How the declaration of Luther is to be
understood: The will of man in his
conversion remains purely passive,
that is, it does nothing at all, but
merely permits what God works in
him,
473, 541
That in spiritual matters man is like a
pillar of salt; like Lot's wife; or,
like wood and stone; or, a dead
image,
527
Why the doctrine is wrong, that there
are three efficient causes of the con-
version of unregenerate man to God,
[541
Before the conversion of man, there are
but two efficient causes found, through
which he is converted, namely, the
Holy Spirit, and the word of God,
[473, 531, 541
The error of the Stoics, that man does all

through constraint, and that all that
happens, must so happen,
471, 538
The error of the enthusiasts, that God
converts men without the external
preaching and hearing of his word,
through his Spirit, 472, 523, 539
The error of the Pelagians, that man is
able by his own powers, without the
grace of the Holy Spirit, to convert
himself to God,
471, 538
The error of the papists and of the school-
men, that man is able, by his own na-
tural powers, to begin a virtuous life,

[538
The doctrine, that in conversion the will
of man is not idle, but does something,
[538
Rejection of the opinion of the Syner-
gists,

538
That the expressions of the Fathers, as
Chrysostom: Deus trahit, sed volen-
tem; and Basil: Tantum velis, et Deus
præoccurrit,-are not analogous to the
form of sound doctrine,

540

alone,
21, 67, 304, 474, 552
A right and saving faith is not merely a
knowledge of the histories concerning
Christ, but a cordial reliance upon the
grace of God through Christ, 156
That the Holy Spirit works faith through
the hearing of the Gospel, 21, 88
The false opinion of the Anabaptists and

82

others, who teach, that we receive,
without the hearing of the word of
God, the Holy Spirit and faith, 21
That faith justifies us-not that our faith
is a work so precious and pure; but
solely because by faith, and by no
other means, we receive the mercy of
God offered,
86, 124
How the word sola, alone, is founded in
the Scripture,
By the word sola, alone, we do not ex-
clude the Gospel and the sacraments,
but only our own merit,
82
In the article concerning the justification
of man, Paul excludes, not only the
works of the ceremonial law, but those
also of the Decalogue,
86
That for the preservation of the pure doc-
trine concerning the justification by
faith, the particulæ exclusivæ, that is,
the following words of St. Paul, By
grace, without merit, without law,
without works, not of works,--are to

Augsburg Confession,
Apology,

Articles of Smalcald,
Epitome,

Declaration,

What good works are,

be firmly maintained, 475, 543, 548
How the words regeneration and rivifi-
cation, considered in the Apology, are
to be understood concerning the justi-
fication of man, by which words else-
where the renovation of man is under-
stood,
475, 544, 545
That neither contrition nor love, neither
conversion nor sanctification, nor any
good work, nor any merit, pertains to
the article concerning just fication,
[475, 477, 479, 547, 548
If it be taught that the works of the law
justify, or merit the forgiveness of
sins, we can never be certain of the
forgiveness of sins,
101, 102
Refutation of the arguments of the ad-
versaries, by which they wish to show
that we are justified, not by faith, but
by the works of love,
That the works of love follow faith, 90,
[91, 104

103

There must not be feigned such a faith
as can consist with an evil intention
to sin and to act contrary to con
science,
475, 546, 549
The difference between faith and hope,

[120
Explanation of the Creed,
332, 406
The comfort, peace, and joy in the Holy
Spirit in the believers,

92, 187
304

476
551

26

That we should do good works, 555, 556
How they must occur to be acceptable
with God,
556, 558
That the propositions and modes of ex-
pressions are not consistent with the
word of God: Good works are neces-
sary to salvation: It is impossible to
be saved without good works: No one.
has ever been saved without good
works, 477, 478, 551, 555, 557, 558
These propositions arose in the time of
persecution,
559

How these words, necessity and necessa-
1y, must be understood
478, 554
How it must be understood, that the re-
generated perform good works from a
free, spontaneous spirit, not compelled.
or constrained,
478, 557

Apology,

Articles of Sinalcald,

99

That faith and salvation are preserved in
us, not by works, but by the Spirit of
God,
478, 559, 560
That this expression is offensive and dis-
advantageous to Christian discipline:
Good works are pernicious to salva-
tion,
478, 561
That good works do not merit salvation,

[202

Concerning merito congrni and condigni,

[71, 96, 121, 123, 125
Concerning works of supererogation,
[126, 149
The false opinion of those who intimate,
that those who once obtain the Holy
Spirit and the remission of sins, and
become faithful, even if they fall into
559
open sins, retain faith,
That we are sinners before God, 98
Of perfection, in what it consists, 21, 43
Of satisfaction or expiation for sins,
[119, 165

Of indulgences, 109, 147, 180, 182,
[259, 274, 285, 295, 296

Of pilgrimages, 1osaries, and brother-

Articles of Visitation,

That the words of the testament of
Christ are not to be understood other-
wise than literally,
481, 574
That in the use of this holy sacrament,
the words of the institution of Christ
are in no wise to be omitted, but are
to be spoken openly, 481, 588, 589
That the consecration, or the minister's
declaration of the words of Christ, or
the work of any man, does not effect
the presence of the body and blood of
Christ, but this is done by the omnipo-
tent power of Christ, 481, 588
Why the words, under the bread, with the
bread, in the bread, are used by us in
the holy Supper,
580

That in the sacrament of the Lord's Sup-
per we receive with the visible bread
and wine, the true body and blood of
Christ, 23, 112, 299, 310, 447, 418
That in this sacrament we receive the
body of Christ not only spiritually, but
also orally, 485, 582, 583, 585, 586
That in this holy sacrament Luther un-
derstood the word spiritual otherwise
than the sacramentarians did, 593
That this eating takes place, not in a
Capernaitic, but in a supernatural,
heavenly manner,
485, 593
That we do not receive this sacrament
blissfully ex opere operato, 80, 104,
[150, 186
That not only the worthy and truly be-
lieving, but also the unworthy and un-
believing receive the true body and

blood of Christ, 299, 485, 576, 585
That there is but one kind of unworthy
guests, namely, the impenitent and
unbelieving,
485
That all the worthiness of the guests of
this Supper, consists in the merits of
Christ alone,-which we appropriate
to ourselves through faith, and of
which we are assured through this sa-
crament, and by no means in our
virtues,

486

This worthiness consists not in a strong
or a weak faith,
587
That those of weak faith do not receive

this sacrament unworthily, 485, 587
The worthiness and benefit of this sa-
crament does not depend upon the wor-
thiness or unworthiness of the priest,
[577, 578
The grounds of Luther concerning the
presence of the body and blood of

Christ in the Lord's Supper, 484, 591
Luther's foreseeing, that after his death
attempts would be made to make him
appear as a sacramentarian, and his
solemn indication, that he would never
change his views concerning the sa-
crament,

578
Why this article was introduced in the
Form of Concord, 483, 573, 574
Of the two different kinds of sacramen-
tarians,
483, 573
Summary enumeration of the errors of
the sacramentarians concerning the
Lord's Supper, and the rejection of the
same,
486, 488, 595, 597
Of the one element of the sacrament of
the papists, 216, 300, 486, 594
Of locking up and bearing about the
bread in the papistical mass, 30, 594
Of the papistical transubstantiation,
[486, 594

33
234

282

[486, 594
Whether a person may administer the
sacrament to himself, and thus hold
283
mass,

Augsburg Confession,
Apology,

Articles of Smalcald,

Of the papistical mass, 33, 231,251, 282,

248

us, we are not to yield to the enemies
of God in these indifferent things, 495,
[618, 619
Things indifferent should not be held as
divine service in themselves, 495, 622
Ceremonies shall not be obtruded upon
the church of God, as necessary, con-
trary to her will, through constraint,
[314, 496, 619
That no church should condemn another
on account of dissimilarity in ceremo-
nies,
137,495, 622

Augsburg Confession,
Apology,

Articles of Smalcald,

416, 435

[416

That we should not invoke the saints,
and the kind of honor and service we