i. 61, 62); she suppressed all opinions which might be supposed to

conflict with the Lutheran Creed in the Thirty-eight Articles of 1563; she kept crosses and lights on the altar of her chapel in Lutheran fashion. When the Pope first drafted a Bull to excommunicate the English Queen, and submitted it to the Emperor, he was told that it would be an act of folly to publish a document which would invalidate the Emperor’s own election; and when Elizabeth was finally excommunicated in 1570, the charge against her was not being a Protestant, but sharing in “the impious mysteries of Calvin”—the Reformed or Calvinist Churches being outside the Peace of Augsburg.

372 SOURCES: Richter, _Die evangelischen Kirchenordnungen des sechszehnten Jahrhunderts_ (Weimar, 1846); Sehling, _Die evangelischen Kirchenordnungen des 16ten Jahrhunderts_ (Leipzig, 1902); Kins, “Das Stipendiumwesen in Wittenberg und Jena ... im 16ten Jahrhundert” (_Zeitschrift für historische Theologie_, xxxv. (1865) pp. 96 ff.); G. Schmidt, “Eine Kirchenvisitation im Jahre 1525” (_Zeitschrift für die hist. Theol._ xxxv. 291 ff.); Winter, “Die Kirchenvisitation von 1528 im Wittenberger Kreise” (_Zeitsch. für hist. Theol._ xxxiii. (1863) 295 ff.); Muther, “Drei Urkunden zur Reformationsgeschichte” (_Zeitschr. für hist. Theol._ xxx. (1860) 452 ff.); Albrecht, _Der Kleine Catechismus für die gemeine Pfarher und Prediger_ (facsimile reprint of edition of 1536; Halle a. S. 1905).

LATER BOOKS: Kästner, _Die Kinderfragen: Der erste deutsche Katechismus_ (Leipzig, 1902); Burkhardt, _Geschichte der deutschen Kirchen- und Schulvisitation im Zeitalter der Reformation_ (Leipzig, 1879); Berlit, _Luther, Murner und das Kirchenlied des 16ten Jahrhunderts_ (Leipzig, 1899).

373 Cf. for the Wittenberg ordinance, Richter, _Die evangelischen Kirchenordnungen des sechszehnten Jahrhunderts_ (Weimar, 1846), ii. 484, and Sehling, _Die evangelischen Kirchenordnungen des 16ten Jahrhunderts_ (Leipzig, 1902), r. i. 697; for Leisnig, Richter, i. 10. An account of the Magdeburg ordinance is to be found in Funk, _Mittheilungen aus der Geschichte des evangelischen Kirchenwesens in Magdeburg_ (Magdeburg, 1842), p. 210, and Richter, i. 17.

374 Luther’s early suggestions about the dispensation of the sacraments have been collected by Sehling, I. i. 2, 18. A portion of the hymn-book has been reproduced in facsimile in von Bezold’s _Geschichte der deutschen Reformation_, Berlin, 1890, p. 566.

375 Schaff, _The Creeds of the Evangelical Protestant Churches_, p. 72.

376 Winter, “Die Kirchenvisitation von 1528 im Wittenberger Kreise” (_Zeitschrift für die historische Theologie_, xxxiii. pp. 295-322); and _Visitations Protocolle_ in _Neuen Mittheilungen des thüring.-sächs. Geschichts-Verein zu Halle_, IX. ii. pp. 78 ff.

377 The Visitation of Bishop Hooper of the diocese of Gloucester, made in 1551, disclosed a worse state of matters in England. The Visitor put these simple questions to his clergy: “How many commandments are there? Where are they to be found? Repeat them. What are the Articles of the Christian Faith (the Apostles’ Creed)? Repeat them. Prove them from Scripture. Repeat the Lord’s Prayer. How do you know that it is the Lord’s? Where is it to be found?” Three hundred and eleven clergymen were asked these questions, and only fifty answered them all; out of the fifty, nineteen are noted as having answered _mediocriter_. Eight could not answer a single one of them; and while one knew that the number of the commandments was ten, he knew nothing else [_English Historical Review_ for 1904 (Jan.), pp. 98 ff.].

378 Sehling, _Die evangelischen Kirchenordnungen des 16ten Jahrhunderts_ (Leipzig, 1902), I. i. 142 ff.

_ 379 Ibid._ I. i. 49.

380 The rites and ceremonies of worship in the Lutheran churches are given in Daniel, _Codex Liturgicus Ecclesiæ Lutheranæ in epitomen redactus_, which forms the second volume of his _Codex Liturgicus Ecclesiæ Universæ_ (Leipzig, 1848).

381 The ordinance establishing the Wittenberg Consistory will be found in Richter, _Die evangelischen Kirchenordnungen des sechszehnten Jahrhunderts_ (Weimar, 1846), i. 367; and in Sehling, _Die evangelischen Kirchenordnungen des 16ten Jahrhunderts_ (Leipzig, 1902), I. i. 200. Sehling sketches the history of its institution, I. i. 55.

382 The first half of the first part of Sehling’s _Die evangelischen Kirchenordnungen des 16 Jahrhunderts_ appeared in 1902, and the second half of the first part in 1904.

383 Cf. article on “Kirchen-Ordnung” in the 3rd edition of Herzog’s _Realencyclopädie fur protestantische Theologie_.

384 Richter, _Die evangelischen Kirchenordnungen_, etc. i. 56 ff.

385 SOURCES: Baazius, _Inventarium Eccles. Sveogothorum_ (1642); Pontoppidan, _Annales ecclesiæ Danicæ_, bks. ii., iii. (Copenhagen, 1744, 1747).

LATER BOOKS: Lau, _Geschichte der Reformation in Schleswig-Holstein_ (Hamburg, 1867); Willson, _History of Church and State in Norway_ (London, 1903); Watson, _The Swedish Revolution under Gustavus Vasa_ (Cambridge, Massachusetts, 1889); Wiedling, _Schwedische Geschichte im Zeitalter der Reformation_ (Gotha, 1882); _Cambridge Modern History_, II. xvii. (Cambridge, 1903).

386 Dorner, _History of Protestant Theology_ (Edinburgh, 1871); Köstlin, _Luthers Theologie in ihrer geschichtlichen Entwickelung und in ihrem innern Zusammenhange_ (Stuttgart, 1883); Theodor Harnack, _Luthers Theologie mit besonderer Beziehung auf seine Versöhnungs-und Erlösungslehre_ (Erlangen, 1862-1886); A. Ritschl, _The Christian Doctrine of Justification and Reconciliation_ (Edinburgh, 1872); A. Harnack, _History of Dogma_, vii. (London, 1899); Loofs, _Leitfaden zum Studium der Dogmengeschichte_ (Halle, 1893); Herrmann, _Communion with God_ (London, 1895); Hering, _Die Mystik Luthers in Zusammenhang seiner Theologie_ (Leipzig, 1879); Denifle, _Luther und Lutherthum in der ersten Entwicklung_, vol. i. (Mainz, 1904), vol. ii. (1905); Walther, _Fur Luther wider Rum_ (Halle, 1906).

387 Loofs, _Leitfaden_, etc. p. 345.

_ 388 Luther’s Works_ (Erlangen edition), xxxi. 273; in _Die Kleine Antwort auf Herzog Georgen nähestes Buch_.

_ 389 Luther’s Works_ (Erlangen edition), xxxi. 278, 279.

390 Harnack, _History of Dogma_, vii. 182.

391 Loofs, _Leitfaden_, etc. p. 346.

_ 392 Luther’s Works_ (Erlangen edition), xxii. 15. Cf. xlviii. 5: “If thou holdest faith to be simply a thought concerning God, then that thought is as little able to give eternal life as ever a monkish cowl could give it.”

_ 393 Luther’s Works_ (2nd Erlangen edition), xiii. 301.

_ 394 Luther’s Works_ (Erlangen edition), lxiii. 125.

395 The case of Bernard of Clairvaux is especially interesting, for we might almost call him a _doppel-gänger_ (as the Germans would say)—two men in one. In his experimental moods, when he is the great revivalist preacher, exhibited in his sermons on the _Song of Songs_ and elsewhere, everything that the Christian can do, say, or think, comes from the revelation of God’s grace within the individual, while in his more purely theological works he scarcely ever frees himself from the entanglements of Scholastic Theology. The doubleness in Bernard has been dwelt upon by A. Ritschl in his _Critical History of the Christian Doctrine of Justification and Reconciliation_ (Edinburgh, 1872), pp. 95-101.

396 These annotations, glosses, and notes of lectures have been collected and published in volumes iii. and iv. of the Weimar edition of _Luther’s Works_. The most important phrases have been carefully extracted by Loofs in his _Leitfaden_, pp. 345-352.

397 A. Harnack, _History of Dogma_, vii. 183.

_ 398 Ibid._ vii. 184.

_ 399 Luther’s Works_ (2nd Erlangen edition), xv. 540.

_ 400 Luther’s Works_ (2nd Erlangen edition), xv. 542.

_ 401 Luther’s Works_ (2nd Erlangen edition), xiv. 294.

402 Dilthey, _Archiv für Geschichte der Philosophie_, v. ii. 358.

_ 403 Examen Concilii Tridentini_ (Geneva, 1641), pp. 134 f.

404 The mediæval fourfold sense in Scripture was explained by Nicholas de Lyra in the distich:

“_Litera_ gesta docet, quid credas _Allegoria_, _Moralis_ quid agas, quo tendas _Anagogia_.”

It is expounded succinctly by Thomas Aquinas, _Summa Theologiæ_, I. i. 10.

405 Matt. xiii. 31.

406 Song of Songs, ii. 15.

_ 407 Lettres à jeunes gens_, à Eugene l’hermite (Paris, 1863).

408 Cf. above, p. 200.

409 Cf. above, p. 151.

410 Luther is continually reproached for having called the Epistle of James an Epistle of straw; it is forgotten that he uses the term comparatively (_Prefaces to the New Testament; Works_ (Erlangen edition), lxiii. 115): “Summa, Sanct Johannis Evangelium, und seine erste Epistel, Sanct Paulus Epistel, sonderlich die zu Römern, Galatern, Ephesern, und Sanct Peters erste Epistel, das sind die Bücher, die dir Christum zeigen und alles lehren, das dir zu wissen noth und selig ist, ob du schon kein ander Buch noch Lehre nimmermehr sehest noch hörist. Darumb ist Sanct Jakobs Epistel ein recht strohern Epistel _gegen sie_, denn sie doch kein evangelisch Art an ihr hat.”

_ 411 De Libertate_ (Erlangen edition, Latin), xxxv. 222; Rom. i. 1-3.

_ 412 Genevan Catechism; Institutio_, III. ii. 6: “The word itself, _however conveyed to us_, is a mirror in which faith may behold God”; _Second Geneva Catechism._

413 (Dunlop), _A Collection of Confessions of Faith_, ii. 26.

_ 414 Zurich Articles of 1523_, i. ii.

_ 415 Luther’s Works_ (Erlangen edition), lvii. 34.

_ 416 Scots Confession_, Art. xix.; (Dunlop), _A Collection of Confessions_, p. 73.

_ 417 Institutio_, I. vii. 5.

_ 418 Luther’s Works_ (Erlangen edition), lvii. 35.

_ 419 Ibid._ lxii. 132.

_ 420 Ibid._ (2nd Erlangen edition), viii. 23.

421 It maybe useful to note the statements about the authority of Scripture in the earlier Reformation creeds. The Lutherans, always late in discerning the true doctrinal bearings of their religious certainties, did not deem it needful to assert dogmatically the supreme authority of Scripture until the second generation of Protestantism. The Schmalkald Articles and the Augsburg Confession expressly assert that human traditions are among abuses that ought to be done away with; but they do not condemn them as authorities set up by their opponents in opposition to the word of God, only as things that burden the conscience and incline men to false ways of trying to be at peace with God (_Augsburg Confession_, as given in Schaff, _The Creeds of the Evangelical Protestant Churches_, p. 65; _Schmalkald Articles_, xv.). It was not until 1576, in the Torgau Book, and in 1580 in the _Formula Concordiæ_, that they felt the necessity of declaring dogmatically and in opposition to the Roman Catholics that “the only standard by which all dogmas and all teachers must be valued and judged is no other than the prophetic and apostolic writings of the Old and of the New Testaments” (§ 1).

Zwingli, with the clearer dogmatic insight which he always showed, felt the need of a statement about the theological place of Scripture very early, and declared in the _First Helvetic Confession_ (1536) that “Canonic Scripture, the word of God, given by the Holy Spirit and set forth to the world by the prophets and apostles, the most perfect and ancient of all philosophies, alone contains perfectly all piety and the whole rule of life.” The various Reformed Confessions, inspired by Calvin, followed Zwingli’s example, and the supreme authority of Scripture was set forth in all the symbolical books of the Reformed Churches of Switzerland, France, England, the Netherlands, Scotland, etc.—_The Geneva Confession_ of 1536 (Art. 1), _The Second Helvetic Confession_ of 1562 (Art. 1), _The French Confession_ of 1559 (Arts. 3-6), _The Belgic Confession_ of 1561 (Arts. 4-7), _The Thirty-nine Articles of_ 1563 and 1571 (Art. 6), _The Scots Confession_ of 1560 (Art. 19). It is instructive, however, to note how this is done. The key to the central note in all these dogmatic statements is to be found in the first and second of _The Sixty-seven Theses_ published in 1523 by Zwingli at Zurich, where it is declared that all who say that the Evangel is of no value apart from its confirmation by the Church err and blaspheme against God, and where the sum of the Evangel is “that our Lord Jesus Christ, very Son of God, has revealed to us the will of the heavenly Father, and with His innocence has redeemed us from death and has reconciled us to God.” The main thought, therefore, in all these Confessions is not to assert the formal supremacy of Scripture over Tradition, but rather to declare the supreme value of Scripture which reveals God’s good will to us in Jesus Christ to be received by faith alone over all human traditions which would lead us astray from God and from true faith. The Reformers had before them not simply the theological desire to define precisely the nature of that authority to which all Christian teaching appeals, but the religious need to cling to the divinely revealed way of salvation and to turn away from all human interposition and corruption. They desire to make known that they trust God rather than man. Hence almost all of them are careful to express clearly the need for the Witness of the Holy Spirit.

422 Compare especially the discussions in the first part of the Second Book of the _Summa_.

423 Harnack, _History of Dogma_, vii. 173-174.

_ 424 Luther’s Works_ (Erlangen edition), Latin, xxxvi. 506: “Quodsi odit anima mea vocem homoousion, et nolim ea uti, non ero hæreticus, quis enim me coget uti, modo rem teneam, quæ in concilio per scripturas definita est?” It may be remarked that Athanasius himself did not like the word that has become so associated with his name.

_ 425 Luther’s Works_ (2nd Erlangen edition), vi. 358: “Dreyfaltigkeit ist ein recht böse Deutsch, denn in der Gottheit ist die höchste Einigkeit. Etliche nennen es Dreyheit; aber das lautet allzuspöttisch”; he says that the expression is not in Scripture, and adds: “darum lautet es auch kalt and viel besser spräch man Gott denn die Dreyfaltigkeit” (xii. 408).

_ 426 Ibid._ v. 236.

_ 427 Luther’s Works_ (Erlangen edition), xlvii. 3, 4.

_ 428 Luther’s Works_ (Erlangen edition), xlix. 183, 184.

_ 429 Luther’s Works_ (2nd Erlangen edition), xii. 244.

_ 430 Ibid._ xii. 259.

431 Calvin, _Opera omnia_ (Amsterdam, 1667), viii. 38, 39.

_ 432 Augsburg Confession_, Art. xxi.

433 Müller, _Die Bekenntnisschriften der reformierten Kirche_, pp. 935 f.

434 Müller, _Die Bekenntnisschriften der reformierten Kirche_, pp. 34 ff.

435 Luther’s gradual progress towards his final view of the Church is traced minutely by Loofs, _Leitfaden_, pp. 359 ff.

436 Enders, _Dr. Martin Luthers Briefwechsel_, ii. 345.

437 Enders, _Dr. Martin Luthers Briefwechsel_, i. 253.

_ 438 Luther’s Works_ (Weimar edition), i. 190.

_ 439 Luther’s Works_ (Erlangen edition), xii. 249.

440 Calvin, _Institutio_, IV. i. 12.

441 Herrmann, _Communion with God_, p. 149.

_ 442 Luther’s Works_ (2nd Erlangen edition), x. 162.