circulating Judaical opinions' respecting a reign of the faithful upon earth before the resurrection. The eighteenth article, de libero arbitrio,' while Art. XVIII. admitting that the human will has a certain liberty of choice and action', denies that man can work out spiritual obedience, or things pleasing to God, without the grace of the Holy Spirit. It bases this doctrine upon the language of St Augustine, and condemns the Pelagians and others who overrated the powers of nature. The nineteenth article, de causa peccati,' declares Art. XIX, that the cause of sin is to be found in the will of the ungodly, viz. of the devil and wicked men, which has turned itself away from God. It The twentieth article, de fide et bonis operibus,' Art. xx. is a detailed answer to the objection that the Lutherans discouraged or prohibited good works2. affirms, chiefly on the authority of St Paul, and in the language of St Augustine, that we are received into the favour of God solely for the merits of our Lord Jesus Christ, as opposed to any merits of our own, that we obtain this gratuitous justification by faith only (tantum fide, or fiducia), and that as the result of this acceptance and the indwelling of the Holy Spirit, we put on new affections and are fruitful in good works. The twenty-first article, 'de cultu sanctorum," Art. XXI. 1 'Ad efficiendam civilem justitiam (Germ. äusserlich ehrbar zu leben) et deligendam res rationi subjectas.' 2 It begins by noticing an improvement in the general language of the clergy: 'De quibus rebus olim parum docebant concionatores; tantum puerilia et non necessaria opera urgebant, ut certas ferias, certa jejunia, fraternitates, peregrinationes, cultus sanctorum, rosaria, monachatum et similia. Hæc adversarii nostri admoniti nunc dediscunt, nec perinde prædicant hæc inutilia opera, ut olim. Præterea incipiunt fidei mentionem facere, de qua olim mirum erat silentium: docent nos non tantum operibus justificari, sed conjungunt fidem et opera, et dicunt, nos fide et operibus justificari. Quæ doctrina tolerabilior est priore, et plus afferre potest consolationis, quam vetus ipsorum doctrina.' Art. XXII. Part II. Art. I. Art. II. Art. III. while it recognizes the duty of imitating the good examples of the saints, affirms, as the doctrine of Holy Scripture, that Christ is the one Mediator, Priest, and Intercessor, and on that ground prohibits the invocation of any other. The twenty-second article concludes the First Part of the Confession, by declaring that there is nothing in the doctrine of the Lutheran body which differs either from the Scriptures, or the ancient Church. The dissension (it goes on to state) rose out of certain abuses (de quibusdam abusibus) which had crept into the churches without competent authority. The pro moters of the German Reformation felt it their duty to interpose and correct these growing evils, but had no wish to set up a new standard of doctrine, or even to abolish the ancient usages of the Church when freed from their abuses. The corruptions to which the Lutherans had alluded form the subject of the Second Part of their Confession. The first article, 'de utraque specie,' is occupied in vindicating the right of the layman to communion in both kinds. This right is based upon the clear language of Holy Scripture and the practice of the Early Church. The second article, 'de conjugio sacerdotum,' relates to the many scandals which arose from the compulsory celibacy of the clergy. It asserts the honour of the married state, and quotes St Cyprian as maintaining that even those who have promised to live single are not absolutely bound by their promise. The third article is entitled 'de missa.' It begins by declaring that 'the mass' had not been abolished by the Lutherans, but was performed by them with the greatest reverence1, only with a slight change in the ceremonial, and the addition of some German hymns for the instruction of the people. The 'private masses' had, however, been discontinued on account Retinetur enim missa apud nos et summa reverentia celebratur. 1 'Falso accusantur ecclesiæ nostræ, quod missam aboleant. of the profane and mercenary spirit in which they were too generally celebrated. The opinion' was repelled which taught men to regard the mass as a work which effaces the iniquities both of the living and the dead, 'ex opere operato;' and great stress was laid upon the Eucharist as a communion, after the example of the ancient Church. The fourth article, 'de Confessione,' while denying Art. IV. the necessity of a particular enumeration of sins, declares that confession had not been abolished by the Lutherans, but was positively enjoined as a prerequisite to participation in the eucharist. They taught also that absolution is a very great benefit (maximum beneficium). The fifth article, 'de discrimine ciborum et tra- Art. v. ditionibus,' affirms that an opinion had prevailed in all quarters respecting the efficacy of these human ordinances in making satisfaction for sin, and proceeds to recount the disastrous consequences which resulted from such an error. The Lutherans, however, did not prohibit individual discipline and mortification of the flesh, and retained all the traditional usages which conduced to a seemly performance of divine service, though refusing to them any meritorious value. The sixth article, de votis monachorum,' main- Art. vi. tains that in the time of St Augustine religious associations were purely voluntary, and that vows were only introduced as discipline was corrupted. It refutes the idea that the monastic is the highest order of Christian life; and after vindicating the dignity of marriage, declares the dangerous effects of confiding in recluse habits as the ground of some special sanctity. The seventh article, 'de potestate ecclesiastica,' Art VII. distinguishes between the functions of the spiritual and civil authorities, about which the disputes had been long and vehement. To the former, as the representatives of the apostles, it assigns the preaching of the word, the power of the keys, and the administration of the sacraments: while the secular princes Desire of the Reformers to mediate. are engaged in protecting the persons and property of their subjects, and in illustrating the ordinance of God under a very different aspect. It ends by declaring that the Lutherans had no wish to wrest the spiritual power out of the hands of the lawful bishops, but that a schism was likely to ensue, if these latter persisted in their ritual demands with the same imperious rigour. In the Epilogue,' subjoined to the Confession, it is stated, that the above are the principal articles which seemed to be the subjects of controversy;' that a longer list of abuses might have been drawn up, extending to the question of indulgences, pilgrimages, &c.; but that the Lutherans had acted mainly on the defensive, confining themselves to matters respecting which they were constrained to speak out distinctly, lest a handle should be left for the prevalent imputation, that they had accepted as part of their doctrine and ceremonial what was contrary to Scripture or to the Catholic Church1. The abstract here given of the Augsburg Confession is enough to convince us that in presenting it to the emperor, the Reformers indicated a strong desire to keep within the boundaries of the Latin Church, and to approximate as closely as possible to the generally received doctrines2. Their moderation is pecu 1 Tantum ea recitata sunt, quæ videbantur necessaria dicenda esse, ut intelligi possit in doctrina ac cæremoniis apud nos nihil esse receptum contra scripturam aut ecclesiam catholicam, quia manifestum est, nos diligentissime cavisse, ne qua nova et impia dogmata in ecclesias nostras serperent.' 50. 2 Ranke, Reform. 1. 270, 271. "They wished for nothing but peace and toleration; they thought they had proved that their doctrines had been un justly condemned and denounced as heretical. Luther brought himself to entreat his old antagonist, the Archbishop of Mainz, who now seemed more peaceably disposed, to lay this to heart: Melancthon addressed himself in the name of the princes to the legate Campeggi, and conjured him not to depart from the moderation which he thought he perceived in him, for that every fresh agitation might occasion an immeasurable confusion in the Church.' 276. liarly discernible in the silence which they maintained respecting the encroachment of the papal power, as well as respecting the scandalous abuses which had called forth their original protest. They were now manifestly anxious to justify their own ecclesiastical position, to keep clear of the Zwinglian and Anabaptist reformers, and to win from the emperor and the Romish states at least a plenary toleration, until their grievances could be authoritatively redressed by the meeting of a general council'. of the Augs fession, 1530. Yet the gentleness of Melancthon and his col- 'Confutation" leagues was very far from conciliating their opponents. burg Con Some of the more violent advocated an immediate appeal to the sword, in execution of the edict which had been promulgated against Luther at Worms: but the counsels of a party somewhat more moderate and forbearing were at last adopted by the emperor. At their suggestion, a committee of divines, then present at Augsburg, including Eck, Faber, and Cochlaus, was appointed to draw up a formal confutation of the articles recently submitted to their notice; but it was not till the third of August that the princes, by whom they were employed, could be induced to accept their elaborate production2. On that day, however, it was read in public, amid the applause of the enemies of Luther 3. and contents. This document is most interesting to the student Inter in theology, because it gives him an opportunity of 1 The following points were at this time regarded as indispensable by Melancthon,-sacrament in both kinds, marriage of priests, omission of the canon in the mass, concession of the secularised church-lands, and lastly, discussion of the other contested questions at a council. Ranke, 286. 2 Ibid. 283. 3 See it at length in Francke, Append. 44-69. A more can- |