical Alliance, [536]915.
F.
Faber, [537]227.
Farel, [538]429, [539]438.
Featley, [540]733, [541]852.
Filioque, [542]26.
Fisher (George P.), [543]443, [544]594, [545]603, [546]607, [547]838.
Fisher (the Jesuit), [548]715.
Fiske (J. O.), [549]838.
Fitzgerald (Bishop), votes against Papal Infallibility, [550]158.
Flacian Controversy, [551]268.
Flacius, [552]269, [553]276, [554]300.
Fletcher (John W.), [555]884, [556]899.
Forbes (Bishop), [557]599.
Formula Consensus Helvetica, [558]478.
Formula of Concord, [559]258, [560]311.
Fox (George), [561]860, [562]868.
Foxe (John), [563]846.
France, Reformation in, [564]491.
Francis I., [565]368, [566]427, [567]450, [568]491.
Franciscans, [569]124.
Frederick III., [570]392, [571]532; his Confession, [572]563.
Free Will, denied by Luther and the Formula of Concord II., [573]106,
[574]313; Arminian doctrine of, [575]508; Westminster doctrine of,
[576]771; Methodist doctrine of, [577]897.
Free-will Baptists, [578]857.
Friedberg, [579]135.
Friedrich, [580]135, [581]145, [582]194, [583]196.
Friends, society of, [584]859.
Frommann, [585]97, [586]135.
Fuller (Thomas), [587]658, [588]707, [589]708, [590]709, [591]741, [592]753, and passim.
Funck, [593]273.
G.
Gallican Confession, [594]490.
Gallicanism and Ultramontanism, [595]167.
Gardiner, [596]611, [597]613.
Gattaker (Thomas), [598]742.
Geddes (Jenny), [599]688.
General Assembly of Scotland, adopting the Westminster Standards, [600]759.
Geneva, [601]422, [602]429; Church of, [603]460; Consensus of, [604]474.
Gennadius, [605]46.
German Empire, founded after the Infallibility Decree, [606]160.
Gernler, [607]478.
Giessen Divines on Christology and Ubiquity, [608]294.
Gillespie (George), [609]727, [610]746.
Gilman (Edward W.), on Congregational Creeds, [611]839.
Gindely, [612]565 and passim.
Gomarus, [613]511.
Good Works, necessity of, [614]274.
Goodwin (Thomas), [615]737, [616]742.
Gouge (William), [617]756.
Gratry, [618]153; submits to the Vatican Council on his death-bed, [619]161; on Honorius, [620]164.
Greek Church, [621]43.
Green (J. R.), on Puritanism, [622]723; on Cromwell, [623]831; on Whitefield, [624]902.
Gregory I. against Papal Infallibility, [625]175.
Gregory XV., [626]125.
Grindal, [627]605.
Grotius, [628]511.
Grynæus, [629]388.
Guibert (Archbishop), publishes the Vatican Decrees, [630]161.
Guido de Brès, [631]504.
Guizot, on Calvin, [632]423, [633]428, [634]440, [635]442, [636]449, [637]463.
Gurley (Dr.), [638]810.
Gurney (Joseph John), [639]859, [640]868, [641]869.
H.
Hades, Controversy on, [642]296.
Hagenbach, [643]388, [644]395, and passim.
Hall (Bishop), [645]726, [646]737.
Hallam, on English Articles, [647]636; on Hampton Court Conference, [648]708; on Laud, [649]717.
Haller, [650]365.
Hamilton (Patrick), [651]673.
Hampton Court Conference, [652]661, [653]706.
Hardwick, [654]592 and passim.
Hase (Carl), [655]89; on Infallibility, [656]172.
Heathen, Salvation of, [657]382.
Hefele (Bishop), against Papal Infallibility, [658]156; submits, [659]161; on the case of Honorius, [660]178.
Heidegger (J. H.), [661]478, [662]486.
Heidelberg Catechism, [663]529, [664]535.
Helvetic Confession, the First, [665]388; the Second, [666]396.
Helvetic Consensus Formula, [667]477.
Henderson (Alexander), [668]692, [669]745.
Henry IV., [670]491.
Henry VIII., [671]595, [672]600, [673]605, [674]611, [675]613.
Heppe, on Formula of Concord, [676]337; on the Saxon and Würtemberg Confessions, [677]341; German Reformed Confessions, [678]563 and passim.
Heretical Popes, [679]176, [680]178.
Herminjard, [681]421, [682]425.
Herzog, on the Waldenses, [683]568; 'Real-Encykl.,' passim in Literature.
Heshusius, [684]266, [685]270, [686]282.
Hessian Confession, [687]564.
Hetherington, [688]689.
Heurtley, on the Apostles' Creed, [689]19.
Heykamp, [690]197.
Heylin, [691]717, [692]778.
Hicks (Elias), and the Hicksite Quakers, [693]873.
High-Commission, [694]717.
Hodge (A. A.), on the Westminster Confession, [695]754, [696]795.
Hodge (Charles), on Infallibility, [697]170; on the Lord's Supper,
[698]376; on Infant Salvation, [699]381; on the Helvetic Confession,
[700]396; on Predestination, 455; on the Number of the Lost and Saved,
[701]795.
Holland, Reformation in, [702]502.
Hommius, [703]507, [704]513.
Honorius (Pope), condemned as a heretic, [705]178.
Hook (Dean), [706]717.
Hooker (Richard), [707]607; on Calvin, [708]608; on Baptism, [709]643; on the Lord's Supper, [710]649; on the Lambeth Articles, [711]662; on Travers, [712]706; on the Lord's Day, [713]777.
Hooker (Thomas), [714]820.
Hooper, on Ubiquity, [715]335; corresponds with Bullinger, [716]391, [717]602, [718]630; refuses to conform, [719]705.
Hosius, [720]585.
Hottinger (John Jacob), [721]477.
Hoyle (Joshua), [722]743.
Huber, [723]194.
Hubmaier, [724]842.
Hülsemann, [725]557.
Hungarian Confession, [726]591.
Hungary, Reformation in, [727]589.
Hunnius, [728]345.
Huntingdon (Lady), [729]902.
Hus, [730]565.
Hussites, [731]566.
Hutchinson (Mrs. Lucy), Memoirs, [732]701; description of Charles I., [733]710.
Hyacinthe (Père), [734]194.
I.
Idellette de Buren, [735]430.
Ignatius, [736]174.
Immaculate Conception, definition of, [737]108.
Imputation, [738]484.
Independency and Fellowship, [739]826.
Independents, [740]737, [741]824. See Congregationalists.
Infallibilists, [742]163, [743]184.
Infallibility of OEcumenical Councils, [744]168; of the Pope, [745]150, [746]164.
Infant Salvation, [747]378, [748]381, [749]794, [750]898.
Innes, [751]669, [752]798, [753]800.
Innocent III., [754]176.
Innocent IV., [755]176.
Innocent X., [756]103.
Innocent XIII., [757]107.
Inopportunists, [758]153.
Institutes, Calvin's, [759]447.
Intolerance, [760]796, [761]800, [762]802.
Irenæus, [763]174.
Irish Articles of Religion, [764]662, [765]761; compared with Westminster Confession, [766]762.
Irving (Edward), on the Scotch Confession, [767]684; his life and labors, [768]905.
Irvingites. See Catholic Apostolic Church.
J.
Jacobites, [769]80.
James I., [770]604, [771]606, [772]617, [773]697; his character,
[774]706; at Hampton Court Conference, [775]708; on Bible Revision,
[776]709; on Laud, [777]711.
James II., [778]724.
Jansen, [779]103.
Jansenists, Papal Bulls against the, [780]102; in Holland, [781]107.
Janus, [782]134, [783]164, [784]195.
Jeremiah II. (Patriarch of Constantinople), [785]50.
Jerome, [786]119.
Jerusalem Chamber, [787]748.
Jesuits, [788]103, [789]124, [790]138, [791]182.
Jewell (Bishop), [792]603, [793]605, [794]633, [795]643.
Joan of Kent, [796]846.
John XXII., [797]177.
John, Elector of Saxony, [798]227 and passim.
Jonas (Justus), [799]239; his Catechism, [800]655.
Judex, [801]266.
Justification by Faith, [802]206, [803]211, [804]216, [805]231, [806]255, [807]271, [808]275, [809]406.
K.
Kahnis, on the Lord's Supper, [810]327; on the Two States of Christ,
[811]328; on the Reformed opposition to the Formula of Concord,
[812]334; on Calvin, [813]442.
Kampschulte, on Calvin, [814]421, [815]425, [816]433, [817]446, [818]449, [819]463.
Keble, [820]60.
Keenan, Catechism against Infallibility, [821]183
Kenosis, [822]294, [823]323.
Kenrick (Archbishop of Baltimore), [824]90.
Kenrick (of St. Louis), [825]144, [826]153, [827]156, [828]163, [829]172, [830]187.
Ketteler (Bishop), prostrate before the Pope, [831]156, [832]163, [833]172, [834]187.
Killen (W. D.), [835]662, [836]664.
Knollys (Hanserd), [837]844, [838]848.
Knox, on the Church of Geneva, [839]460; labors in England, [840]602; his life and character, [841]673; his Confession, [842]681; his Liturgy, [843]684; views on Sunday observance, [844]776.
Köllner, on the Formula of Concord, [845]336.
Koolhaas, [846]510.
Koornhart, [847]510.
Krauth (Charles P.), on the Augsburg Confession, [848]235; on Luther's Catechism, [849]251; on the Formula of Concord, [850]318, [851]337,
[852]340.
L.
La Place, [853]479, [854]484.
Lainez, [855]182, [856]194.
Lambeth Articles, [857]658.
Langen, [858]164.
Lasco. See Laski.
Laski (à Lasco), [859]565, [860]583.
Latimer, [861]649.
Laud (Archbishop), [862]607, [863]617, [864]664, [865]688; his character and administration, [866]709, [867]711; on the Westminster Assembly, [868]732.
Launoy, [869]108, [870]123.
Laurence (Bishop), on the Articles of the Church of England, [871]634, [872]637.
Lawrence (Edward A.), [873]835, [874]838.
Lecky (W. E. H.), [875]796, [876]799, [877]801.
Lefèvre, [878]492.
Leighton, [879]717.
Leipzig Interim, [880]299; Colloquy, [881]558.
Leo Judæ, [882]388.
Leo X., [883]160.
Liberius, [884]177.
Liberty, Religious, [885]465, [886]800, [887]848, [888]849.
Light, the inner, [889]868.
Lightfoot (John), [890]727, [891]739, [892]743, [893]755.
Lipomani, [894]585.
Liturgical Standards of Rome, [895]189.
Löhe, on Luther's Catechism, [896]251.
Lord's Day, doctrine of the, [897]776.
Lord's Supper, Luther's doctrine, [898]232, [899]260, [900]316,
[901]325, [902]347, [903]645; Melanchthon's, 232, [904]241, [905]263; Zwingli's, [906]374; Bullinger's, [907]415; Bucer's, [908]528; Calvin's, [909]281, 376, [910]455; Cranmer's, [911]601, [912]647; words of institution explained, [913]327, [914]374: Consensus of Zurich,
[915]471; Tetrapolitan Confession, [916]528; Heidelberg Catechism,
[917]535, [918]543; Consensus of Sendomir, [919]587; Hungarian Confession, [920]591; Anglican Articles, [921]601, [922]645; Irish Articles and Westminster Confession, [923]765; Westminster doctrine of,
[924]775.
Lorimer, [925]129, [926]131, [927]683.
Loudun, Synod of, [928]483, [929]498.
Louis XIV., [930]104, [931]105, [932]491, [933]498.
Loyola, [934]491.
Loyson, [935]194.
Lucas of Prague, [936]568.
Luther, his character and influence, [937]214; relation to the Augsburg Confession, 228; his Catechisms, [938]245; on Confession and Absolution, [939]248; Articles of Smalcald, [940]253; on Justification by Faith, [941]255; on Popery, the Mass, Purgatory, 255; on the Lord's Supper, [942]256; relation to Melanchthon, [943]214, [944]259,
[945]265; relation to Zwingli, [946]212, [947]260; against Antinomianism, [948]278; on the Ubiquity of Christ's Body, [949]287; on the Descent into Hades, [950]297; on Free-will and Predestination, 215,
[951]303; on Damnation of the Heathen, [952]382; Conduct towards the Swiss, [953]389; Judgment on Calvin, [954]430; compared with Calvin,
[955]438; influence on the English Reformation, [956]600.
Lutheran Creeds, [957]220.
Lutheranism and Reform, [958]213.
M.
Macaulay, on English Reformation, [959]604, [960]605; on Charles I., [961]710; on Cromwell, [962]720.
Macleod (Norman), on Chalmers, [963]696.
M'Crie (Jr.), on the Westminster Assembly, [964]752; on the Westminster Standards, [965]761, [966]785.
M'Crie (Thomas), [967]669, [968]673, [969]675, [970]676, [971]686.
Major, [972]275.
Majoristic Controversy, [973]274.
Manning (Cardinal), [974]90, [975]135, [976]148, [977]152, [978]153; defines Infallibility, [979]167; on History, [980]171; on Honorius,
[981]186.
Manuel, [982]365.
Manutius, [983]91.
Marbach, [984]305.
Marburg, Conference of, [985]212, [986]228.
Maret (Bishop), against Infallibility, [987]156, [988]163; retracts, [989]161.
Margaret (Queen of Navarre), [990]491.
Maronites, [991]80.
Marot, [992]492.
Marsden (J. B.), on Westminster Conf., [993]789.
Marshall (Stephen), [994]743.
Mary, Immaculate Conception of, [995]108.
Mary Stuart, [996]671, [997]678.
Mary Tudor, [998]596.
Masson, [999]690, [1000]693, [1001]734, [1002]740, and passim.
Mather (Cotton), [1003]849.
Matthews (G. D.), [1004]811.
Maulbronn, Colloquy of, [1005]288; Formula of, [1006]310.
Maurice, Elector of Saxony, [1007]299.
Maurice, Prince of Orange, [1008]514.
Maximilian II., [1009]576, [1010]579, [1011]590.
Megander, [1012]389.
Melanchthon, [1013]50; his character, [1014]214, [1015]261; Augsburg Confession, [1016]225; Apology of the Augsburg Confession, [1017]243; on Episcopacy and Popery, [1018]254; relation to Luther, [1019]214,
[1020]259; changes his doctrine of Free-will, [1021]262; on the Lord's Supper, [1022]263; on the Necessity of Good Works, [1023]276; against Ubiquity, [1024]288; on the Descent into Hades, [1025]297; on the Adiaphora, [1026]300; silenced but not destroyed, 339; his Confessio Saxonica, [1027]341; friendship with Calvin, [1028]431; relation to the Reformed Church, [1029]525; influence in England, [1030]600.
Melville (Andrew), [1031]684.
Melville (James), [1032]677, [1033]679.
Menno Simons, [1034]842.
Mennonites, [1035]842.
Methodism and Methodists, [1036]882.
Methodist Creeds, [1037]890.
Metrophanes Critopulus, [1038]52.
Michaud, [1039]161.
Michelet, on Calvin, [1040]441.
Michelis, [1041]194, [1042]196.
Mill (Walter), [1043]673.
Millenary Petition, [1044]707.
Milner, [1045]90.
Milton, on the Waldenses, [1046]571; on the Solemn League and Covenant,
[1047]693; on the Westminster Assembly, [1048]729; against Episcopacy,
[1049]734; against Presbytery, 737; on Religious Toleration, [1050]848; on Roger Williams, [1051]852.
Missal, Roman, [1052]189.
Mitchell (Alex. F.), [1053]727, [1054]754, [1055]770, [1056]775.
Mogilas, [1057]58.
Möhler, [1058]88, [1059]183, and passim.
Mohnike, [1060]97.
Molinæus, [1061]482.
Monophysites, [1062]80.
Montalembert, opposes the erection of an idol on the Vatican, [1063]153; dies during the Vatican Council, [1064]161.
Montauban, [1065]485.
Moravians, [1066]567, [1067]874.
More (Sir Thomas), [1068]749.
Mörlin, [1069]272.
Mornay (Du Plessis), [1070]479.
Mouravieff, [1071]51, [1072]58, [1073]59, [1074]69, [1075]75.
Mozley, [1076]638, [1077]640,
Mühlhausen, Confession of, [1078]887.
Münzer {Thomas), [1079]842.
Myconius (Friedrich), [1080]387.
Myconius (Oswald), [1081]387.
N.
Nantes, Edict of, [1082]498.
Napoleon I., [1083]499.
Napoleon III., [1084]139, [1085]160.
Nassau, Confession of, [1086]564.
Nast (William), [1087]882, [1088]891.
National Covenant, [1089]686.
Neal (Daniel), [1090]701, [1091]797, and passim.
Nestorians, [1092]79.
Nevin, on the Apostles' Creed, [1093]16, [1094]23; on the Reformed doctrine of the Lord's Supper, [1095]456; on the Heidelberg Catechism,
[1096]541.
New England, [1097]825.
Newman (J. H.), on Papal Infallibility, [1098]154; Tract No. [1099]90, [1100]599.
Nicæa, Council of, [1101]25.
Nicene Creed, [1102]24.
Niemeyer, [1103]355 and passim.
Nitchmann, [1104]875, [1105]886.
Nitzsch, [1106]89.
Noailles, [1107]105, [1108]107.
Non-Jurors, [1109]74.
Nowell's Catechism, [1110]657.
Nye (Philip), [1111]737, [1112]743.
O.
Oberlin Declaration, [1113]839.
OEcolampadius, [1114]374, [1115]386.
OEcumenical Councils against Papal Infallibility, [1116]173, [1117]179; Creeds, [1118]12, [1119]210.
Old Catholics in Holland, [1120]107; in Germany and Switzerland, [1121]191, [1122]198.
Olevianus, [1123]534.
Olivetan, [1124]492.
Original Sin, Controversy on, [1125]268; Zwingli's view, [1126]377 ; Methodist view, [1127]897.
Orthodox Confession of Mogilas, [1128]59.
Osgood (Howard), [1129]853.
Osiander, [1130]272.
Osiandric Controversy, [1131]271.
Otterbein, [1132]887.
Overberg, against Infallibility, [1133]183.
Owen (John), [1134]830.
P.
Palacky, [1135]565 and passim.
Palatinate Catechism, [1136]529.
Pallavicini, [1137]91, [1138]96.
Palmer (Herbert), [1139]744.
Palmer (Bay), [1140]838.
Pare (George Van), [1141]846.
Parker (Archbishop), [1142]616.
Parkhurst, [1143]605.
Parliament, action on the Westminster confession, [1144]758.
Parthenius, [1145]59.
Passaglia, [1146]108.
Paul III., [1147]93.
Paul IV., [1148]585.
Paul V., [1149]125.
Pax Dissidentium, [1150]585.
Pelagius, on the Sinlessness of Mary, [1151]120; on Infant Salvation, [1152]379.
Pelargus, [1153]556.
Penn (William), [1154]861, [1155]868.
Perfectionism, [1156]900.
Perkins (William), [1157]659.
Perrone, [1158]89, [1159]108, [1160]123, [1161]126, [1162]127, [1163]178.
Perry, [1164]650.
Pestalozzi, [1165]388, [1166]395.
Peter, his Primacy, [1167]185.
Peter Martyr, [1168]477.
Peucer, [1169]282, [1170]283.
Pfeffinger, [1171]270.
Philaret, Catechism of, [1172]71.
Philip II., [1173]503.
Philip of Hesse, [1174]226, [1175]234, and passim.
Philippists, [1176]267.
Pighius, [1177]474.
Pilgrim Fathers, [1178]782, [1179]827.
Pinkerton, on Russia, [1180]70.
Pius IV., [1181]91, [1182]96, [1183]100.
Pius V., [1184]101, [1185]124, [1186]189.
Pius IX. defines the dogma of the Immaculate Conception of Mary,
[1187]108; issues the Papal Syllabus, [1188]128; convenes the Vatican Council, [1189]136; controls its proceedings, [1190]142; proclaims the dogma on the Catholic Faith, [1191]150; believes in his Personal Infallibility, and exerts his influence in favor of this dogma,
[1192]152; receives the deputation of anti-Infallibilists and declines their request, [1193]157; proclaims the dogma of Papal Absolutism and Infallibility, [1194]158; excommunicates the Old Catholics, [1195]200.
Placeus, [1196]479, [1197]485, [1198]488.
Planck, on Andræ, [1199]308; on the Formula of Concord, [1200]336.
Platon (Metropolitan of Moscow), [1201]71.
Pletho, [1202]46.
Plitt (Hermann), [1203]872.
Plymouth Brethren, [1204]910.
Poland, Reformation in, [1205]581.
Ponet, [1206]606.
Pope (W. B.), [1207]892, [1208]898, [1209]900, [1210]901.
Popery, [1211]158. See Pius IX., Syllabus, Infallibility, Vatican Decrees.
Port Royal, [1212]103.
Predestination, controversy on, [1213]305; Lutheran doctrine,
[1214]329, [1215]347; Zwingli's, [1216]370; Calvin's, [1217]451,
[1218]474; Amyraut's, [1219]480; Anglican doctrine, [1220]633; Irish Articles and Westminster Confession, [1221]762, [1222]768, [1223]791; opposed by Wesley and the Arminian Methodists, [1224]895; adopted by Whitefield, [1225]901; and the Welsh Methodists, [1226]903.
Presbyterian Polity, [1227]462, [1228]737, [1229]739.
Presbyterian Reunion, [1230]809.
Presbyterianism in England, [1231]734, [1232]736.
Presbyterians in Scotland, [1233]685; persecuted, [1234]798; in America, [1235]804.
Preterition, [1236]791.
Profession of the Tridentine Faith, [1237]96.
Protestant Episcopal Church in the United States, [1238]650.
Protestantism, [1239]203; principles of, [1240]206; compared with Romanism, [1241]207.
Prynne, [1242]717.
Pseudo-Isidor, [1243]180.
Psychopannychia, [1244]428.
Puritans and Puritanism, [1245]701, [1246]723.
Pusey (Dr.), [1247]108, [1248]716.
Q.
Quakers, [1249]859.
Quesnel, [1250]105.
Quick, [1251]490, [1252]493.
Quint (Alonzo H.), [1253]829, [1254]835, [1255]838.
Quirinus, Letters of, [1256]135, [1257]145, [1258]157, [1259]159.
R.
Radziwill, [1260]582.
Randall (Benjamin), [1261]858.
Ranke, on the Augsburg Confession, [1262]234; on Luther's Catechism, [1263]251.
Rauscher votes against Papal Infallibility, [1264]156; submits, [1265]160, [1266]196.
Redford (Dr.), [1267]834.
Reformation, [1268]204; in Geneva, [1269]444; in France, [1270]491; in Holland, [1271]502; in Bohemia, [1272]565; in Poland, [1273]581; in Hungary, [1274]589; in England, [1275]593.
Reformed, [1276]211, [1277]256, [1278]356, [1279]358.
Reformed Churches compared with the Lutheran, [1280]212.
Reformed Confessions, [1281]354.
Reformed Episcopal Church, [1282]665.
Reformed Presbyterian Church, [1283]812.
Regular Baptists. See Baptists.
Reinkens, [1284]164, [1285]191, [1286]194; elected Bishop of the Old Catholics, [1287]197; pleads for the Bible in the Old Catholic Congress of Constance, [1288]199; extends greetings to the General Conference of the Evangelical Alliance, [1289]200; answers the Papal Excommunication,
[1290]201.
Rénan, on Calvin, [1291]442.
Renée, Duchess of Ferrara, [1292]428.
Repetitio Anhaltina, [1293]563.
Reprobation, [1294]770, [1295]792. See Predestination.
Restoration (of the Stuarts and Episcopacy), [1296]720.
Reunion of Old and New School Presbyterian Churches, [1297]809.
Reusch, [1298]194.
Revision of the Bible, [1299]749.
Revision of the English Bible (by King James), [1300]709.
Revolution of 1688, [1301]724.
Reynolds (Dr. Edward), [1302]744, [1303]756, [1304]772.
Reynolds (Dr. John), [1305]707.
Riccio (Bishop), votes against Papal Infallibility, [1306]158.
Richelieu, [1307]481.
Ridley (Bishop), [1308]601, [1309]630, [1310]649.
Rigg (James H.), [1311]882, [1312]886, [1313]888.
Ripley (George), reports the thunder-storm in St. Peter's at the Proclamation of the Papal Infallibility Decree, [1314]159.
Ritualism of Laud, [1315]714.
Rivet, [1316]482, [1317]485.
Robinson (John), [1318]820, [1319]827.
Rogers (Thomas), on English Articles, [1320]639.
Roman Catechism, [1321]100.
Roman Catholic Church, on persecution, [1322]802.
Romanism and Catholicism, [1323]83.
Romanism and Protestantism, [1324]207.
Rothe, Christology, [1325]33.
Rous (Francis), [1326]744.
Rudolph II., [1327]580, [1328]590.
Rufinus, on the Apostles' Creed, [1329]22.
Russian Church, [1330]68, [1331]75, [1332]77.
Russian Schismatics, [1333]52.
Rutherford (Samuel), [1334]747.
S.
Sabbath. See Lord's Day.
Sacrament. See Baptism and Lord's Supper.
Sadeel, [1335]354, [1336]493.
Saliger (John), [1337]285.
Sarpi, [1338]91, [1339]93, [1340]96.
Saumur, [1341]479.
Savoy Conference, [1342]721.
Savoy Declaration, [1343]829.
Saxon Articles of Visitation, [1344]345.
Saxon Confession, [1345]346.
Saybrook Platform, [1346]837.
Schleiermacher, [1347]451, [1348]880.
Schneckenburger, [1349]883.
Schulte, [1350]194.
Schwabach Articles, [1351]228.
Schwarzenberg votes against Papal Infallibility, [1352]158; submits, [1353]160, [1354]196.
Schweinitz (Bishop Edmund de), [1355]824.
Schweizer (Alexander), [1356]451, [1357]477, [1358]483.
Schwenkfeld (Caspar von), [1359]867.
Schyn (Hermann), [1360]841, [1361]843, [1362]844.
Scotch Confession of Faith, [1363]680.
Scotch Presbyterian Church, [1364]694.
Scotists, [1365]124.
Scotland, Reformation of, [1366]669.
Scriptures and Tradition, [1367]206, [1368]211, [1369]216.
Seaman (Lazarus), [1370]744, [1371]770.
Seekers, [1372]848, [1373]851.
Selden (John). [1374]730, [1375]745.
Semisch, on the Apostles' Creed, [1376]15.
Sendomir, Consensus of, [1377]586.
Seneca, on Mercy, edited by Calvin, [1378]424.
Servetus, [1379]428, [1380]464.
Sewel (William), [1381]859.
Shakespere, [1382]749 and passim.
Shedd (W. G. T.), [1383]835.
Sigismund Augustus II., [1384]582.
Sigismund Confession, [1385]555.
Sigmund III., [1386]585.
Sixtus V., [1387]182.
Smalcald, Articles of, [1388]253.
Smectymnuans, [1389]736.
Smith (Henry B.), [1390]108, [1391]810.
Solemn League and Covenant, [1392]690.
Spangenberg (Bishop), [1393]874, [1394]876, [1395]879, [1396]881, [1397]886.
Spanheim, [1398]482.
Speil, [1399]89, [1400]113.
Stähelin, on Calvin, [1401]421, [1402]425, [1403]448, [1404]602.
Stahl, on Ubiquity, [1405]324.
Stancarus (Francesco), [1406]273.
Stanley (Dean), [1407]688, [1408]723, [1409]749, [1410]767; on the Westminster Standards, [1411]789.
Star-Chamber, [1412]717.
States of Humiliation and Exaltation, Lutheran and Reformed views of, [1413]323, [1414]328; Formula of Concord, [1415]306.
Stevens (Abel), [1416]882, [1417]884, [1418]902.
Stoughton (John), [1419]690, [1420]693, [1421]720, [1422]722, [1423]740, [1424]748; on Creeds, [1425]833.
Strafford (Earl of), [1426]664.
Strasburg, Reformation of, [1427]304; Confession of, [1428]526.
Strossmayer (Bishop), in the Vatican Council, [1429]145, [1430]149.
Stuart, Dynasty of, [1431]671.
Sunday in England, [1432]777.
Swabian and Saxon Formula, [1433]310.
Sylburg, [1434]537.
Syllabus, the Papal, [1435]128.
Symbols. See Creeds.
Syncretism and Syncretistic Controversy, [1436]349.
Synergism, [1437]262, [1438]264.
Synergistic Controversy, [1439]270.
T.
Tangermann, [1440]196.
Taylor (Jeremy), on the Athanasian Creed, [1441]40; on Toleration, [1442]803.
Tetrapolitan Confession, [1443]526.
Thiers, [1444]499.
Thirty-nine Articles of Religion, [1445]615.
Thomasius, on the Formula of Concord, [1446]339.
Thomas Aquinas, against the Immaculate Conception, [1447]122; in favor of Papal Infallibility, [1448]181.
Thomists, [1449]124.
Thompson (Joseph P.), [1450]838.
Thorn, Colloquy of, [1451]560; Declaration of, [1452]562.
Thuanus (De Thou), [1453]490.
Timann, [1454]266.
Toleration and Intolerance, [1455]463, [1456]466, [1457]704, [1458]725, [1459]848, [1460]849.
Torgau Articles, [1461]229.
Torgau Book, [1462]310.
Torquemada, [1463]108.
Traheron, [1464]630; on the Lord's Supper, [1465]647.
Travers (Walter), [1466]735.
Trent, Canons and Decrees of, [1467]91.
Tridentine Faith, [1468]96.
Triers, [1469]830.
Trinity, doctrine of, [1470]37.
Tübingen Divines, on Christology and Ubiquity, [1471]294.
Tuckney (Dr.), [1472]741, [1473]760, [1474]786.
Turretin (Francis), [1475]478, [1476]485.
Twisse (William), [1477]740, [1478]752.
Tyerman, [1479]882 and passim.
Tyndale, [1480]613, [1481]673, [1482]704.
U.
Ubiquitarian Controversy, [1483]285.
Ubiquity of Christ's Body, [1484]285, [1485]322, [1486]325, [1487]348.
Ullmann, on the Heidelberg Catechism, [1488]551.
Ultramontanism and Gallicanism, [1489]167.
Underhill (Edward Bean), [1490]844, [1491]853.
Uniformity, Act of, [1492]607.
Union, Evangelical, [1493]222, [1494]237, [1495]555, [1496]586.
Unitas Fratrum. See Moravians.
United Presbyterian Church, [1497]812.
Universalism of Amyraut, [1498]480.
Urban VIII., [1499]189, [1500]190.
Ursinus, on the Formula of Concord, [1501]333; author of the Heidelberg Catechism, [1502]533.
Ussher (Archbishop), [1503]605, [1504]663, [1505]726, [1506]733, [1507]736, [1508]761.
Utraquists, [1509]566.
V.
Vatican Council, [1510]134, [1511]168.
Vatican Decrees, [1512]147.
Vergerius, [1513]253, [1514]584.
Vigilius, [1515]177.
Vines (Richard), [1516]745.
W.
Waldenses, [1517]568.
Waldensian Catechism, [1518]574.
Wallis (John), [1519]787, [1520]790.
Wandsworth Presbytery, [1521]735.
Warren (W. F.), [1522]882, [1523]891, [1524]895.
Washburn (E. A.), on the Anglican Church, [1525]609.
Waterland, on the Athanasian Creed, [1526]34, [1527]36, [1528]37; on the Thirty-nine Articles, [1529]616.
Waterlanders, [1530]843.
Watson (Richard), [1531]882.
Wayland (Francis), [1532]845.
Welsh Calvinistic Methodists, [1533]903.
Wesley (Charles), [1534]883, [1535]887, [1536]895, [1537]896.
Wesley (John), [1538]796, [1539]883, [1540]890; on the Thirty-nine Articles, [1541]893; on Arminianism, [1542]894; on Predestination,
[1543]895; on the Witness of the Spirit, [1544]899; on Perfectionism,
[1545]900; relation to Whitefield, [1546]901.
Wesleyans. See Methodists.
Westminster Assembly of Divines, [1547]727.
Westminster Catechisms, [1548]783.
Westminster Confession, on Infant Salvation, [1549]380, [1550]795; on Baptism and Election, [1551]641; Origin and History of, [1552]753; Analysis of, [1553]760; doctrine of Predestination, [1554]768,
[1555]791; doctrine of the Lord's Day, [1556]776; Criticism of,
[1557]788; Intolerance of, [1558]796; American Revision of, [1559]806.
Westphal, [1560]280, [1561]473.
Westphalian Treaty, [1562]242.
Whedon (D. D.), [1563]882, [1564]893; on Infant Salvation, [1565]898.
Whitaker (William), [1566]659.
White (Bishop), [1567]42, [1568]651, [1569]653, [1570]666.
White (John), [1571]741.
Whitefield (George), [1572]796, [1573]883, [1574]901.
Whitgift (Archbishop), [1575]605, [1576]618, [1577]659, [1578]706, [1579]708, [1580]735.
Wigand, [1581]266, [1582]270.
Wigglesworth (Michael), on Infant Damnation, [1583]794.
William III., [1584]724.
Williams (Roger), [1585]849.
Wimpina, [1586]227.
Wiseman, [1587]90.
Wishart (George), [1588]673.
Witness of the Spirit, Methodist doctrine of, [1589]899.
Wladislaus IV., [1590]560.
Wolmar, [1591]492.
Works. See Good Works.
Würtemberg Confession, [1592]344, [1593]627.
Wycliffe, [1594]568, [1595]704.
Wyttenbach, [1596]385.
Y.
Young (Thomas), [1597]745.
Z.
Zanchi, [1598]305.
Zeller, [1599]371.
Zephyrinus, [1600]177.
Zinzendorf, [1601]874, [1602]876.
Ziska, [1603]566.
Zöckler, on the Apostles' Creed, [1604]20; on the Augsburg Confession, [1605]237, [1606]241.
Zosimus, [1607]177.
Zurich Consensus, [1608]471.
Zurich Letters, [1609]391, [1610]604, [1611]630, [1612]632.
Zwingli, at Marburg, [1613]212; his character and importance,
[1614]360; judgment on Luther, [1615]362; his Articles or Conclusions,
[1616]363; Theses of Berne, [1617]365; Confession of Faith to Charles V., [1618]366; to Francis I., [1619]368; doctrine of Providence and Predestination, [1620]370; of the Sacraments, [1621]372; of the Lord's Supper, [1622]374; of Original Sin, [1623]377; Salvation of Infants,
[1624]378; Salvation of the Heathen, [1625]382.
Zwinglian Confessions, [1626]361.
THE END OF VOL. I. __________________________________________________________________
Indexes __________________________________________________________________
Index of Scripture References
Genesis
[1627]1:27 [1628]1:27-28 [1629]1:31 [1630]1:31 [1631]1:31
[1632]2:8 [1633]2:22 [1634]3:15 [1635]3:15 [1636]3:15
[1637]3:15 [1638]3:15 [1639]4 [1640]6:3 [1641]6:6
[1642]6:18 [1643]22:18 [1644]26 [1645]38:25 [1646]41:26-27
[1647]49:10 [1648]1626 [1649]1831
Exodus
[1650]1:19 [1651]7:13 [1652]20 [1653]20:2-3 [1654]20:17 [1655]20:17 [1656]23:13 [1657]28:15-30
Leviticus
[1658]24:16
Numbers
[1659]23:10
Deuteronomy
[1660]4:2 [1661]4:2 [1662]5:21 [1663]6:4 [1664]10:20
[1665]13:5-6 [1666]13:12 [1667]18:10 [1668]25:1 [1669]27:26
[1670]30:14 [1671]30:19 [1672]33:8-9
Joshua
[1673]24:25
1 Samuel
[1674]28:6
2 Samuel
[1675]23:13
1 Kings
[1676]18:4 [1677]19:18
2 Kings
[1678]11:17 [1679]23:1-26
1 Chronicles
[1680]18:1-9
2 Chronicles
[1681]15:8-17 [1682]15:12-13 [1683]15:16 [1684]19:8-12
[1685]26:18 [1686]26:18 [1687]29 [1688]29:30 [1689]30
[1690]34:33
Ezra
[1691]7:23-28
Psalms
[1692]5:5-7 [1693]8 [1694]16 [1695]16:10 [1696]33:6
[1697]33:6 [1698]45:8 [1699]46:1 [1700]51:5 [1701]94:3-9
[1702]104:4 [1703]105:15 [1704]105:28 [1705]106:30
[1706]113:4-6 [1707]119 [1708]119 [1709]119:15 [1710]120
[1711]122:9 [1712]139:3-4 [1713]139:16
Proverbs
[1714]7:2 [1715]11:14 [1716]16:4 [1717]16:33
Ecclesiastes
[1718]7:29
Song of Solomon
[1719]4:7 [1720]4:12 [1721]6:8
Isaiah
[1722]4:2 [1723]5:23 [1724]6:3 [1725]8:20 [1726]20:2-3
[1727]30:21 [1728]37:28 [1729]40:18 [1730]42:8 [1731]44:5
[1732]44:9-10 [1733]49:23 [1734]49:23 [1735]49:23 [1736]53:8
[1737]56:10 [1738]66:2
Jeremiah
[1739]1:5 [1740]16:19 [1741]23:6 [1742]31:16 [1743]31:33 [1744]38:31-34
Ezekiel
[1745]36:26 [1746]44:1-3
Daniel
[1747]2:45 [1748]7
Hosea
[1749]6:7 [1750]6:7
Joel
[1751]2:12
Micah
[1752]5:2
Malachi
[1753]2:7
Matthew
[1754]1:18 [1755]1:18 [1756]2:4-5 [1757]2:4-5 [1758]2:15
[1759]3:17 [1760]4:10 [1761]5:3-11 [1762]5:12 [1763]5:16
[1764]5:17 [1765]5:37 [1766]5:44-45 [1767]5:46-47 [1768]5:48
[1769]6:2 [1770]6:9 [1771]7:6 [1772]7:8 [1773]7:14
[1774]7:17 [1775]8:10 [1776]8:24 [1777]8:47 [1778]10:8
[1779]10:14-15 [1780]10:20 [1781]10:29 [1782]10:32-33
[1783]10:42 [1784]11:24 [1785]11:25 [1786]11:25 [1787]11:27
[1788]11:28 [1789]12:33 [1790]12:46 [1791]13:29
[1792]13:31-37 [1793]15:2-3 [1794]15:3 [1795]15:6 [1796]15:6
[1797]15:8-9 [1798]16 [1799]16 [1800]16:16 [1801]16:16
[1802]16:18 [1803]16:18 [1804]16:18 [1805]16:18 [1806]16:19
[1807]16:19 [1808]16:19 [1809]17:12 [1810]17:12 [1811]18:4
[1812]18:11 [1813]18:14 [1814]18:17 [1815]18:17 [1816]18:17
[1817]18:18 [1818]18:18 [1819]18:18 [1820]18:20 [1821]18:20
[1822]18:20 [1823]18:20 [1824]19:5 [1825]19:6 [1826]19:12
[1827]19:14 [1828]19:17 [1829]20:16 [1830]20:23 [1831]22:37
[1832]23:3 [1833]23:5 [1834]23:8 [1835]25:9 [1836]25:41
[1837]26:20 [1838]26:26 [1839]26:26 [1840]26:27 [1841]26:36
[1842]27:54 [1843]28:18 [1844]28:18 [1845]28:18 [1846]28:19
[1847]28:19 [1848]28:19 [1849]28:19-20 [1850]28:20
Mark
[1851]1:26 [1852]6:13 [1853]7:3 [1854]7:5 [1855]7:5
[1856]7:6-7 [1857]7:8 [1858]7:8 [1859]7:9 [1860]7:9
[1861]7:13 [1862]7:13 [1863]10:19 [1864]13:32 [1865]16:15
[1866]16:15 [1867]16:15 [1868]16:16 [1869]16:16 [1870]16:16
[1871]16:16 [1872]16:16 [1873]16:16 [1874]16:16 [1875]16:19
Luke
[1876]1:15 [1877]1:28 [1878]1:28 [1879]1:30 [1880]1:34-35
[1881]1:35 [1882]1:35 [1883]1:47 [1884]2:10 [1885]2:52
[1886]7:37 [1887]7:38 [1888]9:56 [1889]11:2 [1890]13:3
[1891]13:5 [1892]15:18 [1893]16:30 [1894]17:5 [1895]17:10
[1896]17:10 [1897]18:13 [1898]18:18 [1899]21:36 [1900]22:19
[1901]22:20 [1902]22:26 [1903]22:31 [1904]22:31-32
[1905]22:62 [1906]23:43 [1907]23:43 [1908]23:43 [1909]24:30
[1910]24:49
John
[1911]1:1 [1912]1:3 [1913]1:5 [1914]1:5 [1915]1:8 [1916]1:9
[1917]1:10 [1918]1:10 [1919]1:17 [1920]1:29 [1921]1:29
[1922]1:32 [1923]2:4 [1924]3:5 [1925]3:5 [1926]3:5
[1927]3:5 [1928]3:5 [1929]3:8 [1930]3:11-13 [1931]3:13
[1932]3:13 [1933]3:13 [1934]3:16 [1935]3:16 [1936]3:16
[1937]3:16 [1938]3:16 [1939]3:16 [1940]3:16 [1941]3:18
[1942]3:29 [1943]3:30 [1944]3:36 [1945]3:36 [1946]4:24
[1947]4:24 [1948]4:24 [1949]4:42 [1950]5:18 [1951]5:24
[1952]5:37 [1953]5:39 [1954]6 [1955]6 [1956]6:29
[1957]6:32-35 [1958]6:32-35 [1959]6:38 [1960]6:48-58
[1961]6:51 [1962]6:51 [1963]6:53-58 [1964]6:62 [1965]6:62
[1966]6:63 [1967]6:63 [1968]6:63 [1969]6:69 [1970]7:39
[1971]8:14 [1972]8:34 [1973]8:36 [1974]8:36 [1975]8:40
[1976]8:42 [1977]8:44 [1978]8:44 [1979]8:58 [1980]8:58
[1981]10:1 [1982]10:7 [1983]10:16 [1984]10:30 [1985]12:27
[1986]12:40 [1987]12:48 [1988]13:10 [1989]13:14-15
[1990]13:20 [1991]14 [1992]14:1 [1993]14:2 [1994]14:2
[1995]14:2-4 [1996]14:16 [1997]14:18 [1998]14:18 [1999]14:20
[2000]14:23 [2001]14:26 [2002]14:27 [2003]14:28 [2004]15:5
[2005]15:5 [2006]15:26 [2007]16:3 [2008]16:7 [2009]16:13
[2010]16:13 [2011]16:13-16 [2012]16:16 [2013]17:2 [2014]17:3
[2015]17:5 [2016]17:5 [2017]17:5 [2018]17:5 [2019]17:5
[2020]17:11 [2021]17:21 [2022]17:24 [2023]17:24 [2024]17:27
[2025]18:36 [2026]19:5 [2027]19:11 [2028]20:17 [2029]20:17
[2030]20:21 [2031]20:23 [2032]20:23 [2033]21 [2034]21
[2035]21:15
Acts
[2036]1:11 [2037]1:26 [2038]2 [2039]2:23 [2040]2:27
[2041]2:27 [2042]2:31 [2043]2:31 [2044]2:31 [2045]2:31
[2046]2:38 [2047]2:38 [2048]2:41 [2049]2:47 [2050]3:15
[2051]3:21 [2052]3:21 [2053]4:12 [2054]4:12 [2055]4:19
[2056]4:27-28 [2057]5:11 [2058]5:29 [2059]5:29 [2060]7
[2061]8:3 [2062]8:13 [2063]8:20 [2064]8:23 [2065]8:48
[2066]10 [2067]10:2 [2068]10:4 [2069]10:22 [2070]10:31
[2071]10:35 [2072]10:35 [2073]10:45 [2074]10:47 [2075]11:26
[2076]13:38 [2077]13:38 [2078]13:48 [2079]14:23 [2080]15
[2081]15 [2082]15 [2083]15 [2084]15:2 [2085]15:2 [2086]15:2
[2087]15:4 [2088]15:4 [2089]15:4 [2090]15:6 [2091]15:6
[2092]15:11 [2093]15:22 [2094]15:22-23 [2095]15:23
[2096]15:25 [2097]15:25 [2098]15:28 [2099]15:28-29
[2100]15:41 [2101]16:3 [2102]16:9 [2103]16:31 [2104]17:11
[2105]17:11 [2106]17:11 [2107]17:23 [2108]17:23-24
[2109]17:28 [2110]17:28 [2111]17:29 [2112]17:36
[2113]17:51-52 [2114]18:14-16 [2115]19:1-5 [2116]20
[2117]20:28 [2118]20:28 [2119]23:11 [2120]26:28 [2121]27:21
[2122]27:31 [2123]27:34
Romans
[2124]1:3 [2125]1:18-3:20 [2126]1:19 [2127]1:19 [2128]1:19-20
[2129]2:7 [2130]2:7 [2131]2:10 [2132]2:14 [2133]2:14-15
[2134]2:14-15 [2135]2:14-15 [2136]2:15 [2137]2:15 [2138]2:18
[2139]2:19 [2140]3 [2141]3:3 [2142]3:10 [2143]3:20
[2144]3:20 [2145]3:21-11:36 [2146]3:23 [2147]3:28 [2148]4
[2149]4:2 [2150]4:11 [2151]4:11 [2152]4:11 [2153]4:15
[2154]4:15 [2155]5 [2156]5:11 [2157]5:12 [2158]5:12
[2159]5:12 [2160]5:12 [2161]5:12 [2162]5:12 [2163]5:12
[2164]5:15 [2165]5:17 [2166]5:18 [2167]5:18-19 [2168]5:19
[2169]6:3-4 [2170]6:4 [2171]6:23 [2172]7:7 [2173]7:14
[2174]8:3 [2175]8:5-6 [2176]8:7 [2177]8:15-16 [2178]8:29-30
[2179]8:29-30 [2180]8:30 [2181]8:32 [2182]8:33 [2183]9
[2184]9:5 [2185]9:11-13 [2186]9:17-18 [2187]9:21 [2188]9:22
[2189]9:22-23 [2190]10:3 [2191]10:4 [2192]10:5 [2193]10:9-10
[2194]10:14 [2195]10:15 [2196]10:16 [2197]10:17 [2198]11:6
[2199]11:36 [2200]11:36 [2201]12 [2202]12:3 [2203]12:7
[2204]12:14 [2205]12:17 [2206]12:18 [2207]13 [2208]13:1
[2209]13:4 [2210]13:9 [2211]14:4 [2212]14:6 [2213]14:17
[2214]16:4-5 [2215]1661 [2216]1719 [2217]1719 [2218]1786
[2219]1833 [2220]1854
1 Corinthians
[2221]1:10-13 [2222]2:8 [2223]2:8 [2224]2:8 [2225]2:14
[2226]2:14 [2227]3 [2228]3:3-4 [2229]3:9 [2230]3:11
[2231]4:1-2 [2232]4:7 [2233]4:17 [2234]7:9 [2235]7:14
[2236]7:18 [2237]7:23 [2238]7:28 [2239]8:10 [2240]9:9
[2241]10:1 [2242]10:4 [2243]10:16-17 [2244]10:20-23
[2245]10:25 [2246]10:27 [2247]11:2 [2248]11:2 [2249]11:21
[2250]11:23 [2251]11:26 [2252]11:27 [2253]11:28 [2254]12
[2255]12:28 [2256]12:28-29 [2257]13 [2258]13:13 [2259]13:13
[2260]13:13 [2261]13:13 [2262]14:33 [2263]14:33 [2264]15
[2265]15:3 [2266]15:20 [2267]15:21-22 [2268]15:22 [2269]15:22
[2270]15:22 [2271]15:28 [2272]15:47 [2273]15:55 [2274]15:57
2 Corinthians
[2275]1:13 [2276]1:20 [2277]1:21 [2278]1:24 [2279]1:24
[2280]3:5 [2281]4:1-2 [2282]4:6 [2283]5:14-15 [2284]5:18-19
[2285]10:8 [2286]11 [2287]11:2 [2288]12:18 [2289]13:4
[2290]13:5
Galatians
[2291]1:4 [2292]1:8 [2293]1:8 [2294]1:13 [2295]1:14
[2296]1:22 [2297]2 [2298]2 [2299]2:4-5 [2300]2:11
[2301]2:20 [2302]3:10 [2303]3:12 [2304]3:13 [2305]3:17
[2306]3:21 [2307]3:21-24 [2308]3:22 [2309]3:27 [2310]3:27
[2311]3:27 [2312]4:1-3 [2313]4:25 [2314]5 [2315]5:1
[2316]5:1 [2317]5:1 [2318]5:6 [2319]5:6 [2320]5:6 [2321]5:6
[2322]5:17 [2323]6:15
Ephesians
[2324]1:4 [2325]1:4 [2326]1:4-6 [2327]1:5 [2328]1:6
[2329]1:9 [2330]1:13 [2331]1:21 [2332]1:22 [2333]1:23
[2334]1:23 [2335]2:1 [2336]2:2 [2337]2:3 [2338]2:5
[2339]2:8-9 [2340]2:10 [2341]2:10 [2342]2:19 [2343]2:22
[2344]3:8 [2345]4:1 [2346]4:3 [2347]4:5-6 [2348]4:7
[2349]4:8-9 [2350]4:9-10 [2351]4:10 [2352]4:11 [2353]4:11-16
[2354]4:12 [2355]5:13 [2356]5:25-26 [2357]5:26 [2358]5:32
[2359]6:1
Philippians
[2360]1:3 [2361]1:6 [2362]1:29 [2363]1:29 [2364]1:29
[2365]2:4 [2366]2:6 [2367]2:6 [2368]2:7 [2369]2:7 [2370]2:7
[2371]2:7 [2372]2:8 [2373]2:9-11 [2374]2:12-13 [2375]2:13
[2376]3:2 [2377]3:12 [2378]3:15
Colossians
[2379]1:9-10 [2380]1:23 [2381]2:3 [2382]2:8 [2383]2:8
[2384]2:12 [2385]2:12 [2386]2:16 [2387]2:16 [2388]2:20-22
[2389]3:17 [2390]3:19 [2391]1572
1 Thessalonians
[2392]2:13 [2393]4:3 [2394]4:6 [2395]4:17 [2396]4:23 [2397]5:21
2 Thessalonians
[2398]2 [2399]2:3 [2400]2:3-4 [2401]2:4 [2402]2:4 [2403]2:4
[2404]2:8 [2405]2:8 [2406]2:9 [2407]2:15 [2408]2:15
[2409]3:2 [2410]3:6 [2411]3:6
1 Timothy
[2412]1:5 [2413]1:19 [2414]2:1 [2415]2:1-2 [2416]2:4
[2417]2:4 [2418]2:4 [2419]2:4 [2420]2:5 [2421]3:2 [2422]3:2
[2423]3:2 [2424]3:9 [2425]3:15 [2426]3:15 [2427]3:15
[2428]4:1 [2429]4:1 [2430]4:10 [2431]5:8 [2432]5:18
2 Timothy
[2433]1:9-10 [2434]1:9-10 [2435]1:14 [2436]2:11 [2437]2:19 [2438]2:19 [2439]2:20 [2440]2:25 [2441]3:16-17
Titus
[2442]1:5 [2443]1:15 [2444]2:11 [2445]2:11 [2446]3:5 [2447]3:5 [2448]3:14
Hebrews
[2449]1:2-3 [2450]1:14 [2451]2:6-8 [2452]2:16 [2453]4:15
[2454]5:4 [2455]5:8 [2456]5:9 [2457]5:12 [2458]6:1
[2459]6:1 [2460]6:4-6 [2461]8:1 [2462]8:8-12 [2463]10:14
[2464]10:38 [2465]11:1 [2466]11:1 [2467]11:1 [2468]11:6
[2469]11:6 [2470]12:2 [2471]13:4 [2472]13:8 [2473]13:8
James
[2474]2 [2475]2:24 [2476]4:12 [2477]5:10 [2478]5:14 [2479]5:14 [2480]5:14 [2481]5:16 [2482]5:26
1 Peter
[2483]1:1 [2484]2:5 [2485]2:5 [2486]2:8 [2487]2:9
[2488]2:21-23 [2489]2:24 [2490]3:15 [2491]3:15 [2492]3:18
[2493]3:18 [2494]3:18 [2495]3:18-19 [2496]3:19 [2497]3:19
[2498]3:19 [2499]3:19-20 [2500]3:21 [2501]3:21 [2502]4:1
[2503]4:1 [2504]4:6 [2505]4:6 [2506]4:6 [2507]4:6
[2508]4:16 [2509]5:1-4 [2510]5:1-4 [2511]5:3
2 Peter
[2512]1:3 [2513]1:5 [2514]1:20-21 [2515]2 [2516]3:7 [2517]3:9 [2518]3:9 [2519]3:9
1 John
[2520]1:2 [2521]2:1 [2522]2:2 [2523]2:2 [2524]2:2 [2525]2:2
[2526]2:5 [2527]2:8 [2528]2:19 [2529]3:6 [2530]3:6
[2531]3:8 [2532]3:8 [2533]3:16 [2534]4:1 [2535]4:3
[2536]4:8 [2537]4:12 [2538]4:14 [2539]4:14 [2540]5:7
[2541]5:16-17 [2542]5:18 [2543]5:18 [2544]5:20
2 John
[2545]1:10
Jude
[2546]1:3 [2547]1:4
Revelation
[2548]1:6 [2549]1:18 [2550]2:2 [2551]2:10 [2552]2:10
[2553]2:16 [2554]2:20 [2555]4:4 [2556]5:10 [2557]7:1-8
[2558]7:4 [2559]7:9 [2560]7:14 [2561]11:3-12 [2562]12:4
[2563]13:8 [2564]13:8 [2565]14:15-20 [2566]17:16-17
[2567]20:6 [2568]22:15 [2569]22:18-19
Tobit
[2570]12:9
Wisdom of Solomon
[2571]1:4 __________________________________________________________________
Index of Citations
* Bibliotheca theologiæ symbolicæ et catechetiæ itemque liturgicæ:
[2572]1 * Bibliothek der Symbole und Glaubensregeln der Apostolisch-katholischen Kirche: [2573]1 * Die Confessionen in ihrem Verhältniss zu Christus: [2574]1 * Die symb. Bücher der evang. luth. Kirche: [2575]1 * Handbuch der theol. Literatur: [2576]1 * History and Theology of the Three Creeds: [2577]1 * Symbolik aller christlichen Confessionen: [2578]1 * Thes. eccl. : [2579]1 * A Critical History of the Athanasian Creed: [2580]1 * Account of all the Ends and Uses of Creeds and Confessions of Faith, a Defense of their Justice, Reasonableness, and Necessity as a Public Standard of Orthodoxy: [2581]1 * Acta Concilii: [2582]1 * Acta et Decreta sacrosancti et oecum. Conc. Vaticani: [2583]1 * An Exposition of the Creed: [2584]1 * An Historical and Literary Account of the Formularies, Confessions of Faith, or Symbolic Books of the Roman Catholic, Greek, and principal Protestant Churches. By the Author of the Horæ Biblicæ:
[2585]1 * Animadversiones in quatuor contra Romani Pontificis infallibilitatem editos libellos: [2586]1 * Annal. ad ann.: [2587]1 * Antiquitates symbolicæ, quibus Symboli Apostolici historia illustratur: [2588]1 * Apostolici: [2589]1 * Bibliotheca Symbolica vetus: [2590]1 * Breviarium Romanum: [2591]1 * Breviarium causæ Nestorianorum et Eutychianorum: [2592]1 * Ce qui se passe au Concile: [2593]1 [2594]2 [2595]3 * Chronique concernant le Prochain Concile: [2596]1 [2597]2 * Church History: [2598]1 [2599]2 * Church History : [2600]1 * Civiltà cattolica: [2601]1 [2602]2 [2603]3 * Collection of Confessions in the Church of Scotland: [2604]1 * Collections of the Symbols: [2605]1 * Commune Sanctorum: [2606]1 * Conciliengeschichte: [2607]1 * Contributions to Russian Church History: [2608]1 * Corpus juris canonici: [2609]1 * Cyprian's Opera: [2610]1 * Das apostolische Glaubensbekenntniss: [2611]1 [2612]2 [2613]3 * Das apostolische Glaubensbekenntniss der ächte Ausdruck apostolischen Glaubens: [2614]1 * Das apostolische Symbolum: [2615]1 * Das unfehlbare Lehramt des Papstes, nach der Entscheidung des Vaticanischen Concils: [2616]1 * De Conc. Nicæni primi et OEcum. auctoritate atque integritate:
[2617]1 * De Fide et Symbolo liber unus. Opera: [2618]1 * De Romanæ ecclesiæ Symbolo Apostolico vetere, aliisque fidei formulis, tum ab Occidentalibus tum ab Orientalibus in prima catechesi et baptismo proponi solitis: [2619]1 * De Symboli Apostolici Titulo, Origine et Auctoritate: [2620]1 * De Symbolo Athanasiano: [2621]1 * De Symbolo Nicæne-Constantinopolitano: [2622]1 * De Symbolo vulgo S. Athanasii: [2623]1 * De Via Salutis.: [2624]1 * De evangeliorum apocryphorum origine et usu: [2625]1 * De fide et Symbolo: [2626]1 * De tribus Symbolis, Apostolico, Athanasiano, et Constantinopolitano: [2627]1 * Defensio Fidei Nicænæ: [2628]1 * Diatribe de Symbolo Quicunque: [2629]1 * Die Bedeutung des apost. Symbolums: [2630]1 * Die Macht der röm. Päpste über Fürsten, Länder, Vöker, etc. seit Gregor VII. zur Würdigung ihrer Unfehlbarkeit beleuchtet, : [2631]1 * Die Reformation, ihre innere Entwickelung und ihre Wirkungen:
[2632]1 * Die Unwahrheiten der Römischen Briefe vom Concil in der Allg. Zeitung,: [2633]1 * Die wahre und die falsche Unfehlbarkeit der Päpste : [2634]1 * Disquisitio de Symb. Athan.: [2635]1 * Dissertat. de vita: [2636]1 * Documenta: [2637]1 [2638]2 * Einige Worte über die Unfehlbarkeitsadresse: [2639]1 * Enarrationis Symboli Nicæni articuli duo: [2640]1 * Exercit. ad Concil. Chalcedon.: [2641]1 * Exercitationes in Symb. Apost.: [2642]1 * Exercitationes sacræ in Symbolum quod Apostolorum dicitur,: [2643]1 * Explanatio Symboli ad initiandos: [2644]1 * Explicatio Symb. Nicæni: [2645]1 * Expositio Fidei Catholicae Fortunati: [2646]1 * Expositio Symboli: [2647]1 [2648]2 * Fables of Popes and Prophecies of the Middle Ages: [2649]1 * Free Russia: [2650]1 * Gesta Liberii: [2651]1 * Giornale di Roma: [2652]1 * Harmonia Symbolica: A Collection of Creeds belonging to the Ancient Western Church and to the Mediæval English Church: [2653]1 * Hist. concil. generalium: [2654]1 * Hist. eccles.: [2655]1 * Hist. literaria: [2656]1 * Hist. of the Doctrine of the Trinity: [2657]1 * Historia eccl.: [2658]1 * Historie der Kirchenversammlungen: [2659]1 * History of Christology: [2660]1 * History of Councils: [2661]1 * History of Heresies and Schisms in the Greek-Russian Church:
[2662]1 * History of the Apostles' Creed: [2663]1 * History of the Christian Church: [2664]1 * History of the Church of Russia: [2665]1 [2666]2 * History of the Councils: [2667]1 * History of the Development of the Doctr. of the Person of Christ:
[2668]1 * History of the Eastern Church: [2669]1 * Innocentia Concilii et Symboli Nicæni: [2670]1 * Ist der Papst unfehlbart? Aus Deutschlands und des P. Deharbe Catechismen beantwortet: [2671]1 * Judaism and Heathenism in Relation to Christianity: [2672]1 * Judicia eruditorum de Symb. Athanasiano: [2673]1 * Ketzerhistorie: [2674]1 * La Question des Confessions de Foi au sein du Protestantisme contemporain, : [2675]1 * La dernière heure du Concile: [2676]1 * Le symbole des apôtres: [2677]1 * Leben Jesu nach den Apocryphen: [2678]1 * Lehrbuch der Kirchengeschichte: [2679]1 * Lettre au R. P. Gratry sur le Pape Honorius et le Bréviaire Romain:
[2680]1 * Liber Diurnus: [2681]1 [2682]2 * Liber Pontificalis: [2683]1 [2684]2 * Mémoires: [2685]1 * Mercersburg Review: [2686]1 * Missale Romanum: [2687]1 * Offic. Actenstücke: [2688]1 * Officielle Actenstücke: [2689]1 * Opera: [2690]1 [2691]2 * Origines Ecclesiastici; or the Antiquities of the Christian Church:
[2692]1 * Papst Leo der Grosse: [2693]1 * Pope Honorius before the Tribunal of Reason and History: [2694]1 * Pro defens. trium capitulorum: [2695]1 * Proprium: [2696]1 * Reports on the Athanas. Creed in Connection with the Utrecht Psalter: [2697]1 * Sacramentarium Gelasianum: [2698]1 * Sacramentarium Gregorianum: [2699]1 * Sacramentarium Leonianum: [2700]1 * Schulte und Döllinger, gegen das Concil. Kritische Beleuchtung:
[2701]1 * Scriptorum Veterum Nova Collectio: [2702]1 * Sermo de Symbolo ad catechumenos: [2703]1 * Sermones de traditione Symboli: [2704]1 * Sermons on the Creed: [2705]1 * Sketch of Luther: [2706]1 * Symboli Nicæni enarratio cum præfatione Ph. Melanchthonis, acc. priori editioni plures Symboli partes: [2707]1 * Symbolics: [2708]1 * Symbolik der griechischen Kirche: [2709]1 * Symbolum Athanasii breviter declaratum: [2710]1 * Symbolum Nicæno-Constant. expositum et ex antiquitate ecclesiastica illustratum: [2711]1 * Synopsis actorum Conc. Chalcedon.: [2712]1 * Systematic Theology: [2713]1 * The Apostles' Creed: [2714]1 * The Athanasian Creed: [2715]1 [2716]2 [2717]3 * The Athanasian Creed: By whom Written and by whom Published:
[2718]1 * The Church and the Churches: [2719]1 * The Creed of St. Athanasius, illustrated from the Old and New Test., Passages of the Fathers: [2720]1 * The Creeds of The Church in their Relations to the Word of God and to the Conscience of the Individual Christian: [2721]1 * The Doctrine of the Russian Church, being the Primer or Spelling-book, the Shorter and Longer Catechisms, and a Treatise on the Duty of Parish Priests. Translated from the Slavono-Russian Originals: [2722]1 * The History of the Apostles' Creed, with Critical Observations:
[2723]1 * The History of the Creeds: [2724]1 * The Nicene and Apostles' Creeds. Their Literary History; together with an Account of the Growth and Reception of 'the Creed of St. Athanasius: [2725]1 * The Power of the Roman Popes over Princes: [2726]1 * Theolog. Works: [2727]1 * Tractatus in Symbolum Apostolorum: [2728]1 * Two Dissertations on monogenes theos and on the 'Constantinopolitan' Creed and other Eastern Creeds of the Fourth Century.: [2729]1 * Ueber päpstliche Unfehlbarkeit: [2730]1 * Ungedruckte, unbeachtete und wenig beachtete Quellen zur Geschichte des Taufsymbols und der Glaubensregel: [2731]1 * Univers: [2732]1 [2733]2 * Voices from the East: [2734]1 * Widerlegung der vier unter die Väter des Concils vertheilten Brochüren gegen die Unfehlbarkeit: [2735]1 __________________________________________________________________
Index of Names
* Aikman, James: [2736]1
* Ainslie, P.: [2737]1
* Alexander, Natalis: [2738]1
* Allatius, Leo.: [2739]1
* Allibone: [2740]1
* Allinson, W. I.: [2741]1
* Alting, H.: [2742]1
* Ambrosius: [2743]1
* Amyraldus, Mos. (Amyraut): [2744]1
* Anderson, Rufus: [2745]1 [2746]2
* Andræae, Blo.: [2747]1
* Andrews, W. W.: [2748]1
* Andrkæ, Jacob: [2749]1
* Anthelmi, Jos.: [2750]1
* Anton, J. Nic.: [2751]1
* Arendt: [2752]1
* Arminius, Jac.: [2753]1
* Armstrong, Nicholas: [2754]1
* Arnauld, Anthony: [2755]1
* Arnold: [2756]1
* Asbury: [2757]1
* Assemani, Jos. Sim.: [2758]1 [2759]2
* Atwater, Lyman H.: [2760]1
* Audin, Vincent: [2761]1
* Augusti, J. C. W.: [2762]1
* Augusti, Joh. Chr. W.: [2763]1
* Augustinus: [2764]1
* Aycrigg, Benj.: [2765]1
* Aymon, J.: [2766]1
* Bèze, Théodore de: [2767]1
* Böckel: [2768]1
* Böhl, E.: [2769]1
* Backus, Isaac: [2770]1
* Bacon, L. W.: [2771]1
* Bacon, Leonard: [2772]1 [2773]2
* Badger, George Percy: [2774]1
* Baier, A. H.: [2775]1
* Baier, J. G.: [2776]1
* Baillie, Robert: [2777]1
* Baird, Samuel: [2778]1
* Balfour, James: [2779]1
* Balthasar, Jac. H.: [2780]1
* Bancroft: [2781]1
* Bancroft, G.: [2782]1
* Barbosæ Agst.: [2783]1
* Barclay, Robert: [2784]1
* Baronius: [2785]1
* Barrow, Isaac: [2786]1
* Bartels, P.: [2787]1
* Basaroff: [2788]1
* Baschet, A.: [2789]1
* Baum, J. W.: [2790]1
* Baumgarten, S. J.: [2791]1
* Baumgarten, Siegm. Jac.: [2792]1
* Beard, Richard: [2793]1
* Beck: [2794]1
* Belfrage, Henry: [2795]1
* Bellarmin: [2796]1
* Bellarmin, Robert: [2797]1
* Bellegarde, Dupac de: [2798]1
* Benedict, David: [2799]1
* Berger, W.: [2800]1
* Berington, Jos.: [2801]1
* Bersier, Eugène: [2802]1
* Bertram, J. C.: [2803]1
* Besse, Joseph: [2804]1
* Bethune, Geo. W.: [2805]1
* Beza, Theod.: [2806]1
* Beza, Theod. de: [2807]1
* Bickel, G.: [2808]1
* Bingham, Jos.: [2809]1
* Binning, Hugh: [2810]1
* Bittinger, J. B.: [2811]1
* Blackmore, H. W.: [2812]1
* Blackmore, R. W.: [2813]1
* Bodemann, Fr. W.: [2814]1
* Bohnstedt: [2815]1
* Boissard: [2816]1
* Bolsec, Hieron.: [2817]1
* Bonar, Horatius: [2818]1
* Bossuet, Jacques Bénigne: [2819]1
* Bost, A.: [2820]1
* Bottala, Paul: [2821]1
* Bouterweck: [2822]1
* Bovet, F.: [2823]1
* Boyd, James R.: [2824]1
* Brandes, Fr.: [2825]1
* Brandt, Gerh.: [2826]1
* Brandt, Gerhard: [2827]1
* Brez, Jacques: [2828]1
* Briggs, C. A.: [2829]1
* Brook, Benjamin: [2830]1
* Brown, John: [2831]1
* Browne, Edward Harold: [2832]1
* Brownson, Orestes: [2833]1
* Buchanan, George: [2834]1
* Buckley, Th. A.: [2835]1 [2836]2
* Bull, George: [2837]1
* Bungener, Felix: [2838]1
* Bungenkr, Felix: [2839]1
* Burkhardt, G.: [2840]1
* Burnet, Gilbert: [2841]1 [2842]2
* Butler, Charles: [2843]1
* Byssen: [2844]1
* Calderwood, David: [2845]1
* Calini, Muzio: [2846]1
* Calinich, J. E.: [2847]1
* Calvini, Joannis: [2848]1
* Canisius, Peter: [2849]1
* Capper, Samuel: [2850]1
* Cardoni, Jos.: [2851]1
* Cardwell, E.: [2852]1
* Carlyle, Th.: [2853]1
* Carlyle, Thomas: [2854]1 [2855]2
* Carpzov: [2856]1
* Carpzov, Jo. Benedict: [2857]1
* Carré, C. M.: [2858]1
* Caspari, C. P.: [2859]1 [2860]2
* Cate, S. Blaupot Ten: [2861]1
* Cave: [2862]1
* Cecconi, Eugen: [2863]1
* Chaponnière, Francis: [2864]1
* Charpenne, P.: [2865]1
* Cheever, George B.: [2866]1
* Chemnitz, Martin: [2867]1
* Cheney, Cha. Edw.: [2868]1
* Chifflet, Ph.: [2869]1
* Clark, Joseph S.: [2870]1
* Clarkson: [2871]1
* Clarkson, Thos.: [2872]1
* Cook, George: [2873]1
* Coquerel, Ath.: [2874]1
* Cornelius: [2875]1
* Cossitt, F. R.: [2876]1
* Cotton, John: [2877]1
* Cröger, E. W.: [2878]1
* Cramer: [2879]1
* Cramp, J. M.: [2880]1
* Cranz, David: [2881]1
* Crespin, Jean: [2882]1
* Crisman, E. B.: [2883]1
* Critopulum, Metrophanem: [2884]1
* Croese, Gerard: [2885]1
* Crosby, Thos.: [2886]1
* Cross, Jonathan: [2887]1
* Croze, Veyssière de la: [2888]1
* Cruciger, Casp.: [2889]1
* Crusius, Martin: [2890]1
* Cummins, George David: [2891]1
* Cunningham, John: [2892]1
* Cunningham, William: [2893]1
* Cutting, Sewall S.: [2894]1
* Cyprian, E. Sal.: [2895]1
* Cyran, St. (Du Vergier): [2896]1
* Döllinger, J. von: [2897]1
* Döllingke, Jos. von: [2898]1
* D'aubigné, Merle: [2899]1
* Dalton, Hermann: [2900]1
* Danz, J. T. L.: [2901]1
* Danz, J. Trg. Lbr.: [2902]1
* Davenport, J. S.: [2903]1
* Davidson, Robert: [2904]1
* Decanver, H. C.: [2905]1
* Dechamps, Magr. Vict. Aug.: [2906]1
* Denzinger, H.: [2907]1
* Denzinger, Henr.: [2908]1
* Dermout, Ypey en: [2909]1
* Desmay, Jacques: [2910]1
* Detzer, J. A.: [2911]1
* Dexter: [2912]1
* Dexter, Henry Martyn: [2913]1 [2914]2
* Dezius, Zach.: [2915]1
* Dickson, David: [2916]1
* Dieckhoff, A. W.: [2917]1
* Dietelmaier: [2918]1
* Dieterici, C.: [2919]1
* Diman, J. L.: [2920]1
* Dixon, Hepworth: [2921]1 [2922]2
* Dorner: [2923]1
* Dorner, Is. A.: [2924]1
* Dow, William: [2925]1
* Drelincourt, Charles: [2926]1
* Du Pin, L. El.: [2927]1
* Dulaurier, E.: [2928]1
* Dunlop, William: [2929]1
* Dunlop, Wm.: [2930]1
* Dupanloup, F.: [2931]1
* Dwight, H. G. C.: [2932]1
* Dyer, T. H.: [2933]1
* Ebedjesu: [2934]1
* Ebrard, Aug.: [2935]1 [2936]2
* Ellis: [2937]1
* Elrington, Charles Richard: [2938]1
* Elton: [2939]1
* Ense, Varnhagen von: [2940]1
* Erbkam: [2941]1
* Erbkam, H. W.: [2942]1
* Errett, I.: [2943]1
* Etheridge, W.: [2944]1
* Evagrius: [2945]1
* Evans, Thos.: [2946]1
* Félice, G. de: [2947]1
* Förstemann, C. Ed.: [2948]1
* Förstemann, Carl Eduard: [2949]1
* Fabricii, A.: [2950]1
* Fabricius: [2951]1
* Fabricius, J. Albr.: [2952]1
* Facundus: [2953]1
* Fairbairn, A. M.: [2954]1
* Fecht, T.: [2955]1
* Fels, J. H.: [2956]1
* Felt, Joseph B.: [2957]1
* Fessler, Jos.: [2958]1 [2959]2
* Fessler, Joseph: [2960]1
* Feuerlin, Jac. W.: [2961]1
* Ffoulkes, E. S.: [2962]1
* Fischer, G. W. Th.: [2963]1
* Fisher, G. P.: [2964]1
* Fisher, Geo. P.: [2965]1
* Fisher, James: [2966]1
* Flavel, John: [2967]1
* Fletcher, Jos.: [2968]1
* Fontaine: [2969]1
* Forbes, A. P.: [2970]1
* Fortescue, E. F. K.: [2971]1
* Fortunatus, Venant.: [2972]1
* Fortunatus, Venantius: [2973]1
* Foscarari, Egidio: [2974]1
* Fox, Geo.: [2975]1
* Foxe, John: [2976]1
* Frank Gust.: [2977]1
* Frank, F. H. R.: [2978]1
* Frank, G.: [2979]1
* Frank, Gustav: [2980]1
* Franke, G. S.: [2981]1
* Friedberg, Emil: [2982]1
* Friedhoff, Franz: [2983]1
* Friedrich, J.: [2984]1
* Friedrich, Joh.: [2985]1
* Friese, C. G. von: [2986]1
* Frommann, Theod.: [2987]1
* Froude, James Anthony: [2988]1
* Fuller, Thomas: [2989]1 [2990]2
* Fureiro, Francesco: [2991]1
* Göbel, Max.: [2992]1
* Göschel, K. Fr.: [2993]1
* Göschl, J.: [2994]1
* Gaberel, J.: [2995]1
* Gaillard, Jules: [2996]1
* Galitzin, Prince Aug.: [2997]1
* Gallemart, J.: [2998]1
* Gammell: [2999]1
* Garrison, J. H.: [3000]1
* Gass, W.: [3001]1 [3002]2 [3003]3 [3004]4
* Gass, Wilh.: [3005]1
* Gates, Errett: [3006]1
* Gerberon: [3007]1
* Gibbon, Edward: [3008]1 [3009]2
* Gieseler: [3010]1 [3011]2
* Gilles, Pierre: [3012]1
* Gillespie, George: [3013]1
* Gillett, E. H.: [3014]1
* Gillie, J.: [3015]1
* Gindely, Anton: [3016]1
* Gladstone, W. E.: [3017]1
* Goadby, J. Jackson: [3018]1
* Goll, Jaroslav: [3019]1
* Goodsir, Joseph Taylor: [3020]1
* Gough, John: [3021]1
* Graf, M.: [3022]1
* Gratry, A.: [3023]1
* Green, Ashbel: [3024]1
* Groser, T.: [3025]1
* Grotius, H.: [3026]1
* Grubb, George: [3027]1
* Guettée, Abbé: [3028]1
* Guetteée, W.: [3029]1
* Guizot, François: [3030]1
* Gunricke: [3031]1
* Gurney, Joseph John: [3032]1
* Häusser, Ludwig: [3033]1
* Haag, W.: [3034]1
* Hagenbach, K. R.: [3035]1
* Hahn, Aug.: [3036]1 [3037]2
* Hahn, Chr. U.: [3038]1
* Hahn, Ludwig: [3039]1
* Halesii, Jo.: [3040]1
* Hall, Edwin: [3041]1
* Hanbury, Benjamin: [3042]1
* Harder: [3043]1
* Hardouin: [3044]1 [3045]2
* Hardwick, C.: [3046]1
* Hardwick, Ch.: [3047]1
* Hardwick, Charles: [3048]1
* Harnack, Theodos.: [3049]1
* Harris: [3050]1
* Hartknoch, Christoph: [3051]1
* Harvey, W.: [3052]1
* Hase: [3053]1
* Hase, K.: [3054]1
* Hase, Karl: [3055]1
* Haxthausen: [3056]1
* Hefele: [3057]1 [3058]2
* Hefele, Jos. de: [3059]1
* Heidegger, J. H.: [3060]1
* Heidegger, J. J.: [3061]1
* Henke: [3062]1
* Henke, E. L. Th.: [3063]1
* Henkel, Socrates: [3064]1
* Henne, A.: [3065]1
* Henry, Paul: [3066]1
* Heppe, H.: [3067]1
* Heppe, H. L. J.: [3068]1
* Heppe, Heinr. Ludw. Jul.: [3069]1
* Heppe, Heinrich: [3070]1
* Hergenröther, J.: [3071]1 [3072]2
* Hering, C. W.: [3073]1
* Hering, D. H.: [3074]1
* Herminjard, A. L.: [3075]1
* Herzog: [3076]1
* Herzog, J. J.: [3077]1
* Hetherington, W. M.: [3078]1 [3079]2
* Heurtley, Ch. A.: [3080]1
* Heurtley, Charles A.: [3081]1 [3082]2
* Heylin, Peter: [3083]1 [3084]2
* Hodge, A. A.: [3085]1
* Hodge, Archibald Alexander: [3086]1
* Hoffmann: [3087]1
* Hofmann, Rud.: [3088]1
* Hohl, Michael: [3089]1
* Holmes: [3090]1
* Holzwarth, F.: [3091]1
* Hooker, R.: [3092]1
* Hooker, Thomas: [3093]1
* Hopkins, Samuel: [3094]1
* Hornejus, J.: [3095]1
* Hort, F. John Anthony.: [3096]1
* Hospinian, Rud.: [3097]1
* Hottinger, J. H.: [3098]1
* Hottinger, J. Jac.: [3099]1
* Hottinger, Joh. Jak.: [3100]1
* Hughes, John: [3101]1
* Hulsemann: [3102]1
* Hundeshagen, C. B.: [3103]1 [3104]2
* Hutter, Leonh.: [3105]1
* Innes, Alex. Taylor: [3106]1
* Innes, Alexander Taylor: [3107]1
* Irving, Edward: [3108]1
* Ivimey, Joseph: [3109]1
* Jüngst, Joh.: [3110]1
* Jablonski, Dan. Ern.: [3111]1
* Jackson, Thomas: [3112]1
* Jacobi, J. L.: [3113]1
* Jacoby: [3114]1
* Janney: [3115]1
* Janney, S. M.: [3116]1
* Janney, Sam. M.: [3117]1
* Jansenius, Cornelius: [3118]1
* Jelf, E. W.: [3119]1
* Jervis, W. Henley: [3120]1
* Jones, Thomas R.: [3121]1
* Köcher, J. C.: [3122]1 [3123]2
* Köcher, J. Caspar: [3124]1
* Köcher, J. Chr.: [3125]1
* Köllner: [3126]1 [3127]2 [3128]3 [3129]4 [3130]5 [3131]6
* Köllner, E.: [3132]1
* Köllner, Ed.: [3133]1
* Köllner, Eduard: [3134]1
* Köllner, W. H. D. Ed.: [3135]1
* Koecher, J. Christoph.: [3136]1
* Kahnis, H. F. A.: [3137]1
* Kampschulte, F. W.: [3138]1
* Keith, Robt.: [3139]1
* Kellems, J. K.: [3140]1
* Kenrick, Francis Patrick: [3141]1
* Kenrick, Peter Richard: [3142]1 [3143]2
* Ketteler: [3144]1
* Ketteler, W. Emmanuel Freiherr: [3145]1
* Killen, W. D.: [3146]1
* Kimmel: [3147]1 [3148]2
* Kimmel, E. J.: [3149]1 [3150]2
* King, John Glen: [3151]1
* King, Peter: [3152]1
* Kirk, John: [3153]1
* Kirpinski, Hyac.: [3154]1
* Klener: [3155]1
* Klener, R. E.: [3156]1
* Klippel, G. H.: [3157]1
* Knowles: [3158]1
* Knox, John: [3159]1
* Koch, M.: [3160]1
* Koethe, F. A.: [3161]1
* Krafft, W.: [3162]1
* Krasinski, Valerian: [3163]1
* Krauth, C. P.: [3164]1
* Krauth, Ch. P.: [3165]1
* Krauth, Charles P.: [3166]1 [3167]2
* Krauth, Chas. P.: [3168]1
* Krummel, L.: [3169]1
* Löscher, Val.: [3170]1
* Labanoff, Alex.: [3171]1
* Lamar, J. S.: [3172]1
* Langemack, Greg.: [3173]1
* Langen, Joseph: [3174]1
* Lasco, Joannis a (Laski): [3175]1
* Latane, James A.: [3176]1
* Launoy, J. de (Launoius): [3177]1
* Laurence, Richard: [3178]1
* Laval, E. A.: [3179]1
* Lechler, G.: [3180]1
* Lee, John: [3181]1
* Leger, Jean: [3182]1
* Lehmann, G. W.: [3183]1
* Lenfant, Jaques: [3184]1
* Leohler, Karl: [3185]1
* Lewis, George: [3186]1
* Leydecker, M.: [3187]1
* Liberatus: [3188]1
* Lightfoot, John: [3189]1
* Lisco, G.: [3190]1
* Long, J. le: [3191]1
* Lorimer, Peter: [3192]1
* Lucaris, Cyrilli: [3193]1 [3194]2
* Lucchesini: [3195]1
* Lumby, J. Rawson: [3196]1
* Lumby, J. Rawson.: [3197]1
* Luth, Hor.: [3198]1
* Lutterbeck, J. A. B.: [3199]1
* Lye, Thomas: [3200]1
* Möhler: [3201]1 [3202]2
* Möhler, John Adam: [3203]1
* Möller: [3204]1
* Mönckeberg, C.: [3205]1
* Mücke, A.: [3206]1
* Müller: [3207]1
* Müller, J. F.: [3208]1 [3209]2
* Müller, J. G.: [3210]1
* Müller, J. T.: [3211]1
* Müller, Jul.: [3212]1
* M'Crie, Thomas: [3213]1
* M'Crie, Thomas, Jun.: [3214]1
* M'Crie, Thos.: [3215]1
* Magrasso, Antonio: [3216]1
* Mair, Alex.: [3217]1
* Maistre, Joseph Count du: [3218]1
* Maitland, S. R.: [3219]1
* Makrîzi: [3220]1
* Mallet, H.: [3221]1
* Manning, Henry Edward: [3222]1 [3223]2 [3224]3
* Mansi: [3225]1
* Manutius, Paul.: [3226]1
* Manutius, Paulus (Manuzio, Paolo): [3227]1
* Maret, H. L. C.: [3228]1 [3229]2
* Margerie, Amédée de: [3230]1
* Marheineke: [3231]1
* Marheineke, Ph. C.: [3232]1
* Marini, Leonardo: [3233]1
* Marsden, J. B.: [3234]1
* Marsh, Jonah: [3235]1
* Marshall, William: [3236]1
* Marsiliac: [3237]1
* Martin, Frances: [3238]1
* Martin, Henri: [3239]1
* Masson: [3240]1
* Masson, David: [3241]1
* Matthes: [3242]1
* Mayer, Salesius: [3243]1
* Melanchton, Ph.: [3244]1
* Melanthonis, Philippi: [3245]1
* Mendham, Jos.: [3246]1
* Meuer, M.: [3247]1
* Meyers, Peter: [3248]1
* Michelet, Jules: [3249]1
* Mignet, H.: [3250]1
* Milner, John: [3251]1
* Mitchell, Alex. F.: [3252]1
* Mitchell, Alexander F.: [3253]1
* Mogilas, Peter (Mogila): [3254]1
* Mohnike: [3255]1
* Mohnike, G.: [3256]1
* Mohnike, G. C. F.: [3257]1
* Molinæus, P.: [3258]1
* Monastier, Ant.: [3259]1
* Montfaucon: [3260]1
* Moore, W. T.: [3261]1
* Moore, Wm. E.: [3262]1
* Morland, S.: [3263]1
* Mornay, Du Plessis: [3264]1
* Morton, Nathanael: [3265]1
* Moss, Lemuel: [3266]1
* Motley, J. L.: [3267]1
* Motley, John L.: [3268]1
* Mouravieff: [3269]1 [3270]2
* Musæus, J.: [3271]1
* Muston, Alexis: [3272]1
* Neal, Daniel: [3273]1
* Neale, J. M.: [3274]1
* Neale, John Mason: [3275]1
* Nevin, J. W.: [3276]1
* Nevin, J. Williamson: [3277]1
* Nevin, John W.: [3278]1
* Newcomb, H.: [3279]1
* Newman, John H.: [3280]1
* Nichols, James: [3281]1
* Nicholson, W. R.: [3282]1
* Nicolas, Michel: [3283]1
* Niemeyer: [3284]1 [3285]2
* Niemeyer, H. A.: [3286]1
* Nippold, Fr.: [3287]1
* Nitzsch: [3288]1
* Oehler: [3289]1
* Oliphant, M. O. W.: [3290]1
* Osborn, G.: [3291]1
* Otto, J. C. T.: [3292]1
* Palacky: [3293]1
* Palacky, Franz: [3294]1
* Paleotto, Gabr.: [3295]1
* Palfrey: [3296]1
* Palfrey, John Gorham: [3297]1
* Pallavicini, Sforza: [3298]1 [3299]2
* Pareus, Dav.: [3300]1
* Parker, W.: [3301]1
* Passaglia, C. P.: [3302]1
* Paterson, Alex. Smith: [3303]1
* Pearson, John: [3304]1
* Peltius: [3305]1
* Penn, William: [3306]1
* Pennachi, Jos.: [3307]1
* Perkins, Justin: [3308]1
* Perrin, J. P.: [3309]1
* Perrone, Giovanni: [3310]1
* Perrone, John: [3311]1
* Perry, William Stevens: [3312]1
* Pescheck, Chr. Ad.: [3313]1
* Pestalozzi, Carl: [3314]1
* Petermann: [3315]1
* Pfaff, Ch. M.: [3316]1
* Pfaff, K.: [3317]1
* Philaret: [3318]1
* Philip, Robert: [3319]1
* Pichler, Aloysius: [3320]1
* Pinkerton: [3321]1
* Pipping, Heinr.: [3322]1
* Planck: [3323]1
* Planck, G. J.: [3324]1 [3325]2
* Plantier, C. H. A.: [3326]1
* Plat, Jodov. Le: [3327]1
* Plat, Judov. le: [3328]1
* Plitt, G.: [3329]1
* Plitt, H.: [3330]1
* Plitt, Hermann: [3331]1
* Polenz, G. von: [3332]1
* Pope, W. B.: [3333]1
* Porter, James: [3334]1
* Powers, F. D.: [3335]1
* Prescott, Wm. H.: [3336]1
* Pressense, E. de: [3337]1
* Preuss, E.: [3338]1
* Prinsterer, Groen van: [3339]1
* Procopowicz, Theophanes: [3340]1
* Procter, Francis: [3341]1
* Pronier, Cæsar: [3342]1
* Pronier, C.: [3343]1
* Punchard, George: [3344]1 [3345]2
* Pusey: [3346]1
* Quesnel: [3347]1
* Quesnel, Pasquier (Paschasius): [3348]1
* Quick, John: [3349]1
* Quien, Michael le: [3350]1
* Quincey, de: [3351]1
* Quirinus: [3352]1
* Röhrich, J. W.: [3353]1
* Radcliffe, John: [3354]1
* Rainy, R.: [3355]1
* Ranke: [3356]1
* Ranke, Leop.: [3357]1
* Rauscher: [3358]1
* Regenboog, Jac.: [3359]1
* Reid, James: [3360]1
* Reid, James Seaton: [3361]1
* Reinkens, Jos. H.: [3362]1
* Reinkens, Joseph Hubert: [3363]1
* Renan, E.: [3364]1
* Renaudot, Euseb.: [3365]1
* Renouf, P. Le Page: [3366]1
* Reuchlin, H.: [3367]1
* Reusch, P. H.: [3368]1
* Rhetorfort, Sam.: [3369]1
* Richardson: [3370]1
* Richer, Edm.: [3371]1
* Richter, Æm. Lud.: [3372]1
* Ridgley, Thomas: [3373]1
* Riederer, J. Barthol.: [3374]1
* Rienäcker: [3375]1
* Riess, Flor.: [3376]1
* Robertson, J. B.: [3377]1
* Robertson, James Burton: [3378]1
* Robinson, John: [3379]1
* Rogers, Thomas: [3380]1
* Roget, Amad.: [3381]1
* Roosen: [3382]1
* Roskovány, Aug. de: [3383]1
* Ruchat, Abr.: [3384]1
* Rudelbach, A. G.: [3385]1 [3386]2
* Rudloff, Von: [3387]1
* Rufinus: [3388]1
* Rump, Hermann: [3389]1
* Rushworth, John: [3390]1
* Sainte-Beuve, C. A.: [3391]1
* Salchli, J. Rud.: [3392]1
* Salig, Chr. Aug.: [3393]1
* Salig, Christ. Aug.: [3394]1
* Sander, F.: [3395]1
* Sarpi, Paolo: [3396]1 [3397]2
* Schöpff, J. W.: [3398]1
* Schaff: [3399]1
* Schaff, P.: [3400]1
* Schaff, Philip: [3401]1 [3402]2 [3403]3 [3404]4 [3405]5 [3406]6
* Scheeben, M. J.: [3407]1
* Schenkel, Dan.: [3408]1
* Schmitt, H. J.: [3409]1
* Schmitz, Clemens: [3410]1
* Schneckenburger: [3411]1
* Schneckenburger, M.: [3412]1 [3413]2
* Schneider, K. F. Th.: [3414]1
* Schotel, G. D. J.: [3415]1
* Schrader, Cl.: [3416]1
* Schrautenbach, L. C. von: [3417]1
* Schreiber: [3418]1
* Schulte, Frid.: [3419]1
* Schulte, J. Fr. Ritter von: [3420]1
* Schulte, Joh. Friedrich Ritter von: [3421]1
* Schweinitz, Edm. de: [3422]1
* Schweizer, Alex.: [3423]1 [3424]2 [3425]3 [3426]4 [3427]5
* Schyn, Herm.: [3428]1
* Scott, Thomas: [3429]1
* Seebohm, Fred.: [3430]1
* Seisen, D.: [3431]1
* Semisch, Carl: [3432]1
* Serres, Jean de (Serranus): [3433]1
* Sewel, William: [3434]1
* Shaw, Robert: [3435]1
* Sickel, Th.: [3436]1
* Simons, Menno: [3437]1
* Skeats, Herbert S.: [3438]1
* Smets, W.: [3439]1
* Smith, E.: [3440]1
* Smith, George: [3441]1
* Smith, H. B.: [3442]1
* Smith, Henry B.: [3443]1 [3444]2
* Smith, James: [3445]1
* Smith, Thom.: [3446]1
* Soldan, W. G.: [3447]1
* Sotealli, J.: [3448]1
* Spangenberg: [3449]1
* Spangenberg, Aug. Gottlieb: [3450]1
* Spener, Ph. J.: [3451]1
* Speroni, Dom. Maria: [3452]1
* Spottiswoode, John: [3453]1
* Stähelin, E.: [3454]1 [3455]2
* Stanley: [3456]1
* Stanley, A. P.: [3457]1
* Stanley, Arthus Penrhyn: [3458]1
* Stanley, Dean: [3459]1
* Stark, James: [3460]1
* Steitz, G. E.: [3461]1
* Stephen, Sir James: [3462]1
* Stephen, Thomas: [3463]1
* Stephens, Archibald John: [3464]1
* Stevens, Abel: [3465]1
* Stewart, I. D.: [3466]1
* Stoughton, John: [3467]1
* Stourdza, Alex. de: [3468]1
* Strahl: [3469]1 [3470]2
* Streitwolf: [3471]1
* Streitwolf, Fr. W.: [3472]1
* Struve, B. G.: [3473]1
* Strype, John: [3474]1
* Stuart, Gilbert: [3475]1
* Sudhoff, K.: [3476]1
* Sudhoff, Karl: [3477]1 [3478]2
* Suicer, T. Caspar.: [3479]1
* Sumensis, Julii Pogiani: [3480]1
* Summerbell: [3481]1
* Swainson, C. A.: [3482]1 [3483]2
* Swainson, Charles Anthony: [3484]1
* Syriga, Meletius (Striga): [3485]1
* Tallack, W.: [3486]1
* Tentzel, W. E.: [3487]1
* Teulet, A.: [3488]1
* Theiner: [3489]1
* Theiner, Augustin: [3490]1
* Thiersch, H. W. J.: [3491]1
* Thomas, L.: [3492]1
* Thomasius, Gottfr.: [3493]1
* Thou, Jacques Auguste de (Thuanes): [3494]1
* Tideman, Joannes: [3495]1
* Tillemont: [3496]1
* Tosi, J.: [3497]1
* Trechsel, F.: [3498]1
* Tregelles, S. P.: [3499]1
* Triglandius, Jac.: [3500]1
* Trumball, Benjamin: [3501]1
* Turrecremata, Juan de: [3502]1
* Twesten: [3503]1
* Tyerman, L.: [3504]1
* Tyler, B. B.: [3505]1
* Uhlhorn, G.: [3506]1
* Uhlhorn, Gerh.: [3507]1
* Underhill, Edward Bean: [3508]1
* Upham, Thomas C.: [3509]1 [3510]2
* Ussher, James.: [3511]1
* Uytenbogaert, Janus: [3512]1
* Van der Kemp: [3513]1
* Vasseur, Jacques Le: [3514]1
* Vedel, N.: [3515]1
* Veesenmeyer, G.: [3516]1
* Venema, H.: [3517]1
* Verbeck, J. W.: [3518]1
* Verbeek: [3519]1
* Veuillot, Louis: [3520]1
* Vierordt, K. Fr.: [3521]1
* Vincent, Thomas: [3522]1
* Voss, Gerh. Joan.: [3523]1
* Waddington, John: [3524]1
* Wagenmann, F.: [3525]1
* Walch: [3526]1 [3527]2 [3528]3 [3529]4
* Walch, C. G. P.: [3530]1
* Walch, Chr. Guil. Fr.: [3531]1
* Walch, J. E. Im.: [3532]1
* Walch, J. G.: [3533]1 [3534]2
* Walch, Jo. Georg: [3535]1
* Warren, W. F.: [3536]1
* Waterland, Dan.: [3537]1
* Waterworth, J.: [3538]1
* Waterworth, James: [3539]1
* Watson, Richard: [3540]1
* Watson, Thomas: [3541]1
* Wayland, Francis: [3542]1
* Weber, G.: [3543]1
* Weber, G. G.: [3544]1
* Weber, Karl von: [3545]1
* Weissenborn, H.: [3546]1
* Weninger, P.: [3547]1
* Wernsdorff, Gottl.: [3548]1
* Wesley, John: [3549]1
* Wessenberg, J. H. von: [3550]1
* Whedon, D. D.: [3551]1
* White, Daniel Appleton: [3552]1
* White, William: [3553]1
* Whitefield, George: [3554]1
* Wilberforce, Samuel: [3555]1
* Wilkens: [3556]1
* Willard, Samuel: [3557]1
* Williams, William: [3558]1
* Williams, William R.: [3559]1
* Willison, John: [3560]1
* Wiltsch, J. E. T.: [3561]1
* Winer: [3562]1
* Wiseman, Nicholas: [3563]1
* Witsius, H.: [3564]1
* Wundt, D. L.: [3565]1
* Young, Alexander: [3566]1 [3567]2
* Zöckler: [3568]1
* Zöckler, O.: [3569]1 [3570]2
* Zeltner: [3571]1
* Zezschwitz, C. A. Gerh. von: [3572]1
* Zinzendorf: [3573]1
* Zorn: [3574]1
* d'Augigné, Merle: [3575]1
* d'Aubigné, Theod. Agrippa: [3576]1
* d'Aubigne, Merle: [3577]1
* de Bray, D.: [3578]1
* de Schweinitz, Edmund: [3579]1
* van Alpen, Heinr. Simon: [3580]1
* von Bezold, Fr.: [3581]1
* von Helfert, Jos. Alex.: [3582]1
* von Zezchwitz, C. A. G.: [3583]1
__________________________________________________________________
Index of Greek Words and Phrases
* idiomata.: [3584]1
* hupostasin,: [3585]1
* Kanon tes pisteos : [3586]1
* Sumbolon, : [3587]1
* kleros, : [3588]1
* koinonia esti tou somatos.: [3589]1
* logos asarkos: [3590]1
* paradosis, : [3591]1
* peri deipnou kuriakou : [3592]1
* peri tes anankes,: [3593]1
* sumballein, : [3594]1
* sumbole: [3595]1
* suntheto: [3596]1
* sumbolon : [3597]1
* tes aletheias, : [3598]1
* ?diomata tria: [3599]1
* agapan en aletheia,: [3600]1
* agennesia: [3601]1
* adiaphora, : [3602]1
* alethos estaurothe kai apethanen,: [3603]1
* alethos kai pragmatikos: [3604]1
* aletheuein en agape: [3605]1
* alethine latreia,: [3606]1
* alla dia thlipseos kai anias tes suneideseos: [3607]1
* anagennesis, palingenesia, theogenesis, photismos, : [3608]1
* anaisthetos : [3609]1
* anoigon metran metros: [3610]1
* anti tes aletheias to pseudos eklegesthai): [3611]1
* antidosis,: [3612]1
* antidosis, antimetastasis, koinonia idiomaton,: [3613]1
* antimedistasis,: [3614]1
* antimetastasis ton onomaton,: [3615]1
* apo tou theorein ta panta hoionei theoros: [3616]1
* apo tou ta panta terein: [3617]1
* aperchesthai eis adou: [3618]1
* apotheosis anthropou: [3619]1
* apolutrosis: [3620]1
* apotelesma: [3621]1
* apousia: [3622]1
* aponoia: [3623]1
* artolatreian : [3624]1
* artolatreia,: [3625]1
* aspasmos kai timetike proskunesis,: [3626]1
* asunchutos: [3627]1
* atreptos: [3628]1
* atreptos, : [3629]1
* achoristos, : [3630]1
* hamartanein): [3631]1
* hapases tes kata ten oikoumenen katholikes ekklesias,: [3632]1
* anthropos: [3633]1
* Antidosis,: [3634]1
* Anupostatos: [3635]1
* Asphis orthodoxias, e apologia kai elenchos: [3636]1
* Adelpha phronei Loutheros Kaloui: [3637]1
* eauton ekeuose: [3638]1
* eis pasan ten aletheian: [3639]1
* ek ponerou: [3640]1
* ek tes phuseos: [3641]1
* ek tou patros di huiou.: [3642]1
* ekkaleo, : [3643]1
* ekklesiai ton hagion, : [3644]1
* ekklesia,: [3645]1 [3646]2
* ekporeusis, : [3647]1 [3648]2
* en anesei,: [3649]1
* en eidei kai tupo: [3650]1
* en morphe theou,: [3651]1
* en te aletheia pase: [3652]1
* enanthropesis theou: [3653]1
* endiabolisthentes: [3654]1
* enousia: [3655]1
* enupostatos: [3656]1
* ex anankes: [3657]1
* epi to theo to soteri mou: [3658]1
* epikrisis,: [3659]1
* erchomenou eis ton kosmon: [3660]1
* esti: [3661]1 [3662]2
* esti,: [3663]1
* esti, : [3664]1
* etapeinosen eauton: [3665]1
* eph' o pantes hemarton: [3666]1
* echaritosen hemas, : [3667]1
* hen thelema: [3668]1
* erga: [3669]1
* eti te metousiosis lexei ou ton tropon pisteuomen delousthai, kath?
hon ho artos kai ho oinos metapoiountai eis to soma kai to haima
tou kuriou--touto gar alepton pante kai adunaton plen autou tou
theou. : [3670]1
* Ekklesion tes Belgikes exomologesis,: [3671]1
* he anaimaktos thusia,: [3672]1
* he katechesis suntomotera: [3673]1
* he metriotes he mon,: [3674]1
* e en odune,: [3675]1
* idiopoiesis,: [3676]1
* idiotes: [3677]1
* hierosune,: [3678]1
* hikanopoiesis: [3679]1
* hilasmos: [3680]1
* idia, idiotetes: [3681]1
* idion: [3682]1
* ho gar theos aei kai pantachou parestin: [3683]1
* ho de helkon ton boulomenon helkei. : [3684]1
* ho de oinos eis to zoopoion haima autou. : [3685]1
* ho men artos metapoieitai : [3686]1
* homilia peri tes orthes kai alethous: [3687]1
* homlogia: [3688]1
* homoiosis, : [3689]1
* homologia, hen edexato kai dechetai hapaxaplos pasa he anatolike
ekklesia: [3690]1
* homologoumen: [3691]1
* homologesis.: [3692]1
* homoousios: [3693]1
* hos kai alethos egerthe apo nekron, egeirantos auton tou patros,
autou.: [3694]1
* organa drastika charitos: [3695]1
* hos: [3696]1
* Orthodoxos homologia tes katholikes kai apostolikes ekklesias tes
anatolikes.: [3697]1
* Homologia tes anatolikes ekklesias tes katholikes kai apostolikes,
sungrapheisa en epitome dia Metrophanous Hieromonachou
Patriarchikou te Protosungellou tou Kritopoulou.: [3698]1
* Horos,: [3699]1
* huper panton ton eusebon zonton kai tethneoton: [3700]1
* hupostaeis: [3701]1
* huposteiletai: [3702]1
* hos anthropos parabainon diatheken.: [3703]1
* hosper apo tou puros phos kai therme: [3704]1
* hosper hopou an e Christos Iesous, ekei he katholike ekklesia:
[3705]1
* hoste meta ton hagiasmon tou artou kai tou oinou metaballesthai :
[3706]1
* Hosper ho diskos ho heliakos genna ten aktina, kai para tou heliou
kai ton aktinon ekporeuetai to phos ; houto ho theos kai pater
genna ton huion kai logon autou, kai ek tou patros kai huiou
ekporeuetai to pneuma to hagion.: [3707]1
* Aipeinos, : [3708]1
* Aspis orthdoxias e apologia kai elenchos pros tous diasurontas ten
anatoliken ekklesian hairetikos phronein en tois peri theou kai ton
theion, k.t.l. : [3709]1
* Biblion peri tinon kephalaion tes hemeteras: [3710]1
* Biblion suntomon te kai saphes peri tinon kephalaion tes hemeteras
pisteos, peri on he dialexis gegone meta Amoira tou Machoumetou, ho
kai epigegraptai : [3711]1
* Boukeros.: [3712]1
* GENNADIOU: [3713]1
* GENNADIOU SChOLARIOU: [3714]1
* GENNADIOU SChOLARIOU : [3715]1
* Graikos,: [3716]1
* Kanon tes pisteos, k. tes aletheias, paradosis apostolike, to
archaion tes ekklesias, sustema, : [3717]1
* Kenosigraphia christologike,: [3718]1
* Koinonia ton theion,: [3719]1
* Kolluridianoi: [3720]1
* Logos ensarkos),: [3721]1
* Metousiosis: [3722]1
* Petros: [3723]1
* Pilate, dos hemin ton nekron, hina auton thapsomen.: [3724]1
* Pisteuomen en tois ouk anagennetheisi to autexousion nekron einai.:
[3725]1
* Pneuma hagion ek tou patros ekporeuomenon.: [3726]1
* Stoicheiosis tes Christianon pisteos, e Katechismos, kata ten
palaian onomasian. : [3727]1
* Tapeinosigraphia : [3728]1
* Tou agiotatou kai patriarchou kai philosophou: [3729]1
* Tou aidesimotatou patriarchou Konstantinoupoleos : [3730]1
* Tou aidesimotatou patriarchou Konstantinoupoleos: [3731]1
* Christo Iesou,: [3732]1
* hai ekklesiai: [3733]1
* aima,: [3734]1
* haima: [3735]1
* aule: [3736]1
* autos soi teresei kephalen: [3737]1
* auchema, : [3738]1
* achmg': [3739]1
* bebaiosis : [3740]1
* beltiosis, huperupsosis, metadosis, theosis, apotheosia,
theopoiesis, : [3741]1
* boskein: [3742]1
* ge, : [3743]1
* gamos,: [3744]1
* gennesia, : [3745]1
* delosis kai aletheia,: [3746]1
* dikaios: [3747]1
* daimonion: [3748]1
* dikaiosis, : [3749]1
* douleia,: [3750]1
* doxason me . . . te doxe e eichon pro tou ton kosmon einai para
soi). : [3751]1
* duo energeiai,: [3752]1
* duo thelemata,: [3753]1
* eikon, : [3754]1
* eis auto ekeino to idion soma tou soteros Christou pragmatikos kai
alethos kai kurios: [3755]1
* eis theon pantokratora: [3756]1
* eis mian . . . ekklesian,: [3757]1
* eis ta katachthonia,: [3758]1
* eis ta katotata).: [3759]1
* eis ten aletheian pasan: [3760]1
* eis koiranos esto.: [3761]1
* euchelaion,: [3762]1
* heures charin para to theo,: [3763]1
* zoen aionion: [3764]1
* theein, : [3765]1
* thelesis noete: [3766]1
* theanthropou,: [3767]1
* theodidakton : [3768]1
* theotokos, : [3769]1
* theorein: [3770]1
* theopneustos, : [3771]1
* theopneustos.: [3772]1
* theos: [3773]1
* theos,: [3774]1
* k: [3775]1
* kenosis: [3776]1 [3777]2 [3778]3
* kenosis chreseos,: [3779]1
* kenosis,: [3780]1 [3781]2
* kenosis, : [3782]1
* kai hubreis: [3783]1
* katharos: [3784]1
* katebe eis ton haden: [3785]1
* katakureiuein,: [3786]1
* katallage: [3787]1
* katecheseis tes chrispanikes threskeias,: [3788]1
* kecharitomene,: [3789]1
* kecharitomenos: [3790]1
* koinonia: [3791]1
* koinonia apotelesmaton: [3792]1
* koinonian,: [3793]1
* koinon: [3794]1
* kolluris,: [3795]1
* kresis: [3796]1
* krupsis chreseos: [3797]1
* krupsis, : [3798]1
* krupsis.: [3799]1
* ktesis: [3800]1 [3801]2 [3802]3
* kuriakon: [3803]1
* kosmos,: [3804]1
* logos noetos: [3805]1
* labete pneuma hagion.: [3806]1
* loukar: [3807]1
* logos: [3808]1 [3809]2
* logos ensarkos.: [3810]1
* mia poimne,: [3811]1
* mia phusis ditte: [3812]1
* mia phusis sunthetos: [3813]1
* mia psuche kata ten ousian: [3814]1
* magala dunamenes malista tes anaimaktou thusias: [3815]1
* metanoia: [3816]1
* metanoia kai exomologesis,: [3817]1
* metarrhuthmizesthai: [3818]1
* metabole: [3819]1
* metabole, metousiosis: [3820]1
* metanoesantes: [3821]1
* metapoieisthai: [3822]1
* metousia: [3823]1
* metousiosis: [3824]1 [3825]2
* metousiosis): [3826]1
* metousiousthai: [3827]1
* mias gunaikos andra, : [3828]1
* mone phusis: [3829]1
* monogenes theos: [3830]1
* morphe doulou: [3831]1
* morphe theou: [3832]1
* musteria: [3833]1
* nous: [3834]1
* nous, logos, pneuma: [3835]1
* noeo, : [3836]1
* oikeisis,: [3837]1
* oikoumene,: [3838]1
* oikoumenikos: [3839]1
* oinos,: [3840]1
* hoios,: [3841]1
* ousia: [3842]1
* ousia): [3843]1
* ousiosis,: [3844]1
* ousioo,: [3845]1
* houtos, poterion: [3846]1
* pur katharterion: [3847]1
* pathos,: [3848]1
* panta: [3849]1
* panta anthropon: [3850]1
* panta gar oxeos epinoei: [3851]1
* parerga: [3852]1
* pempsis, : [3853]1
* petra,: [3854]1
* pisteos ton Christianon.: [3855]1
* pisteos.: [3856]1
* pistin orthen kai erga kala: [3857]1
* pathonta,: [3858]1
* panagia,: [3859]1
* pantachou: [3860]1
* paradosis: [3861]1
* paraptoma : [3862]1
* parousia: [3863]1
* pater: [3864]1
* penthekte,: [3865]1
* peri artolatreias, : [3866]1
* peri elpidos: [3867]1
* peri pisteos: [3868]1
* peri tes odou tes soterias (ton) anthropon.: [3869]1
* peri tes eis theon kai ton plesion agapes: [3870]1
* perichorein: [3871]1
* perichoresis: [3872]1
* perichoresis,: [3873]1
* perichoresis, : [3874]1
* pistis di agapes energoumene,: [3875]1
* pleres charitos: [3876]1
* pneuma: [3877]1 [3878]2
* pneuma hagion: [3879]1
* poieson: [3880]1
* poimen tes kata oikoumenen katholikes ekklesias: [3881]1
* poimainein ta arnia, probata: [3882]1
* politeia : [3883]1
* pollo mallon: [3884]1
* poutestin ek tes ousias tou Patros, theon ek theou: [3885]1
* proton pseudos: [3886]1 [3887]2
* probatia: [3888]1
* proetoimasen: [3889]1
* prosdokomen: [3890]1
* proskunoumen kai timomen to xulon tou timiou tou zoopoiou staurou,
k.t.l.: [3891]1
* proteia: [3892]1
* proskairos kolasis kathartike ton psuchon,: [3893]1
* prosopon,: [3894]1
* su ei ho hagios theou: [3895]1
* soma: [3896]1 [3897]2
* sarkos,: [3898]1
* stephanos tou eniautou,: [3899]1
* stoicheiois tou kosmou : [3900]1
* sumballein,: [3901]1
* sumbole,: [3902]1
* sumphradmones: [3903]1
* sunamphoterismos,: [3904]1
* sunousia: [3905]1
* sustoichei: [3906]1
* soterias axion poieitai ton energounta: [3907]1
* sumbolon,: [3908]1
* summorphon to somati tes doxes autou: [3909]1
* sunthetos,: [3910]1
* ten ekeinon poinen me huliken einai, eitous organiken, me dia
puros, mete di alles hules): [3911]1
* ten eikona tou Kuriou hemon Iesou Chr. kai tes huperagias theotokou
kai panton ton hagion proskunoumen kai timomen kai aspazometha. :
[3912]1
* to hagion elaion: [3913]1
* to hagion baptisma, : [3914]1
* to autexousion: [3915]1
* to euchelaion: [3916]1
* to sumbebekos: [3917]1
* ton Rhomaikon archierea eis pasan ten oikoumenen to proteion
katechein.: [3918]1
* ton men arton eis auto to alethes tou kuriou soma, hoper egennethe
en Bethleem ek tes aeiparthenou, ebaptisthe en Iordane, epathen,
etaphe, aneste, anelephthe, kathetai ek dezion tou Theou kai
pateros, mellei elthein epi ton nephelon tou ouranou--ton d? oinon
metapoieisthai kai metousiousthai eis auto to alethes tou kuriou
aima, hoper kremamenou epi tou staurou echuthe huper tes tou kosmou
xoes.: [3919]1
* tapeinotikon,: [3920]1
* terein: [3921]1
* timetike proskunesis: [3922]1
* tous sozomenous,: [3923]1
* tous sothesomenous: [3924]1
* tou ek Marias, hos alethos egennethe: [3925]1
* tou Loukareos.: [3926]1
* touto: [3927]1 [3928]2 [3929]3
* tropoi paideias: [3930]1
* huios: [3931]1
* philodoxia: [3932]1
* philoneikia: [3933]1 [3934]2
* philotimia: [3935]1
* phusei, : [3936]1
* chresis: [3937]1
* chresis, : [3938]1
* chrisma,: [3939]1
* (adiairetos, : [3940]1
* (alethos ediochthe epi Pontiou Pilatou),: [3941]1
* (asunchutos, : [3942]1
* (ek merous),: [3943]1
* (ekporeusis): [3944]1
* (enanthropesis theou, ensarkosis tou logou, : [3945]1
* (enoikesis, : [3946]1
* (heteran pistin medeni exeinai propherein egoun sungraphein e
suntithenai),: [3947]1
* (henosis kath' hupostasin, henosis hupostatike, : [3948]1
* (homoousion): [3949]1
* (homoousios to patri),: [3950]1
* (homoousios): [3951]1
* (hupostasis, prosopon): [3952]1
* (Logos asarkos): [3953]1
* (gennetheis, ou poietheis),: [3954]1
* (di esoptrou en ainigmati): [3955]1
* (doxason me su, pater, para seauto te doxe, he eichon pro tou ton
kosmon einai para soi);: [3956]1
* (theos alethinos ek theou alethinou),: [3957]1
* (theotokos): [3958]1
* (kai eis hamartion aphein kai eis nekron anastasin kai eis zoen
aionion).: [3959]1
* (krasis, sunchusis): [3960]1
* (nous, neuma),: [3961]1
* (pempsis): [3962]1
* (pisteuomen),: [3963]1
* (poieten ouranou kai ges, k.t.l.),: [3964]1
* (pro panton ton aionon),: [3965]1
* (sunapheia, : [3966]1
__________________________________________________________________
Index of Hebrew Words and Phrases
* 'sh: [3967]1
* dmdt: [3968]1
* hv',: [3969]1
* hy': [3970]1 [3971]2
* hv': [3972]1 [3973]2
* zrts 'sh: [3974]1
* zrh: [3975]1
* yhvh: [3976]1
* k?dm: [3977]1
* tslm: [3978]1
* qhl: [3979]1
* ?yshvph,: [3980]1
* shvph: [3981]1
__________________________________________________________________
Index of Latin Words and Phrases
* Credimus et confitemur Scripturas canonicas sanctorum Prophetarum et Apostolorum utriusque Testamenti, ipsum verum esse Verbum Dei: et auctoritatem sufficientem ex semetipsis, non ex hominibus habere.: [3982]1 * De carne Christi: [3983]1 * De pontifice autem statuo, si evangelium admitteret: [3984]1 * Dicere possumus, symbolum non a militari, sed a contractuum tessera nomen id accepisse; est enim tessera pacti, quod in baptismo inimus cum Deo: [3985]1 * Disciplina arcani: [3986]1 * Et copiose de fructu Cænæ dicendum est, ut invitentur homines ad amorem hujus pignoris et crebrum usum. Et vocabulum : [3987]1 * Filii Dei existentes, unam eandemque habent: [3988]1 * Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhoerendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilia, docemus et divinitus revelatum dogma esse declaramus:
[3989]1 * Summa ista Romani Pontificis auctoritas, Venerabiles Fratres, non opprimit sed adjuvat, non destruit sed ædificat, et sæpissime confirmat in dignitate, unit in charitate, et Fratrum, scilicet Episcoporum, jura firmat atque tuetur. Ideoque illi, qui nunc judicant in commotione, sciant, non esse in commotione Dominum. Meminerint, quod paucis abhinc annis, oppositam tenentes sententiam, abundaverunt in sensu Nostro, et in sensu majoris partis hujus amplissimi Consessus, sed tunc judicaverunt in spiritu auræ lenis. Numquid in eodem judicio judicando duæ oppositæ possunt existere conscientiæ? Absît. Illuminet ergo Deus sensus et corda; et quoniam Ipse facit mirabilia magna solus, illuminet sensus et corda, ut omnes accedere possint ad sinum Patris, Christi Jesu in terris indigni Vicarii, qui eos amat, eos diligit, et exoptat unum esse cum illis; et ita simul in vinculo charitatis conjuncti proeliare possimus proelia Domini, ut non solum non irrideant nos inimici nostri, sed timeant potius, et aliquando arma malitiæ cedant in conspectu veritatis, sicque omnes cum D. Augustino dicere valeant: "Tu vocasti me in admirabile lumen tuum, et ecce video.:
[3990]1 * Utinam, utinam: [3991]1 * articulus stantis et cadentis ecclesiæ,: [3992]1 * collatio,: [3993]1 * contributio: [3994]1 * cordis signaculum et nostræ militiæ sacramentum.: [3995]1 * declarandum est. Non dicit, mutari naturam panis, ut Papistæ dicunt; non dicit, ut Bremenses, panem esse substantiale Corpus Christi; non dicit, ut Heshusius, panem esse verum corpus Christi: sed esse : [3996]1 * et realiter adsint : [3997]1 * hoc, quo fit consociatio cum corpore Christi, quæ fit in usu, et quidem non sine cogitatione, ut cum mures panem rodunt. . . . Adest Filius Dei in ministerio Evangelii, et ibi certo est efficax in credentibus, ac adest non propter panem, sed propter hominem, sicut inguit: "Manete in me, et ego in vobis.": [3998]1 * inviolabilem secreti fidem: [3999]1 * libri symbolici.: [4000]1 * modo tamen habendi diversam. Natura enim divina eam habet primario, per se et independenter, natura autem humana secundario, propter unionem personalem, adeoque participative.: [4001]1 * multorum, et dum vivam moderate faciam officium meum.: [4002]1 * quatenus: [4003]1 * quia: [4004]1 * quod plures in unum conferunt; id enim fecerunt apostoli,: [4005]1 * regula fidei immobilis et irreformabilis: [4006]1 * regula fidei, regula veritatis.: [4007]1 * reliqua manserit aut restet, quibus ille ex se ad gratiam Dei præparare se aut oblatam gratiam apprehendere, aut eius gratiæ:
[4008]1 * symbola privata.: [4009]1 * symbola publica: [4010]1 * symbolum: [4011]1 * theologia symbolica: [4012]1 * Ætate hoc nostra non amplius expedit, religionem catholicam haberi tamquam unicam status religionem, ceteris quibuscumque cultibus exclusis.: [4013]1 * Æterni Patris Unigenitus Filius,: [4014]1 * oeconomia ante legem: [4015]1 * oeconomia post legem: [4016]1 * oeconomia sub lege: [4017]1 * oecumenica seu catholica: [4018]1 * 'Consensus repetitus fidei vere Lutheranæ in illis doctrinæ capitibus, quæ contra puram et invariatam Augustanam Confessionem aliosgue libros symbolicos in Libro Concordiæ comprehensos, scriptis publicis impugnant D. G. Calixtus, ejusque complices.:
[4019]1 * 'De Coena Domini docent, quod: [4020]1 * 'In doctrina,: [4021]1 * 'Quod sane votum apertius etiam se prodit in eo communi Concilii oecumenici desiderio, quod omnes non modo perutile, sed et necessarium arbitramini. Superbia enim humana, veterem ansum instauratura, jamdiu per commenticium progressum civitatem et turrem extruere nititur, cujus culmen pertingat ad coelum, unde demum Deus ipse detrahi possit. At is descendisse videtur inspecturus opus, et ædificantium linguas ita confusurus, ut non audiat unusquisque vocem proximi sui: id enim animo objiciunt Ecclesiæ vexationes, miseranda civilis consortii conditio, perturbatio rerum omnium, in qua versamur. Cui sane gravissimæ calamitati sola certe objici potest divina Ecclesiæ virtus, quæ tunc maxime se prodit, cum Episcopi a Summo Pontifice convocati, eo præside, conveniunt in nomine Domini de Ecclesiæ rebus acturi. Et gaudemus omnino, proevertisse vos hac in re propositum jamdiu a nobis conceptum, commendandi sacrum hunc coetum ejus patrocinio, cujus pedi a rerum exordio serpentis caput subjectum fuit, quoeque deinde universas hæreses sola interemit. Satisfacturi propterea communi desiderio jam nunc nunciamus, futurum quandocunque Concilium sub auspiciis Deiparæ Virginis ab omni labe immunis esse constituendum, et eo aperiendum die, quo insignis hujus privilegii ipsi collati memoria recolitur. Faxit Deus, faxit Immaculata Virgo, ut amplissimos e saluberrimo isto Concilio fructus percipere valeamus.: [4022]1 * ('Regulam aliam habemus, ut videlicet Verbum Dei condat articulos fidei, et præterea nemo, ne angelus quidem.'): [4023]1 * (1) circa fidem: [4024]1 * (Postremo, hanc nostrum confessionem judicio sacræ biblicæ Scripturæ subjicimus; eoque pollicemur, si ex prædictis Scripturis in melioribus instituamur, nos ommi tempore Deo et sacrosancto ipsius Verbo maxima cum gratiarum actione obsecuturos esse: [4025]1 * (Scriptura sacra continet omnia quæ ad salutem sunt necessaria,:
[4026]1 * (doctrina de gratia et justitia fidei, quæ est præcipua pars Evangelii: [4027]1 * (i. e., a Deo traditam: [4028]1 * (multiplices abominationes et idololatrias.: [4029]1 * (signum: [4030]1 * . . . Sacræ Scripturæ nomine eos Canonicos libros veteris et novi Testamenti intelligimus, de quorum auctoritate in Ecclesia nunquam dubitatum est.: [4031]1 * Ab æterno a Patre genitus, verus et æternus Deus, ac Patri consubstantialis.: [4032]1 * Abbates: [4033]1 * Abbates Generales: [4034]1 * Abhorremus et detestamur . . . crudele judicium contra infantes sine baptismo morientes, bapitismi absolutam quant asserit necessitatem.: [4035]1 * Abripere e Christianorum manibus novum Testamentum seu eis illud clausum tenere auferendo eis modum istud intelligendi, est illis Christi os obturare.: [4036]1 * Acceptatio ad vitam æternam seu donatio vitæ æternæ conjuncta est cum justificatione, i.e., cum remissione peccatorum et reconciliatione, quæ fide contingit. . . . Itaque non datur vita æterna propter dignitatem bonorum operum, sed gratis propter Christum. Et tamen bona opera ita necessaria sunt ad vitam æternam, quia sequi reconciliationem necessario debent: [4037]1 * Acta et Decreta sacrosancti et oecumenici Concilii Vaticani die:
[4038]1 * Actio, operatio, præsentia modificata.: [4039]1 * Ad merendum et demerendum in statu naturæ lapsæ, non requiritur in homine libertas a necessitate, sed sufficit libertas a coactione:
[4040]1 * Ad spargendam zizaniam: [4041]1 * Adhuc sub judice lis est.: [4042]1 * Amemus igitur hujus viri memoriam et genus doctrinæ ab ipso traditum, et simus modestiores et consideremus ingentes calamitates et mutationes magnas, quæ hunc casum sunt secuturæ.: [4043]1 * Amice, quisquis huc venis, aut agita paucis, aut abi, aut me laborantem adjuva.: [4044]1 * An : [4045]1 * Apostoli sancti convenientes fecerunt symbolum breviter: [4046]1 * Apud nos nihil esse receptum: [4047]1 * Arbitror meliorem Catechismum non editum esse. Deo sit gloria qui largiatur successum: [4048]1 * Articulus I.: [4049]1 * Articulus II.: [4050]1 * Articulus III.: [4051]1 * Articulus IV.: [4052]1 * At ego tibi studia, prætexenti denuntio, omnipotentis Dei nomine, futurum, ut, nisi in opus istud Domini nobiscum incumbas, tibi non tam Christum quam te ipsum quærenti Dominus maledicat.: [4053]1 * Audiendo symbolum discitur, nec in tabulis vel in aliqua materia, sed in corde scribitur: [4054]1 * Aut sit ut est, aut non sit.: [4055]1 * Autequam homo per Spiritum Sanctum illuminatur, convertitur, regeneratur et trahitur . . . ad conversionem aut regenerationem suam nihil inchoare, operari, aut coöperari potest, nec plus quam lapis, truncus, aut limus: [4056]1 * Beatus vir, qui non abiit in consilio Sacramentariorum: nec stetit in via Cinglianorum, nec sedet in cathedra Tigurinorum.: [4057]1 * Bene sperandum est de omnibus. Vestrum non est de his curiosius inquirere. . . . Audienda est prædicatio evangelii, eique credendum est, et pro indubitato habendum, si credis ac sis in Christo, electum te esse.: [4058]1 * Benedicite: [4059]1 * Bernæ in Helvetiis finita disputatio est; nihil factum, nisi quod missa abrogata et pueri in plateis cantent, se esse a Deo pisto liberatos.: [4060]1 * Bona opera necessaria esse ad salutem.: [4061]1 * Bona opera perniciosa: [4062]1 * Bona opera, quæ sunt fructus fidei, et justificatos sequuntur, quanquam peccata nostra expiare, et divini judicii severitatem ferre non possunt, Deo tamen, grata sunt et accepta in Christo. . . .: [4063]1 * Breviarum Romanum: [4064]1 * Cænam plus centies dici sacrum esse vinculum nostræ cum Christo unitatis: [4065]1 * Calvino Calviniores: [4066]1 * Cantuariensis nihil me utilius facturum admonuit, quam si ad Regem sæpius scriberem. Hoc mihi longe gratius, quam si ingenti pecuniæ summa ditatus forem.: [4067]1 * Causa finita est, utinam aliquando finiatur error!: [4068]1 * Censemus igitur peccatum Adami omnibus ejus posteris judicio Dei arcano et justo imputari: [4069]1 * Censeo schema cum honore esse sepeliendum: [4070]1 * Certum quidem est, offeri communiter omnibus Christum cum suis donis, nec hominum infidelitate labefactari Dei veritatem, quin semper vim suam retineant sacramenta: sed non omnes Christi et donorum ejus sunt capaces. Itaque ex Dei parte nihil mutatur: quantum vero ad homines spectat, quisque pro fidei suæ mensura accipit.: [4071]1 * Christum confessi estis, pacem obtulistis, Cæsari obedistis, injurias tolerastis, blasphemiis saturati estis, nec malum pro malo reddidistis: summa, opus sanctum Dei, ut sanctos decet, digne tractastis. Lætamini etiam aliquando in Domino et exultate, justi: satis diu tristati: [4072]1 * Christum corpore absentem doceo nihilominus non tantum divina sua virtute, quæ ubique diffusa est, nobis adesse, sed etiam facere ut nobis vivifica. sit sua caro: [4073]1 * Christum credimus vere esse in coena, immo non credimus esse Domini coenam nisi Christus adsit.: [4074]1 * Christum, quod panis et vini symbolis figurat, vere præstare, ut animas nostras carnis suæ esu et sanguinis potione alat. . . . Hujus rei non fallacem oculis proponi figuram dicimus, sed pignus nobis porrigi, cui res ipsa et veritas conjuncta est: quod scilicet Christi carne et sanguine animæ nostræ pascantur: [4075]1 * Christus mediator dicitur secundum humanitatem, non secundum divinitatem.: [4076]1 * Christus secundum suam veram divinam essentiam in vere credentibus habitat.: [4077]1 * Clypeus orthodoxæ fidei sive Apologia adversus Calvinistas hæreticos, Orientalem ecclesiam de Deo rebusque divinis hæretice cum ipsis sentire mentientes.: [4078]1 * Coërceat et hæreticos: [4079]1 * Cogit temporum calamitas et invalescentium hæresum malitia, ut nihil sit prætermittendum, quod ad populorum ædificationem et catholicæ fidei præsidium videatur posse pertinere. Præcipit igitur sancta synodus patriarchis, primatibus, archiepiscopis, episcopis, et omnibus aliis, qui de jure vel consuetudine in concilio provinciali interesse debent, ut in ipsa prima synodo provinciali, post finem præsentis concilii habenda, ea omnia et singula, quæ ab hac sancta synodo definita et statuta sunt, palam recipiant, nec non veram obedientiam summo Romano Pontifici spondeant et profiteantur, simulque hæreses omnes, a sacris canonibus et generalibus conciliis, præsertimque ab hac eadme synodo damnatas, publice detestentur et anathematizent.: [4080]1 * Commune Sanctorum.: [4081]1 * Concio habenda at non habita.: [4082]1 * Confessio Fidei, in quam jurare cives onmes Genevenses et qui sub civitatis ejus ditione agunt, jussi sunt: excerpta e Catechismo quo utitur Ecclesia Genevensis.: [4083]1 * Confessio catholicæ et apostolicæ in Orienti ecclesiæ, conscripta compendiose per: [4084]1 * Confirmo, non magis a me Philippum quam a propriis visceribus in hac causa posse divelli: [4085]1 * Congregatio: [4086]1 * Congregationes generales: [4087]1 * Consignatio observationum necessariarum ad confirmandum et conservandum mutuum Consensum Sendomiriæ Anno DN. MDLXX. die :
[4088]1 * Constanter rejicio ubiquitatem. Chemnitzius, Kirchnerus, Chytræus antea rejecerunt eam: nunc in gratiam Tubingensium cum magno ecclesiæ scandalo ejus patrocinium suscipiunt, ipsorum igitur constantia potius accusanda est.: [4089]1 * Convenimus in sententia verborum Domini nostri Jesu Christi, ut illa orthodoxe intellecta sunt a patribus, ac imprimis Irenæo, qui duabus rebus, scilicet terrena et coelesti, hoc mysterium constare dixit; neque elementa signave nuda et vacua illa esse asserimus, sed simul reipsa : [4090]1 * Cor meum velut mactatum Domino in sacrificium offero.: [4091]1 * Corona anni, : [4092]1 * Corpus Christi datur, accipitur, et manducatur : [4093]1 * Credimus Scripturam sacram esse : [4094]1 * Credimus et confitemur Filium Dei, Dominum nostrum Jesum Christum, ab æterno a Patre suo genitum, verum et æternum Deum, Patri suo consubstantialem, et in plenitudine temporia factum hominem, etc.:
[4095]1 * Credimus et confitemur Spiritum Sanctum ab æterno procedere a Deo Patre et Filio, et esse ejusdem cum Patre et Filio essentiæ, majestatis, et gloriæ, verum ac æternum Deum.: [4096]1 * Credimus et confitemur, quod una sit Sancta Catholica et Apostolica Ecclesia, juxta symbolum Apostolorum et Nicænum. . . . : [4097]1 * Crescit, ut vides, non modo certamen, sed etiam rabies in scriptoribus, qui : [4098]1 * Cui etiam consonare Symbolum, quod dicitur Athanasianum, agnoscimus: nec non Ephesinæ primæ, et Chalcedonensis Synodi Confessiones: quinetiam, quæ Quinta et Sexta Synodi, Nestorianorum et Eutychianorum reliquiis opposuere: quæque adversus Pelagianos olim Milevitana Synodus et Arausicana secunda ex Scripturis docuere. Quinimo, quicquid primitiva Ecclesia ab ipsis usque Apostolorum temporibus, unanimi deinceps et notorio consensu, tanquam Articulum fidei necessarium, credidit, docuit, idem nos quoque ex Scripturis credere et docere profitemur.: [4099]1 * Cum Honorio, qui flammam hæeretici dogmatis, non ut decuit apostolicam auctoritatem, incipientem extinxit, sed negligendo confovit.: [4100]1 * Cum, Romanis Pontificibus,: [4101]1 * Cunctos ipsos judicaturus: [4102]1 * Cunctos populos . . . in ea volumus religione versari quam divinum Petrum Apostolum tradidisse Romanis . . . quamque : [4103]1 * Da quod jubes, et jube quod vis.: [4104]1 * Damnamus et veteres et novos Novatianos, atque Catharos.: [4105]1 * Damnamus omnes hæreses contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum: item Valentinianos, Arianos, Eunomianos, Mahometistas, : [4106]1 * Damnant Anabaptistas qui . . . affirmant pueros sine baptismo salvos fieri.: [4107]1 * Damnant Anabaptistas qui negant semel justificatos posse amittere Spiritum Sanctum: [4108]1 * Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiritum Sanctum. . . . Damnantur et Novatiani qui nolebant absolvere lapsos post baptismum redeuntes ad poenitentiam.: [4109]1 * Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, quæ credat remitti peccata.: [4110]1 * Damnant omnes hæreses, contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum; item Valentinianos, Arianos, Eunomianos, Mahometistas,: [4111]1 * Davidis adulterium: [4112]1 * De Baptismo.: [4113]1 * De Bonis Operibus: [4114]1 * De Bonis Operibus.: [4115]1 * De Cæna Domini docent, quod corpus et sanguis Christi : [4116]1 * De Deo.: [4117]1 * De Duabus Christi Naturis.: [4118]1 * De Ecclesiæ Autoritate.: [4119]1 * De Ecclesia: [4120]1 * De Ecclesia.: [4121]1 [4122]2 [4123]3 * De Eucharistia constanter credimus et docemus, quod in sacramento corporis et sanguinis Domini : [4124]1 * De Evangelio Christi: [4125]1 * De Fide in Sacrosanctum Trinitatem.: [4126]1 * De Filio Dei: [4127]1 * De Filio Dei.: [4128]1 * De Hominis Iustificatione.: [4129]1 * De Hominis Justificatione.: [4130]1 * De Justificatione: [4131]1 * De Justificatione.: [4132]1 [4133]2 * De Libero Arbitrio.: [4134]1 * De Peccato: [4135]1 * De Persona Christi,: [4136]1 * De Persona Christi.: [4137]1 * De Prædestinatione et æterna Providentia Dei.: [4138]1 * De Prædestinatione et Providentia Dei.: [4139]1 * De Sacra Coena.: [4140]1 [4141]2 * De Sacra Scriptura: [4142]1 * De Sacramentis.: [4143]1 * De Sacramentorum Usu.: [4144]1 * De Sacro Baptismo.: [4145]1 * De Spiritu Sancto : [4146]1 * De Spiritu Sancto.: [4147]1 * De Unitate Dei et Trinitate Personarum.: [4148]1 * De Unitate Essentiæ Divinæ et de Tribus Personis, censemus decretum Nicenæ Synodi verum, et sine ulla dubitatione credendum esse, videlicet, quod sit una Essentia Divina, quæ et appellatur et est Deus, æternus, incorporeus, impartibilis, immensa potentia, sapientia, bonitate, creator et conservator omnium: [4149]1 * De Usu Sacramentorum.: [4150]1 * De coena Domini docent, quod corpus et sanguis Christi : [4151]1 * De discrimine ciborum: [4152]1 * De fide,: [4153]1 * De hoc venerando corporis et sanguinis Christi sacramento omnia, quæ de illo Evangelistæ, Paulus et sancti Patres scripta reliquerunt, nostri fide optima docent, commendant, inculcant. Indeque singulari studio hanc Christi in suos bonitatem, semper depredicant, qua is non minus hodie, quam in novissima illa coena, omnibus qui inter illius discipulos ex animo nomen dederunt, cum hanc coenam, ut ipse instituit repetunt, verum suum corpus, verumque suum sanguinem, vere edendum et bibendum, in cibum potumque animarum, quo illæ in æternam vitam alantur, dare per sacramenta dignatur, ut jam ipse in illis, et illi in ipso vivant et permaneant, in die novissimo, in novam et immortalem vitam per ipsum resuscitandi, juxta sua illa æternæ veritatis verba: [4154]1 * De lege,: [4155]1 * De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem justitiam et diligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendæ justitiæ spiritualis, quia animalis homo non percipit ea, quæ sunt Spiritus Dei.: [4156]1 * De oratione,: [4157]1 * De substantia foederis gratuiti: [4158]1 * De usu Sacramentorum docent, quod Sacramenta instituta,: [4159]1 * Decimus articulus in verbis nihil offendit, quia fatentur, in eucharistia post consecrationem legitime factam corpus et sanguis Christi substantialiter et vere adesse, si modo credant, sub qualibet specie integrum Christum adesse.: [4160]1 * Decreta et Canones qui in Constitutione modo lecta continentur, placuerunt omnibus Patribus, nemine dissentiente: [4161]1 * Decretum Gratiani, veteres canones: [4162]1 * Defensio declarationis celeberrimæ, quam de potestate ecclesiaslica sanxit clerus Gallicanus: [4163]1 * Dehinc ter mergitamur: [4164]1 * Deinde sperandum est tibi visurum esse sanctorum, prudentium, fidelium, canstantium, fortium, virtuosorum omnium, quicunque a condito mundo fuerunt, sodalitatem, coetum et contubernium. Hic duos Adam, redemptum ac Redemptorem: hic Abelum, Enochum, Noam, Abrahamum, Isaacum, Jacobum, Judam, Mosen, Josuam, Gedeonem, Samuelem, Pinhen, Heliam, Heliseum, Isaiam, ac deiparam Virginem de qua ille præcinuit, Davidem, Ezekiam, Josiam, Baptistam, Petrum, Paulum: hic : [4165]1 * Deipara: [4166]1 * Deipara Virgo Maria,: [4167]1 * Deputatio: [4168]1 * Descendat ab ambone! Descendat! Hæreticus! Hæreticus! Damnamus eum! Damnamus!: [4169]1 * Deus verus de Deo vero: [4170]1 * Dies Dominicus a Christianis debet sanctificari lectionibus pietatis et super omnia sanctarum Scripturarum. Damnosum est, velle Christianum ab hac lectione retrahere.: [4171]1 * Divinæ Scripturæ doctrina sufficit ad salutem.: [4172]1 * Divina et humana naturæ: [4173]1 * Divisioni ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt.: [4174]1 * Dixisti centies, cum fessus laboribus et molestiis oppressus caput familiariter in sinum meum deponeres: Utinam, utinam moriar in hoc sinu! Ego vero millies postea optavi nobis contingere, ut simul essemus: [4175]1 * Docemus et declaramus, Ecclesiam Romanam, disponente Domino, super omnes alias ordinariæ potestatis obtinere principatum, et hanc Romani Pontificis jurisdictionis potestatem, quæ vere episcopalis est, immediatam esse, erga quam cujuscunque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicæ subordinationis veræque obedientiæ obstringuntur, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; ita ut, custodita cum Romano Pontifice tam communionis quam ejusdem fidei professionis unitate, Ecclesiæ Christi sit unus grex sub uno summo pastore. Hæc est catholicæ veritatis doctrina, a qua deviare salva fide atque salute nemo potest. . . . Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimem Ecclesiæ per totum orbem diffusæ pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremæ potestatis; aut hanc ejus potestatem non esse ordinariam et immediatam sive in omnes ac singulas ecclesias, sive in omnes et singulos pastores et fideles; anathema sit.: [4176]1 * Docemus, quod Sacramenta: [4177]1 * Docent etiam, quod his Christi verbis, quibus ipse panem corpus suum, et vinum speciatim sanguinem suum esse pronunciat, nemo de suo quidquam affingat, admisceat aut detrahat, sed simpliciter his Christi verbis, neque ad dexteram neque ad sinistram declinando credat.: [4178]1 * Documenta ad illustrandum Concilium Vaticanum anni: [4179]1 * Dominus, repellens intempestivam festinationem, dixit: 'Quid mihi et tibi est, mulier!: [4180]1 * Duplici igitur nomine post peccatum homo natura, indeque ab ortu suo, antequam ullum actuale peccatum in se admittat, iræ ac maledictioni divinæ obnoxius est; primum quidem ob : [4181]1 * Ea est hominis post lapsum Adæ conditio, ut sese, naturalibus suis viribus et bonis operibus, ad fidem et invocationem Dei convertere ac præparare non possit. [The next clause, 'Quare absque gratia Dei,' etc., is taken almost verbatim from Augustine, De gratia et lib. arbitrio,: [4182]1 * Eam vero majestatem statim in sua conceptione etiam in utero matris habuit, sed ut apostolus loquitur: [4183]1 * Ecclesiæ magno consensu apud nos docent, Decretum Nicænæ Synodi, de unitate essentiæ divinæ et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quæ et appellatur et est Deus, æternus, incorporeus impartibilis, immensa potentia, sapientia, bonitate, creator et conservator omnium: [4184]1 * Ecclesia: [4185]1 * Ecclesia a Statu, Statusque ab Ecclesia sejungendus est.: [4186]1 * Ecclesia est unus solus homo compositus ex pluribus membris, quorum Christus est caput, vita, subsistentia et persona; unus solus Christus compositus ex pluribus sanctis, quorum est Sanctificator.:
[4187]1 * Ecclesia non sitit sanguinem.: [4188]1 * Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam.: [4189]1 * Ecclesia, sine symbolis nulla: [4190]1 * Ego: [4191]1 * Ego æquissimo animo,: [4192]1 * Ego Apologiam paravi scriptam summa verecundia, neque his de rebus dici mitius posse arbitror.: [4193]1 * Ego N. constitutioni apostolicæ Innocentii X., datæ die: [4194]1 * Ego evangelio non crederem, nisi me commoveret ecclesiæ auctoritas.: [4195]1 * Ego historiam vitæ et obitus ipsius, cujus spectator sedecim annos fui, bona fide persequutus testari mihi optimo jure posse videor, longe pulcherrimum vere Christianæ tum vitæ tum mortis exemplum in hoc homine cunctis propositum fuisse, quod tam facile sit calumniari, quam difficile fuerit æmulari.: [4196]1 * Ego mutabam et refingebam pleraque quotidie, plura etiam mulaturus, si nostri: [4197]1 * Ego non damno!: [4198]1 * Electi eligebantur antequam in utero conciperentur: mox igitur ut sunt, filii Dei sunt, etiamsi moriantur antequam credant aut ad fidem vocentur.: [4199]1 * Eminentissimi et reverendissimi Domini S.E. Rom. Cardinales::
[4200]1 * Enimvero falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propagandam.: [4201]1 * Episcopale Romanum: [4202]1 * Ergo non sine medio, licet non propter ullum meritum nostrum, sed in Christo et propter Christum nos elegit Deus, ut qui jam sunt in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra Christum.: [4203]1 * Errant, sed bona fide errant: [4204]1 * Esse jam in Polonia circiter XL ad eorum normam institutas ecclesias, quæ sane florent, multo autem plures propediem instituendas.: [4205]1 * Est ergo fides recta ut credamus et confitemur quia Dominus ihesus christus Dei filius, deus pariter et homo est: [4206]1 * Et ad veram unitatem Ecclesiæ satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus: [4207]1 * Et improbant secus docentes: [4208]1 * Et quod sub ejusdem speciebus vere et realiter exhibentur et :
[4209]1 * Et simul alteruter se superasse dolet.': [4210]1 * Et ut paucis multa hujus causæ dicamus, quæcunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis sanctis, et comprehensa symbolis ac sententiis quatuor primarum et proestantissimarum Synodorum celebratarum Niceæ, Constantinopoli, Ephesi, et Chalcedone, una cum beati Athanasii Symbolo, et omnibus his similibus symbolis, credimus corde syncero, et ore libero ingenue profitemur, condemnantes omnia his contraria. Atque ad hunc modum retinemus inviolatam sive integram fidem Christianam, orthodoxam atque catholicam: scientes, symbolis prædictis nihil contineri, quod non sit conforme Verbo Dei, et prorsus faciat ad synceram fidei explicationem.: [4211]1 * Eum tunc manifesto spectaculo voluisse testificari et declarare, se verum Deun et hominem, hoc est, una cum divinitate et humanitate sua jam inde ab initio suæ incarnationis omnia implevisse.: [4212]1 * Evangelii abrogatio: [4213]1 * Excepta sancta Virgine Maria,: [4214]1 * Existimo ad confirmandas mentes consensum Vetustatis plurimum conducere: [4215]1 * Extra ecclesiam nulla conceditur gratia.: [4216]1 * Extra ecclesiam nulla salus,: [4217]1 * Extra ecclesiam nulla salus.: [4218]1 * Facultas se applicandi ad gratiam.: [4219]1 * Falsa et Erronea Doctrina Calvinistarum.: [4220]1 [4221]2 [4222]3 * Ferendo vincitur fortuna.: [4223]1 * Fides est prima gratia et fons omnium aliarum.: [4224]1 * Fides, usus, augmentum et præmium fidei, totum est donum puræ liberalitatis Dei.: [4225]1 * Filioque: [4226]1 [4227]2 * Filius,: [4228]1 * Finitum non capax est infiniti.: [4229]1 * Formula Concordiæ: [4230]1 * Fratres carissimi, quam bonum sit et jucundum ambulare in domo Dei cum consensu, ambulare cum pace. Sic ambuletis semper. Et quoniam hac die Dominus Noster Jesus Christus dedit pacem Apostolis suis, et ego, Vicarius ejus indignus, nomine suo do vobis pacem. Pax ista, prout scitis, expellit timorem. Pax ista, prout scitis, claudit aures sermonibus imperitis. Ah! ista pax vos comitetur omnibus diebus vitæ vestræ; sit ista pax vis in morte, sit ista pax vobis gaudium sempiternum in coelis.: [4231]1 * Generales: [4232]1 * Græcus,: [4233]1 * Gratia Jesu Christi est gratia fortis, potens, suprema, invincibilis, utpote quæ est operatio voluntatis omnipotentis, sequela et imitatio operationis Dei incarnantis et resuscitantis Filium suum.: [4234]1 * Gratia est operatio manus omnipotentis Dei, quam nihil impedire potest aut retardare.: [4235]1 * Gratia non est aliud quam voluntas omnipotentis Dei jubentis et facientis, quod jubet.: [4236]1 * Gratias: [4237]1 * Hæc est fides sancta et Catholica, quam omnes: [4238]1 * Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod: [4239]1 * Hæc nostræ doctrinæ summa est, carnem Christi panem esse vivificum, quia dum fide in eam coalescimus, vere aninas nostras alit et pascit. Hoc nonnisi spiritualiter fieri docemus, quia hujus sacræ unitatis vinculum arcana est et incomprehensibilis Spiritus Sancti virtus: [4240]1 * Habet Ecclesia ritus sive ceremonias statuendi jus, et in fidei controversiis auctoritatem, quamvis Ecclesiæ non licet quicquam instituere, quod verbo Dei scripto adversetur nec unum Scripturæ locum sic exponere potest ut alteri contradicat : [4241]1 * Haud probare possumus oppositam doctrinam illorum qui statuunt, Christum propria intentione et consilio tum suo tum Patris ipsum mittentis, mortuum esse pro omnibus et singulis, addita conditione impossibili, si videlicet credant.: [4242]1 * Haud scio an unquam majus ingenium in fragili et imbecillo corpusculo collocarit.: [4243]1 * Hi quoque damnatione digni sunt, qui conantur hodie perniciosam opinionem instaurare, quod omnes, quantumvis impii, servandi sunt tandem, cum definito tempore a justitia divina pænas de admissis flagitiis luerunt.: [4244]1 * Hinc constat, si in Christo secundo Adam vitæ restituimur, quemadmodum in primo Adam sumus morti traditi, quod temere damnamus Christianis parentibus natos pueros, imo: [4245]1 * Hinc laudabiliter in quibusdam catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere.: [4246]1 * Hispanica inquisitio.: [4247]1 * Historia patriarcharum qui sederunt in hac magna catholicaque ecclesia Constantinopolitanensi postquam cepit eam Sultanus Mechemeta,: [4248]1 * Hoc est corpus meum: [4249]1 * Hoc igitur Fidei nostræ professione, tanquam Christiani vere Catholici, ab omnibus veteribus et recentibus Hæresibus, quas prisca universalis Ecclesia unanimi consensu ex Scripturis rejecit atque damnavit, nos nostrasque Ecclesias segregamus.': [4250]1 * Hoc si verum est, totum evangelium falsum est.: [4251]1 * Hominem,: [4252]1 * Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt.: [4253]1 * Homo enim fit Deo acceptus, et reputatur coram eo justus, propter solum Filium Dei, Dominum nostrum Jesum Christum, per fidem.:
[4254]1 * Honorius, qui fuit Papa antiquæ Romæ . . . non vacavit . . . Ecelesiæ erroris scandalum suscitare unius voluntatis, et unius operationis in duabus naturis unius Christi,: [4255]1 * I. Baptismum esse externum lavacrum aquæ, per quod interna quædam ablutio a peccatis tantum significetur.: [4256]1 * I. Christum non pro omnibus hominibus, sed pro solis electis mortuum esse.: [4257]1 * I. In Christo sunt duæ distinctæ Naturæ, divina et humana. Hæ manent in æternum inconfusæ et inseparabiles (seu indivisæ).:
[4258]1 * I. Quod Christus pro omnibus hominibus mortuus sit, et ceu Agnus Dei totius mundi peccata sustulerit.: [4259]1 * I. Quod Deus Homo, et Homo Deus est, esse figuratam locutionem.:
[4260]1 * I. Quod supra posita verba Christi figurate intelligenda sint, et non secundum literam, sicut sonant.: [4261]1 * I. Quod unum tantum Baptisma sit, et una ablutio, non quæ sordes corporis tollere solet, sed quæ nos a peccatis abluit.: [4262]1 * I. Quod, verba Christi: 'Accipite et comedite, hoc est corpus meum: Bibite, hic est sanguis meus: [4263]1 * II. Baptisimum non operari neque conferre regenerationem, fidem, gratiam Dei et salutem, sed tantum significare et obsignare ista. :
[4264]1 * II. Deum potissimam partem hominum ad damnationem æternam creasse, et nolle, ut potissima pars convertatur et vivat.: [4265]1 * II. Hæ duæ Naturæ personaliter ita sunt invicem unitæ, ut unus tantum sit Christus, et una Persona.: [4266]1 * II. Per Baptismum tanquam lavacrum illud regenerationis et renovationis Spiritus Sancti salvos nos facit Deus et operatur in nobis talem justitiam et purgationem a peccatis, ut qui in eo foedere et fiducia usque ad finem perseverat, non pereat, sed habeat vitam æternam.: [4267]1 * II. Quod Deus neminem ad condemnationem condiderit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis perveniant, propterea omnibus mandat, ut Filium suum Christum in Evangelio audiant, et per hunc auditum promittit virtutem et operationem Spiritus Sancti ad conversionem et salutem. : [4268]1 * II. Quod humana Natura cum divina non in re et veritate, sed tantum nomine et verbis communionem habeat.: [4269]1 * II. Quod in Coena tantum nuda signa sint, corpus autem Christi tam procul a pane, quam supremum coelum a terra. : [4270]1 * II. Quod in Sacramento duæ res sint, quæ exhibentur et simul accipiuntur: una terrena, quæ est panis et vinum; et una coelestis, quæ est corpus et sanguis Christi.: [4271]1 * III. Electos et regenitos non posse fidem et Spiritum Sanctum amittere, aut damnari, quamvis omnis generis grandia peccata et flagitia committant.: [4272]1 * III. Non omnes, qui aqua baptizantur, consequi eo ipso gratiam Christi aut donum fidei sed tantum electos.: [4273]1 * III. Omnes, qui in Christum Jesum baptizati sunt, in mortem ejus baptizati sunt, et per Baptismum cum ipso in mortem ejus consepulti sunt, et Christum induerunt.: [4274]1 * III. Propter hanc personalem Unionem recte dicitur, atque in re et veritate ita se habet, quod Deus Homo, et Homo Deus sit, quod Maria Filium Dei genuerit, et quod Deus nos per proprium suum sanguinem redemerit.: [4275]1 * III. Quod Christus illic præsens sit tantum virtute et operatione sua, et non corpore suo. Quemadmodum sol splendore et operatione sua in terris præsens et efficax est, corpus autem solare superius in coelo existit. : [4276]1 * III. Quod Deo impossibile sit ex tota omnipotentia sua præstare, ut corpus Christi naturale simul et instantanee in pluribus, quam in unico loco sit.: [4277]1 * III. Quod hæc Unio, Exhibitio et Sumptio fiat hic inferius in terris, non superius in coelis.: [4278]1 * III. Quod multi homines propria culpa pereant: alii, qui Evangelium de Christo nolunt audire, alii, qui iterum excidunt gratia, sive per errores contra fundamentum, sive per peccata contra conscientiam.: [4279]1 * IV. Baptismus est lavacrum illud regenerationis, propterea, quia in eo renascimur denuo et Spiritu Adoptionis obsignamur ex gratia (sive gratis).: [4280]1 * IV. Corpus Christi esse typicum corpus, quod pane et vino tantam significetur et præfiguretur. : [4281]1 * IV. Eos vero, qui electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur, et quotidie ad Eucharistiam accederent, præterea vitam tam sancte atque inculpate ducerent, quantum unquam fieri potest.: [4282]1 * IV. Per hanc Unionem personalem, et quæ eam secuta est, exaltationem, Christus secundum carnem ad dexteram Dei collocatus est, et accepit omnem potestatem in coelo et in terra, factusque est particeps omnis divinæ majestatis, honoris, potentiæ et gloriæ.: [4283]1 * IV. Quod Christus secundum humanam Naturam per exaltationem suam tantnm creata dona et finitam potentiam acceperit, non omnia sciat aut possit.: [4284]1 * IV. Quod exhibeatur et accipiatur verum et naturale corpus Christi, quod in cruce pependit, et verus ac naturalis sanguis, qui ex Christi latere fluxit.: [4285]1 * IV. Quod omnes peccatores poenitentiam agentes in gratiam recipiantur, et nemo excludatur. etsi peccata ejus rubeant ut sanguis; quandoquidem Dei misericordia major est, quam peccata totius mundi, et Deus omnium suorum operum miseretur. : [4286]1 * IV. Regenerationem non fieri in, vel cum Baptismo, sed postea demum crescente aetate, imo et multis in senectute demum contingere. :
[4287]1 * Id apte dicitur auspicanti a verbo, ne adversetur, ne repugnet verbo.: [4288]1 * Id autem, quod spectat ad numerum suffragiorum requisitum, ut quæstiones dogmaticæ solvantur, in quo quidem rei summa est totiusque Concilii cardo vertitur, ita grave est, ut nisi admitteretur, quod reverenter et enixe postulamus, conscientia nostra intolerabili pondere premeretur: timeremus, ne Concilii oecumenici character in dubium vocari posset; ne ansa hostibus proeberetur Sanctam Sedem et Concilium impetendi, sicque demum apud populum Christianum hujus Concilii auctoritas labefactaretur, quasi veritate et libertate caruerit: quod his turbatissimis temporibus tanta esset calamitas, ut pejor excogitari nulla possit.: [4289]1 * Id extra controversiam positum habemus, totam in eo: [4290]1 * Idem Christus palam est rediturus ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.: [4291]1 * Idem Christus palam est rediturus, ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.: [4292]1 * Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat, consoletur ac vivificet eos, ac defendat adversus diabolum et vim peccati.:
[4293]1 * Illorum etiam videri debet scrupulosa superstitio, qui Dei gratiam et Spiritum Sanctum tantopere cum sacramentorum elementis colligant, ut plane affirment, nullum Christianorum infantem salutem esse consecuturum, qui prius morte fuerit occupatus, quam ad Baptismum adduci potuerit; quod longe secus habere judicamus.:
[4294]1 * Illud Symbolum olim, teste Honorio, quotidie est decantatum, jam vero diebus Dominicis in totius coetus frequentia recitatur, ut sanctæ fidei confessio ea die apertius celebretur: [4295]1 * In oecumenico hoc Concilio ea omnia accuratissime examine sunt perpendenda ac statuenda, quæ hisce præsertim asperrimis temporibus majorem Dei gloriam, et fidei integritatem, divinique cultus decorem, sempiternamque hominum salutem, et utriusque Cleri disciplinam ejusque salutarem solidamque culturam, atque ecclesiasticarum legum observantiam, morumque emendationem, et christianam juventutis institutionem, et communem omnium pacem et concordiam in primis respiciunt. Atque etiam intentissimo studio curandum est, ut, Deo bene juvante, omnia ab Ecclesia et civili societate amoveantur mala, ut miseri errantes ad rectum veritatis, justitiæ salutisque tramitem reducantur, ut vitiis erroribusque eliminatis, augusta nostra religio ejusque salutifera doctrina ubique terrarum reviviscat, et quotidie magis propagetur et dominetur, atque ita pietas, honestas, probitas, justitia, caritas omnesque Christianæ virtutes cum maxima humanæ societatis utilitate vigeant et efflorescant.: [4296]1 * In autographo Whitakeri verba erant, "in iis qui semel ejus participes fuerunt;" pro quibus a Lambethanis substituta sunt:
[4297]1 * In necessariis unitas, in dubiis libertas, in omnibus caritas:
[4298]1 * In necessariis unitas, in dubiis libertas, in omnibus caritas.:
[4299]1 * In sacrosancta beati Petri, principis apostolorum, cathedra,:
[4300]1 * In specie autem Hebraicus Veteris Testamenti Codex, quem ex traditione Ecclesiæ Judaicæ, cui olim Oracula Dei commissa sunt, accepimus hodieque retinemus, tum quoad : [4301]1 * In tantum mihi fides necessaria est, cum de cæteris peccatis Deum judicem habeam, ut propter solum peccatum quod in fidem committitur, possim ab Ecclesia judicari.: [4302]1 * In vanum, Domine, præcipis, si tu ipse non das, quod præcipis.:
[4303]1 * Incepit hæc secta circa annum ab incarnatione Domini : [4304]1 * Incertum est utrum doctior an melior.': [4305]1 * Inde adeo naturale tiberum arbitrium, ratione corruptarum virium et naturæ suæ depravatæ, duntaxat ad ea, quæ Deo displicent et adversantur, activum et efficax est.: [4306]1 * Indistantia, nuda adessentia ad creaturas, præsentia simplex.:
[4307]1 * Infantes non baptizati : [4308]1 * Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: [4309]1 * Injunctum noblis: [4310]1 * Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ.: [4311]1 * Interdicere Christianis lectionem sacræ Scripturæ, præsertim Evangelii, est interdicere usum luminis filiis lucis et facere, ut patiantur speciem quamdam excommunicationis.: [4312]1 * Irenæi, Tertulliani, Augustini, Vincentii Lirinensis exempla secutus, fidei Catholicæ probationes ex traditione potius quam ex Scripturarum interpretatione quærendas duxi; quæ interpretatio, juxta Tertullianum magis apta est ad veritatem obumbitandum quam demonstrandum.: [4313]1 * Ita Deus gloriam suam illustrare constituit, ut decreverit, primo quidem hominem integrum creare. : [4314]1 * Ita nunc obruor curis ac negotiis, mi Calvine! ut nihil possim scribere. Hinc hostes, illinc falsi fratres nos adoriuntur, ut non sit quies ulla, sed et pios multos habemus, sit Deo gratia! qui nobis sunt et adiumento et consolationi.: [4315]1 * Ita, Domine; omnia possibilia sunt ei, cui omnia possibilia facis, eadem operando in illo.: [4316]1 * Item definimus, sanctam apostolicam sedem et Romanum Pontificem in universum orbem tenere primatum, et ipsum Pontificem Romanum successorem esse beati Petri principis Apostolorum, et verum Christi vicarium, totiusque ecclesiæ caput et omnium Christianorum patrem et doctorem existere.: [4317]1 * Item descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corde eorum Spiritu Sancto, qui regat, consoletur, ac vivificet eos, ac defendat adversus diabolum et vim peccati.:
[4318]1 * Item docemus, quod Verbum,: [4319]1 * Item docent, quod homines non possint justificari coram Deo:
[4320]1 * Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est:
[4321]1 * Item, docent, quod Verbum,: [4322]1 * Iterum quæro, unde factum est ut tot gentes una cum liberis eorum infantibus æternæ morti involveret lapsus Adæ absque remedio, nisi quia Deo ita visum est? Hic obmutescere oportet tam dicaces alioqui linguas. Decretum quidem horribile, fateor; infitiari tamen nemo poterit quin præsciverit Deus, quem exitum esset habiturus homo, antequam ipsum conderet, et ideo præsciverit, quia decreto suo sic ordinarat. In præscientiam Dei si quis hic invehatur, temere et inconsulte impingit. Quid enim, quæso, est cur reus agatur coelestis judex quia non ignoraverit quod futurum erat? In prædestinationem competit, si quid est vel justæ vel speciosæ querimoniæ. Nec absurdum videri debet quod dico, Deum non modo primi hominis casum, et in eo posterorum ruinam prævidisse, sed arbitrio quoque suo dispensasse. Ut enim ad ejus sapientiam pertinet, omnium quæ futura sunt esse præscium, sic ad potentiam, omnia manu sua regere ac moderari.: [4323]1 * Jesu Christi gratia, principium efficax boni cujuscunque generis, necessaria est ad omne opus bonum; absque illa non solum nihil fit, sed nec fieri potest.: [4324]1 * Jesus Christus est mythica fictio.: [4325]1 * Jonæ et Eislebio mandatas est catechismus puerorum parandus:
[4326]1 * Judæ proditio: [4327]1 * Juramus etiam, donec una gutta sanguinis in corpore nostro exstiterit, doctrinam maledictam illam evangelicam nos omnimodo, clam et aperte, violenter et fraudulenter, verbo et facto persecuturos, ense quoque non excluso: [4328]1 * Justificamur ut nova et spirituali vita vivamus. . . . Ipsius opus sumus, conditi ad bona opera: [4329]1 * Lapsus est enim primus homo, quia Dominus ita expedire censuerat; cur censuerit, nos latet. Certum tamen est non aliter censuisse, nisi quia videbat, nominis sui gloriam inde merito illustrari. Unde mentionem gloriæ Dei audis, illic justitiam cogita. Justum enim esse oportet quod laudem meretur. Cadit igitur homo, Dei providentia sic ordinante, sed suo vitio cadit. . . . Propria ergo malitia, quam acceptrat a Domino puram naturam corrupit; sua ruina totam posteritatem in exitium secum attraxit.: [4330]1 * Lectio sacræ Scripturæ est pro omnibus.: [4331]1 * Lexicon geographicum: [4332]1 * Libere enim dicam: Zwinglium, postquam Marpurgi mihi visus et auditus est, virum optimum esse judicavi, sicut et OEcolampadium.:
[4333]1 * Liberum arbitrium esse in homine facultatem applicandi se ad gratiam: [4334]1 * Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit.: [4335]1 * Limbus Infantum: [4336]1 * Limbus Patrum: [4337]1 * Lutherus nostra sic fuit interpretatus, quasi ipsius sententiæ sint consentanea, sua quidem ille culpa, non nostra.: [4338]1 * Majestatem divinam tempore carnis suæ in hoc seculo dissimulavit seu ea sese: [4339]1 * Mandavimus iis, qui concionandi apud nos munere fungebantur, ut nihil aliud quam quæ sacris literis aut continentur, aut certe nituntur, e suggestu docerent. Videbatur namque nobis haud indignum, eo in illo tanto discrimine confugere, quo confugerunt olim et semper, non solum sanctissimi Patres, Episcopi, et Principes, sed quilibet etiam privati, nempe ad authoritatem Scripturæ arcanæ. Ad quam nobiliores Thessalonicensium auditum Christi Evangelium explorasse, divus Lucas cum laude illorum memorat, in qua Paulus summo studio versari suum Timotheum voluit, sine cuius authoritate, nulli Pontifices suis decretis obedientiam, nulli patres suis scriptis fidem, nulli denique Principes suis legibus authoritatem unquam postularunt, ex qua demum ducendas sacras conciones, et magnum Sacri Imperii concilium Nurembergæ, anno Christi M.D.XXIII. celebratum sancivit. Si enim verum divus Paulus testatus est, per divinam Scripturam hominem Dei penitus absolvi, atque ad omne opus bonum instrui, nihil poterit is veritatis Christianæ, nihil doctrinæ salutaris desiderare, Scripturam qui consulere religiose studeat.: [4340]1 * Maria ex Adam mortua propter peccatum, et caro Domini ex Maria mortua propter delenda peccata: [4341]1 * Mater Dei : [4342]1 * Meam sententiam noli nunc requirere, fui enim nuncius aliæ,:
[4343]1 * Methodus et principia, quibus antiqui Doctores scholastici theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt.: [4344]1 * Missale Romanum: [4345]1 * Mittitur tibi Apologia nostra, quanquam verius Confessio est.:
[4346]1 * Nam communicationem idiomatum ex Scripturis petitam et ab universa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus usurpatam, religiose et reverenter recipimus et usurpamus.: [4347]1 * Nam corpus: [4348]1 * Nam hoc scito, post unicæ scripturæ sacratissimam cognitionem, nullos unquam ex omni memoria temporum scriptores extitisse, quos memorabili viro Joanni Calvino tibique præferamus.: [4349]1 * Nec Deus est nec religio, ubi non est charitas.: [4350]1 * Nec non et Honorium : [4351]1 * Nec providet quod est Romæ ecclesia Jerusalem dicta, id est, visio pacis; quia quicunque illuc confugerit, cuiuscunque criminis obnoxius, subsidium invenit: [4352]1 * Nec vero Augustanam Confessionem repudio, cui pridem volens ac libens subscript, sicut eam auctor ipse interpretatus est: [4353]1 * Nec veteris nec novi Testamenti hominibus contingat æterna salus propter meritum operum Legis, sed tantum propter meritum Domini nostri Jesu Christi, per fidem. : [4354]1 * Nemo potest esse mediator sui ipsius.: [4355]1 * Neque mihi dubium est, quin a prima statim ecclesiæ origine, adeoque ab ipso Apostolorum seculo instar publicæ et omnium calculis receptæ confessionis obtinuerit: [4356]1 * Nihil de fide, nihil de amore Dei, nihil de remissione peccatorum, nihil de gratia, nihil de justificatione, nihil de veris operibus disserunt; aut si certe disserunt, omnia calumniantur, omnia labefactant, omnia suis legibus, hoc est sophisticis coërcent. Vos rogo, quotquot hic adestis, ut has hæreses, has in Deum contumelias numquam æquo animo feratis.: [4357]1 * Nihil habet rationem sacramenti extra usum, seu actionem divinitus institutam: [4358]1 * Nihil spatiosius Ecclesia Dei; quia omnes electi et justi omnium seculorum illam componunt: [4359]1 * Non Placet: [4360]1 * Non alia est Lutheri hæresis atque Calvini, quamquam nonnihil videtur interesse: [4361]1 * Non dicit: [4362]1 * Non difficile, sed periculosum est respondere. . . . In hac controversia optimum esset r: [4363]1 * Non dubitabam quin Apologia nostra videretur futura lenior, quam mereatur improbitas adversarioram.: [4364]1 * Non errat illa, quamdiu innititur petræ Christo et fundamento Prophetarum et Apostolorum. Nec mirum, si erret, quoties deserit illum, qui solus est veritas.: [4365]1 * Non est autem sentiendum, quod iis bonis operibus, quæ per nos facimus, in judicio Dei, ubi agitur de expiatione peccatorum, et placatione divinæ iræ, ac merito æternæ salutis, confidendem sit. Omnia enim bona opera, quæ nos facimus, sunt imperfecta, nec possunt severitatem divini judicii ferre.: [4366]1 * Non transscribimus diabolo Mariam conditione nascendi, sed ideo quia ipsa conditio solvitur gratia renascendi,: [4367]1 * Nosque, sacro approbante Concilio, illa: [4368]1 * Nota ecclesiæ Christianæ est, quod sit catholica, comprehendens et omnes angelos coeli, et omnes electos et justos terræ et omnium sæculorum.: [4369]1 * Notum est Sanctitati Vestræ: [4370]1 * Nulla falsa doctrina est, quæ non aliquid veri permisceat.: [4371]1 * Nunc autem, mutata dicendi forma: [4372]1 * Nunc dimittis.: [4373]1 * O Luthere, quam paucos tuæ præstantiæ imitatores, quam multas vero sanctæ: tuæ jactantiæ simias reliquisti!: [4374]1 * O Philippe Melanchthon! Te enim appello, qui apud Deum cum Christo vivis, nosque illic expectas, donec tecum in beatam quietem colligamur. Dixisti centies, quum fessus laboribus et molestiis oppressus caput familiariter in sinum meum deponeres: Utinam, utinam moriar in hoc sinu. Ego vero millies postea optavi nobis contingere, ut simul essemus. Certe animosior fuisses ad obeunda certamina, et ad spernendam invidiam, falsasque criminationes pro nihilo ducendas fortior. Hoc quoque modo cohibita fuisset multorum improbitas, quibus ex tua mollitie, quam vocabant, crevit insultandi audacia.: [4375]1 * O Philippe, o inquam Philippe noster, redi per immortalem Christum ad pristinum candorem, ad pristinam tuam sinceritatem! non languefacito ista tua formidine, pusillanimitate et inepta moderatione nostrorum animos tantopere! Non aperito hac ratione ad Papatus recurrentem impietatem ac Idolomanias fenestram ac januam! Non sis tantorum in Ecclesia offendiculorum autor! Ne sinas tua tam egregia scripta, dicta, facta, quibus mirifice de Ecclesia hactenus meritus es, isto condonationis, moderationis, novationis nævo ad eum modum deformari! Cogita, quantum animi ista nostra carnis ac rationis consilia et adversariis addant et nostris adimant.! Perpende, quam placari etiam istis condonationibus adversarii nostri non queant, qui totius Papatus doctrinam et omnes ex cequo impios cultus reposcunt et ex nostra levitate spem concipiunt se hac in re facile voti compotes futuros. Detestatur Dominus apud Jeremiam eos, qui manus pessimormn confortant, ut non convertatur unusquisque a malitia sua. Cur igitur in tam ardua causa non tales nos gerimus ut hujusmodi detestatio competere in nos haud possit? qua perversitate arundo huc illuc ventis agitata dici quam Johannis constantiam imitari malumus! . . . Proinde Te, o noster Philippe, iterum atque iterum per ilium ipsum Christum redemptorem nostrum et brevi futurum judicem rogamus, ut professionis tuæ memor talem te cum reliquis Vitebergensibus jam geras, qualem Te ab initio hujus causæ ad Electoris captivitatem usque gessisti, hoc est, ut ea sentias, dicas, scribas, agas, quæ Philippum, Christianum Doctorem decent, non aulicum Philosophum.: [4376]1 * Obedientia nostra, hoc est, justitia bonæ conscientiæ seu operum, quæ Deus nobis præcipit, necessario sequi debet reconciliationem. . . . Si vis in vitam ingredi, serva mandata: [4377]1 * Obiit auriga et currus Israel, qui rexit ecclesiam in hac ultima senecta mundi,: [4378]1 * Obscuritas sancti verbi Dei non est laicis ratio dispensandi se ipsos ab ejus lectione.: [4379]1 * Omnes Christianos etiam atque etiam hortamur et obsecramus, ut ad unicum Christi ovile redire festinent.: [4380]1 * Omnes, omnes illum damnamus! damnamus!: [4381]1 * Omnes, quos Deus vult salvare per Christum, salvantur infallibiliter.: [4382]1 * Omnia necessario evenire Scripturæ docent. . . . Nec in externis nec in internis operibus ulla est libertas, sed eveniunt omnia juxta destinationem divinam. . . . Tollit omnem libertatem voluntatis nostræ prædestinatio divina.: [4383]1 * Opera sequuntur justificatam, non præcedunt justificandum.: [4384]1 * Oratio impiorum est novum peccatum; et quod Deus illis concedit, est novum in eos judicium.: [4385]1 * Parvulos non baptizatos in damnatione omnium lenissima futuros:
[4386]1 * Pati potius in pace excommunicationem et anathema injustum, quam prodere veritatem, est imitari sanctum Paulum; tantum abest, ut sit erigere se contra auctoritatem aut scindere unitatem.: [4387]1 * Peccator non est liber, nisi ad malum, sine gratia Liberatoris.:
[4388]1 * Peccatum originale non proprie peccatum est, non enim est facinus contra legem. Morbus igitur est proprie et conditio.: [4389]1 * Per decem minimum annos prandio abstinuit, ut nullum omnino cibum extra statam coenæ horam sumeret.: [4390]1 * Per humanitatem devenit in nos divinitas.: [4391]1 * Per verbum et sacramenta tamquam per instrumenta donatur Spiritus Sanctus, qui fidem efficit, : [4392]1 * Pertractus sum ad aularum deliberationes insidiosas. Quare sicubi vel lapsus sum, vel languidius aliquid egi, peto a Deo et ab Ecclesia veniam, et judiciis Ecclesiæ obtemperabo.: [4393]1 * Pestis eram vivus, moriens tua mors ero, Papa.: [4394]1 * Petri Privilegium.: [4395]1 * Pia et unanimi con ensu repetita Confessio Fidei et Doctrinæ Electorum, Principum et Ordinum Imperii, atque eorundem Theologorum, qui Augustanam Confessionem amplectuntur et nomina sua huic libro subscripserunt. Cui ex Sacra Scriptura, unica illa veritatis norma et regula quorundam Articulorum, qui post Doctoris Martini Lutheri felicem ex hac vita exitum, in controversiam venerunt, solida accessit Declaratio: [4396]1 * Pius episcopus, servus servorum Dei, sacro approbante Concilio, ad perpetuam rei memoriam.: [4397]1 * Placet: [4398]1 * Placet juxta modum: [4399]1 * Pontificale Romanum: [4400]1 * Postquam numquam intermisimus in humilitate et jejunio privatas nostras et publicas Ecclesiæ preces Deo Patri per Filium ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universæ coelestis curiæ præsidio, et advocato cum genitibus Paraclito Spiritu, eoque sic aspirante, ad honorem Sanctæ et Individuæ Trinitatis, ad decus et ornamentum Virginis Deiparæ, ad exaltationem fidei catholicæ et christianæ religionis augmentum, auctoritate Domini nostri Jesu Christi, beatorum Apostolorum Petri et Pauli, ac nostra declaramus, pronuntiamus et definimus, doctrinam, quæ tenet: [4401]1 * Postremo, hanc nostrum Confessionem judicio : [4402]1 * Prædicatio legis ad pænitentiam.: [4403]1 * Præscientiam : [4404]1 * Præsentia hæc assumtæ naturæ in Christo non est naturalis, vel essentialis, sed voluntaria et liberrima, dependens a voluntate et potentia Filii Dei, h. e. ubi se hmnana natura adesse velle certo verbo tradidit, promisit et asseveravit.: [4405]1 * Præter apostolicas post Christi tempora chartas, Huic peperere libro sæcula nulla parem.: [4406]1 * Præter superiorem manducationem spiritualem est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed foris etiam accedendo ad mensam Domini accipit visibile corporis et sanguinis Domini sacramentum.: [4407]1 * Præterea sedulo docemus, Deum non promiscue vim suam exserere in omnibus qui sacramenta recipiunt: sed tantum in electis. Nam quemadmodum non alios in fidem illuminat, quam quos præordinavit ad vitam, ita arcana Spiritus sui virtute efficit, ut percipiant electi quod offerunt sacramenta.: [4408]1 * Præterea singula verba in ista Christi ad Petrum allocutione de Petri successoribus intelligi nequeunt, quin aliquid maxime absurdi exinde sequi videretur.: [4409]1 * Præterea verbo: [4410]1 * Prima gratia, quam Deus concedit peccatori, est peccatorum remissio.: [4411]1 * Pro solis electis ex decretorio Patris consilio propriaque intentione diram mortem oppetiit: [4412]1 * Profitentur dicti Reformati Augustanam Confessionem augustissimo Imp. Carolo V. anno: [4413]1 * Proprium Missarum de Sanctis: [4414]1 * Proprium Missarum de Tempore,: [4415]1 * Proprium Sanctorum,: [4416]1 * Proprium de Tempore,: [4417]1 * Protestantismus non aliud est quam diversa veræ ejusdem christianæ religionis forma, in qua æque ac in Ecclesia catholica Deo placere datum est.: [4418]1 * Protestor.: [4419]1 * Psalterium,: [4420]1 * Quæ igitur primum Christiani homines tenere debent, illa sunt, quæ fidei duces, doctoresque sancti Apostoli, divino Spiritu afflati, duodecim Symboli articulis distinxerunt. Nam, cum mandatum a Domino accepissent, ut pro ipso legatione fungentes, in universum mundum proficiscerentur, atque omni creaturæ Evangelium prædicarent: Christianæ fidei formulam componendam censuerunt, ut scilicet id omnes sentirent ac dicerent, neque ulla essent inter eos schismata:
[4421]1 * Quando Deus vult animam salvam facere, et eam tangit interiori gratiæ suæ manu, nulla voluntas humana ei resistit.: [4422]1 * Quando surgitis, quando vos ad somnum collocatis, reddite Symbolum vestrum; reddite Domino. . . . Ne dicatis, Dixi heri, dixi hodie, quotidie dico, teneo illud bene. Commemora fidem tuam: inspice te. Sit tanquam speculum tibi Symbolum tuum. Ibi te vide si credis omnia quæ te credere confiteris, et gaude quotidie in fide tua.:
[4423]1 * Quandoquidem omnia, quæ eveniunt, necessario juxta divinam prædestinationem eveniunt, nulla est voluntatis nostræ libertas.:
[4424]1 * Quemadmodum substantia solis producit radios, et a sole et radiis procedit lumen: ita Pater generat Filium seu Verbum ejus, et:
[4425]1 * Qui : [4426]1 * Qui Millenariorum fabulam revocare conantur, sacris literis adversantur, et in Judaica deliramenta sese præcipitant: [4427]1 * Qui ecclesiam non habet matrem, Deum non habet patrem,: [4428]1 * Qui foris vera fide sacramentum percipit, idem ille non signum duntaxat percipit, sed re ipsa quoque, ut diximus, fruitur.:
[4429]1 * Qui non ducit vitam dignam filio Dei et membro Christi, cessat interius habere Deum pro Patre et Christum pro capite.: [4430]1 * Quia pravis hæreticorum assertionibus fomentum impendit.: [4431]1 * Quicunque extra Christianitatem: [4432]1 * Quicunque vult salvus esse: [4433]1 * Quinisexta: [4434]1 * Quo vero facilius Deus Nostris, Vestrisque, et omnium fidelium precibus, votisque annuat, cum omni fiducia deprecatricem apud Eum adhibeamus Immaculatam Sanctissimamque Deiparam Virginem Mariam, quæ cunctas hereses interemit in universo mundo, quæque omnium nostrum amantissima Mater: [4435]1 * Quod Christi corpus,: [4436]1 * Quod autem nonnulli affirmant homini post lapsum tantam animi integritatem relictam, ut possit sese, naturalibus suis viribus et bonis operibus, ad fidem et invocationem Dei convertere ac præparare, haud obscure pugnat cum Apostolica doctrina, et cum vero Ecclesiæ Catholicæ consensu.: [4437]1 * Quod genus hoc pugnæ est? ubi victus gaudet uterque,: [4438]1 * Quod hæc Ecclesia habeat jus interpretandæ Scripturæ.: [4439]1 * Quod hæc Ecclesia habeat jus judicandi de omnibus doctrinis, juxta illud, Probate spiritus, num ex Deo sint.: [4440]1 * Quod in proximis literis hortaris, ut reprimam ineruditos clamores illorum, qui renovant certamen : [4441]1 * Ratio Disciplinæ: [4442]1 * Regula interpetrandi Scripturas nobis imposita, hæc est: eas contra unanimem Patrum consensum non interpetrari. Si unquam detur consensus iste unanimis dubitari possit. Eo tamen deficiente, regula ista videtur nobis legem imponere majorem, qui ad unanimitatem accedere videretur, patrum numerum, in suis Scripturæ interpretationibus sequendi.: [4443]1 * Regula quidem fidei una omnino est, sola immobolis et irreformabilis: [4444]1 * Reple me, Deus, odio hoereticorum.: [4445]1 * Reverendissimi DD. Archiepiscopi: [4446]1 * Reverendissimi DD. Episcopi: [4447]1 * Reverendissimi DD. Primates: [4448]1 * Reverendissimi Domini Patriarchæ: [4449]1 * Reverendissimi Patres, placentne vobis Decreta et Canones qui in hac Constitutione continentur?: [4450]1 * Rituale Romanum: [4451]1 * Roma locuta est, causa finita est.: [4452]1 * Romani pontifices et concilia oecumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt.: [4453]1 * Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere.: [4454]1 * Sacram Scripturam vocamus eos Canonicos libros veteris et novi Testamenti, de quorum authoritate in Ecclesia nunquam dubitatum est.: [4455]1 * Sacramenta: [4456]1 * Sacramenta neque inanes esse figuras neque externa tantum pietatis insignia, sed promissionum Dei sigilla, testimonia spiritualis gratiæ ad fidem fovendam et confirmandam, item organa esse quibus efficaciter agit Deus in suis electis, ideoque, licet a rebus signatis distincta sint signa, non tamen disjungi ac separari,:
[4457]1 * Sacrosancta Tridentina Synodas, in Spiritu Sancto legitime congregata . . . declarat.: [4458]1 * Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur.: [4459]1 * Salvum enim utrinque per Dei gratiam stat fundamentum fidei. . . . Salva unitas corporis mystici et Sprititus. . . . Salvum denique apud nos semper tenerrimæ caritatis vinculum,: [4460]1 * Sanctum catholicam et apostolicam Romanam ecclesiam omnium ecclesiarum matrem et magistram agnosco, Romanoque Pontifici, beati Petri Apostolorum principis successori ac Jesu Christi vicario, veram obedientiam spondeo ac juro.: [4461]1 * Satan adhuc vivit, et bene sensit Apologiam vestram Leisetreterin:
[4462]1 * Schismatici contra episcopos non sunt audiendi: [4463]1 * Scias, amplius decennio nullum diem, nullam noctem abiisse, quin hac de re cogitarim.: [4464]1 * Scotorum apostolum.: [4465]1 * Scripsi: [4466]1 * Scripsit Catechismum Gallice et Latine, ab illo priore minime discrepantem, sed multo auctiorem, et in quæstiones ac responsiones distributum: quem merito nobis liceat admirandum quoddam opus vocare, tantopere plurimis etiam exteris populis probatum, ut non modo vernaculis plurimis linguis, utpote Germanica, Anglica, Scotica, Belgica, Hispanica, sed etiam Hebraice ab Immanuele Tremellio Judæo Christiano, et Græce ab Henrico Stephano legatur elegantissime conversus.: [4467]1 * Sed ego in tota Apologia fugi illam longam et inexplicabilem disputationem de prædestinatione. Ubique sic loquor, quasi prædestinatio sequatur nostram fidem et opera.: [4468]1 * Semen verbi, quod manus Dei irrigat, semper affert fructum suum.:
[4469]1 * Semipelagianum est dicere, Christum pro omnibus omnino mortuum esse aut sanguinem fudisse.: [4470]1 * Sequitur Falsa et Erronea Doctrina Calvinistarum.: [4471]1 * Sergio hæretico anathema, Cyro hæretico anathema, Honorio hæretico anathema.: [4472]1 * Sessio V.: 'Declarat S. Synodus, non esse suæ intentionis, comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti Papæ IV. sub poenis in eis constitutionibus contentis, quas innovat:
[4473]1 * Si Lutherum virum maximum, si Zwinglium civem Christianum nulli secundum, si Melanthonem præceptorem doctissimum merito appellaris, Calvinum jure vocaris : [4474]1 * Si Lyra non lyrasset, Lutherus non saltasset.: [4475]1 * Si enim corpus Christi ubique est, erit etiam ante usum in vane.:
[4476]1 * Si igitur ante conceptum sui sanctificari minime potuit, quoniam non erat; sed nec in ipso quidem conceptu, propter peccatum quod inerat: restat ut post conceptum in utero jam existens sanctificationem accepisse credatur, quæ excluso peccato sanctam fecerit nativitatem, non tamen et conceptionem: [4477]1 * Si mihi concedatis, ut in alia loco vivam, respondebo illis indoctis sycophantis et vere et graviter, et dicam utilia ecclesiæ.: [4478]1 * Si non jurabis non regnabis: [4479]1 * Si nos servaremus : [4480]1 * Si posterior non fuisset, prior non stetisset.: [4481]1 * Si quid in hoc confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibere.: [4482]1 * Si quid vero, in hisce Doctrinæ Christianæ capitibus, dubitationis aut controversiæ de genuino eorum sensu exoriatur, profitemur porro, nos amplecti ceu interpretationem Scripturarum certam et indubitatam, Symbolum Nicænum et Constantinopolitanum, iisdem plane verbis, quibus in Synodi Tridentinæ Sessione tertia, tanquam Principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, et Fundamentum firmum et unicum, contra quod portæ inferorum nunquam prævalebunt, proponitur.: [4483]1 * Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit; anathema sit.: [4484]1 * Si vel unicus ejusmodi error deprehenderetur, appareret omnes adductas probationes in nihilum redactum iri.: [4485]1 * Sicut erravit Ecclesia Hierosolymitana, Alexandrina et Antiochena: ita et erravit Ecclesia Romana, non solum quoad agenda et cæremoniarum ritus, verum in his etiam quæ credenda sunt.: [4486]1 * Sine gratia nihil amare possumus, nisi ad nostram condemnationem.:
[4487]1 * Solus : [4488]1 * Somni pene nullius,: [4489]1 * Spiritum Sanctum, paracletum, sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.: [4490]1 * Spiritus Sanctus a Patre : [4491]1 * Spiritus Sanctus, a Patre et Filio procedens, ejusdem est cum Patre et Filio essentiæ, majestatis, et gloriæ, verus ac æternus Deus.:
[4492]1 * Spiritus sui virtute Christus locorum distantiam superat ad vitam nobis e sua carne inspirandam: [4493]1 * Statura fuit mediocri, colore subpallido et nigricante, oculis ad mortem usque limpidis, quique ingenii sagacitatem testarentur: cultu corporis neque culto neque sordido, sed qui singularem modestiam deceret: victu sic temperato, ut a sordibus et ab omni luxu longissime abesset: cibi parcissimi, ut qui multos annos semel quotidie cibum sumpserit, vintriculi imbecillitatem causatus: somni pæne nullius: memoriæ incredibilis, ut quos semel aspexisset multis post annis statim agnosceret, et inter dictandum sæpe aliquot horas interturbatus statim ad dictata nullo commonefaciente rediret, et eorum, quæ ipsum nosse muneris sui causa interesset, quantumvis multiplicibus et infinitis negotiis oppressus, nunquam tamen oblivisceretur. Judicii, quibuscunque de rebus consuleretur, tam puri et exacti, ut pæne vaticinari sæpe sit visus, nec aberasse meminerim, qui consilium ipsius esset sequutus. Facundiæ contemptor et verborum parcus, sed minime ineptus scriptor, et quo nullus ad hunc diem theologus (absit verbo invidia) purius, gravius, judiciosius denique scripsit, quum tamen tam multa scripserit, quam nemo vel nostra vel patrum memoria.: [4494]1 * Subscripsimus omnes, qui in hoc coetu interfuimus, et hujus Academiæ sigillo publico obsignavimus.: [4495]1 * Sufficit nobis ea duntaxat discere quæ ipse verbo suo nos docet, neque hos fines transilire fas esse ducimus.: [4496]1 * Summo igitur gauaio,: [4497]1 * Symbolum Græce et indicium dici potest et collatio, hoc est, quod plures in unum conferunt: [4498]1 * Symbolum fidei et spei nostræ, quod ab apostolis traditum, non scribitur in charta et atramento, sed in tabulis cordis carnalibus:
[4499]1 * Tantum propter: [4500]1 * Tantum propter meritum Domini ac Servatoris nostri Jesu Christi, per fidem, non propter opera et merita nostra, justi coram Deo reputamur.: [4501]1 * Tempus deplorabile, quo creditur honorari Deus persequendo veritatem ejusque discipulos! . . . Frequenter credimus sacrificare Deo impium, et sacrificamus diabolo Dei servum.: [4502]1 * Timeo Danaos et dona ferentes.: [4503]1 * Tota antiquitas declarans hanc propositionem: Christus est ubique, sic declarat: Christus est ubique: [4504]1 * Tota pulchra es, amica mea, et macula non est in te.: [4505]1 * Totum scholarum publicarum regimen, in quibus juventus christianæ alicujus Reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili,: [4506]1 * Trahit Deus hominem, : [4507]1 * Tunc edita est a Calvino Christianæ doctrinæ quædam veluti formula, vixdum emergenti e papatus sordibus Genevensi Ecclesiæ accommodata. Addidit etiam Catechismum,: [4508]1 * Ubicunque est Deitas, ibi etiam est humanitas Christi.: [4509]1 * Una fides, unum Baptisma, unus Deus et Pater omnium, etc.: [4510]1 * Unanimi quoque . . . consensu placuit, ut quicquid publica hæc transactio, in eaque decisio gravaminum ceteris Calholicis, et:
[4511]1 * Unde Augustinus et alii dicunt: Christi corpus est in certo loco. . . Cavendum est, ne ita astruamus divinitatem hominis Christi, ut veritatem corporis auferamus.: [4512]1 * Unde enim scimus quid ei: [4513]1 * Unus est vivus et verus Deus æternus, incorporeus impartibilis,:
[4514]1 * Ut citius imbibant venenum: [4515]1 * Ut extra arcam Noë non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum proebet, nullam esse salutem certam: et proinde docemus, vivere volentes non oportere separari a vera Christi Ecclesia.: [4516]1 * Utile et necessarum est omni tempore, omni loco, et omni personarum generi, studere el cognoscere spiritum, pietatem et mysteria sacræ Scripturæ.: [4517]1 * V. Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum coelorum. Casus tamen necessitatis hoc ipso non intenditur.: [4518]1 * V. Quod Christus secundum Humanitatem absens regnet, sicut Rex Hispaniæ novas Insulas regit. : [4519]1 * V. Quod corpus et sanguis Christi non fide tantum spiritualiter, quod etiam extra Coenam fieri potest, sed cum pane et vino oraliter, modo tamen imperscrutabili et supernaturali, illic in Coena accipiantur, idque in pignus et certificationem resurrectionis nostrorum corporum ex mortuis.: [4520]1 * V. Quod sola fide, quæ in coelum se elevet, et non ore, accipiatur. : [4521]1 * V. Salutem non dependere a Baptismo, atque ideo Baptismum in causa necessitatis non permittendum esse in Ecclesia, sed in defectu ordinarii Ministri Ecclesiæ permittendum esse, ut infans sine Baptismo moriatur. : [4522]1 * VI. Christianorum infantes jam ante Baptismum esse sanctos, ab utero matris, imo adhuc in utero materno constitutes esse in foedere vitae æternæ cæteroqui Sacrum Baptisma ipsis conferri non posse. : [4523]1 * VI. Quicquid de carne nascitur, caro est, et natura sumus omnes filii iræ divinæ: quia ex semine peccaminoso sumus geniti, et in peccatis concipimur omnes.: [4524]1 * VI. Quod damnabilis idololatria sit, si fiducia et fides cordis in Christum non solum secundum divinam, sed etiam secundum humanam ipsius Naturam collocetar, et honor adorationis ad utramque dirigatur.: [4525]1 * VI. Quod oralis perceptio corporis et sanguinis Christi non solum fiat a dignis, verum etiam ab indignis, qui sine poenitentia et vera fide accedunt; eventu tamen diverso. A dignis enim percipitur ad salutem, ab indignis autem ad judicium.: [4526]1 * VI. Quod soli digni illud accipiant, indigni autem, qui talem fidem evolantem sursum in coelos non habent, nihil præter panem et vinum accipiant. : [4527]1 * Variata: [4528]1 * Verbum Dei verum hominem esse factum.: [4529]1 [4530]2 * Verius cogitatur Deus quam dicitur, verius est quam cogitatur:
[4531]1 * Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur.: [4532]1 * Videtis,: [4533]1 * Vincite! Cedo; nihil pugno de ritibus illis, et maxime opto, ut dulcis sit ecclesiarum concordia. Fateor etiam hac in re a me peccatum esse, et a Deo veniam peto, quod non procul fugi insidiosas illas deliberationes. Sed illa quæ mihi falsa a te et a Gallo objiciuntur, refutabo.: [4534]1 * Virgo ipsa . . . est in iniquitatibus concepta, et in peccatis concepit eam mater ejus, et cum originali peccato nata est, quoniam et ipsa in Adam peccavit, in quo omnes peccaverunt.: [4535]1 * Virgo regia falso non eget honore, veris cumalata honorum titulis. . . . Non est hoc Virginem honorare sed honori detraher. . . . Præsumpta novitas mater temeritatis, soror superstitionis, filia levitatis.: [4536]1 * Vix quatuor responderunt negative quoad definitionem, et ex hic ipsis tres brevi mutarunt sententiam.: [4537]1 * Vocatio externa quæ per præconium Evangelicum fit, etiam vocantis Dei respectu, seria et sincera est. . . . Neque voluntas illa respectu eorum, qui vocationi non parent, inefficax est, quia semper Deus id, quod volens intendit, assequitur,: [4538]1 * Voluntas, quam gratia non prævenit, nihil habet luminis, nisi ad aberrandum, ardoris, nisi ad se præcipitandum, virium nisi ad se vulnerandum; est capax omnis mali et incapax ad omne bonum.:
[4539]1 * Zwinglius misit huc confessionem impressam typis. Dicas simpliciter mente captum esse. De peccato originali, de usu sacramentorum veteres errores palam renovat. De ceremoniis loquitur valde helvetice, hoc est barbarissime, velle se omnes ceremonias esse abolitas. Suam causam de sacra coena vehementer urget. Episcopos omnes vult deletes esse.: [4540]1 * a macula peccati originalis.: [4541]1 * a rabie theologorum: [4542]1 * ab ante: [4543]1 * ab omni originalis culpæ labe: [4544]1 * ab omnibus: [4545]1 * accidentaliter: [4546]1 * ad libitum: [4547]1 * adminicula et media: [4548]1 * administrantur Sacramenta.: [4549]1 * admodum tolerabilis,: [4550]1 * adsint et distribuantur vescentibus in Cæna Domini: [4551]1 * alicubi: [4552]1 * alios vero in corrupta massa relinquere: [4553]1 * allotrio-episcopus: [4554]1 * alternatio s. reciprocatio, qua tam divina quam humana idiomata de concreto personæ sive de Christo, ab utraque natura denominato, prædicantur: [4555]1 * animam in primo instanti creationis atque infusionis in corpus fuisse speciali Dei gratia et privilegio, intuitu meritorum Christi, ejus Filii, humani generis Redemptoris, a macula peccati originalis præservatam immunem.: [4556]1 * antiquariorum coryphæus: [4557]1 * appropriatio, quando idiomata humana de concreto divinæ naturæ enuntiantur: [4558]1 * atque utpote Regina adstans a dextris Unigeniti Filii Sui, Domini Nostri Jesu Christi, in vestitu deaurato circumamicta varietate, nihil est quod ab Eo impetrare non valeat. Suffragia quoque petamus Beatissimi Petri Apostolorum Principis, et Coapostoli ejus Pauli, omniumque Sanctorum Coelitum, qui facti jam amici Dei pervenerunt ad coelestia regna, et coronati possident palmam, ac de sua immortalitate securi, de nostra sunt salute solliciti.: [4559]1 * auchematicum: [4560]1 * auxilium opemque adferunt fidei: [4561]1 * brutum fulmen: [4562]1 * calamitas: [4563]1 * calix: [4564]1 * capitulum: [4565]1 * carentia beatificæ visionis: [4566]1 * carentia justitiæ: [4567]1 * carentia justitiæ originalis: [4568]1 * carmen cantillando magis aptum, quam confessionis formula: [4569]1 * carnis resurrectionem in vitam æternam.: [4570]1 * catholica et generalia summæ auctoritatis symbola: [4571]1 * character hypostaticus: [4572]1 * cibus ventris sed mentis: [4573]1 * clauso utero.: [4574]1 * colloquium caritativum,: [4575]1 * colloquium caritativum, fraterna collatio: [4576]1 * communicatio idiomatum: [4577]1 [4578]2 [4579]3 [4580]4 [4581]5
[4582]6 [4583]7 [4584]8 [4585]9 [4586]10 * communicatio idiomatum,: [4587]1 * communio naturarum: [4588]1 * communio sanctorum: [4589]1 * communio sub utraque specie: [4590]1 * concio habenda at non habita,: [4591]1 * concretum: [4592]1 * conditio misera: [4593]1 * congregatio omnium hominum qui baptizati sunt: [4594]1 * congregatio omnium sanctorum et fidelium: [4595]1 * conjunctio: [4596]1 * consilia evangelica: [4597]1 * constitutio de beandis,: [4598]1 * consubstantialis : [4599]1 * consubstantialis,: [4600]1 * consummatio operis: [4601]1 * conversionem totius substantiæ: [4602]1 * coronatos centum et libellum a se conscriptum gallice in papatum, cuius censuram a Calvino exigit. . . . Accepit Calvinus a multis Angliæ proceribus multas literas plenas humanitatis. Omnes testantur se ejus ingenio et laboribus valde oblectari. Hortantur ut sæpe scribat. Protector scripsit nominatim.: [4603]1 * corporalis præsentia: [4604]1 * corpus: [4605]1 * creationis atque infusionis: [4606]1 * credentibus: [4607]1 * culpa originalis: [4608]1 * cum coram longe aliud mihi dicas, : [4609]1 * damnamus: [4610]1 * damnamus, reprobamus, cassamus, annullamus, vacuamus: [4611]1 * damnnabilis: [4612]1 * de missa: [4613]1 * de utraque specie: [4614]1 * decretum: [4615]1 * decretum absolution.: [4616]1 * decretum absolutum.: [4617]1 * decretum horribile: [4618]1 * decretum hypotheticum,: [4619]1 * deest illis gratia, qua possibilia fiant: [4620]1 * deliramenta de Stoico fato aut: [4621]1 * descensus: [4622]1 * dicit, an quod Joannes Apostolus: [4623]1 * dies Dominica: [4624]1 * diffusio humanæ naturæ: [4625]1 * diligenter recognita: [4626]1 * distractio membroram Christi: [4627]1 * distribuantur: [4628]1 [4629]2 * divinarum potentissima conciliatrix gratiarum.: [4630]1 * divinorum idiomatum, quando de persona verbi incarnati, ab humana natura denominata, idiomata divina ob unionem personalem enuntiantur: [4631]1 * docetur, et recte: [4632]1 * doctor mellifluus: [4633]1 * doctrina et veritas,: [4634]1 * dogma ecclesiasticum: [4635]1 * donum superadditum: [4636]1 * duæ operationes: [4637]1 * durabilis inclusio: [4638]1 * ea administratio: [4639]1 * eam gratiam talem esse, cui posset humana voluntas resistere, vel obtemperare: [4640]1 * ecclesiæ in ecelesia: [4641]1 * ecclesiæ peregrinorum: [4642]1 * ecclesia: [4643]1 [4644]2 [4645]3 * ecclesia docens: [4646]1 * ecclesia docens,: [4647]1 * ecclesia pressa el illicita: [4648]1 * ecclesiastica. Video postea multo intolerabiliorem futuram tyrannidem, quam antea unquam fuit: [4649]1 * ecclesiolæ: [4650]1 * ecclesiola: [4651]1 * ecclesiola in ecclesia,: [4652]1 * ejus proprium opus: [4653]1 * ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur.:
[4654]1 * electis: [4655]1 * eodum : [4656]1 * esse omnia absoluta et necessaria, sed simul addidi, quod adspiciendus sit Deus revelatus: [4657]1 * esse venerandas: [4658]1 * est: [4659]1 * et filio: [4660]1 * et inobedientiam, quam in Adami lumbis commisit; deinde ab consequentem in ipso conceptu hereditariam corruptionem insitam, qua tota ejus natura depravata et spiritualiter mortua est, adeo quidem, ut recte peccatum originale statuatur duplex . . . imputatum videlicet, et hereditarium inhærens.: [4661]1 * et omnes horum similes. Damnamus et Samosatenos, veteres et neotericos, qui cum tantum unam personam esse contendant, de Verbo et Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum.: [4662]1 * et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, qui, cum tantum unam personam esse contendant, de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum.: [4663]1 * et producunt in theatrum stultitiam suam.: [4664]1 * et sanguis Christi vere: [4665]1 * et sic tenderetur in infinitum, et festorum non esset numerus:
[4666]1 * etiam a nobis.: [4667]1 * evacuatio, exinanitio: [4668]1 * ex Maria semper virgine: [4669]1 * ex eorum scriptis fideliter collecta,: [4670]1 * ex opere operato: [4671]1 * exaltatio: [4672]1 * exclusi a beatitudine: [4673]1 * exemplum ecclesiæ: [4674]1 * exhibeantur: [4675]1 * exhibeantur.: [4676]1 * exinanitio: [4677]1 * extra ecclesiam Romanam: [4678]1 * extra ecclesiam nulla salus: [4679]1 * extra ecclesiam nulla satus: [4680]1 * extra quam nemo salvus esse potest: [4681]1 * extra uterum: [4682]1 * extra, personam: [4683]1 * foedus gratiæ: [4684]1 * foedus operum: [4685]1 * falsa, temeraria, scandalosa, impia, blasphema, et hæretica.:
[4686]1 * fere nulla est terra, in qua hæc secta non sit.: [4687]1 * fero insolentiam : [4688]1 * fidei contemplatione: [4689]1 * fides formata: [4690]1 * figmentum Satanæ: [4691]1 * figura corporis: [4692]1 * filiatio: [4693]1 * fomes peccati: [4694]1 * formula confessionis, quam inter se communem habent Christiani omnes: [4695]1 * formula professionis et juramenti: [4696]1 * fuisse apud inferos Christum.: [4697]1 * generales professio: [4698]1 * genus apotelesmaticum: [4699]1 * genus majestaticum: [4700]1 [4701]2 [4702]3 [4703]4 [4704]5 * genus majestaticum,: [4705]1 [4706]2 * genus tapeinoticon,: [4707]1 * genus tapeinoticon.: [4708]1 * gloria.: [4709]1 * gratia Amyraldina: [4710]1 * gratia Calvina, non divina.: [4711]1 * gratia plena: [4712]1 * gratia plena,: [4713]1 * gratia præveniens.: [4714]1 * gratiarum actio.: [4715]1 * hicce non est locus laudandi Protestantes: [4716]1 * homo : [4717]1 * homo ad bonum prorsus corruptus et mortuus sit, ita ut in hominis natura post lapsum ante regenerationem ne scintillula quidem spiritualium virium: [4718]1 * hortus conclusus, fons signatus: [4719]1 * hyperdulia: [4720]1 * idemque de catechismo a Patribus, quibus illud mandatum fuerat, et de missali, et breviario fieri mandat,: [4721]1 * idiomata: [4722]1 * ignis purgatoris: [4723]1 * imago: [4724]1 * imago Dei: [4725]1 * immaculata: [4726]1 * immaculatam.: [4727]1 * immaculatissima: [4728]1 * immanentia, permeatio, circumincessio: [4729]1 * immutabiliter: [4730]1 * imperium in imperio: [4731]1 * in Deum Patrem, in Jesum Christum, in Spiritum Sanctum: [4732]1 * in Valdensium ecclesiis me inserere et in illis mori; placent enim mihi summopere.: [4733]1 * in abstracto: [4734]1 [4735]2 * in actu,: [4736]1 * in concreto: [4737]1 * in eo erant hæretici: [4738]1 * in foro evangelii,: [4739]1 * in foro legis,: [4740]1 * in hac communione vere et substantialiter adesse : [4741]1 * in ipso ut capite et stirpe: [4742]1 * in loco inferni altiori, ita ut ad eum ignis non perveniat.:
[4743]1 * in locum coelestem. . . . Ascensio fuit visibilis et corporalis, et sæpe ita scripsit tota antiquitas, Christum corporali locatione in aliquo loco esse, ubicunque vult. Corpus localiter alicubi est secundum verum corporis modum, ut Augustinus inquit.: [4744]1 * in necessariis unitas, in dubiis libertas, in omnibus caritas,:
[4745]1 * in primo instanti creationis atque infusionis in corpus,: [4746]1 * in puris naturalibus: [4747]1 * in qua Evangelium recte: [4748]1 * in sancta Ecclesiæ, tuæ Arca tutus servari possit: [4749]1 * in uno loco esse: [4750]1 * in uteris omnium feminarum, imo etiam virorum,: [4751]1 * in utero: [4752]1 * in, cum, et sub pane et vino: [4753]1 * incarnatio Verbi: [4754]1 * inconfuse: [4755]1 * indigne viscentes non quidem nudum aut communem panem calicemque manducant et bibunt, sed ipsum corpus et sanguinem Domini in Sacramento Coenæ manducantes et bibentes . . . rei fiunt corporis et sanguinis Domini.: [4756]1 * indivise: [4757]1 * inexistentia, permeatio, circumincessio: [4758]1 * infirmitas: [4759]1 * inhabitatio: [4760]1 * innixus testimonio ecclesiarum.: [4761]1 * inseparabiliter: [4762]1 * instinctu Spiritus Sancti: [4763]1 * intelligo: [4764]1 * interitus.: [4765]1 * intuitu meritorum Christi Jesu, Salvatoris humani generis.: [4766]1 * inviolatam: [4767]1 * ipso Papa papalior,: [4768]1 * irritativum.: [4769]1 * jure divino: [4770]1 [4771]2 [4772]3 * jure humano: [4773]1 * jus divinum naturale: [4774]1 * jus divinum positivum: [4775]1 * jus divinum.: [4776]1 * jus humanum: [4777]1 * justificatio: [4778]1 * juxta formam a sancta synodo in catechesi singulis sacramentis præscribendam, quam episcopi in vulgarem linguam fideliter verti, atque a parochis omnibus populo exponi curabunt.: [4779]1 * juxta unanimem consensum Patrum: [4780]1 * liberata ab omni miseria: [4781]1 * liberum arbitrium: [4782]1 * limbus infantum: [4783]1 [4784]2 [4785]3 * limbus patrum: [4786]1 * limbus patrum,: [4787]1 * liquidatio: [4788]1 * longum, latum, profundum: [4789]1 * lucar,: [4790]1 * lucrum,: [4791]1 * magna mater deûm,: [4792]1 * mala conscientia.: [4793]1 * maledictos pronuntiamus parentes nostros,: [4794]1 * malleus hæreticorum;: [4795]1 * malum: [4796]1 * malum culpæ: [4797]1 * malum naturale: [4798]1 * malum poenæ.: [4799]1 * manducatio indignorum: [4800]1 * manducatio oralis: [4801]1 * manducatio oralis,: [4802]1 * massa corrupta: [4803]1 * maxima cum multorum offensione: [4804]1 * media, res mediæ, : [4805]1 * mediocriter doctus: [4806]1 * membratim articulatimque: [4807]1 * meritum ex condigno: [4808]1 * meritum ex congruo: [4809]1 * mira dissimilitudo,: [4810]1 * missa catechumenorum: [4811]1 [4812]2 * missa fidelium: [4813]1 [4814]2 * missio: [4815]1 * monstrum, portentum: [4816]1 * multivolipræsentia: [4817]1 * mundata a peccatis: [4818]1 * mutua valedictione et in fraterna caritate,: [4819]1 * naturæ: [4820]1 * necessitas conjunctionis,: [4821]1 * necessitas debiti,: [4822]1 * necessitas meriti.: [4823]1 * nemine contradicente;: [4824]1 * neque tamen certum habent, quo erga eos animatus sit animo, neque quidquam favoris aut gratiæ de Deo sibi polliceri audent et possunt, quamobrem : [4825]1 * nolo episcopari: [4826]1 * noluntas: [4827]1 * noluntas,: [4828]1 * non adjuvante Deo: [4829]1 * non autem ex consensu ecclesiæ,: [4830]1 * non ens,: [4831]1 * non ob religionem, sed ob perfidiam multiplicem: [4832]1 * non patefactione: [4833]1 * non placet.: [4834]1 * non totaliter reprobanda: [4835]1 * non ut mater gratiæ, sed ut filia gratiæ,: [4836]1 * non videbit annos Petri: [4837]1 * non virgo, quantum a partu: [4838]1 * norma normans: [4839]1 * norma normata.: [4840]1 * nos omni tempore: [4841]1 * nullum enim agnosco meum justum librum nisi forte De servo arbitrio, et Catechismum: [4842]1 * numquam absolute universalis: [4843]1 * occulta usurpatio: [4844]1 * octoginta concubinæ: [4845]1 * omimpræsentia energetica: [4846]1 * omnem vim ademit: [4847]1 * omnes decrevit et creavit ad salutem: [4848]1 * omnium malorum nequissimum.: [4849]1 * omnium urbis et orbis ecclesiarum mater et caput: [4850]1 * opus operatum: [4851]1 * opus operatum,: [4852]1 * orbis terrarum,: [4853]1 * poena damni: [4854]1 * poena sensus: [4855]1 * pascendi gregis,: [4856]1 * peccatum nostri respectu.: [4857]1 * peccatum originis: [4858]1 * percurrere: [4859]1 * perfervidum ingenium Scotorum: [4860]1 * perfervidum ingenium Scotorum.: [4861]1 * permeatio, circummeatio, circulatio, circumincessio, intercommunio:
[4862]1 * permisissent.: [4863]1 * permissive, sed potenter.: [4864]1 * perpetuum et immutabile rerum universarum regnum et administratio.:
[4865]1 * personalis: [4866]1 * placet: [4867]1 * plebs penitus arcenda: [4868]1 * plenariam indulgentiam ad instar jubilæi concedimus intra unius tantum mensis spatium usque ad totum futurum annum: [4869]1 * plenarium officium: [4870]1 * pontificiis longe magis superstitiosi: [4871]1 * portentosa ubiquitas: [4872]1 * possessione: [4873]1 * possim non quidem dominationem confirmare, sed administrationem restituere episcoporum. Video enim, qualem simus habituri Ecclesiam, dissoluta : [4874]1 * præcepta pietatis: [4875]1 * præcepta probitatis: [4876]1 * prædestinatio: [4877]1 * prædestinatio, electio, : [4878]1 * præmunire.: [4879]1 * præscientia, prævisio, : [4880]1 * præsentia gloriosa: [4881]1 * præsentiam: [4882]1 * præsentiam : [4883]1 * pretium in se: [4884]1 * primus inter pares: [4885]1 * probabilius ut gentium liberi per Christum salventur quam ut damnentur.: [4886]1 * processio: [4887]1 [4888]2 * propensio ad peccandum: [4889]1 * proprietas personalis: [4890]1 * propter remedium per Christum exhibitum: [4891]1 * protevangelium: [4892]1 * providentia: [4893]1 [4894]2 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo s. baptismatis.: [4895]1 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo, de persona christi.: [4896]1 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo.:
[4897]1 * pura et vera doctrina nostrarum ecclesiarum de sacra coena.:
[4898]1 * quæ potissimum iii. et iv. articulo purioris doctrinæ repugnat.:
[4899]1 * qualis enim Pater, talis Filius: [4900]1 * quam dicit sine peccato confiteri necesse esse pietati: [4901]1 * quam initio tradidit ad extremum constans nihil prorsus immutavit, quod paucis nostra memoria theologis contigit.: [4902]1 * quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit: [4903]1 * quatenus Scripturæ S. consentiunt: [4904]1 * quibus aut jus aut privilegium fuit sedendi in oecumenica synodo Vaticana,: [4905]1 * quod baptismus sit necessarius ad salutem: [4906]1 * quod corpus: [4907]1 * quod semper, quod ubique, quod ab omnibus creditum est: [4908]1 * quum Nero diris suppliciis impotenter sæviret in Christianos,:
[4909]1 * rabies theologorum: [4910]1 * realiter: [4911]1 * regeneratio, secunda nativitas, renascentia, illuminatio: [4912]1 * regula doctrinæ: [4913]1 * regula fidei: [4914]1 * regula fidei brevis et grandis; brevis numero verborum, grandis pondere sententiarum: [4915]1 * regula fidei, reg. veritatis, traditio apostolica, prædicatio ap., fides catholica: [4916]1 * rejectio errorum,: [4917]1 * repletus est animus noster, dum sacrato ore Tuo intelleximus, tot inter præsentis temporis discrimina eo Te esse consilio, ut:
[4918]1 * repugnative: [4919]1 * res sacramenti: [4920]1 * ridiculum commentum: [4921]1 * sacramentalis, vera et realis, substantialis, mystica, supernaturalis et incomprehensibilis: [4922]1 * sacramentaliter,: [4923]1 * sacramentum pænitentiæ: [4924]1 * salutem certam: [4925]1 * salvabiles, non obstante lapsu Adami: [4926]1 * salvabilis: [4927]1 * sanctificatio in conceptu Domini,: [4928]1 * sanctificatio in morte,: [4929]1 * sanctificatio in utero,: [4930]1 * schemata: [4931]1 [4932]2 [4933]3 [4934]4 * schemata de fide: [4935]1 * schemata de fide, de ecclesia,: [4936]1 * schemata,: [4937]1 [4938]2 * scito, quosdam p&acelig;cipue odio mei eam disputationem movere, ut habeant plausibilem causam ad me opprimendum.: [4939]1 * se ipsum exinanivit, eamque, ut D. Lutherus docet, in statu suæ humiliationis : [4940]1 * secundum carnis concupiscentiam ex commixtione maris,: [4941]1 * secundum præsentes quas habent vires: [4942]1 * sed certa quædam: [4943]1 * semper,: [4944]1 * semper, ubique, ab omnibus: [4945]1 * senex consularis: [4946]1 * senili amore, morbo nequaquam senili, vehementer laborans: [4947]1 * servit peccato non nolens, sed volens: [4948]1 * servum arbitrium: [4949]1 [4950]2 * servum arbitrium,: [4951]1 * servus servorum Dei,: [4952]1 * severus omnium in suis sodalibus vitiorum censor.: [4953]1 * si quid spei in nobis est, si quid gratiæ, si quid salutis: [4954]1 * si quis: [4955]1 * sic dixerunt: Liberum arbitrium in homine: [4956]1 * similitudo Dei,: [4957]1 * similitudo, : [4958]1 * sine Spiritu Sancto efficere spirituales affectus, quos Deus requirit. . . . Deus antevertit nos, vocat, movet, adjuvat; sed nos viderimus ne repugnemus. Constat enim peccatum oriri a nobis, non a voluntate Dei. Chrysostomus inquit: [4959]1 * sine concupiscentia carnis.: [4960]1 * sine defectu proprietatem suam utraque natura, et sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit. . . . Agit utraque forma cum alterius communione quod proprium est; Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum coruscat miraculis, aliud succumbit injuriis. Et sicut Verbum ab æqualitate paternæ gloriæ non recedit, ita caro naturam nostri generis non relinquit.: [4961]1 * sine virili complexu: [4962]1 * sine viro: [4963]1 * sint notæ professionis: [4964]1 [4965]2 * sola fide esse justum, sed non sola fide salvum.: [4966]1 * sola fide in Christum: [4967]1 * specialis declaratio: [4968]1 * spes dubio procul a diabolo inspirata: [4969]1 * spiritualis: [4970]1 * spondeo ac juro: [4971]1 * spondeo, voveo ac juro. Sic me Deus adjuvet, et hæc sancta Evangelia: [4972]1 * st. exaltationis: [4973]1 * stabiliunt.: [4974]1 * status exinanitionis: [4975]1 * strenuus Christi athleta: [4976]1 * suæ conceptionis: [4977]1 * sufficienter pro omnibus, efficaciter pro electis: [4978]1 * sufficienter pro omnibus, efficaciter pro electis.: [4979]1 * suis viribus sine renovatione aliquo modo externa legis opera facere,: [4980]1 * sunt, sive Gentiles sive Turcæ sive Judæi aut falsi etiam Christiani et hypocritæ, quanquam unum tantum et verum Deum esse credant et invocent: [4981]1 * symbola oecumenica, s. catholica: [4982]1 * symbolum apostolorum, quod vel ab ore apostolorum excepta fuerit, vel ex eorum scriptis fideliter collecta: [4983]1 * talis: [4984]1 * tam bona quam mala: [4985]1 * tenera ætate mirum in modum religiosus: [4986]1 * territus hac terribili denuntiatione.: [4987]1 * tertium quid: [4988]1 * tessera militaris: [4989]1 * textus receptus: [4990]1 * totaliter mundata: [4991]1 * totius orbis catholici desideria: [4992]1 * totus teres atque rotundus,: [4993]1 * tradunt majores nostri: [4994]1 * transmutatio proprietatum: [4995]1 * transmutatur: [4996]1 * transsubstantiatio,: [4997]1 * ubi et quando visum est Deo: [4998]1 * ubique,: [4999]1 * umbra mortis: [5000]1 * unio hypostatica: [5001]1 [5002]2 [5003]3 * unio mystica: [5004]1 * unio mystica.: [5005]1 * unio personalis: [5006]1 * unitas fratrum: [5007]1 * unum ovile et unus pastor: [5008]1 * usurpatio: [5009]1 * ut fidei et vitæ nostræ, una cum. Codice Novi Testamenti sit :
[5010]1 * ut possit caro vel pudica coronari, vel impudica puniri: [5011]1 * vel potius : [5012]1 * venerandos atque invocandos esse: [5013]1 * vere et: [5014]1 * vere, realiter, et substantialiter: [5015]1 * verum, proprium, et propitiatorium sacrificium pro vivis et defunctis: [5016]1 * vescentibus.: [5017]1 * via media: [5018]1 * vir honestus, gravis et eruditus.: [5019]1 * vis verbi eadem videtur esse in eo quod sepultus dicitur: [5020]1 * vitam æternam per sanctam ecclesiam: [5021]1 * vitam eternam per sanctam ecclesiam: [5022]1 * vitiositas præcedit imputationem: [5023]1 * volentes videri similes magnis viris,: [5024]1 * volipræsentia: [5025]1 * voluntas: [5026]1 [5027]2 * voluntas Diaboli: [5028]1 * voluntas arcani: [5029]1 * voluntas beneplaciti: [5030]1 * voluntas conditionata, velleitas, misericordia prima, desiderium inefficax.: [5031]1 * voluntas hominis sunt causæ peccati;: [5032]1 * voluntates: [5033]1 * vota monastica: [5034]1 * vult salvus esse: [5035]1 __________________________________________________________________
Index of German Words and Phrases
* Bekenntnisse, an welchen sich das geistige Leben ganzer Völker auferbaut, welche langen Jahrhunderten die höchsten Ziele und bestimmenden Kräfte ihres Handelns vorzeichnen, sind nicht Noth- und Flickwerke des Augenblicks . . . es sind Thaten des Lebens, Pulsschläge der sich selbst bezeugenden Kirche.: [5036]1 * Gemüthlose Zähigkeit bei innerlich kochender Leidenschaftlichkeit erscheint als Grundzug dieses theologischen Charakters; weder auf der Kanzel, noch in vertraulichen Briefen, noch in den theologischen Schriften ein Lebenshauch christlicher, selten auch nur menschlicher Wärme. Die Menschen erscheinen ihm wie Zahlen, und unter den dogmatischen Problemen bewegt er sich wie unter Rechenexempeln.: [5037]1 * Ihr habt einen andern Geist,: [5038]1 * anzunehmen, d.h. ein Mensch wie wir zu werden, ja als Mensch sich zum Kreuzestode zu erniedrigen: [5039]1 * d. h. des Herrlichkeitsstandes beim Vater begab, um Knechtsgestalt : [5040]1 * Die Calvinisten an ihrer Ehr.: [5041]1 * Sind des Papsts und Calvini Gift.: [5042]1 * So wünscht sein Herz, der Tod hol dich.: [5043]1 * Und ob's gleich bisse noch so sehr: [5044]1 * Und wehr der Calvinisten Mord.: [5045]1 * Vergehet nun und nimmermehr,: [5046]1 * 'Artikel christlicher Lehre, : [5047]1 * 'Der in der Conf. Saxonica und in der Conf. Würtembergica entfaltete Lehrbegriff der Augsburgischen Confession ist es, welcher i. J.: [5048]1 * 'Diese Deutung, : [5049]1 * 'Gottes Wort und Luther's Lehr: [5050]1 * 'Gottes Wort und Lutheri Schrift : [5051]1 * 'Luther ist der gewaltigste Volksmann, der populärste Charakter, den Deutschland je besessen. In dem Geiste dieses Mannes, des grössten unter den Deutschen seines Zeitalters, ist die protestantische Doctrin entsprungen. Vor der Ueberlegenheit und schöpferischen Energie dieses Geistes bog damals der aufstrebende, thatkräftige Theil der Nation demuthsvoll und gläubig die Kniee.:
[5052]1 * 'Sein Lehrbuch der christlichen Religion,: [5053]1 * 'Wär' nicht das Auge sonnenhaft,: [5054]1 * 'Wenn ein Calvinist spricht, Gott grüss dich,: [5055]1 * (Drachenschwanz: [5056]1 * (ob der wahre Leib und das wahre Blut Christi leiblich im Brode und Weine gegenwärtig sei: [5057]1 * (so weit es das Gewissen jedem gestattet: [5058]1 * Alles Gott und seinem heiligen Wort zu Ehren.: [5059]1 * Allgemeine Zeitung,: [5060]1 * Als Christ, als Theologe, als Geschichtskundiger, als Bürger kann ich diese Lehre nicht annehmen: [5061]1 * Als ich in Genf war,: [5062]1 * Also hätte man überall: [5063]1 * An Fruchtbarkeit kommt ihm: [5064]1 * Basler : [5065]1 * Beweis aus der heiligen Schrift dass die Sacramentirer nicht Christen sind, sondern getaufte Juden und Mahometisten: [5066]1 * Calvin's Lehrbuch der christlichen Religion ist ohne Frage das hervorragendste und bedeutendste Erzeugniss, welches die reformatorische Literatur des sechszehnten Jahrhunderts auf dem Gebiete der Dogmatik aufzuweisen hat. Schon ein oberflächlicher Vergleich lässt uns den gewaltigen Fortschritt erkennen, den es gegenüber den bisherigen Leistungen auf diesem Gebiete bezeichnet. Statt der unvollkommenen, nach der einen oder andern Seite unzulänglichen Versuche Melanchthon's, Zwingli's, Farel's erhalten wir aus Calvin's Hand das Kunstwerk eines, wenn auch nicht harmonisch in sich abgeschlossenen, so doch wohlgegliederten, durchgebildeten Systems, das in allen seinen Theilen die leitenden Grundgedanken widerspiegelt und von vollständiger Beherrschung des Stoffes zeugt. Es hatte eine unverkennbare Berechtigung, wenn man den Verfasser der Institution als den Aristoteles der Reformation bezeichnete. Die ausserordentliche Belesenheit in der biblischen und patristischen Literatur, wie sie schon in den früheren Ausgaben des Werkes hervortritt, setzt in Erstaunen. Die Methode ist lichtvoll und klar, der Gedankengang streng logisch, überall durchsichtig, die Eintheilung und Ordnung des Stoffes dem leitenden Grundgedanken entsprechend; die Darstellung schreitet ernst und gemessen vor und nimmt, obschon in den späteren Ausgaben mehr gelehrt als anziehend, mehr auf den Verstand als auf das Gemüth berechnet, doch zuweilen einen höheren Schwung an. Calvin's Institution enthält Abschnitte, die dem Schönsten, was von Pascal und Bossuet geschrieben worden ist, an die Seite gestellt werden können: Stellen, wie jene über die Erhabenheit der heiligen Schrift, über das Elend des gefallenen Menschen, über die Bedeutung des Gebetes, werden nie verfehlen, auf den Leser einen tiefen Eindruck zu machen. Auch von den katholischen Gegnern Calvin's sind diese Vorzüge anerkannt und manche Abschnitte seines Werkes sogar benutzt worden. Man begreift es vollkommen, wenn er selbst mit dem Gefühl der Befriedigung und des Stolzes auf sein Werk blickt und in seinen übrigen Schriften gern auf das "Lehrbuch" zurückverweist.:
[5067]1 * Christliche, Widerholete, einmütige Bekenntnüs nachbenanter Churfürsten, Fürsten und Stende Augspurgischer Confession, und derselben zu ende des Buchs underschriebener Theologen Lere und Glaubens. Mit angeheffter, in Gottes wort, als der einigen Richtschnur, wohlgegründter erklerung etlicher Artickel, bei welchen nach D. Martin Luther's seligen absterben disputation und streit vorgefallen. Aus einhelliger vergleichung und bevehl obgedachter Churfürsten, Fürsten und Stende, derselben Landen, Kirchen, Schulen und Nachkommen, zum underricht und warnung in Druck verfertiget. Mit Churf. Gnaden zu Sachsen befreihung.:
[5068]1 * Das Allgemeine Concil und seine Bedeutung für unsere Zeit,: [5069]1 * Das Apostolicum ist hinsichtlich seiner jetzigen Form sowohl nachapostolisch, als selbst nachaugustinisch, aber hinsichtlich seines Inhalts ist es nicht nur voraugustinisch, sondern ganz und gar apostolisch--in diesen einfachen Satz lässt die Summe der einschlägigen kritisch patristischen Forschungsergebnisse sich kurzerhand zusammendrängen. Und die Wahrheit dieses Satzes, soweit er die Apostolicität des Inhalts behauptet, lässt sich bezüglich jedes einzelnen Gliedes oder Sätzchens, die am spätesten hinzugekommenen nicht ausgenommen, mit gleicher Sicherheit erhärten.: [5070]1 * Das Ende ist die Einsetzung des Papstthums und Einstellung des Antichrists in den Tempel Christi, Stärkung der Gottlosen, dass sie über der Kirche Christi stolziren, Betrübung der Gottfürchtigen, item Schwächung, Einführung in Zweifel, Trennung und unzählige Aergerniss.: [5071]1 * Das Oekumemische Concil. Stimmen aus Maria-Laach, Neue Folge.:
[5072]1 * Das Unfehlbarkeitsdecret vom: [5073]1 * Das Vaticanische Concil: [5074]1 * Das Vaticanische Concil, dessen äussere Bedeutung und innerer Verlauf,: [5075]1 * Das eben ist seine Lehre, dass unser Erkennen nicht so weit reicht, und dass wir uns auch das Unbegreifliche und Unverständliche gefallen lassen müssen. . . . Er selbst spricht aus, dass ein Widerspruch für uns stehen bleibe, den wir nicht lösen können noch sollen.: [5076]1 * Das ist um katholisch zu werden: [5077]1 * Das letzte und das nächste Allgemeine Concil,: [5078]1 * Das wage ich von meinen Dienern nicht zu fordern.: [5079]1 * Dass Paulus in der Offenbarungsgeschichte Jesu Christi drei Stadien unterscheidet: das Stadium der Gottesgestalt, da der Logos beim Vater war; das Stadium der Knechtsgestalt, das mit der Selbstverleugnung Christi in der Menschwerdung begann und zur Erniedrigung am Kreuze fortging; das Stadium der Erhöhung, da im Namen Christi sich alle Knie beugen und ihn als Herrn bekennen.:
[5080]1 * Dass die Entäusserung: [5081]1 * Dass die Propositio:: [5082]1 * Der Gegensatz der melanchthonischen und der würtembergisch-brenzischen Christologie ist sonnenklar. Jene erbaut sich auf dem Gedanken, dass Gott wirklicher Mensch geworden ist, während diese sich um den Gedanken lagert, dass ein Mensch Gott geworden ist.: [5083]1 * Der Glaube ist ein göttlich Werk in uns, das uns verwandelt und neu gebiert aus Gott und tödtet den alten Adam, macht uns ganz andere Menschen . . . und bringet den heiligen Geist mit sich. O! es ist ein lebendig, geschäftig, thätig, mächtig Ding um den Glauben, dass es unmöglich ist, dass er nicht ohne Unterlass sollte Gutes wirken; er fragt auch nicht, ob gute Werke zu thun sind, sondern ehe man fragt, hat er sie gethan, und ist immer im Thun. Weraber nicht solche Werke thut, der ist ein glaubloser Mensch. . . . Werke vom Glauben scheiden is so unmöglich als brennen und leuchten vom Feuer mag geschieden werden.: [5084]1 * Der Grundgedanke, von dem der Gesetzgeber Genfs ausgeht, ist die Theokratie. Calvin will in Genf den Gottesstaat herstellen. Nur Einer ist ihm König und Herr in Staat und Kirche: Gott im Himmel. In seinem Namen herrscht jede irdische Gewalt. Gottes Herrscherruhm zu verkündigen, seine Majestät zu verherrlichen, seinen heiligen Willen zur Ausführung zu bringen und seine Bekenner zu heiligen, ist die gemeinsame Aufgabe von Staat und Kirche.: [5085]1 * Der Katechismus, den Luther im Jahr: [5086]1 * Der Papst und das Concil, von : [5087]1 * Der altlestamentliche wie der neutestamentliche Bibelerklärer, der Lutheraner, wie der Unirte und Reformirte, der wissenschaftliche Exeget, wie der populäre Schriftausleger alle schöpften und schöpfen immer noch aus der Arbeit Calvins bei weitem das Meiste und Beste, was sie von Schrifterklärung aus dem Reformationszeitalter beibringen.: [5088]1 * Der lose Pfaffe hat den Teufel nicht ausgetrieben: [5089]1 * Der reformirte Lehrbegriff, consequent gegründet auf das Materialprincip schlechthiniger Abhängigkeit von Gott und von da aus das menschliche Thun beleuchtend, ohne dessen willensmässige Natur zu verkleinern, ist weniger durch seinen Determinismus anstössig geworden, als durch das dualistisch Particularistische der auf die Prädestination angewandten Weltansicht. Gerade dieses aber gehört der Weltansicht aller damaligen Confessionen gleich sehr an and folgt wirklich aus der Vorstellung, dass unser ewiges Loos beim irdischen Sterben entschieden sei, nur hienieden Erlöste selig werden, alle Andern aber verdammt bleiben. . . . Das Harte am reformirten Lehrbegriff ist der dualistische Particularismus, der aber allen Confessionen gemein durch die reformirte Consequenz nur heller in's Licht gestellt wird, wodurch allein, falls er irrig wäre, die Förderung zur Wahrheit angebahnt ist.: [5090]1 * Der romanische Reformator zählte seine Anhänger in der romanischen, germanischen und slavischen Welt und zeigte sich überall, wo nicht das Lutherthum in dem deutschen Character eine Stütze fand, diesem überlegen.: [5091]1 * Die Augustana ist in ihren Antithesen, sowohl nach der römischen wie nach der reformirten Seite hin, das mildeste, friedliebendste, gegnerischer seits am leichtesten zu ertragende aller evangelisch-lutherischen Symbole.: [5092]1 * Die Brüdergemeinde stellt nie ein äusserlich formulirtes Bekenntniss nach aussen hin auf, das sie von anderen evangelischen Glaubensgenossen trennen könnte. Sie wird es und kann es nie thun, denn nicht Abschluss und Scheidung, sondern Union ist ihr Princip. Aber nur jene wahre und positive Union auf Grund der heiligen Schrift und der lebendigen Herzens-Erfahrung, die allein die Herzen vereinigt.: [5093]1 * Die Entstehung and Fortbildung des Lutherthums,: [5094]1 * Die Entstehung und Fortbildung des Lutherthums und die kirchlichen Bekenntniss-Schriften desselben von: [5095]1 * Die Frömmigkeit ist in Herrnhut eine Manier geworden, aber viele stille oder gebrochene Herzen hatten hier eine Heimath, und der alte Christus in den Zeiten des Unglaubens ein Heiligthum.: [5096]1 * Die Gerechtigkeit, die für Gott gilt, wider die neue alcumistische Theologia Osianders,: [5097]1 * Die Lehre von der Allgegenwart des Leibes Christi ist, abgesehen von der Anwendung auf das Abendmahl, : [5098]1 * Die Literatur des röm. Concils,: [5099]1 * Die Macht der Röm. Päpste über Fürsten, Länder, Völker, Individuen:
[5100]1 * Die Rechte Gottes: [5101]1 * Die Reformation war selbst Antinomismus, insofern sie mit dem werkheiligen auch das gesetzliche Princip, wenn es die Seligkeit des Menschen bewirken will, verwarf. Melanchthon hatte Gesetz und Evangelium wie Schreck- und Trostmittel einander entgegengestellt und nur auf das letzere die Rechtfertigung gebaut, während er doch unter dem Gesetz den bleibenden Inhalt des göttlichen Willens zusammenfasst.: [5102]1 * Die Reformirten, gegen die er den Vers wandte: "Erhalt uns Herr bei deinem wort und steur' der: [5103]1 * Die Unfehlbarkeit des Papstes und das Allgemeine Concil,: [5104]1 * Die Vermittlungsversuche des I. Andreæ und Chemnitz erreichten in Betreff des eigentlichen Gegensatzes zwischen den Schwaben und Niederdeutschen keine innere Einigung, sondern nur eine Vereinigung van disharmonischen Sätzen von beiden Seiten her in einem Buch. Die Folge war daher nicht Eintracht, sondern vielseitige Zwietracht.:
[5105]1 * Die einige Regel und Richtschnur: [5106]1 * Die ganze Geschichte des ersten Jahrtausends: [5107]1 * Die nach Zwingli's and OEcolampad's Tode verwaiste reformirte Kirche erhielt am: [5108]1 * Diese Confession, zu der Bullinger zweimal Angesichts des Todes sich bekannte, erscheint als das reife Ergebniss seines Glaubenslebens, seiner reichen inneren und äusseren Erfahrung, als der Inbegriff seiner theologischen Ueberzeugung wie seiner kirchlichen Grundsätze, als die ächte, wahrhafte Entwicklung und Fortbildung seiner früheren Bekenntnisse, zumal der ersten helvetischen Confession: [5109]1 * Diesen Katechismum oder christliche Lehre in solche kleine, schlechte, einfältige Form zu stellen, hat mich gezwungen und gedrungen die klägliche elende Noth, so ich neulich erfahren habe, da ich auch ein Visitator war. Hilf, lieber Gott, wie manchen Jammer habe ich gesehen, dass der gemeine Mann doch so gar nichts weiss von der christlichen Lehre, sonderlich auf den Dörfern! Und leider viel Pfarrherren ganz ungeschickt und untüchtig sind zu lehren; und sollen doch alle Christen heissen, getauft sein und der heiligen Sacramente geniessen; können weder Vaterunser, noch den Glauben, oder Zehn Gebote; leben dahin, wie das liebe Vieh und unvernünftige Säue; und nun das Evangelium kommen ist, dennoch fein gelernt haben, aller Freiheit meisterlich zu missbrauchen. O ihr Bischöfe, was wollt ihr doch Christo immer mehr antworten, dass ihr das Volk so schändlich habt lassen hingehen, und euer Amt nicht einen Augenblick je bewiesen? Dass euch alles Unglück fliehe! Verbietet einerlei Gestalt und treibet auf eure Menchengesetze, fraget aber derweil nichts danach, ob sie das Vaterunser, Glauben, Zehn Gebote oder einiges Gotteswort können. Ach und wehe über euren Hals ewiglich! Darum bitte ich um Gottes willen euch alle meine lieben Herren und Brüder, so Pfarrherren oder Prediger sind, wollet euch eures Amtes von Herzen annehmen, euch erbarmen über euer Volk, das euch befohlen ist, und uns helfen den Katechismus in die Leute, sonderlich in das junge Volk bringen; und welche es nicht besser vermögen, diese Tafeln und Formen vor sich nehmen, und dem Volke von Wort zu Wort fürbilden: [5110]1 * Dort: [5111]1 * Du sollst den Feiertag heiligen: [5112]1 * Durch diese Artikel wollen wir keineswegs allen Kirchen eine einzige Glaubensregel vorschreiben. Denn wir erkennen keine andere Glaubensregel an als die heilige Schrift. Wer also mit dieser übereinstimmt, mit dem sind wir einstimmig, obgleich er anders von unserer Confession verschiedene Redensarten brauchte. Denn auf die Sache selbst und die Wahrheit, nicht auf die Worte soll man sehen. Wir stellen also jedem frei, diejeniqen Redensarten zu gebrauchen, welche er für seine Kirche am passendsten glaubt, und werden uns auch dergleichen Freiheit bedienen, gegen Verdrehung des wahren Sinnes dieser Confession uns aber zu vertheidigen wissen. Dieser Ansdrücke haben wir uns jetzt bedient, um unsere Ueberzeugung darzustellen.: [5113]1 * Ebenso bestimmt, wie seine wahre Menschheit, tritt im Neuen Testament auch die wahre : [5114]1 * Ein gut Unterricht und getreuer Rathschlag aus heil. göttlicher Schrift,: [5115]1 * Eine Person ist, so giebt die Schrift um solcher persönlichen Einigkeit willen auch alles, was der Menschheit widerfährt, der Gottheit, und wiederum. Und ist auch also in der Wahrheit. Denn da musst du ja sagen: Die Person leidet, stirbt; nun ist die Person wahrhaftiger Gott: durum ist's recht geredet: Gottes Sohn leidet.:
[5116]1 * Entäusserung also gleich Menschwerdung ist. Darnach fordert dieses Lehrstück eine andere Fassung, als die alte : [5117]1 * Entschuldigung: [5118]1 * Erhalt uns, Herr, bei deinem Wort: [5119]1 * Es ist also gefasset, dass ich nicht weiss, ob seit der Apostel Zeit in der Kirche des Neuen Testamentes etwas Wichtigeres and Herrlicheres geschrieben sei: [5120]1 * Es ist fast lächerlich,: [5121]1 * Es ist gewisslich wahr, dass die Tugenden Glaube, Liebe, Hoffnung, und andere in uns sein müssen und zur Seligkeit nöthig seien.:
[5122]1 * Es ist unbestreitbar, dass die reformirte christologische Literatur, die um die Zeit der Concordienformel ihren Blüthepunkt erreicht, durch Geist, Scharfsinn, Gelehrsamkeit und philosophische Bildung der lutherischen Theologie vollkommen ebenbürtig, ja in manchen Beziehungen überlegen ist.: [5123]1 * Es kann von niemandem in Abrede gestellt werden, dass die Pfälzer als Sieger aus diesem Streite hervorgegangen: [5124]1 * Es luge ein jeglicher Fuchs seines Balges.: [5125]1 * Es zeigt das Schwanken des Gemüths und den Zweifel an die Berechtigung der gethanen Schritte, dass die Brüder in ihren Schriften gleich nach der Wahl jede Differenz zwischen priesterlicher and bischöflicher Würde verwarfen, mil ängstlicher Gewissenhaftigkeit aber bei sich die letztere einführten.: [5126]1 * Friss Vogel oder stirb: [5127]1 * Genf war im Herbst: [5128]1 * Gerade die Lehre von der Erwählung, der man so oft vorgeworfen hat, dass sie die sittliche Kraft lähme, dass sie zu Trägheit and Sorglosigheit hinführe, gerade diese Lehre ist es, aus welcher der Reformirte jene rücksichts- und zweifellose, bis zur Härte und Leidenschaftlichkeit durchgreifende praktische Energie schöpft, wie wir sie an den Helden dieses Glaubens, einem Zwingli, einem Calvin, einem Farel, einem Knox, einem Cromwell, bewundern, welche ihn vor den Zweifeln und Anfechtungen bewahrt, die dem weicheren, tiefer mit sich selbst beschäftigten Gemüth so viel zu schaffen machen, von denen selbst der grosse deutsche Glaubensheld Luther noch in späten Jahren heimgesucht wurde. Die wesentliche religiöse Bedeutung dieser Lehre, ihre Bedeutung für das innere Leben der Gläubigen, liegt nicht in der Ueberzeuzung von der Unbedingtheit des göttlichen Wirkens als solchen, sondern in dem Glauben an seine Unbedingtheit : [5129]1 * Geschichte der allg. Kirchenversammlung im Vatican.: [5130]1 * Geschichte des Vaticanischen Concils,: [5131]1 * Geschichte und Kritik des Vaticanischen Concils von: [5132]1 * Gottes Wort und Luther's Lehr: [5133]1 * Grickl wird in alle Ewigkeit Grickl bleiben.: [5134]1 * Handbuch der Protestant. Polemik gegen die römisch-katholische Kirche,: [5135]1 * Haustafel: [5136]1 [5137]2 * Hdbuch. des kath. Kirchenrechts,: [5138]1 * Herr Jesu, dir leb' ich, Herr Jesu, dir sterb' ich.: [5139]1 * Hiemit verbinden sie die Erklärung, dass sie jeder insonderheit an den besonderen Bekenntniss-Schriften ihrer Kirchen, und die Unirten an dem Consensus derselben festhalten, und dass der verschiedenen Stellung der Lutheraner, Reformirten und Unirten zu Artikel X. dieser Confession, und den eigenthümlichen Verhältnissen derjenigen Reformirten Gemeinden, welche die Augustana niemals als Symbol gehabt haben, nicht Eintrag geschehen soll: [5140]1 * Ich erkenne die drei Hauptsymbole der: [5141]1 * Ich hab M. Philippsen Apologiam überlesen: die gefället mir fast:
[5142]1 * Ich habe nur eine Passion, und die ist Er, nur Er.: [5143]1 * Ich habe, ehe noch ein Mensch in unserer Gegend etwas von Luther's Namen gewusst hat, angefangen das Evangelium Christi zu predigen, im Jahr: [5144]1 * Immer und überall betont es Melanchthon, dass Christi Leib und Blut im Abendmahle mitgetheilt wird, inwiefern daselbst eine Mittheilung des: [5145]1 * In der richtigen exegetisehen Grundlage völlig mit Zwingli einig, brachte er das Element, welches auch in Zwingli keimartig vorhanden gewesen, aber in der Hitze des Streites ganz zurückgetreten war--die Lebensgemeinschaft oder unio mystica mit der : [5146]1 * In diesem Sinne der Annäherung, dem Gefühle des Nochnichtvollkommengetrenntseins, dem Wunsche, eine wie im tieferen Grunde der Dinge waltende, so in einigen Einzelnheiten des Bekenntnisses sichtbare Verwandtschaft geltend zu machen, war die Confession gedacht und abgefasst.: [5147]1 * In halb Deutschland herumzureisen, und an jedem neuen Ort mit neuen Menschen zu unterhandlen--hier mit dem Ministerio einer Reichsstadt, und dort mit einer kleinen Synode von Superintendenten, welche die Geistlichkeit einer ganzen Grafschaft oder eines Fürstenthums repräsentiren--heute mit Flacianern und morgen mit Anhängern der Wittenbergischen Schule und Verehrern Melanchthons--jetzt mit den Hauptpersonen, die an dem gelehrten Streit den vorzüglichsten Antheil genommen, und jetzt mit den Schreiern, die bloss den Lärm vermehrt, und dazwischen hinein mit einem oder dem andern Stillen im Lande, die bisher im Verborgenen über den Streit geseufzt hatten--und allen diesen Menschen alles zu werden, um sie zu gewinnen--es gab wirklich kein Geschäft in der Welt, das für ihn so gemacht war, wie dieses, so wie es auch umgekehrt wenige Menschen gab, die für das Geschäft so gemacht waren, wie er. Nimmt man aber noch dies dazu, dass sich auch der gute, Andreæ selbst dazu für gemacht hielt, dass in die natürliche Thätigkeit seines Geistes auch zuweilen ein kleiner Windzug von Ehrgeiz und Eitelkeit hineinblies, dass er auch für den Reiz der bedeutenden Rolle, die er dabei spielen, und des Aufsehens, das er erregen würde, nicht unfühlbar war, ja dass selbst der Gedanke an das: [5148]1 * In ihrer ganzen Anlage and in der Durchführung einzelner Punkte, namentlich in praktischer Beziehung: [5149]1 * Interimo, interitus, Hinterim, der Schalk ist hinter ihm: [5150]1 * Jetzt wird ihm wohl Niemand mehr daraus ein Verbrechen machen. Wir wissen, dass : [5151]1 * Kann Christus' Leib über Tisch sitzen and dennoch im Brot sein, so kann er auch im Himmel und wo er will sein und dennoch im Brot sein; es ist kein Unterschied fern oder nah bei dem Tische sein, dazu dass er zugleich im Brot sei. . . . es sollte mir ein schlechter Christus bleiben, der nicht mehr, denn an einem einzelnen Orte zugleich eine göttliche and menschliche Person wäre, und an allen anderen Orten müsste er allein ein blosser abgesonderter Gott und göttliche Person sein ohne Menschseit. Nein, Geselle, wo du mir Gott hinsetzest, da must du mir die Menschheit mit hinsetzen. Die lassen sich nicht sondern und von einander trennen; es ist Eine Person worden und scheidet die Menschseit nicht so von sich, wie Meister Hans seinen Rock auszieht und von sich legt, wenn er schlafen geht. Denn, dass ich den Einfältigen ein grob Gleichniss gebe, die Menschheit ist näher vereinigt mit Gott, denn unsere Haut mit unserm Fleische, ja näher denn Leib und Seele.: [5152]1 * Kein Wort,: [5153]1 * Keinem einzelnen als solchen kommt diese Unverirrlichkeit zu.:
[5154]1 * Kirchentag: [5155]1 * Lebensregel,: [5156]1 * Lebt' nicht in uns des Gottes eigne Kraft,: [5157]1 * Lieber Philipp, ich muss es bekennen, der Sache vom Abendmahl ist viel zu viel gethan: [5158]1 * Luther war der Meister des Inhalts, Melanchthon der Meister der Form. . . . Mel. war der Mann, welcher mit Objektivität, Feinheit, Klarheit, Milde zu schreiben verstand. Und wie nie hat er diese Gabe in diesem Falle verwerthet.: [5159]1 * Müssen wir auch glauben, dass der Papst unfehlbar ist?: [5160]1 * M. Flac. Illyricus war ein fanatischer Verehrer Luther's, der von allen Parteigenossen durch Kraft, Consequenz, Klarheit und Sicherheit seiner theologischen Speculation und durch Energie des Willens wie des Denkens hervorragend, kein Opfer und kein Mittel--auch nicht den schändlichsten Verrath am Vertrauen Melanchthon's--scheute, um sein klar erkanntes Ziel, nämlich die, Vernichtung Melanchthon's and der bisherigen Tradition des Protestantisimus zu erreichen und dem Bekenntniss der Kirche einen ganz anderen Charakter aufzuprägen als der war, in dem es sich bisher entwickelt hatte.: [5161]1 * Man hat daraus eine Gleichgültigkeit gegen den historischen Christus und sein Werk erschliessen wollen, dass er : [5162]1 * Melanchthon hat Luther's christologische Ansichten aus der Zeit des Abendmahlsstreites nie getheilt. Die Menschwerdung besteht ihm in der Aufnahme der menschlichen Natur in die: [5163]1 * Melanchthon kam, ohne auf Calvin Rücksicht zu nehmen, ja ohne von dessen Lehre wissen zu können, auf selbständigem Wege zu derselben Ansicht, welche bei Calvin sich ausgebildet hatte: [5164]1 * Mit Spener beginnt jener grosse Eroberungszug der reformirten Kirche gegen die lutherische, der seitdem verschiedene Namen, erst Frömmigkeit, dann Toleranz, dann Union, dann Conföderation auf sein Panier geschrieben hat.: [5165]1 * Mitteldinge: [5166]1 * Nach der Methodistischen Auffassung des Heilsverhältnisses Gottes und des Menschen hängt das Heil oder Nicht-Heil eines jeden Menschen lediglich von seinem eigenen freien Verhalten gegenüber den erleuchtenden, erneuernden und heiligenden Einwirkungen des heiligen Geistes ab. Verhält man sich gegenüber diesen Einwirkungen empfänglich, so wird man hier, und einst dort, selig werden; verschliesst man sein Herz gegen dieselben, so wird man hier, und auf ewig im Tode verbleiben. Mit dieser Grundanschauung hängen alle sonstigen Eigenthümlichkeiten des Methodismus, wie z. B. seine eigenthümliche Freiheitslehre, seine Betonung der Wirksamkeit des heiligen Geistes, seine Lehre von der christlichen Vollkommenheit, und dergleichen, eng zusammen. Seinem innersten Geist und Wesen nach ist er eine Auffassung des Christenthums vom Standpunkte der christlichen Vollkommenheit oder der völligen Liebe.: [5167]1 * Nach römischer Lehre ist eine katholische Regierung verpflichtet, die Andersgläubigen zu unterdrücken. Die Päpste haben die Habsburger durch die Jesuiten stets zur Befolgung dieser Lehre angehalten. In der zweiten Hälfte des sechszehnten Jahrhunderts war die Bevölkerung in einigen überwiegend deutschen Erbstaaten fast zu neun Zehntel protestantisch. Durch das System der Zwangsbekehrung und der Austreibung der Protestanten wurde am Ende des : [5168]1 * Nichts Grosses geschieht ohne Leidenschaft.: [5169]1 * Oberkirchenrath: [5170]1 * Officielle Actenstücke zu dem von Sr. Heiligkeit dem Papst Pius IX. nach Rom berufenen Oekumenischen Concil, Zweite Sammlung,: [5171]1 * Officielle Actenstücke zu dem von Sr. Heiligkeit dem Papste Pius IX. nach Rom berufenen Oekumenischen Concil,: [5172]1 * Pelagianer, Mameluk, zweifältiger Papist: [5173]1 * Philippe, Philippe, ihr thut nicht recht, dass ihr Augustanam Confessionem so oft ändert; denn es ist nicht euer, sondern der Kirchen Buch;: [5174]1 * Privatdocent: [5175]1 * Prophetenkinder: [5176]1 * Reform der Röm. Kirche in Haupt und Gliedern Aufgabe des bevorstehenden Röm. Concils,: [5177]1 * Sündenriegel,: [5178]1 * Sündenspiegel, : [5179]1 * Sammlung der Actenstücke zum ersten Vaticanischen Concil, mit einem Grundriss der Geschichte desselben,: [5180]1 * Seine Schrift des Reformationszeitalters ist von den Katholiken mehr gefürchtet, eifriger bekämpft und verfolgt worden, als Calvin's Christliche Institution.: [5181]1 * Seligmacher: [5182]1 * So endete das Maulbronner Gespräch mit einer vollständigen Niederlage der Lutheraner.: [5183]1 * So wenig das Feuer ohne Hitze und Rauch ist, so wenig ist der Glaube ohne Liebe.: [5184]1 * Sondern hie ist die höchste Gemeinschaft, welche Gott mit dem Menschen wahrhaftig hat, aus welcher persönlichen Vereinigung und der daraus erfolgenden höchsten und unaussprechlichen Gemeinschaft alles herfleusst, was menschlich von Gott, und göttlich vom Menschen Christo gesaget und gegläubet wird; wie solche Vereinigung und Gemeinschaft der Naturen die alten Kirchenlehrer durch die Gleichniss eines feurigen Eisens, wie auch der Vereinigung Leibes und der Seelen im Menschen erkläret haben.: [5185]1 * Stimmen aus der katholischen Kirche über die Kirchenfragen der Gegenwart,: [5186]1 * Tagebuch während des Vaticanischen Concils geführt,: [5187]1
[5188]2 * Taufbüchlin: [5189]1 * Taufbüchlin.: [5190]1 * Torgisch Bedenken, welchergestalt oder massen vermöge Gottes Worts die eingerissene Spaltungen zwischen den Theologen Augsburgischer Confession christlich verglichen und beigelegt werden möchten, anno: [5191]1 * Traubüchlin: [5192]1 [5193]2 * Ueber die allgemeinen Kirchenversammlungen,: [5194]1 * Und obwohl die Sünden durch Gottes Fürsehung werden regiert, so ist doch Gott keine Ursache der Sünde; denn das Ziel unterscheidet die Werke. Siehe Exempel an Joseph und seinen Brüdern, an David und Simei, an Christo und den Juden.: [5195]1 * Und wiewohl ich's nicht gern habe, dass man die Lehre und Leute :
[5196]1 * Unser Vater: [5197]1 * Unstreitig liessen es auch oft genug Priester, Bischöfe und Päpste, gewissenlos und unverantwortlich, selbst dort fehlen, wo es nur von ihnen abhing, ein schöneres Leben zu begründen; oder sie löschten gar noch durch ärgerliches Leben und Streben den glimmenden Docht aus, welchen sie anfachen sollten: die Hölle hat sie verschlungen. . . . Beide: [5198]1 * Vater unser: [5199]1 * Vergehet nun und nimmermehr.: [5200]1 * Vermahnung zu der Beicht: [5201]1 * Versammlung aller Gläubigen: [5202]1 * Vom Abendmahl des Herrn wird also gelehret, dass: [5203]1 * Vorsehung, : [5204]1 * Was die göttliche Natur in Christo anlanget, weil bei Gott keine Veränderung ist: [5205]1 * Weil Gottheit und Menschheit,: [5206]1 * Wenn zu dem Edelsten in Luther auch die ihn zum Reformator befähigende Weitherzigkeit und Demuth gehörte, womit er die eigenthümlichen Gaben Anderer, vor allem Melanchthon's anerkannte, so war es das Bestreben jener engherzigen Freunde, Luthern auf sich selbst zu beschränken, der Ergänzungsbedürftigkeit auch dieser vielleicht grössten nachapostolischen Persönlichkeit zu vergessen und, was ihnen jedoch nicht gelang, auch ihn selbst derselben vergessen zu machen.: [5207]1 * Wider die tiefgesuchten und scharfgespitzten, aber doch nichtigen Ursachen Osianders,: [5208]1 * Wider etliche Rottengeister: [5209]1 * Wie Melanchthon hat auch Calvin seinen Glauben zusammengefasst in einem besonderen Werke, der Inst. rel. chr., nur methodischer, folgerichtiger, überlegner, die grösste Glaubenslehre des: [5210]1 * Wie könnt' uns Göttliches entzücken?: [5211]1 * Wie könnte en das Licht erblicken! : [5212]1 * Wie man die Einfältigen soll lehren beichten: [5213]1 * Wie man die Einfeltigen soll leren beichten.: [5214]1 * Wir gläuben, lehren und bekennen, dass die göttliche und menschliche Natur nicht in ein Wesen vermenget, keine in die andere verwandelt, sondern ein jede ihre wesentliche Eigenschaften behalte, : [5215]1 * als unseres Propheten: [5216]1 * anfangslose Existenz: [5217]1 * aufs neu übersehen und zugericht: [5218]1 * ausgetheilt, gegessen und mit den Zähnen zerbissen: [5219]1 * ausser der Christenheit: [5220]1 * bemerkte ich etwas Grosses, woran die Erinnerung, ja vielmehr, wonach die Sehnsucht nur mit meinem Leben absterben wird. Nicht nur findet sich hier das vollkommene Institut einer vollkommenen Republik, sondern als eine besondere Zierde und Mittel der Disciplin eine Sittenzucht, nach welcher über die Sitten und selbst die geringsten Ueberschreitungen der Bürger wöchentlich Untersuchung angestellt wird, zuerst durch die Viertelsinspectoren, dann durch die Senioren, endlich durch den Magistrat, je nachdem der Frevel der Sache oder die Verhärtung und Verstockung der Schuldigen es erfordern. In Folge dessen sind denn alle Fluchworte, alles Würfel- und Kartenspiel, Ueppigkeit, Uebermuth, Zank, Hass, Betrug, Luxus, u.s.w., geschweige denn grössere Vergehungen, die fast unerhört sind, untersagt. Welche herrliche Zierde für die christliche Religion solche Sittenreinheit, vor der wir mil allen Thränen beweinen müssen, dass sie uns fehlt und fast ganz venachlässigt wird, und alle Gutgesinnten sich anstrengen, dass sie in's Leben gerufen werde! Mich, wofern mich die Verschiedenheit der Religion nicht abgehalten, hätte die sittliche Uebereinstimmung hier auf ewig gefesselt, und mit allem Eifer habe ich von da an getrachtet, dass etwas Aehnliches auch unserer Kirche zu Theil würde. Nicht geringer als die öffentliche Zucht war auch die häusliche meines Hausherrn Scarron ausgezeichnet durch stetige Gebetsübungen, Lectüre der heiligen Schrift, Gottesfurcht in Worten und Thaten, Masshalten in Speise und Kleidung, dass ich eine grössere Sittenreinheit selbst im väterlichen Hause nicht gesehen.:
[5221]1 * damnamus: [5222]1 * darin besteht, dass der Logos sich der Gottesgestalt : [5223]1 * das ächteste Christenthum aus dem Munde Christi selbst: [5224]1 * dass Christus auch nach und mit seiner assumirten Menschheit gegenwärtig sein : [5225]1 * dass du bei Leib und Seele nicht sol1st sagen: ich bin : [5226]1 * dass sie sich zu der im Jahr: [5227]1 * derhalben wird auch die Gegenlehr verworfen: [5228]1 * die begnadigte: [5229]1 * die grossartigste wissenschaftliche Rechtfertigung des Augustinismus voll religiösen Tiefsinns in unerbittlicher Folgerichtigkeit der Gedanken.: [5230]1 * durchteufelte, überteufelte lästerliche Herzen und Lügenmäuler.:
[5231]1 * eine göttlich nothwendige Verstandes-Inconsequenz: [5232]1 * eine heilige allgemeine christliche Kirche: [5233]1 * eine mächtige Schrift, stoltz, wahrheitsgewiss, kühn in Gedanken und Wort, voll heiligen Eifers, gewaltigen Ernstes, aus innerster Seele herausgeschrieben. . . . Kaum irgendwo sonst ergiesst sich gleich mächtig und reich der Strom seines Geistes.: [5234]1 * eingeteufelte: [5235]1 * etwas besseren berichtet: [5236]1 * ewige Wahl, : [5237]1 * gehörig: [5238]1 * grossartige, tiefe, geist- und lebensvolle Anschauungen vom göttlichen Sein und Leben: [5239]1 * ist, wie schon die alte Kirche in ihren namhaftesten Lehrern sah, die reformirten Theologen richtig erkannten und auch die bedeutendsten neueren Ausleqer aller Confessionen zugestehen, das Subjekt der Erhöhung aber der : [5240]1 * keine Handlung des Kurfürsten Johann Sigismund verräth, dass ihn irgend eine unreine Nebenabsicht geleitet habe.: [5241]1 * laut des Evangelii: [5242]1 * mit vleis emendirt: [5243]1 * nicht ein Fünklein der geistlichen Kräfte: [5244]1 * ob er zu unserm Herrgott oder zu dem Teufel gefahren sei: [5245]1 * ob sie gleich nur Einen wahrhaftigen Gott gläuben und anbeten:
[5246]1 * oder aus seinen eigenen Kräften etwas zu seiner Bekehrung, weder zum ganzen noch zum halben oder zu einigem dem wenigsten oder geringsten Theil, helfen, thun, wirken oder mitwirken vermöge, von ihm selbst, als von ihm selbst: [5247]1 * rein: [5248]1 * schon damals ganz und gar reformirt über die Person Christi und:
[5249]1 * so wenig als ein Stein oder Block oder Thon: [5250]1 * unglücklich gewählt: [5251]1 * viel Ungeziefers und Geschmeiss mancherlei Abgötterei: [5252]1 * vom Bösen,: [5253]1 * vom Uebel: [5254]1 * wahrer Leib: [5255]1 * wahrhaftiglich: [5256]1 * wenn Luther mitten in seiner schwärmerisch tobenden Leidenschaft den ehrlichen Zwingli einen Schärmer nennt, ihn, der von aller Schwärmerei so fern war. Es sei denn, dass man den idealistischen Zug in ihm : [5257]1 * wie die Katzen, die vorne lecken und hinten kratzen: [5258]1 * wie ein Hausvater sein Gesinde soll lehren Morgens und Abends sich segnen: [5259]1 __________________________________________________________________
Index of French Words and Phrases
* Actes et histoire du Concile oecuménique de Rome, premier du Vatican,: [5260]1 * Actes, decrets et documents reccuillis et mis en ordre par M. Pelletier, chanoine d'Orleans.: [5261]1 * Avant le Concile. Rome, Deuxième ed.: [5262]1 * C'est probablement d'après la copie de Junius que cette Confession a été imprimée dans le livre des Martyrs de Crespin. Le text de Crespin ne diffère pas de celui du manuscrit authentique.: [5263]1 * Calvin ne la sauve pas seulement, mais conquiert à cette petite ville une grandeur, une puissance morale immense. Il en fait la capitale de la Réforme, autant que la Réforme peut avoir une capitale, pour la moitié du monde protestante, avec une vaste influence, acceptée ou subie, sur l'autre moitié. Genève n'est rien par la population, par les armes, par le territoire: elle est tout par l'esprit. Un seul avantage matériel lui garantit tous ses avantages moraux: son admirable position, qui fait d'elle une petite France républicaine et protestante, indépendante de la monarchie catholique de France et à l'abri de l'absorption monarchique et catholique; la Suisse protestante, alliée necessaire de la royauté française contre l'empereur, couvre Genève par la politique vis-à-vis du roi et par l'épée contre la maison d'Autriche et de Savoie.: [5264]1 * Ce qui se passe au Concile,: [5265]1 * Ce qui se passe au Concile.: [5266]1 * Chronique concernant le Prochain Concile. Traduction revue et approuvée de la Civiltà cattolica par la correspondance de Rome,:
[5267]1 * Civiltà catholica,: [5268]1 * Confession vrayement Chrétienne contenant le sommaire de la doctrine de Dieu et salut éternel de l'âme.: [5269]1 * Dieu, lui avait imprimé un charactère d'une si grande majesté.:
[5270]1 * Du Concile général et de la paix religieuse,: [5271]1 * Fidèlement attaché à la tradition de l'Église catholique, nous tenons, non-seulement qu'il est l'oeuvre des apôtres, mais encore qu'il fut composé par eux, alors que réunis à Jérusalem, ils allaient se disperser dans l'univers entier; et qu'ils volurent, avant de séparer, fixer une règle de foi vraiment uniforme et catholique, destinée à être livrée, partout la même, aux catéchumènes.: [5272]1 * Fils respectueux et reconnaissants de Calvin, notre grand Réformateur, mais condamnant une erreur qui fut celle de son siècle et fermement attachés à la liberté de conscience selon les vrais principes de la Réformation et de l'Evangile nous avons élevé ce monument expiatoire, le 27 Octobre, 1903.: [5273]1 * Il a mis le glaive en la main des magistrats pour réprimer les pechés commis non seulement contre la seconde table des commandements de Dieu, mais aussi contre la première.: [5274]1 * L'infaillibilité et le Concile général,: [5275]1 * L'un et l'autre expriment cette haute puissance qui les domine toutes, dont toutes les autres dérivent, qui gouverne et n'est pas gouvernée, qui juge et n'est pas jugée. Quand nous disons que l'Eglise est infaillible, nous ne demandons pour elle, il est bien essentiel de l'observer, aucun privilége particulier; nous demandons seulement qu'elle jouisse du droit commun à toutes les souverainetés possible qui toutes agissent néssairement comme infaillibles; car tout gouvernement est absolu; et du moment où l'on peut lui résister sous prétexte d'erreur ou d'injustice, il n'existe plus.' Du Pape,: [5276]1 * La dernière heure du Concile,: [5277]1 * La libertè du Concile et l'infaillibilité,: [5278]1 * Le: [5279]1 * Le Concile du Vatican, son histoire et ses conséquences politiques et religieuses,: [5280]1 * Le nombre des votants est de: [5281]1 * Le roy s'avisera.: [5282]1 * Lettre sur le futur Concile OEcuménique,: [5283]1 * Mon père m'avoit destiné à la Théologie; mais puis après, d'autant qu'il considéroit que la science des Loix communément enrichit ceux qui la suyvent, ceste espérance luy fait incontinent changer d'avis.: [5284]1 * Nos sympathies personnelles sont avec la droite dans les trois grandes questions que le Synode a eu à résoudre: celle de l'autorité du Synode, celle de la déclaration de foi, celle enfin des conditions de foi et de doctrine auxquelles les pasteurs et les électeurs devront désormais souscrire. Nous estimons que par ces trois votes la majorité a accompli des actes nécessaires, et que si, par un abus de pouvoir que nous ne voulons pas prévoir, le gouvernement refusait de ratifier son oeuvre: [5285]1 * Notre saint éternel depend de cette condition, que nous appellons la foy; cette foy depend de la grace de Dieu et de la puissance de son Esprit; cette grace, cette puissance de l'Esprit depend du conseil de l'election de Dieu, et ce conseil n'ayant autre fondement que sa volonté est constant et irrevocable, l'événement sursuit necessairement. Ce conseil depend de la libre volonté de Dieu.: [5286]1 * On veut jeter l'église dans I'abîme, nous y jeterons plutôt nos cadavres.: [5287]1 * Ou de permettre tellement les mauvaises, que l'événement soit entièrement undubitable.: [5288]1 * Rome pendant le Concile,: [5289]1 * Sois fidèle jusques à la mort et je te donneray la couronne de vie;: [5290]1 * Soyez tousjours appareillez à respondre à chacun qui vous demande raison de l'espérance qui est en vous.: [5291]1 * Sur les Conciles généraux à l'occasion de celui que Sa Sainteté Pie IX. a convoqué pour le 8 décembre prochain,: [5292]1 * Te ferai mon possible, mes chers fils, mais je n'ai pas encore lu le schéma; je ne sais pas ce qu'il contient.: [5293]1 * Troisième: [5294]1 * avec ce mysticisme enthousiaste, ce dédain pour les remontrances des savants et des sages, cette confiance impassible. Quel que soit le jugement de l'histoire, personne ne pourra nier que cette foi profonde ne lui ait créé dans le dix-neuvième siècle une personnalité d'une puissance et d'une majesté incomparables, dont l'éclat grandit encore un pontificat déjà si remarquable par une durée, des vertus et des malheurs vraiment exceptionnels.: [5295]1 * conduit à la pure verité de Dieu, à laquelle it nous convient tenir, nous servant des hommes pour nous aider à y parvenir.:
[5296]1 * dans les matières de la religion et de la conscience: [5297]1 * l'Univers,: [5298]1 * le plus bel usage de l'autorité royale: [5299]1 * ruse de guerre: [5300]1 * sautoit au milien des auditeurs: [5301]1 * tiré de la pure doctrine apostolique: [5302]1 * une réserve préalable en repoussant ce qui dans la Confession belge regarde l'exercise du pouvoir civil en matière de foi.: [5303]1 __________________________________________________________________
Index of Pages of the Print Edition
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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
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