CHAPTER IV.

The Symbolic Books of the Lutheran Churches.

THE Council of Trent was attended with this incalculable good, that in a series of short canons, it propounded all the Articles of Catholic Faith, in explicit terms; and thus, by a reference to them, both the members of the Roman Catholic church, and the members of the churches separated from her, might readily perceive the points, in which the churches agreed; the points, in which they disagreed; and the nature and extent of the disagreement. A similar exposition of their faith had been previously given by the Lutherans in the Confession presented by them at the Diet of Augsburgh. It was originally called the Confession of Augsburgh. I. That Confession, II. The Defence of it by Melancthon, III. The Articles of Smalcald, IV. The Great and Little Catechism of Luther, V. And the Form of Concord, which we shall afterwards notice, compose the Symbolic Books of the Lutheran church. We shall give an account of them in this chapter: VI. Then, notice the Saxonic and Wirtemburgh Confessions, VII. Then, offer some general observations on the Constitution and Liturgy of the Lutheran Church, VIII. And on the difference between the Roman Catholic and Lutheran Churches on the Doctrine of Justification. IX. We shall conclude the chapter by an account of some communications between the Divines of Wirtemburgh and the Patriarch of Constantinople, on the Confession of Augsburgh.

IV. 1.

The Confession of Augsburgh.

In 1530, a Diet of the German princes was convened by the Emperor Charles the Fifth, to meet in that city, for the express purpose of pacifying the religious troubles, by which most parts of Germany were then distracted. "In his journey towards Augsburgh," says Dr. Robertson, “ the Emperor had many opportunities of observing the dispositions of the Germans, in regard to the points in controversy, and found their minds every where so much irritated and inflamed, that nothing tending to severity or rigour ought to be attempted, till the other methods proved ineffectual. His presence seems to have communicated to all parties an universal spirit of moderation and desire of peace. With such sentiments, the Protestant Princes employed Melancthon, the man of the greatest learning, as well as the most pacific and gentlest spirit among the reformers, to draw up a Confession of Faith, expressed in terms as little offensive to the Roman Catholics, as a regard to truth would admit. Melancthon, who seldom suffered the rancour of controversy to invenom his style, even in writings purely polemical, executed a task, so agreeable to his natural disposition, with moderation and success."

The best account of this important document, which has come to the knowledge of the writer of these pages, is the history given of it, and of the transactions with which it is connected, by M. Beausobre, in the eighth book of his History of the Reformation. He speaks, in terms of great praise, of the spirit of conciliation, with which the Emperor entered on the business, and which distinguished every part of the conduct of Melancthon. An extract from a letter, written by that eminent reformer, to Cardinal Campegio, the Pope's Legate, is transcribed by Beausobre, and shews how nearly, at one time, matters were considered to be brought to an accommodation. By this letter, Melancthon informs the legate, "that he and all his party were ready to receive peace on any terms; that they had no dogma,

which differed from the Church of Rome; and that, if they disputed with her, it was only on some articles, which might more properly be referred to the schools: that the reformers had repressed those, who sought to spread pernicious doctrines that they were ready to obey the church of Rome, on condition, that she would treat them with that clemency, which she uniformly shewed to all, and connive or relax in some parts of little importance, which it was no longer in the power of the Protestants to alter; that they honored, with profound respect, the authority of the Roman pontiff, and all the ecclesiastical hierarchy; that all the favour asked by them, was, that the Pope would have the goodness not to reject them that nothing had made them so odious in Germany, as the constancy with which they defended some of the doctrines of the church of Rome and finally, that, with the grace of God, they would remain faithful to the last breath, to Jesus Christ and to the church of Rome."

This remarkable letter was accompanied by a Memoire, in which it was proposed, "1st. that the pope would have the goodness to concede to the Protestants, communion under both kinds, particularly, as the Protestants did not blame those, who communicated in one kind only, and confessed, that the body of Jesus Christ, entire, together with his blood, was received under the sole species of bread. 2dly. That his holiness would allow the marriage of priests. 3dly. That he would allow, or at least tolerate, the marriages already contracted by priests, or other religious persons, and dispense with their vows. As to the mass," say the writers of the Memoire, "we retain its principal ceremonies." The distinction of meats and other observances, Melancthon treats as secondary points, to be easily settled.

Beausobre considers the authenticity of the letter and memoire to be unquestionable. "Nor are we," says Beausobre," to hold Melancthon alone responsible for this relaxation; as it appears, that the Protestant Princes declared to the mediators, that, if they would permit communion under both kinds, the marriage of priests, and the celebration of the mass, according to their reformation of it, and this only till

the decision of the council should be obtained on these points, they were willing to obey in the rest." Beausobre also brings strong reasons to shew, that these propositions were not suggested without the knowledge of Luther. Cardinal Pallavicini, (lib. 111. c. 5.) mentions, on the authority of a letter of the Cardinal Legate Campegio, that "the parties were on the foot of coming to an agreement, when some injudicious publications, which he mentions, rekindled the discord." Greatly indeed is it to be lamented, that, where such a general disposition of conciliation appeared, and such near approaches to it were actually made, any thing should have prevented its completion.

When Melancthon had framed the Confession, he delivered it to the protestant princes, who attended the diet. It was composed by him, in the German language, and he himself translated it into the Latin. The German was read at the diet, and both the original and translation were delivered to the Emperor.

The singular importance of this document of Protestant Faith, seems to require, in this place, a particular mention of its contents. It consists of twenty-one articles.-In the first, the subscribers of it acknowledge the Unity of God, and the Trinity of Persons: In the second, original sin: In the third, the two natures, and unity of person in Jesus Christ, and all the other articles contained in the symbol of the apostles, respecting the Son of God. They declare in the fourth, that men are not justified, before God, by their works and merits, but by the faith which they place in Jesus Christ, when they believe that God forgives their sins out of love for his Son. In the fifth, that the preaching of the gospel, and the sacraments, are the ordinary means, used by God, to infuse the Holy Ghost, who produces faith, whenever he wills, in those, that hear his word. In the sixth, that faith produces the good works, to which men are obliged by the commandments of God. In the seventh, that there exists a perpetual church, which is the assembly of saints; and that the word of God is taught in it with purity, and the sacraments administered in a legitimate manner; that the unity of this church consists in uniformity of doctrine and sacraments; but, that an uniformity of ceremonies is not requisite. In the eighth, they

profess, that the word of God, and the sacraments, have still their efficacy, although administered by wicked clergymen. In the ninth, that baptism is requisite for salvation, and that little children ought to be baptised. In the tenth, that, in the sacrament of the last supper, both the body and blood of the Lord are truly present and distributed to those, who partake of it— (The various readings of this article will be afterwards mentioned). In the eleventh, that confession must be preserved in the church, but without insisting on an exact enumeration of sins. In the twelfth, that penance consists of contrition and faith, or the persuasion, that, for the sake of Jesus Christ, our sins are forgiven us, on our repentance; and that there is no true repentance, without good works, which are its inseparable fruits. In the thirteenth, that the sacraments are not only signs of the profession of the gospel, but proofs of the love of God to men, which serve to excite and confirm their faith. In the fourteenth, that a vocation is requisite for pastors to teach in the church. In the fifteenth, that those ceremonies ought to be observed, which contribute to keep order and peace in the church; but that the opinion of their being necessary to salvation, or that grace is acquired, or satisfaction done for our sins, by them, must be entirely exploded. In the sixteenth, that the authority of magistrates, their commands and laws, with the legitimate wars, in which they may be forced to engage, are not contrary to the gospel. In the seventeenth, that there will be a judgment, where all men will appear before the tribunal of Jesus Christ; and that the wicked will suffer eternal torments. In the eighteenth, that the powers of free will may produce an exterior good conduct, and regulate the morals of men towards society; but that without the grace of the Holy Ghost, neither faith, regeneration, or true justice can be acquired. In the nineteenth, that God is not the cause of sin, but that it arises only from the corrupt will of man. In the twentieth, that good works are necessary and indispensable; but that they cannot purchase the remission of sins, which is only obtained in virtue of the merits of Christ, and in consideration of faith, which, when it is sincere, must produce good works. In the twenty-first, that the virtues of the saints are to be