CHAPTER XXI - Of the Holy Supper of the Lord

THE SUPPER OF THE LORD. The Supper of the Lord (which is called the Lord's Table, and the Eucharist, that is, a Thanksgiving), is, therefore, usually called a supper, because it was instituted by Christ at his last supper, and still represents it, and because in it the faithful are spiritually fed and given drink.

THE AUTHOR AND CONSECRATOR OF THE SUPPER. For the author of the Supper of the Lord is not an angel or any man, but the Son of God himself, our Lord Jesus Christ, who first consecrated it to his Church. And the same consecration or blessing still remains along all those who celebrate no other but that very Supper which the Lord instituted, and at which they repeat the words of the Lord's Supper, and in all things look to the one Christ by a true faith, from whose hands they receive, as it were, what they receive through the ministry of the ministers of the Church.

A MEMORIAL OF GOD'S BENEFITS. By this sacred rite the Lord wishes to keep in fresh remembrance that greatest benefit which he showed to mortal men, namely, that by having given his body and shed his blood he has pardoned all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and give us his blood to drink, which, being received spiritually by true faith, nourish us to eternal life. And this so great a benefit is renewed as often as the Lord's Supper is celebrated. For the Lord said: "Do this in remembrance of me." This holy Supper also seals to us that the very body of Christ was truly given for us, and his blood shed for the remission of our sins, lest our faith should in any way waver.

THE SIGN AND THING SIGNIFIED. And this is visibly represented by this sacrament outwardly through the ministers, and, as it were, presented to our eyes to be seen, which is invisibly wrought by the Holy Spirit inwardly in the soul. Bread is outwardly offered by the minister, and the words of the Lord are heard: "Take, eat; this is my body"; and, "Take and divide you; this is my blood." Therefore the faithful receive what is given by the ministers of the Lord, and they eat the bread of the Lord and drink of the Lord's cup. At the same time by the work of Christ through the Holy Spirit they also inwardly receive the flesh and blood of the Lord, and are thereby nourished unto life eternal. For the flesh and blood of Christ is the true food and drink unto life eternal; and Christ himself, since he was given for us and is our Savior, is the principal thing in the Supper, and we do not permit anything else to be
substituted in his place.

But in order to understand better and more clearly how the flesh and blood of Christ are the food and drink of the faithful, and are received by the faithful unto eternal life, we would add these few things. There is more than one kind of eating. There is corporeal eating whereby food is taken into the mouth, is chewed with the teeth, and swallowed into the stomach. In times past the Capernaites thought that the flesh of the Lord should be eaten in this way, but they are refuted by him in John, ch. 6. For as the flesh of Christ cannot be eaten corporeally without infamy and
savagery, so it is not food for the stomach. All men are forced to admit this. We therefore disapprove of that canon in the Pope's decrees, Ego Berengarius (De Consecrat., Dist. 2). For neither did godly antiquity believe, nor do we believe, that the body of Christ is to be eaten corporeally and essentially with a bodily mouth.

SPIRITUAL EATING OF THE LORD. There is also a spiritual eating of Christ's body; not such that we think that thereby the food itself is to be changed into spirit, but whereby the body and blood of the Lord, while remaining in their own essence and property, are spiritually communicated to us, certainly not in a corporeal but in a spiritual way, by the Holy Spirit, who applies and bestows upon us these things which have been prepared for us by the sacrifice of the Lord's body and blood for us, namely, the remission of sins, deliverance, and eternal life; so that Christ lives in us and we live in him, and he causes us to receive him by true faith to this end that he may become for us such spiritual food and drink, that is, our life.

CHRIST AS OUR FOOD SUSTAINS US IN LIFE. For even as bodily food and drink not only refresh and strengthen our bodies, but also keeps them alive, so the flesh of Christ delivered for us, and his blood shed for us, not only refresh and strengthen our souls, but also preserve them alive, not in so far as they are corporeally eaten and drunken, but in so far as they are communicated unto us spiritually by the Spirit of God, as the Lord said: "The bread which I shall give for the life of the world is my flesh" (John 6:51), and "the flesh" (namely what is eaten bodily) "is of no avail; it is the spirit that gives life" (v. 63). And: "The words that I have spoken to you are spirit and life."

CHRIST RECEIVED BY FAITH. And as we must by eating receive food into our bodies in order that it may work in us, and prove its efficacy in us--since it profits us nothing when it remains outside us--so it is necessary that we receive Christ by faith, that he may become ours, and he may live in us and we in him. For he says: "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst" (John 6:35); and also, "He who eats me will live because of me . . . he abides in me, I in him" (vs. 57, 56).

SPIRITUAL FOOD. From all this it is clear that by spiritual food we do not mean some imaginary food I know not what, but the very body of the Lord given to us, which nevertheless is received by the faithful not corporeally, but spiritually by faith. In this matter we follow the teaching of the Savior himself, Christ the Lord, according to John, ch. 6.

EATING NECESSARY FOR SALVATION. And this eating of the flesh and drinking of the blood of the Lord is so necessary for salvation that without it no man can be saved. But this spiritual eating and drinking also occurs apart from the Supper of the Lord, and as often and wherever a man believes in Christ. To which that sentence of St. Augustine's perhaps applies: "Why do you provide for your teeth and your stomach? Believe, and you have eaten."

SACRAMENTAL EATING OF THE LORD. Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord. To be sure, when the believer believed, he first received the life-giving food, and still enjoys it. But therefore, when he now receives the sacrament, he does not receive nothing. For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindled and grows more and more, and is refreshed by spiritual food. For while we live, faith is continually increased. And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself. Moreover, he obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord's death, and gives a witness before the Church, of whose body he is a member. Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life.

UNBELIEVERS TAKE THE SACRAMENT TO THEIR JUDGMENT. But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table. Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29). For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.

THE PRESENCE OF CHRIST IN THE SUPPER. We do not, therefore, so join the body of the Lord and his blood with the bread and wine as to say that the bread itself is the body of Christ except in a sacramental way; or that the body of Christ is hidden corporeally under the bread, so that it ought to be worshipped under the form of bread; or yet that whoever receives the sign, receives also the thing itself. The body of Christ is in heaven at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread. Yet the Lord is not absent from his Church when she celebrates the Supper. The sun, which is absent from us in the heavens, is notwithstanding effectually present among us. How much more is the Sun of Righteousness, Christ, although in his body he is absent from us in heaven, present with us, nor corporeally, but spiritually, by his vivifying operation, and as he himself explained at his Last Supper that he would be present with us (John, chs. 14; 15; and 16). Whence it follows that we do not have the Supper without Christ, and yet at the same time have an unbloody and mystical Supper, as it was universally called by antiquity.

OTHER PURPOSES OF THE LORD'S SUPPER. Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of whose body we have become members, and that, therefore, we may be of one mind with all the brethren, live a holy life, and not pollute ourselves with wickedness and strange religions; but, persevering in the true faith to the end of our life, strive to excel in holiness of life.

PREPARATION FOR THE SUPPER. It is therefore fitting that when we would come to the Supper, we first examine ourselves according to the commandment of the apostle, especially as to the kind of faith we have, whether we believe that Christ has come to save sinners and to call them to repentance, and whether each man believes that he is in the number of those who have been delivered by Christ and saved; and whether he is determined to change his wicked life, to lead a holy life, and with the Lord's help to persevere in the true religion and in harmony with the brethren, and to give due thanks to God for his deliverance.

THE OBSERVANCE OF THE SUPPER WITH BOTH BREAD AND WINE. We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine. It consists in proclaiming the Word of God, in godly prayers, in the action of the Lord himself, and its repetition, in the eating of the Lord's body and drinking of his blood; in a fitting remembrance of the Lord's death, and a faithful thanksgiving; and in a holy fellowship in the union of the body of the Church. We therefore disapprove of those who have taken from the faithful one species of the sacrament, namely, the Lord's cup. For these seriously offend against the institution of the Lord who says: "Drink ye all of this"; which he did not so expressly say of the bread. We are not now discussing what kind of mass once existed among the fathers, whether it is to be tolerated or not. But this we say freely that the mass which is now used throughout the Roman Church has been abolished in our churches for many and very good reasons which, for brevity's sake, we do not now enumerate in detail. We certainly could not approve of making a wholesome action into a vain spectacle and a means of gaining merit, and of celebrating it for a price. Nor could we approve of saying that in it the priest is said to effect the very body of the Lord, and really to offer it for the remission of the sins of the living and the dead, and in addition, for the honor, veneration and remembrance of the saints in heaven, etc.

CHAPTER XXII - Of Religious and Ecclesiastical Meetings

WHAT OUGHT TO BE DONE IN MEETINGS FOR WORSHIP. Although it is permitted all men to read the Holy Scriptures privately at home, and by instruction to edify one another in the true religion, yet in order that the Word of God may be properly preached to the people, and prayers and supplication publicly made, also that the sacraments may be rightly administered, and that collections may be made for the poor and to pay the cost of all the Church's expenses, and in order to maintain social intercourse, it is most necessary that religious or Church gatherings be held. For it is certain that in the apostolic and primitive Church, there were such assemblies frequented by all the godly.

MEETINGS FOR WORSHIP NOT TO BE NEGLECTED. As many as spurn such meetings and stay away from them, despise true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies.

MEETINGS ARE PUBLIC. But Church meetings are not to be secret and hidden, but public and well attended, unless persecution by the enemies of Christ and the Church does not permit them to be public. For we know how under the tyranny of the Roman emperors the meetings of the primitive Church were held in secret places.

DECENT MEETING PLACES. Moreover, the places where the faithful meet are to be decent, and in all respects fit for God's Church. Therefore, spacious buildings or temples are to be chosen, but they are to be purged of everything that is not fitting for a church. And everything is to be arranged for decorum, necessity, and godly decency, lest anything be lacking that is required for worship and the necessary works of the Church.

MODESTY AND HUMILITY TO BE OBSERVED IN MEETINGS. And as we believe that God does not dwell in temples made with hands, so we know that on account of God's Word and sacred use places dedicated to God and his worship are not profane, but holy, and that those who are present in them are to conduct themselves reverently and modestly, seeing that they are in a sacred place, in the presence of God and his holy angels.

THE TRUE ORNAMENTATION OF SANCTUARIES. Therefore, all luxurious attire, all pride, and everything unbecoming to Christian humility, discipline and modesty, are to be banished from the sanctuaries and places of prayers of Christians. For the true ornamentation of churches does not consist in ivory, gold, and precious stones, but in the frugality, piety, and virtues of those who are in the Church. Let all things be done decently and in order in the church, and finally, let all things be done for edification.

WORSHIP IN THE COMMON LANGUAGE. Therefore, let all strange tongues keep silence in gatherings for worship, and let all things be set forth in a common language which is understood by the people gathered in that place.

CHAPTER XXIII - Of the Prayers of the Church, of Singing, and of Canonical Hours

COMMON LANGUAGE. It is true that a man is permitted to pray privately in any language that he understands, but public prayers in meetings for worship are to be made in the common language known to all. PRAYER. Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of faith and love. The priesthood of Christ the Lord and true religion forbid the invocation of saints in heaven or to use them as intercessors. Prayer is to be made for magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all needs of churches. In calamities, especially of the Church, unceasing prayer is to be made both privately and publicly.

FREE PRAYER. Moreover, prayer is to be made voluntarily, without constraint or for any reward. Nor is it proper for prayer to be superstitiously restricted to one place, as if it were not permitted to pray anywhere except in a sanctuary. Neither is it necessary for public prayers to be the same in all churches with respect to form and time. Each Church is to exercise its own freedom. Socrates, in his history, says, "In all regions of the world you will not find two churches which wholly agree in prayer" (Hist. ecclesiast. V.22, 57). The authors of this difference, I think, were those who were in charge of the Churches at particular times. Yet if they agree, it is to be highly commended and imitated by others.

THE METHOD TO BE EMPLOYED IN PUBLIC PRAYERS. As in everything, so also in public prayers there is to be a standard lest they be excessively long and irksome. The greatest part of meetings for worship is therefore to be given to evangelical teaching, and care is to be taken lest the congregation is wearied by too lengthy prayers and when they are to hear the preaching of the Gospel they either leave the meeting or, having been exhausted, want to do away with it altogether. To such people the sermon seems to be overlong, which otherwise is brief enough. And therefore it is appropriate for preachers to keep to a standard.

SINGING. Likewise moderation is to be exercised where singing is used in a meeting for worship. That song which they call the Gregorian Chant has many foolish things in it; hence it is rightly rejected by many of our churches. If there are churches which have a true and proper sermon but no singing, they ought not to be condemned. For all churches do not have the advantage of singing. And it is well known from testimonies of antiquity that the custom of singing is very old in the Eastern Churches whereas it was late when it was at length accepted in the West.

CANONICAL HOURS. Antiquity knew nothing of canonical hours, that is, prayers arranged for certain hours of the day, and sung or recited by the Papists, as can be proved from their breviaries and by many arguments. But they also have not a few absurdities, of which I say nothing else; accordingly they are rightly omitted by churches which substitute in their place things that are beneficial for the whole Church of God.

CHAPTER XXIV - Of Holy Days, Fasts and the Choice of Foods

THE TIME NECESSARY FOR WORSHIP. Although religion is not bound to time, yet it cannot be cultivated and exercised without a proper distribution and arrangement of time. Every Church, therefore, chooses for itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and no one is permitted to overthrow this appointment of the Church at his own pleasure. For unless some due time and leisure is given for the outward exercise of religion, without doubt men would be drawn away from it by their own affairs.

THE LORD'S DAY. Hence we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord's Day itself, ever since the apostles' time, was set aside for them and for a holy rest, a practice now rightly preserved by our Churches for the sake of worship and love.

SUPERSTITION. In this connection we do not yield to the Jewish observance and to superstitions. For we do not believe that one day is any holier than another, or think that rest in itself is acceptable to God. Moreover, we celebrate the Lord's Day and not the Sabbath as a free observance.

THE FESTIVALS OF CHRIST AND THE SAINTS. Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord's nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly. But we do not approve of feasts instituted for men and for saints. Holy days have to do with the first Table of the Law and belong to God alone. Finally, holy days which have been instituted for the saints and which we have abolished, have much that is absurd and useless, and are not to be tolerated. In the meantime, we confess that the remembrance of saints, at a suitable time and place, is to be profitably commended to the people in sermons, and the holy examples of the saints set forth to be imitated by all.

FASTING. Now, the more seriously the Church of Christ condemns surfeiting, drunkenness, and all kinds of lust and intemperance, so much the more strongly does it commend to us Christian fasting. For fasting is nothing else than the abstinence and moderation of the godly, and a discipline, care and chastisement of our flesh undertaken as a necessity for the time being, whereby we are humbled before God, and we deprive the flesh of its fuel so that it may the more willingly and easily obey the Spirit. Therefore, those who pay no attention to such things do not fast, but imagine that they fast if they stuff their stomachs once a day, and at a certain or prescribed time abstain from certain foods, thinking that by having done this work they please God and do something good. Fasting is an aid to the prayers of the saints and for all virtues. But as is seen in the books of the prophets, the fast of the Jews who fasted from food but not from wickedness did not please God.

PUBLIC AND PRIVATE FASTING. Now there is a public and a private fasting. In olden times they celebrated public fasts in calamitous times and in the affliction of the Church. They abstained altogether from food till the evening, and spent all that time in holy prayers, the worship of God, and repentance. These differed little from mourning, and there is frequent mention of them in the Prophets and especially by Joel in Ch. 2. Such a fast should be kept at this day, when the Church is in distress. Private fasts are undertaken by each one of us, as he feels himself withdrawn from the Spirit. For in this manner he withdraws the flesh from its fuel.

CHARACTERISTICS OF FASTING. All fasts ought to proceed from a free and willing spirit, and from genuine humility, and not feigned to gain the applause or favor of men, much less that a man should wish to merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of its fuel in order that he may the more zealously serve God.

LENT. The fast of Lent is attested by antiquity but not at all in the writings of the apostles. Therefore it ought not, and cannot, be imposed on the faithful. It is certain that formerly there were various forms and customs of fasting. Hence, Irenaeus, a most ancient writer, says: "Some think that a fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast did not first begin in our times, but long before us by those, as I suppose, who did not simply keep to what had been delivered to them from the beginning, but afterwards fell into another custom either through negligence or ignorance" (Fragm. 3, ed. Stieren, I. 824 f.). Moreover, Socrates, the historian says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without fear or constraint" (Hist. ecclesiast. V.22, 40).

CHOICE OF FOOD. Now concerning the choice of foods, we think that in fasting all things should be denied to the flesh whereby the flesh is made more insolent, and by which it is greatly pleased, and by which it is inflamed with desire whether by fish or meat or spices or delicacies and excellent wines. Moreover, we know that all the creatures of God were made for the use of service of men. All things which God made are good, and without distinction are to be used in the fear of God and with proper moderation (Gen. 2:15 f.). For the apostle says: "To the pure all things are pure" (Titus 1:15), and also: "Eat whatever is sold in the meat market without raising any question on the ground of conscience" (I Cor. 10:25). The same apostle calls the doctrine of those who teach to abstain from meats "the doctrine of demons"; for "God created foods to be received with thanksgiving by those who believe and know this truth that everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (I Tim. 4:1 ff.). The same apostle, in the epistle to the Colossians, reproves those who want to acquire a reputation for holiness by excessive abstinence (Col. 2:18 ff.).

SECTS. Therefore we entirely disapprove of the Tatians and the Encratites, and all the disciples of Eustathius, against whom the Gangrian Synod was called.

CHAPTER XXV - Of Catechizing and of Comforting and Visiting the Sick

YOUTH TO BE INSTRUCTED IN GODLINESS. The Lord enjoined his ancient people to exercise the greatest care that young people, even from infancy, be properly instructed. Moreover, he expressly commanded in his law that they should teach them, and that the mysteries of the sacraments should be explained. Now since it is well known from the writings of the Evangelists and apostles that God has no less concern for the youth of his new people, when he openly testifies and says: "Let the children come to me; for to such belongs the kingdom of heaven" (Mark 10:14), the pastors of the churches act most wisely when they early and carefully catechize the youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion by expounding the Ten Commandments, the Apostles' Creed, the Lord's Prayer, and the doctrine of the sacraments, with other such principles and chief heads of our religion. Here let the Church show her faith and diligence in bringing the children to be catechized, desirous and glad to have her children well instructed.

THE VISITATION OF THE SICK. Since men are never exposed to more grievous temptations than when they are harassed by infirmities, are sick and are weakened by diseases of both soul and body, surely it is never more fitting for pastors of churches to watch more carefully for the welfare of their flocks than in such diseases and infirmities. Therefore let them visit the sick soon, and let them be called in good time by the sick, if the circumstance itself would have required it. Let them comfort and confirm them in the true faith, and then arm them against the dangerous suggestions of Satan. They should also hold prayer for the sick in the home and, if need be, prayers should also be made for the sick in the public meeting; and they should see that they happily depart this life. We said above that we do not approve of the Popish visitation of the sick with extreme unction because it is absurd and is not approved by canonical Scriptures.

CHAPTER XXVI - Of the Burial of the Faithful, and of the Care to Be Shown for the Dead;
of Purgatory, and the Appearing of Spirits

THE BURIAL OF BODIES. As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. We do not teach that any other care be taken for the dead. Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them.

THE CARE FOR THE DEAD. On the other hand, we do not approve of those who are overly and absurdly attentive to the deceased; who, like the heathen, bewail their dead (although we do not blame that moderate mourning which the apostle permits in I Thess. 4:13, judging it to be inhuman not to grieve at all); and who sacrifice for the dead, and mumble certain prayers for pay, in order by such ceremonies to deliver their loved ones from the torments in which they are immersed by death, and then think they are able to liberate them by such incantations.

THE STATE OF THE SOUL DEPARTED FROM THE BODY. For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living.

PURGATORY. But what some teach concerning the fire of purgatory is opposed to the Christian faith, namely, "I believe in the forgiveness of sins, and the life everlasting," and to the perfect purgation through Christ, and to these words of Christ our Lord: "Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he shall not come into judgment, but has passed from death to life" (John 5:24). Again: "He who has bathed does not need to wash, except for his feet, but he is clean all over, and you are clean" (John 13:10).

THE APPARITION OF SPIRITS. Now what is related of the spirits or souls of the dead sometimes appearing to those who are alive, and begging certain duties of them whereby they may be set free, we count those apparitions among the laughingstocks, crafts, and deceptions of the devil, who, as he can transform himself into an angel of light, so he strikes either to overthrow the true faith or to call it into doubt. In the Old Testament the Lord forbade the seeking of the truth from the dead, and any sort of commerce with spirits (Deut. 18:11). Indeed, as evangelical truth declares, the glutton, being in torment, is denied a return to his brethren, as the divine oracle declares in the words: "They have Moses and the prophets; let them hear them. If they hear not Moses and the prophets, neither will they be convinced if some one should rise from the dead" (Luke 16:29 ff.).

CHAPTER XXVII - Of Rites, Ceremonies and Things Indifferent

CEREMONIES AND RITES. Unto the ancient people were given at one time certain ceremonies, as a kind of instruction for those who were kept under the law, as under a schoolmaster or tutor. But when Christ, the Deliverer, came and the law was abolished, we who believe are no more under the law (Rom. 6:14), and the ceremonies have disappeared; hence the apostles did not want to retain or to restore them in Christ's Church to such a degree that they openly testified that they did not wish to impose any burden upon the Church. Therefore, we would seem to be bringing in and restoring Judaism if we were to increase ceremonies and rites in Christ's Church according to the custom in the ancient Church. Hence, we by no means approve of the opinion of those who think that the Church of Christ must be held in check by many different rites, as if by some kind of training. For if the apostles did not want to impose upon Christian people ceremonies or rites which were appointed by God, who, I pray, in his right mind would obtrude upon them the inventions devised by man? The more the mass of rites is increased in the Church, the more is detracted not only from Christian liberty, but also from Christ, and from faith in him, as long as the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, are sufficient for the godly.

DIVERSITY OF RITES. If different rites are found in churches, no one should think for this reason the churches disagree. Socrates says: "It would be impossible to put together in writing all the rites of churches throughout cities and countries. No religion observes the same rites, even though it embraces the same doctrine concerning them. For those who are of the same faith disagree among themselves about rites" (Hist. ecclesiast. V.22, 30, 62). This much says Socrates. And we, today, having in our churches different rites in the celebration of the Lord's Supper and in some other things, nevertheless do not disagree in doctrine and faith; nor is the unity and fellowship of our churches thereby rent asunder. For the churches have always used their liberty in such rites, as being things indifferent. We also do the same thing today.

THINGS INDIFFERENT. But at the same time we admonish men to be on guard lest they reckon among things indifferent what are in fact not indifferent, as some are wont to regard the mass and the use of images in places of worship as things indifferent. "Indifferent," wrote Jerome to Augustine, "is that which is neither good nor bad, so that, whether you do it or not, you are neither just nor unjust." Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul shows that it is lawful for a man to eat flesh if someone does not remind him that it was offered to idols, for then it is unlawful, because he who eats it seems to approve idolatry by eating it (I Cor. 8:9 ff.; 10:25 ff.).

CHAPTER XXVIII - Of the Possessions of the Church

THE POSSESSIONS OF THE CHURCH AND THEIR PROPER USE. The Church of Christ possesses riches through the munificence of princes and the liberality of the faithful who have given their means to the Church. For the Church has need of such resources and from ancient time has had resources for the maintenance of things necessary for the Church. Now the true use of the Church's wealth was, and is now, to maintain teaching in schools and in religious meetings, along with all the worship, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and especially for the succor and relief of the poor.

MANAGEMENT. Moreover, God-fearing and wise men, noted for the management of domestic affairs, should be chosen to administer properly the Church's possessions.

THE MISUSE OF THE CHURCH'S POSSESSIONS. But if through misfortune or through the audacity, ignorance or avarice of some persons the Church's wealth is abused, it is to be restored to a sacred use by godly and wise men. For neither is an abuse, which is the greatest sacrilege, to be winked at. Therefore, we teach that schools and institutions which have been corrupted in doctrine, worship and morals must be reformed, and that the relief of the poor must be arranged dutifully, wisely, and in good faith.

CHAPTER XXIX - Of Celibacy, Marriage and the Management of Domestic Affairs

SINGLE PEOPLE. Those who have the gift of celibacy from heaven, so that from the heart or with their whole soul are pure and continent and are not aflame with passion, let them serve the Lord in that calling, as long as they feel endued with that divine gift; and let them not lift up themselves above others, but let them serve the Lord continuously in simplicity and humility (I Cor. 7:7 ff.). For such are more apt to attend to divine things than those who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle: "It is better to marry than to be aflame" (I Cor. 7:9).

MARRIAGE. For marriage (which is the medicine of incontinency, and continency itself) was instituted by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in complete love and concord (Matt. 19:4 ff). Whereupon we know that the apostle said: "Let marriage be held in honor among all, and let the marriage bed be undefiled" (Heb. 13:4). And again: "If a girl marries, she does not sin" (I Cor. 7:28).

THE SECTS. We therefore condemn polygamy, and those who condemn second marriages.

HOW MARRIAGES ARE TO BE CONTRACTED. We teach that marriages are to be lawfully contracted in the fear of the Lord, and not against the laws which forbid certain degrees of consanguinity, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or of those who take the place of parents, and above all for that purpose for which the Lord instituted marriages. Moreover, let them be kept holy with the utmost faithfulness, piety, love and purity of those joined together. Therefore let them guard against quarrels, dissensions, lust and adultery.

MATRIMONIAL FORUM. Let lawful courts be established in the Church, and holy judges who may care for marriages, and may repress all unchastity and shamefulness, and before whom matrimonial disputes may be settled.

THE REARING OF CHILDREN. Children are to be brought up by the parents in the fear of the Lord; and parents are to provide for their children, remembering the saying of the apostle: "If anyone does not provide for his relatives, he has disowned the faith and is worse than an unbeliever" (I Tim. 5:8). But especially they should teach their children honest trades or professions by which they may support themselves. They should keep them from idleness and in all these things instill in them true faith in God, lest through a lack of confidence or too much security or filthy greed they become dissolute and achieve no success. And it is most certain that those works which are done by parents in true faith by way of domestic duties and the management of their households are in God's sight holy and truly good works. They are no less pleasing to God than prayers, fasting and almsgiving. For thus the apostle has taught in his epistles, especially in those to Timothy and Titus. And with the same apostle we account the doctrine of those who forbid marriage or openly castigate or indirectly discredit it, as if it were not holy and pure, among the doctrine of demons. We also detest an impure single life, the secret and open lusts and fornications of hypocrites pretending to be continent when they are the most incontinent of all. All these God will judge. We do not disapprove of riches or rich men, if they be godly and use their riches well. But we reject the sect of the Apostolicals, etc.

CHAPTER XXX - Of the Magistracy

THE MAGISTRACY IS FROM GOD. Magistracy of every kind is instituted by God himself for the peace and tranquillity of the human race, and thus it should have the chief place in the world. If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.

THE DUTY OF THE MAGISTRATE. The chief duty of the magistrate is to secure and preserve peace and public tranquillity. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate. Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught. Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience. Let him exercise judgment by judging uprightly. Let him not respect any man's person or accept bribes. Let him protect widows, orphans and the afflicted. Let him punish and even banish criminals, impostors and barbarians. For he does not bear the sword in vain (Rom. 13:4). Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute. Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.

WAR. And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord. We condemn the Anabaptists, who, when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.

THE DUTY OF SUBJECTS. For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands. Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly. And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate. And let them do this in the name of God willingly, bravely and cheerfully. For he who opposes the magistrate provokes the severe wrath of God against himself.

SECTS AND SEDITIONS. We, therefore, condemn all who are contemptuous of the magistrate--rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe. We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving, for all ages. Amen.