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have not done what they told me; I have moved them to auger and to cursing, have neglected my duty, and let things go to waste; I have also been immodest in words and deeds, have quarreled with my equals, have grumbled and sworn at my wife, etc. For all this I am sorry, and plead for mercy; I will do so no more.
A master or mistress should say thus:
In particular I confess before you, that I have not brought up my child, household, and wife to the glory of God; I have cursed, have set a bad example with unchaste words and actions, have injured my neighbor, have slandered, overcharged, given spurious goods and short measure.
[And so on with any thing he has done contrary to the commands of God, and to his position, etc. If, however, the conscience of any one of you is not troubled with such or greater sins, do not worry, or hunt up, or invent other sins, and thereby make a torture out of confession, but mention one or two you know of. Thus:]
In particular, I confess that I have once sworn; also, I have once used improper language, once neglected some duty, etc.
[And then stop. But if you should know of no sin (which, however, is hardly possible), then mention none in particular, but receive absolution after the general confession which you make to God before the confessor.]
Then shall the father confessor say:
God be merciful unto thee, and strengthen thy faith. Amen.
Dost thou believe that my forgiveness is'the forgiveness of God?
Yes. dear sir.
Then let him say:
As thou believest, so be it unto thee. And I, by command of our Lord Jesus Christ, forgive thee thy sins in the name of the Father, and of the Sou, and of the Holy Ghost. Amen.
Depart in peace.
[Those, however, who are much troubled in conscience, or who are in distress or temptation, a father confessor will know how to comfort with Scripture passages, and stir up to faith. This is only a general method of confession for the unlearned.]
THE 6ACRAMENT OF THE ALTAR,
As it should be clearly and simply explained to every household by the head of the family.
What is the Sacrament of the Altar? Answer:
It is the true body and blood of our Lord Jesus Christ, under the bread and wine, given unto us Christians to eat and to drink, as it was instituted by Christ himself.
1 In the 'Book of Concord,' and in many editions of the Catechism, this section is numbered as Part VI., and the preceding insertion, or appendix, as Part V.
Where is it so written? Answer:'
'Our Lord Jesus Christ, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and gave it to the disciples, and said, Take, eat; this is my body, which is given for you; this do, in remembrance of me.
'After the same manner also he took the cup, when he had supped, gave thanks, and gave it to them, saying, Drink ye all of it: this cup is the New Testament in my blood, which is shed for you, for the remission of sins: this do ye, as oft as ye drink it, in remembrance of me?
What is the nse, then, of such eating and drinking? Answer:
It is pointed out to us in the words: 'Given, and shed for you, for the remission of sins? Namely, through these words, the remission of sins, life and salvation are given us in the Sacrament: for where there is remission of 6ins, there are also life and salvation.
How can bodily eating and drinking do such great things? Answer:
Eating and drinking, indeed, do not do them, but the words which
stand here: 'Given, and shed for you, for the remission of sins? Which words, besides the bodily eating and drinking, are the main point in the sacrament; and he who believes these words has that which they declare and mean, namely, forgiveness of sins.
Who, then, receives this Sacrament worthily? Answer:
Fasting and bodily preparation are, indeed, a good external discipline; but he is truly worthy and well prepared who has faith in these words: 'Given, and shed for you, for the remission of sins? But he who does not believe these words, or who doubts, is unworthy and unfit, for the words 'for you1 require truly be! lieving hearts.
[The Formula of Concord was originally written In the German language, 1570, and published at Dresden. 1360. It was translated into Latin by Lucas Osiauder, 1080; but the translation was very defective, and was revised by two of the authors—first by Seluecker for the German-Latin edition of the Book of Concord, 1S89, then more fully by Chemnitz, 1883; aud in this donbly improved form it became the authorized text, published in the first authentic Latin edition of the Book of Concord, Leipzig, 1584. We give this text, with a new English translation made for this work from the German and Latin compared, and adapted to the Btyle of the age of composition. The EnronK contains, in clear and concise form, all that is necessary for thi-* collection; and hence we omit the lengthy Solir RzraTmoN And DeclaraTion, which merely repeats more fully the same articles, and fortifies them by ample qnotations from the Scriptures, the fathers, the older Lutheran symbols, and the private writings of Luther, with au appendix of patristic teslimouies for the doctrine of the communicatio idiomatum. See Vol. I. S45,pp.258sqq.]
<h quibus CONTROVERSI.fi
ortce sunt inter Theologos Augustance Confessionis, qui in repetitione sequenti, secundum verbi Dei prescript itm, pie declarati sunt et conciliati}
De Compendiaria Hegcla Atque Norma,
ad quant omnia dogmata exigenda, et qua inriderunt certamina, pie declaranda et componenda sunt.
I. Credimus, confitemur et docemus, unicam regulam et normam [die einigeHegel undltichtschnur\ secundum quam omnia dogmata,
Epitome Of The Articles
touching which CONTROVERSIES
have arisen among the divines of the Augsburg Confession, which in the following restatement have been in godly wise, according to the express word of God, set forth and reconciled.
Of The Compendious Rule Akd Norm,
according to which all dogmas ought to be judged, and all controversies which have arisen ought to be piously set forth and settled.
I. We believe, confess, and teach that the only rule and norm, according to which all dogmas and all doctors ought to be esteemed
1 The German title of the First Part: 'summarischer Begriff Per Streitigf.t» ArtiKel zwischen den Thtoiogen Augsburgischer Confession in nachfolgender Wiederholung nach Anleitung Gottes Worts christlich erklaret und verglichen.' The Second Part has the title: 'Grundliche, lautere, richtige und endlic.hr, Wiederhoi.ung und Erklarung etlicher Artikel Augsburgischer Confession,' etc., or 1 Solido, plana ac perspicva Refetitio e< Declabatio quorundam Articulorum Aug. Confessionis,' etc.