SR
← Pia Desideria (Pious Wishes / Heartfelt Desire for God-Pleasing Reform)/Book 1 · Pia Desideria, oder Herzliches Verlangen nach gottgefälliger Besserung der wahren evangelischen Kirche
Chapter 2PiaDesideria.1.2

Von der Hoffnung eines besseren Zustandes der Kirche

The Promise of a Better Church

Spener grounds his hope for church reform in the biblical promises regarding the conversion of Israel and the eventual fall of papal Rome.

If we look at Holy Scripture, we have no reason to doubt that God has still promised some better condition for his Church here on earth. First, we have1 the glorious prophecy of St. Paul and the mystery he revealed in Romans,✦ 11:25,✦ 26, how, after the fullness of the Gentiles has come in, all Israel is to be saved.✦ So that even if not the whole, still a notably large part of the Jews who until now have been so hardened are to be converted to the Lord.2 If examined correctly, many passages from the prophets in the Old Testament, such as Hosea, also point toward this.3 3–4. 5.✦ and so on.4 will point.5 Just so, next to the ancient Church Fathers, nearly the foremost of our church teachers have also acknowledged this mystery from that same apostolic passage.✦ Though we do not hide that, alongside our otherwise esteemed Preceptor Dr. Luther, various of our own people—even distinguished doctors—have wanted to cast into doubt whether Paul meant the same thing the letter itself clearly says, and have held instead that this promise has already been fully and sufficiently fulfilled in the Jews converted from the apostles’ times down to now.6 So now, on the one hand, we do not want to set ourselves hard against these people with long-winded contradiction, or to rebuke that opinion any more severely (well knowing that before a prophecy is fulfilled, even enlightened people can easily miss its true sense); yet on the other hand we still cannot let ourselves be driven off from the letter, with which the whole intent of the Pauline context so sweetly agrees—and we also hope no one can blame us for that. Beyond that, we still have a greater fall of papal Rome to expect. For although it has already been dealt a considerable blow by our blessed father Luther, its spiritual power is still far too great for us to say that the prophecy of Revelation7 chapter 18 and chapter 19 has been fully fulfilled—when you consider with what forceful words the Holy Spirit describes that same prophecy in that passage.

The Necessity of Active Reform

Hope must be coupled with action, as the Church is called to pursue reform rather than passively waiting for divine intervention.

If these two things now come about, I don't see how it could be doubted that the whole true church will be set in a much more blessed and glorious state than it is now. For if the Jews are to be converted, then either the true Church must already stand in a holier state than it is now, so that its holy way of life may at the same time become a means of that conversion—at the very least so that the obstacle to it, which, as we saw above, has also consisted in the scandals up to now, may be cleared away. Or, if they are otherwise converted by God through his power in a way still impossible for us now to foresee, again it cannot be imagined that the example of such a newly converted people (among whom without doubt the same zeal will show itself as was seen among the first Christians converted from among the Gentiles) would not bring about a marked change and improvement in our churches.89 Instead, we should hope that with holy zeal, as if racing one another, the whole Church—gathered from both Jews and Gentiles—will serve God in one faith and its rich fruits, and will build one another up.10 Think of the good this could do: not only would the scandal of antichristian Rome be removed, but those currently living under its heavy tyranny—who, not knowing where else to turn, long for deliverance just as people did before Luther (and there are still some of them here and there, especially in monasteries)—would be freed from their bonds and led with joy into the freedom of the Gospel once it shines more brightly before their eyes.✦ Since God has promised us these things, their fulfillment must surely follow in time, because not a single word of the Lord will fall to the ground or go unfulfilled.✦ But while we hope for such fulfillment, it won't be enough merely to wait for it and, with those Solomon calls fools, to die over our wishing. Rather, it is incumbent on all of us not to be remiss in putting into practice as much as can be done—partly toward the conversion of the Jews and the spiritual weakening of the papacy, and partly toward the reform of our churches. And even if we should see clearly that the whole and complete goal might not be attained, we should at least do as much as is possible.✦11 There's certainly no doubt that even without us—however ready we may make ourselves for it—God's counsel will be carried out, and what has been revealed in Scripture will be fulfilled. But we should remember what Mordecai has his cousin Esther told there: chapter12 4:14. If you keep silent at this time, help and deliverance will arise for the Jews from another place, and you and your father's house will perish. That this applies to us as well: if we, to whom God through Luther's ministry has again given the bright light of the Gospel, are slow to do in this what our office requires, then God will raise up help by other means and rescue His honor—but, one fears, with heavy punishment for our sluggishness, which even as it is we have a thousand times deserved by our great unthankfulness, so that God would take this light from us and go with it to others. I can hardly refrain from setting down here a heartfelt lament by that excellent theologian Erasmus Sarcerius, who more than many others understood the welfare of the church, from his book on means and ways to promote and preserve the right and true religion. f.13 344.14 a.15 f. b. Where God's Word falls, there the whole right and true religion falls at the same time. Where it falls, no one can or may be saved. Now if people want to compare our sins—our reckless, godless, shameful, carefree, and knavish life, yes, our outrage and willfulness—with the misdeeds of the Jews and of our ancestors, then I judge that we will not be far from one another.16 And this is my final judgment: that by our verdict and estimation it is not possible for the right and true religion to stand alongside our devilish, Epicurean, and Sardanapalian way of life.17 But isn't it a misery that we blind and hardened Germans should drive out the right true religion with our lack of understanding and disordered living? And so there is also no end to it; no one thinks of reforming himself. It would be human to sin, but this is pure devilry: that people refuse to tolerate having their sin punished.18

The Reality of Our Current Condition

Spener laments the current state of the Church, where discipline is neglected and the Gospel is preached as a mere testimony rather than a call to repentance.

There is still great hope where people sin and yet can bear the punishment for it. From this, I must conclude that things were at their best with true and authentic religion. I fear, unfortunately, that where the Gospel is still preached, it happens more as a testimony than for amendment—as Christ also said in Matthew.✦19 25. The Gospel will be preached in the last days (for he is speaking of these times) as a testimony; and it is also coming to this, as Christ further prophesied—when the Son of Man comes, will he even find faith on earth?—so things must go this way, and no one is to regard any discipline or order, as happens now (God have mercy): everyone lets us poor preachers teach and cry out, 'Repent and turn back,' and yet each one still does whatever he wants.✦✦✦20 The authorities do nothing for discipline, and the subjects won't have it. Some faithful preachers would gladly establish it, but amid such a disordered and reckless life, it isn't possible for them.21 Still, they must do their best, and for that reason, not give the cause up as lost. Let it help whoever it will. Now, just as true and right religion matters to us, we also look for ways and means to preserve it. I know no counsel; and even if I knew one, no one follows. I have to watch before my eyes, and may still live to see it myself—something I do not desire—that dear religion must, under God's displeasure because of our sins and misdeeds, fall away again and come to ruin, just as it came to us by God's grace.22 If that dear man already had to worry about this more than a hundred years ago, then we, among whom nothing has improved, have no less reason to fear it, because the wrath has been heaped up more and more. And others might well be converted while we are abandoned.23 Therefore, we have strong reason not to feel secure, but to watch ourselves and leave nothing undone, so that our church might yet be brought into a different and better condition.

The Pursuit of Christian Perfection

Addressing the objection that perfection is impossible, Spener argues that Christians are biblically mandated to strive for growth and holiness.

And no one should suppose here that we intend and seek too much—that we don't live in Plato's Republic after all, and that it isn't possible to have everything in such perfection and according to the rule, so the evil condition of the age should be borne more with pity than lamented with indignation: if one wants to seek perfection, one must leave this life for the next; only there would one find anything perfect, but before that one should hope for nothing. To those who object in this way, I have an answer. First of all, seeking perfection is far from forbidden; in fact, we are urged toward it. And how much to be wished that we might attain it! On the other hand, I gladly admit that we won't reach it in this life. In fact, the further a devout Christian progresses, the more he will see what he still lacks. He will never be further from the conceit of perfection than when he most diligently applies himself to it, just as we see that those who have advanced furthest in their studies generally think themselves far less learned than those who have only been reading for half a year.24 Because the longer they study, the more they recognize what true learning entails—something they hadn't understood that way before. So, in this other matter, you would have far more reason to worry about beginners—that they might regard themselves as perfect—than about those who have already labored quite a bit toward it. Meanwhile, although we certainly won't reach that degree of perfection in this life where nothing more could or should be added, we are nonetheless bound to reach some degree of it. And this holds for every Christian, where Paul says: 2 Cor. 13:11. Finally, dear brothers, rejoice; be perfect; and v.✦25 9. We wish for the same thing—your perfection.✦ Col.✦ 1. v. 28.✦ We proclaim and admonish everyone, teaching everyone with all wisdom, so that we may present every person complete in Christ Jesus: 2.✦ Tim. 3:17.✦ So that a person of God may be complete, equipped for every good work.✦ Phil. 3:15.✦ As many of us as are perfect, then, let us be of this mind (though Paul speaks beforehand of a higher degree, and one impossible here, in verse✦ 12, where he says: 'not that I have already grasped it or am already perfect'—so we may also say that this applies to the whole Church: that she should become more and more perfect, and that what Paul in turn says should come true of all as well as of each, in Ephesians 4:13: That we all may come to one and the same faith and knowledge of the Son of God, and become a perfect man, who is in the measure of the full stature of Christ.✦ But we don't mean that the perfection we desire for the Church requires that not a single hypocrite remain within her—knowing well that a wheat field is never so clean that no weeds are found in it—but rather that she should be free of open scandals, and that no one stained by them should remain without due reprimand and, ultimately, exclusion, while her true members should be richly filled with many fruits.26 So that the weeds would no longer cover the wheat and make it hard to see—as, sad to say, happens now—but would themselves be covered by it, so that one would hardly notice them.

The Example of the Early Church

Spener points to the primitive Church as a historical model of holiness, discipline, and love that shames the lukewarm state of his own time.

Even if someone wanted to treat this as impossible, I will cite an example of it: the first Christian Church. From that Church it is plain that what was possible for her is not simply impossible. But the church histories testify that the first Christian Church stood in such a blessed condition that Christians were generally recognized by their godly life and set apart from other people. For Tertullian speaks this way: "What distinctive mark do we put forward, if not first of all wisdom, by which we do not worship the frivolous works of the human mind; abstinence, by which we keep ourselves from what is another's; chastity, which we do not treat lightly even with our eyes; mercy, by which we bend toward the needy; truth itself, by which we give offense; freedom itself, for which we know how to die?"27 Anyone who wants to understand what Christians are must use these as their markers. What is it we let others see in us as our distinguishing mark? The highest wisdom, in that we refuse to worship the vain works of the human heart; contentment, in that we do not chase after what belongs to others; chastity, which we are unwilling to wound even with our eyes; mercy, by which we turn toward the needy; the truth itself, which others cannot bear; the freedom for which we too are glad to die.28 Anyone who wants to know what Christians are must recognize them by such marks. How well things stood then!29 Yes—ah, how glorious it was when dear old Ignatius, in his Epistle to the Ephesians. You could say that those who confessed Christ would be known not just by their words, but by their actions.30 It sounds so impressive when Eusebius, Book31 4 Hist.32 Eccl.33 ch.34 7 It's true that the Christian Church has gained a bad reputation among pagans, especially because of the wicked lives of heretics; but the universal Church, which alone is the true one and is always of one kind and mind, has steadily grown and increased, so that she has shone before the eyes of all—Greeks and barbarians alike—through her uprightness, honesty, bold candor, discipline, and the purity of her divine life and wisdom.35 What a great honor it was that the aforementioned Tertullian c. 4. ad Scap.36 doesn't hesitate to boast in the name of the whole Church before an enemy and provincial governor. We don't deny a deposit entrusted to us; we corrupt no one's marriage; we treat orphans piously; we refresh the needy; we return evil for evil to no one.✦37 We don't deny what is entrusted to us; we violate no one's marriage; we deal with orphans in the fear of God; we refresh those who suffer want; we repay evil with evil to no one.✦ So Justin also recalls in his Apology 2. that some were converted through the honesty and righteousness of Christians in their dealings. What fine praise it was of Christian women, where Tatian, Against the Gentiles, when he charged the pagans with fornication, could say: [foreign-language material — 7 words missing].38 “For all the women among us are chaste.”39 Origen boasts that the teaching of Jesus produced a wonderful gentleness, honesty, friendliness, kindness, and readiness to reconcile in everyone who received the preaching about God, Christ, and the coming judgment—not out of concern for this life or other human needs, but from the heart. That is why they also examined so carefully beforehand the lives of those who came over to them and put them to the test, not admitting them into the Church until they saw that they would lead their lives worthily according to the calling to which they had been called. As this same Origen 8, Against Celsus, testifies. If anyone committed a scandal, they dealt with that person with such earnestness that you have to marvel how, at a time when Christians didn't have the authorities on their side, they managed to maintain such strict order and discipline among themselves: faults were addressed, weighed, and judged by the church elders, whose assembly the bishop governed; furthermore, offenders were excluded from the congregation based on the findings of the case, and were not readmitted until they provided sufficient assurance of amendment. This was so the Church could show how thoroughly she refused to approve of her members’ sins, deter others from similar sins, and reform those who had fallen. For that reason, they recognized no one as a brother unless they lived that way. Justin says: whoever you find not living as He taught—that is clear proof they aren't Christians, even if they confess Christ’s teaching with their tongues. He also speaks of these people explicitly to the emperors, begging them to punish those who lived in ways inconsistent with their Master’s commandments while only calling themselves Christians.40 That is why Pliny the pagan, in his famous letter (Book 10, Letter 97), confesses to Emperor Trajan himself that even though he had some people tortured to uncover the truth, he still couldn't find that they were guilty of any vices, other than their religion, which the Romans rejected. This confession from a public enemy—and a judge, at that—is just as significant. If you read the particular examples of the glorious virtues that shone out in one person and another, you can't help but be deeply moved by them. What heartfelt love for God was that, when, as a witness to it, they hurried more toward the cruelest tortures than they let themselves be frightened by them, whenever confessing their dearest Savior was at stake? How fervent their love was, since they didn't just call each other by the dear names of brothers and sisters, but truly lived as brothers—so much so that each was always ready to die for the other if the need arose. If anyone wants to see testimonies from the ancients on this subject and the specific virtues of the first Christians, I wouldn't know where better to direct them than to the work of my highly honored teacher, the late41 Dr.42 Joh.43 Conrad Dannhauer's Christeis.44 Act.45 1. opt.46 dram. Theatr.47 1. Phæn.48 4. and then of my highly esteemed friend, who was formerly in Strasbourg both a fellow student and later a colleague, the Rev. Dr.49 Balthasar Bebel's, antiq.50 Ecclesiastes.51 regarding the three from the Nativity52 of Christ53 centuries—in each century at its own place, where these virtues are carefully recounted.

A Call to Humble Service

Spener concludes by acknowledging his own limitations and inviting others to join in the work of reform, trusting that God can use even the weak to accomplish His purposes.

Just as the condition of the Christian churches in those times completely puts our cold and lukewarm character to shame, so it still shows that what we seek is not impossible, as many of them imagine for themselves. So it is our own fault that praise like that is so far from us.✦ For it is indeed none other than the Holy54 who once worked everything in those first Christians, who has been given to us by God, and who today is neither less able nor more sluggish to carry out the work of sanctification in us.✦ So the only cause must be that we do not allow Him to do it, but ourselves get in His way. That is why, then, it is by no means in vain to treat of this—how the matter might still be brought into a better state.✦ I gladly admit my own smallness now, and that I neither can presume nor would want to imagine that I have, above other servants of God, any special insight into how to help against this common ill. On the contrary, every day I find in myself what I still lack. Therefore I wish from the depths of my soul that, as some have already done, more gifted men, better equipped with light, understanding, and experience, would take up this matter with still greater zeal, consider it in the fear of the Lord, and set before the whole Christian Evangelical Church whatever counsel they find needful—and then give thought to the means and ways by which, through divine grace, the sound advice that may be found would be put wholesomely into practice.✦ Otherwise, all deliberation is a waste of effort. But since this matter, which concerns us all—all Christians, and especially all whom the Lord has set as watchmen in various places of his Church—makes it our duty to look to the Church's present condition and to consider how it may be helped; especially because the Church is a body that has the same nature everywhere, and therefore, even if it is not always afflicted with the same diseases, it is still continually exposed to the danger of them; and therefore whoever has carefully examined and recognized what serves for the improvement of his own congregation will, to a fair degree, also recognize how other congregations elsewhere may likewise be helped, with less attention to the somewhat differing circumstances; and every preacher is, beyond dispute, appointed to that very task: I too dare, after I have until now, according to the ability God has given, paid attention to how the faults of this local church entrusted to me and my beloved fellow ministers might be remedied and the church more built up, also to set down here on paper what I, in godly reflection guided by Scripture, have judged useful and necessary—so that at least occasion might be given to others more enlightened and more able in this matter also, for their part, to think further on this important work and to supply what these proposals may lack; or, if these should not be found practicable, to put forward better ones; as I am willing to yield even to the simplest person who shows me something better and more beneficial in my pastoral duties and in everything else that belongs to edification, and to give thanks for the better counsel. For all of this is not our business, but God's; so he is free to put forward such things even through instruments who look insignificant or despised before the world—things he has determined to bless.55

Read the original Latin

Sehen wir die heilige Schrifft an/ ſo haben wir nicht zu zweifflen/ daß GOTT noch einigen beſſern zuſtand ſeiner Kirchen hier auff Erden verſprochen habe. Wir haben 1. die herꝛliche weiſſagung S. Pauli und von ihm geoffenbahretes geheimnuͤß/ Rom. 11/ 25. 26. Wie/ nach dem die fuͤlle der Heyden eingegangen/ gantz Jſrael ſolle ſelig werden. Daß alſo/ wo eben nicht das gantze/ gleichwol ein merckliches groſſes theil/ der biß daher noch ſo verſtockt geweſenen Juden zu dem HERRN bekehret werden ſollen. Wohin auch/ wo ſie recht unter ſuchet werden/ viele ort der Propheten in dem Alten Teſtament/ Hoſ.

3/ 4. 5. ꝛc. zielen werden. Wie dann nechſt den alten Kirchenvaͤttern/ auch faſt die vornehmſte unſerer Kirchenlehrer dieſes geheimnuͤß auß gedachtem Apoſtoliſchem ort bekannt haben. Obwol wir nicht bergen/ daß nebens unſerem ſonſt werthen Præceptore D. Luthero unterſchiedliche der Unſerigen/ auch vornehme Doctores, dergleichen von Paulo gemeynt zu ſeyn/ wie der Buchſtabe gleichwol lautet/ in zweiffel haben ziehen wollen/ und darvor halten/ es ſeye ſolche verheiſſung ſchon allerdings in den von der Apoſtel-zeiten biß daher bekehrten Juden zur gnuͤge erfüllet. Wie wir nun eins theils zwar uns dieſen nicht mit weitlaͤufftigem widerſprechen viel widerſetzen wollen/ noch ſolche meynung mit mehrerem ſtraffen (wol wiſſende/ daß ehe die propheceyung erfuͤllet/ es leicht geſchehen koͤnne/ daß auch erleuchtete leute deß rechten verſtands einer weiſſagung fehlen moͤgen:) Als koͤnnen wir doch andern theils von dem Buchſtaben/ mit deme die gantze abſicht deß Pauliniſchen Contexts lieblich einſtimmet/ uns auch nicht abtreiben laſſen/ hoffen auch nicht/ daß uns jemand ſolches verargen koͤnne.

Nechſtdeme/ haben wir auch noch einen groͤſſern falle deß Paͤbſtlichen Roms zu erwarten. Dann ob zwar ihm ein mercklicher ſtoß von unſerm S. Herꝛn Luthero gegeben worden/ ſo iſt doch deſſelben geiſtliche gewalt noch viel zu groß/ als daß wir ſagen ſolten/ daß die weiſſagung Offenbahr. c. 18. und cap. 19. gantz erfuͤllet ſeye/ wo man betrachtet/ mit was nachtruͤcklichen worten an ſolchem ort dieſelbe von dem Heiligen Geiſt beſchrieben wird.

Erfolgen nun dieſe beyde ſtuͤcke/ ſo ſihe ich nicht/ wie gezweiffelt werden koͤnne/ daß nicht die geſamte wahre kirche werde in einen viel ſeligern und herꝛlichern ſtande geſetzt werden/ als ſie iſt. Dann wo die Juden ſollen bekehret werden/ ſo muß entweder bereits die wahre Kirche in heiligerem ſtande ſtehen/ als ſie jetzund iſt/ daß deroſelben heiliger wandel zugleich ein mittel jener bekehrung werde/ auffs wenigſte damit die hindernuß derſelben/ ſo wie wir oben geſehen in bißherigen aͤrgernuͤſſen mit beſtanden/ weggeraͤumet ſeye: Oder/ wo ſie ſonſten von Gott durch ſeine krafft/ auff uns jetzo noch vorzuſehen unmuͤgliche art/ werden bekehret werden/ iſt wiederumb nicht zugedencken/ daß nit das exempel eines ſolchen neubekehrtẽ volcks (bey dem ohne zweiffel eben der eiffer ſich zeigen wird/ wie bey den erſten auß den Heyden bekehreten Chriſten zuſehen geweſen/) eine meꝛckliche aͤnderung uñ beſſerung bey unſereꝛ Kirchen nach ſich ziehen ſolte. Vielmehr iſt zu hoffen/ daß mit heiligem eiffer gleichſam in die wette die geſam̃te auß Juden und Heyden verſamlete Kirche in einem glauben und deſſen reichen frůchten GOtt dienen/ und ſich an einander erbauen werde.

Wozu vieles thun mag/ wo danebenſt nit nur das aͤrgernuͤß deß Antichriſtiſchen Roms abgethan/ ſondern auch die jenige/ welche jetzt in demſelben unter der ſchweren tyranney leben/ und/ ohne daß ſie ſich anders wohin zuwenden wuͤſten/ denen welche vor Luthero geweſen gleich maͤſſig/ nach der erloͤſung ſehnlich ſeufftzen (deren es hin und wieder ſonderlich in Cloͤſtern einige gibet/) ihrer bande befreyet mit freuden zu der freyheit deß Evangelii/ da ſolches ihnen in die augen heller leuchten wird/ gefuͤhret werden ſollen.

Wann denn nun ſolches uns von GOtt verheiſſen iſt/ ſo muß nohtwendig auch deſſen erfuͤllung zu ſeiner zeit folgen/ in dem nicht ein wort deß Herrn auff die erden fallen/ noch ohne erfuͤllung bleiben ſolle. Jn dem wir aber ſolche erfuͤllung hoffen/ ſo wil nicht gnug ſeyn/ derſelben bloß dahin zu warten/ und mit jenen/ die Salomo narren heiſſet/ uͤber dem wuͤnſchen zu ſterben/ ſondern es liget uns allen ob/ daß wir ſo viel eins theils zu bekehrung der Juden und geiſtlicher ſchwaͤchung deß Pabſthums/ oder andern theils zu beſſerung unſerer kirchen gethan werden mag/ zu werck zu richten nicht ſaͤumig ſeyen: Und ob wir wol vor augen ſehen ſolten/ daß nicht eben der gantze und voͤllige zweck erhalten werden koͤnnte/ auffs wenigſte ſo vieles thun als muͤglich iſt.

Es iſt zwar kein zweiffel/ daß auch ohne uns/ wir moͤgen uns darzuſchicken/ wie wir wollen/ Goͤttlicher rath wird zu werck gerichtet/ und das in der Schrifft geoffenbarte erfuͤllet werden. Aber wir ſollen gedencken/ was dorten Mardochai ſeiner Baaſen Eſther ſagen laͤſſet: cap. 4/ 14. Wo du wirſt zu dieſer zeit ſchweigen/ ſo wird eine huͤlffe und errettung auß einem andern ort den Juden entſtehen/ und du und deines Vatters hauß werdet umbkommen: Daß auch ſolches uns gelte: Wo wir/ welchen GOTT durch den dienſt Lutheri das helle Liecht deß Evangelii wiederumb geſchencket/ ſaͤumig ſind/ hierinnen das jenige zu thun/ was unſers amptes iſt/ ſo werde GOTT anderwertlich huͤlffe ſchaffen/ und ſeine Ehre retten: Aber beſorglich mit ſchwerer ſtraff/ uͤber unſere ſaumſeligkeit/ die wir ohne das mit groſſer undanckbarkeit tauſendmahl verſchuldet haben/ daß GOtt ſolches liecht von uns nehme/ und damit zu andern gehe. Jch kan nicht wol unterlaſſen hieher zu ſetzen eine ſehnliche klage/ deß vortrefflichen und vor vielen andern der wolfahrt der kirchen verſtaͤndigen Theologi Eraſmi Sarcerii in ſeinem Buch von mittel und wegen die rechte und wahre Religion zu befoͤrdern und zu erhalten. f. 344. a.

f. b. Wo GOttes Wort faͤllet/ da faͤllet zugleich die gantze rechte und wahre Religion. Wo die faͤllt/ da kan und mag niemand ſelig werden/ nun wil man unſere ſuͤnden/ unſer ruchloß/ gottloß/ ſchand/ ſicher und buben leben/ ja frevel und muhtwillen mit der Juden und unſerer Vorfahren miſſethaten vergleichen/ ſo achte ich/ wir werden nicht weit von einander ſeyn. Und iſt das meine endliche meynung/ daß es nit můglich ſey/ nach unſerm urtheil und gerichte/ daß die rechte und wahre Religion bey unſerem teufeliſchen Epicuriſchen uñ Sardanapaliſchen leben/ beſtehen koͤñe. Jſt aber das nit ein jammer/ daß wir blinden und verſtockten Teutſchen/ die rechte wahre Religion/ mit unſerm unverſtand/ unordentlichem leben verjagē ſollen? So iſt auch keines auffhoͤren/ niemand gedencket ſich zu beſſern. Noch waͤre ſuͤndigen menſchlich/ aber das iſt der teuffel gar/ daß man nit wil leyden/ daß man ſuͤnde ſtraffen ſoll.

Und iſt noch ein groſſe hoffnung/ wo man ſundiget/ und dañoch die ſtraff daruͤber leiden kan. Darauß ich nun ſchlieſſen muß/ es ſeye mit der rechten und wahren Religion am beſten geweſen. Jch fuͤrchte leider/ daß dz Evangelium noch gepredigt werde/ geſchicht mehr zum zeugnuͤß/ dann zur beſſerung Wie dann auch Chriſtus geſagt/ Matt. 25. und dz Evangelium wird in den letzten tagen (dann von dieſen zeiten redet er) geprediget werden zum zeugnuͤß/ und ſol es auch noch dahin gelangen/ wie Chriſtus weiter geweiſſaget (wann der Sohn deß menſchē kom̃en wird/ ob er auch einen glauben auff Erden wird finden) ſo muß es alſo zugehen/ und muß niemand keiner zucht und diſciplin achten/ wie dann (Gott erbarm) geſchicht/ daß ein jeder uns arme Prediger lehren und ſchreyen laͤſt/ thut buß und bekehret euch/ und thut doch gleichwol ein jeder/ was er wil. Die Obrigkeit thut nichts zur Diſciplin/ die Unterthanen wollen ihr nicht. Etliche treue Prediger wollẽ ſie gerne auffrichten/ und iſt ihnen in einem ſolchen zuruͤtten und ruchloſen leben nicht moͤglich. Noch muͤſſen ſie das beſte thun/ und darumb die ſache nicht verlohren geben.

Es helffe dann an wem es wolle. Nun wie uns die rechte und wahre Religion angelegen iſt/ alſo dencken wir auch auff mittel und wege dieſelbe zu behalten. Jch weiß keinen rath/ und ob ich ihn gleich wůſte/ ſo folget niemand/ ich muß fuͤr meinen Augen ſehen/ und vielleicht auch noch erleben/ (daß ich doch nicht begehre) daß die liebe Religion muß auß ungnaden GOttes von wegen unſerer ſuͤnden und miſſethat/ wieder dahin und zu boden gehen/ wie ſie auß GOttes gnaden zu uns kommen iſt. Hat der liebe Mann ſchon vor mehr als hundert Jahren dieſes ſorgen muͤſſen/ ſo haben wir/ bey denen es nichts gebeſſert/ es nicht weniger zu beſorgen/ weil der zorn immer mehr und mehr gehaͤuffet worden: Und moͤchte wol anderer bekehrung mit unſerer verlaſſung geſchehẽ. Daher haben wir hohe urſach/ nicht ſicher zu ſeyn/ ſondern auff uns ſelbſt acht zu geben/ und nichts zu verſaͤumen/ damit es doch mit unſerer kirchen in andern und beſſern ſtande gebracht werden moͤchte.

Und darff hier niemand gedencken/ wir intendirten und ſuchten zuviel; Wir lebten ja nicht in republica Platonica, und ſeye es nit muͤglich/ alles in ſolcher vollkommenheit und nach der regel zu haben/ daher die boͤſe beſchaffenheit der zeit mehr mit erbarmung zu tragen als mit unwillen zu beklagen ſeye: Wo man die vollkommenheit ſuchen wolle/ muͤſſe man auß dieſem leben/ in jenes gehen/ da wuͤrde man allein etwas vollkommenes antreffen/ ehe aber nichts zu hoffen haben. Denen/ welche alſo einwenden/ antworte ich. Einmahl zwar/ daß die vollkommenheit zu ſuchen ſo gar nicht verbotten/ daß wir auch darzu angetrieben werden. Und wie waͤre zu wůnſchen/ daß wir ſie erlangen moͤchten? Aber andern theils geſtehe ich gern/ daß wir es hier in dieſem leben darzu nicht bringen werden/ ſondern je weiter ein frommer Chriſt kommet/ je mehr wird er noch ſehen/ ihm zu manglen: und alſo/ daß er von der einbil dung der vollkommenheit/ nie weiter wird entfernet ſeyn/ als wo er ſich derſelben am meiſten befleiſſet: Gleichwie wir ſehen/ daß gemeiniglich die jenige/ die in ihren Studiis am weiteſten gekommen/ ſich vielweniger vor gelehrt achten werden/ als andere die erſt ein halb jahr in die buͤcher haben zu ſehen angefangen. Jndem jene je laͤnger je mehr erkeñen/ was zu der wahren erudition gehoͤre/ ſo ſie vorhin noch nicht alſo verſtanden. Alſo auch dorten waͤre viel eher von einigen anfangenden zu ſorgen/ daß ſie ſich vollkommen zu ſeyn achten moͤchten/ als von den jenigen/ die ſchon ziemlich nach derſelben ſich bearbeitet. Jndeſſen ob wirs wol freylich nimmermehr in dieſem leben werden zu dem jenigen grad der vollkommenheit bringen/ daß nichts mehr darzu gethan werden koͤnnte oder ſolte/ ſo ſind wir gleichwol verbunden zu einigem grad der vollkommenheit zu gelangen.

Und wie von jeglichen Chriſten es gilt/ wo Paulus ſagt: 2. Cor. 13/ 11. Zuletzt lieben Bruͤder/ freuet euch/ ſeyd vollkommen/ und v. 9. daſſelbige wuͤnſchẽ wir auch/ nemlich eure vollkommenheit. Col. 1.

v. 28. Wir verkuͤndigen und vermahnen alle menſchen/ und lehren alle menſchen/ mit aller weißheit/ auff daß wir darſtellen einen jeglichen menſchen vollkommen in CHriſto JEſu: 2. Tim. 3/ 17. Daß ein menſch GOttes ſey vollkommen/ zu allem guten werck geſchickt. Phil. 3/ 15.

Wie viel nun unſer vollkommen ſind/ die laſſet uns alſo geſinnet ſeyn (obwol Paulus von einem hoͤhern und hier unmuͤglichen grad vorher verſ. 12. ſagt: nicht/ daß ichs ergrieffen habe oder vollkom̃en ſeye) alſo moͤgen wir auch ſagen/ daß es der gantzen Kirchen gelte/ daß ſie mehr und mehr vollkommen werde/ und von allen ſowol als jeglichen wahr werden ſolte/ was wiederumPaulus ſpricht: Eph. 4/ 13. Daß wir alle hin an kommen/ zu einerley glauben und erkañtnuͤß deß Sohns Gottes/ und ein vollkommen mann werden/ der da ſey in dem maß deß vollkommenen alters Chriſti.

Wir ziehen aber ſolche vollkommenheit/ die wir von der Kirchen verlangen/ nit dahin/ daß kein einiger Heuchler mehr unter derſelben ſeye/ wol wiſſend/ daß der weitzen-acker niemal ſo rein angetroffen werde/ daß nit einig unkraut auf demſelben ſich findt ſondern dahin/ daß gleichwol dieſelbe von offenbaren aͤrgernuͤſſen frey/ und kein darmit behaffteter ohne gebuͤhrende andung und endlich außſchlieſſung darinnen gelaſſen/ die wahre Glieder derſelben aber mit vielen Fruͤchten reichlich erfůllet werden. Alſo/ daß das unkraut nicht mehr den weitzen bedecke und unſcheinbar mache/ wie leider jetzo geſchiehet/ ſondern von demſelben bedeckt werde/ daß man ſolches nicht ſonderlich wahrnehme.

Wolte man auch dieſes vor unmuͤglich halten/ ſo fuͤhre ich deſſen ein Exempel an/ die erſte Chriſtliche Kirche/ darauß erweißlich/ was deroſelben muͤglich geweſen/ ſeye nicht bloſſer dings unmuͤglich. Es bezeugen aber die Kirchen-hiſtorien/ daß die erſte Chriſtliche Kirche in ſolchem ſeligen ſtande geſtanden/ daß man die Chriſten ins gemein an ihrem gottſeligen leben gekannt/ und von andern leuten unterſchieden habe: Dann ſo ſpricht Tertullianus: Quid enim inſigne præferimus, niſi primam ſapientiam, qua frivola humanæ mentis opera non adoramus; abſtinontiam qua ab alieno temperamus [unleserliches Material – 2 Zeichen fehlen]udicitiam quam nec oculis contemnimus: Miſericordiam qua ſuper indigentes flectimur: ipſam veritatem, qua offendimus: ipſam libertatem, pro qua mori novimus. Qui vult intelligere, quid ſint Chriſtiani, iſtis indicibus utatur neceſſe eſt. Was iſts/ daß wir vor andern zum kennzeichen an uns ſehen laſſen: Als die hoͤchſte weißheit/ indem wir eitele wercke deß menſchlichen hertzens nit anbeten wollen: Die vergnuͤgſamkeit/ da wir andern nach dem ihrigen nicht trachten: Die zucht die wir auch nicht gern mit den augen verletzen: Die barmhertzigkeit/ damit wir uns zu den duͤrfftigen wenden: Die warheit ſelbſt/ die andere nit leiden moͤgen: Die freyheit/ vor welche wir auch gern ſterben. Wer wiſſen wil/ was Chriſten ſeyn/ der muß ſie an ſolchen merckmahlen kennen. Wiewol ſtunde es es damahl! Ja/ ach wie herꝛlich war es/ wann der liebe alte Ignatius, epiſt. ad Epheſ.

ſagen konte/ daß/ welche ſich zu Chriſto bekannten/ nicht nur auß dem was ſie ſagten/ ſondern auch was ſie ſagten/ ſondern auch was ſie thaͤten/ erkañt wuͤrden/ ([fremdsprachliches Material – 9 Wörter fehlen].) Wie ſtattlich lautet es/ wann Euſebius. L. 4. H. E. c. 7.

ſagen kan/ es ſeye zwar/ ſonderlich durch der ketzer boͤſes leben/ die Chriſtliche Kirche bey den Heyden in boͤſen ruff gekommen: Aber [fremdsprachliches Material – 7 Zeilen fehlen] Es ſeye die allgemeine Kirche/ ſo allein die wahre und allezeit einerley art und ſinnes iſt/ ſtaͤtig gewachſen/ uñ habe zugenom̃en/ daß ſie mit erbarkeit/ redlichkeit/ freymuͤtigkeit/ zucht und reinigkeit deß Goͤttlichen lebens uñ weißheit allen ſo Griechen als Barbarẽ unter augen geleuchtet. Wie groſſe ehre wars/ daß erneñter Tertull. c. 4. ad Scap. und alſo gegen einen feind und Landpfleger ſich nicht ſcheuet im namen der geſampten Kirchen zu ruͤhmen. Depoſitum non abnegamus, matrimoniũ nullius adulteramus, pupillos pie tractamus, indigentibus refrigeramus, nulli malum pro malo reddimus. Das vertraute verlaͤugnen wir nit/ niemand verletzen wir ſeine ehe/ mit den Waiſen gehẽ wir gottsfuͤrchtig umb/ die mangelleiden erlaben wir/ niemand vergelten wir boͤſes mit boͤſem.

Alſo gedencket auch Juſtinus apol. 2. daß einige bekehret wordẽ ſind/ durch die redlich- und gerechtigkeit der Chriſten in handlungen. Wie ein ſchoͤnes lob war es von den Chriſtlichen Weibsperſonen/ wo Tatianus contra gentes, als er den Heyden die Hurerey vorgeworffen/ ſagen darf: [fremdsprachliches Material – 7 Wörter fehlen]. Dann alle weibsperſonen bey uns ſind zuͤchtig. So ruͤhmet Origenes, daß die lehre Jeſu habe bey allen gewuͤrcket eine wunderwuͤrdige ſanfftmuht/ erbarkeit/ freundlichkeit/ guͤtigkeit/ verſoͤnlichkeit/ die nit wegẽ der ſorge diſes lebẽs und anderer menſchlichen notturfft/ ſondern von hertzen die Predigt von GOtt/ Chriſto und dem kůnfftigen gericht auffgenommen haben. Daher ſie auch ſo ſorgfaͤltig vorher der jenigen/ welche ſich zu ihnen begaben/ leben examinirten und auff die probe ſetzten/ nicht ehe ſie in die Kirche auffnehmende/ biß ſie ſahen/ daß ſie ihr leben wuͤrdiglich nach dem beruff/ darzu ſie beruffen worden/ fuͤhren wuͤrden. Wie eben ſolcher Orig.

8. contr. Celſ. bezeuget. War dann jemand/ der einig aͤrgernuͤß begienge/ ſo wurde mit ſolchem ernſt gegen denſelben verfahren/ daß man ſich verwundern muß/ wie zu ſolcher zeit/ da die Chriſten die Obrigkeit nicht auff ihrer ſeit hatten/ muͤglich geweſen/ eine ſolche ſtrenge zucht und diſciplin unter ſich zu erhalten: Da wurden die begangene fehler von den Kirchenaͤltiſten/ deren verſamlung der Biſchoff regierte/ vorgenommen/ erwogen und gerichtet/ auch die verbrecher nach befinden der ſachen von der Gemeinde außgeſchloſſen/ auch nicht anders als nach gnugſamer verſicherung der beſſerung wieder auffgenommen. Damit die Kirche zeugete/ wie gar ſie ihrer Glieder ſuͤnde nicht billigte/ andere von dergleichen ſuͤnden abſchreckte/ und die gefallene beſſerte. Daher erkannten ſie auch keine andere vor ihre Mitbruͤder als die alſo lebeten. Alſo ſagt Juſtinus: Welche man antrifft/ nicht alſo lebende/ wie er gelehret/ das iſt ein klares zeugnuͤß/ daß ſie keine Chriſten ſeyen/ ob ſie wol Chriſti Lehre mit der [z]unge bekenneten: von denen ſpricht er auch außtruͤcklich an die Kaͤyſere/ ſie bittende/ ſie wolten doch ſelbſt die jenige/ welche ein ihres Meiſters Gebotten nicht gemaͤſſes leben fuͤhreten/ und ſich nur Chriſten nennen lieſſen/ zu ſtraffe ziehen.

Daher Plinius der Heyde in ſeiner bekannten Epiſtel (Lib. 10. Epiſt. 97.) an den Kaͤyſer Trajanum ſelbſt bekennet/ daß ob er wol einige zu erfahrung der warheit foltern laſſen/ er doch nicht erfahren koͤnnen/ daß ſie einiger laſter/ auſſer ihrer von den Roͤmern verworffenen Religion/ ſich ſchuldig machten. Welche bekanntnuͤß eines offentlichen feindes und darzu Richters von nicht weniger wichtigkeit iſt. Lieſet man die abſonderliche Exempel der herꝛlichen tugenden/ die an ein und andern hervor geleuchtet/ ſo kan man nicht anders als hertzlich dardurch bewogen werden. Was war es vor eine hertzliche Liebe zu GOTT/ da ſie zum zeugnuͤß derſelben zu den grauſamſten martern mehr eileten/ als ſich dieſelbe ſchrecken lieſſen/ wo es an die bekanntnuͤß ihres liebſten Heylandes gieng?

Wie bruͤnſtig war die liebe unter ihnen ſelbſt/ da ſie ſich nicht nur unter einander mit dem lieben namen Bruͤder und Schweſtern nenneten/ ſondern auch recht bruͤderlich unter ſich lebeten/ daß auch einer vor den andern zu ſterben/ wo es noht ſeye/ ſtaͤtig bereit war. Von welcher Materi und den abſonderlichen tugenden der erſten Chriſten/ wo jemand verlangen hat/ einige zeugnuͤſſen der alten zu ſehẽ/ wuͤſte ich denſelben faſt nirgend beſſer hinzuweiſen/ als in meines Hochgeehrten Præceptoris deß Sel. D. Ioh. Conradi Dannhaueri Chriſteid. Act. 1. opt.

dram. Theatr. 1. Phæn. 4. ſodann meines ſehrwerthen Freundes/ und zu Straßburg vorweilen geweſenen ſo Com̃ilitonis als nachmals Collegæ Herꝛn D. Baltaſar. Bebelii, antiq.

Eccleſ. trium à N. Chr. ſeculorum, in jeglichem Seculo an ſeinem ort/ wo ſolche tugenden mit fleiß erzehlet.

Wie nun der zuſtand der Chriſtlichen kirchen ſolcher zeit/ unſer kaltes und laues weſen gantz zu ſchanden machet/ alſo zeiget er gleichwol/ es ſeye das jenige ſo wir ſuchen nicht unmuͤglich/ wie ihrer viel ihnen die einbildung machẽ: Daher ſeye es unſere ſchuld/ daß dergleichen Lob ſo ferne von uns iſt. Dann es iſt ja eben der H. Geiſt/ welcher vor dem in ſolchẽ erſten Chriſten alles gewuͤrcket/ der uns von GOtt geſchencket iſt/ und heut zu tag weder unvermoͤglicher noch ſaͤumiger iſt/ das werck der Heiligung in uns zu verrichten. So muß es allein die urſach ſeyn/ daß wir ihm ſolches nicht laſſen/ ſondern ihn ſelbſten hindern: Deßwegen dann je nicht vergebens hiervon gehandelt wird/ wie doch die ſache in beſſern ſtand gebracht werden moͤchte.

Nun erkenne ich gern meine wenigkeit/ und daß ich mich weder vermeſſen koͤnne/ noch ſolches einbilden wolle/ daß ich vor andern dienern Gottes/ wie dem gemeinen uͤbel zu helffen waͤre/ ſonderbaren verſtand habe: Sondern ich finde taͤglich in mir/ woran mirs ſelbſten manglet. Daher ich von grund der Seelen wünſche/ daß wie auch ein und andere gethan/ begabtere und mit mehrerm liecht/ verſtand und erfahrung außgeruͤſtete Maͤnner dieſe Materi mit fernerm eiffer vor ſich nehmen/ der ſache in der furcht deß Herrn nachdencken/ und wie ſie etwa zu rathen noͤthig finden/ der geſampten Chriſtlichen Evangeliſchen Kirch vorlegen/ ſodann auff mittel und wege bedacht ſeyn moͤgen/ wie durch Goͤttliche Gnade heilſame rathſchlaͤge/ die etwa gefunden worden/ heilſamlich zu werck gerichtet wuͤrden. Jndem ſonſten alle berathſchlagung ein vergebenes thun iſt.

Wann aber in der ſache/ die uns alle angehet/ allen Chriſten/ vornehmlich aber allen die der HERR an einigen orten ſeiner Kirchen zu waͤchtern geſetzet hat/ obliget/ auff den jemahligen zuſtand der Kirchen zu ſehen/ und wie ihm zu helffen bedacht zu ſeyn: Sonderlich weil die Kirche ein ſolcher Leib iſt/ der aller orten einerley natur hat/ und deßwegen wo nicht mit einerley kranckheiten jederzeit behafftet/ dannoch derer gefahr ſtaͤtig unterworffen iſt: Und deßwegen wer das jenige/ was ihm bey ſeiner Gemeinde zu beſſerung derſelben dienſam/ fleiſſig unterſucht und erkannt hat/ ziemlicher maſſen auch erkennen wird/ wie anderwertlich mit weniger beobachtung der etwa verſchiedenen umbſtaͤnde/ andern Gemeinden ebener maſſen zu helffen ſeye: Zu jenem aber ohn-diſputirlich jeder Prediger geſetzt iſt: Als erkuͤhne Jch mich auch/ nachdem ich bißher nach dem vermoͤgen das GOtt verliehen acht gegeben/ wie der mir und meinen geliebten AmptsBruͤdern anvertrauten hieſigen Kirchen maͤngel gebeſſert/ und ſie mehr erbauet werden moͤchte/ das jenige/ was Jch in gottſeliger nachdenckung/ nach anleitung der Schrifft nuͤtzlich und noͤthig erachtet/ hier auch zu papier zu bringen: Ob etwa andern erleuchtetern und hierinnen vermoͤglichern/ aufs wenigſte moͤchte anlaß gegeben werden/ auch ihres orts dem wichtigen Werck weiter nach zudencken/ und woran es dieſen vorſchlaͤgen manglen ſolte/ zu erſetzen: Oder/ wo dieſelbe nicht thunlich befunden wuͤrden/ beſſere vor die hand zu geben: Wie Jch dann willig bin/ jedem auch einfaͤltigſten/ der mir in meinen Ampts-verrichtungen und allem andern/ ſo zu der erbauung gehoͤret/ etwas beſſers und vortraͤglichers zeigen wird/ zu weichen/ und beſſern berichts wegen danck zu ſagen. Dann/ es iſt ja alles ſolches nicht unſere/ ſondern GOttes Sache/ ſo ſtehet dieſem frey durch auch vor der welt unſcheinbare oder verachtete Mittel-perſonen dergleichen dinge vorzutragen/ die Er zu ſegnen beſchloſſen hat.

Scripture echoes

  1. ↩Rom.11.25-Rom.11.26 — For I do not want you to be ignorant of this mystery, brothers, so that you may not be wise in your own estimation: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. Rom.11.26 — And so all Israel will be saved, as it is written: 'The Deliverer will come from Zion; he will turn away ungodliness from Jacob.'
  2. ↩Rom.11.25 — For I do not want you to be ignorant of this mystery, brothers, so that you may not be wise in your own estimation: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.
  3. ↩Rom.11.25-Rom.11.26 — For I do not want you to be ignorant of this mystery, brothers, so that you may not be wise in your own estimation: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. Rom.11.26 — And so all Israel will be saved, as it is written: 'The Deliverer will come from Zion; he will turn away ungodliness from Jacob.'
  4. ↩Hos.3.5 — Afterward the children of Israel will return and seek the LORD their God and David their king, and they will come in awe to the LORD and to His goodness in the latter days.
  5. ↩Rom.11.25-Rom.11.26 — For I do not want you to be ignorant of this mystery, brothers, so that you may not be wise in your own estimation: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. Rom.11.26 — And so all Israel will be saved, as it is written: 'The Deliverer will come from Zion; he will turn away ungodliness from Jacob.'
  6. ↩Gal.5.1 — For freedom Christ has set us free. Stand firm, therefore, and do not again be subject to a yoke of slavery.
  7. ↩1Sam.3.19;Josh.21.45;1Kgs.8.56;Isa.55.10-Isa.55.11 — And Samuel grew, and the LORD was with him, and did not let any of his words fall to the ground. Josh.21.45 — Not a word failed of any good thing which the LORD had spoken to the house of Israel; all came to pass. 1Kgs.8.56 — Blessed be the LORD, who has given rest to his people Israel, according to all that he spoke. Not one word has fallen from all his good word that he spoke through Moses his servant. Isa.55.10 — For just as the rain and the snow come down from heaven and do not return there unless they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater— Isa.55.11 — So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.
  8. ↩Prov.21.25;Prov.13.4 — The desire of the sluggard will be his death, for his hands refuse to work. Prov.13.4 — The soul of the sluggard craves and gets nothing, but the soul of the diligent is richly supplied.
  9. ↩Matt.24.14 — And this gospel of the kingdom will be proclaimed throughout the whole inhabited world, as a testimony to all the nations. And then the end will come.
  10. ↩Matt.24.14 — And this gospel of the kingdom will be proclaimed throughout the whole inhabited world, as a testimony to all the nations. And then the end will come.
  11. ↩Luke.18.8 — I tell you, he will bring about justice for them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?
  12. ↩Matt.3.2;Mark.1.15;Acts.3.19 — and saying, "Repent, for the kingdom of heaven has come near." Mark.1.15 — The time is fulfilled, and the kingdom of God has drawn near. Repent and believe the good news. Acts.3.19 — Repent therefore, and turn again, so that your sins may be blotted out, that times of refreshing may come from the presence of the Lord.
  13. ↩2Cor.13.11 — Finally, brothers and sisters, rejoice. Be restored, be encouraged, think the same thing, live in peace; and the God of love and peace will be with you.
  14. ↩2Cor.13.9 — For we rejoice when we are weak but you are strong; this we also pray for: your restoration.
  15. ↩Col.1.28 — Him we proclaim, admonishing every person and teaching every person with all wisdom, so that we may present every person mature in Christ.
  16. ↩Col.1.28 — Him we proclaim, admonishing every person and teaching every person with all wisdom, so that we may present every person mature in Christ.
  17. ↩Col.1.28 — Him we proclaim, admonishing every person and teaching every person with all wisdom, so that we may present every person mature in Christ.
  18. ↩2Tim.3.17 — so that the man of God may be complete, equipped for every good work.
  19. ↩2Tim.3.17 — so that the man of God may be complete, equipped for every good work.
  20. ↩Phil.3.15 — Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you.
  21. ↩Phil.3.15 — Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you.
  22. ↩Eph.4.13 — until we all attain to the unity of the faith and of the knowledge of the Son of God, to a mature man, to the measure of the stature of the fullness of Christ
  23. ↩Rom.12.17;1Thess.5.15;1Pet.3.9 — Repay no one evil for evil, but take thought for what is good in the sight of all people. 1Thess.5.15 — See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. 1Pet.3.9 — Do not repay evil for evil or insult for insult; but on the contrary, bless, because for this you were called, so that you may inherit a blessing.
  24. ↩Rom.12.17;1Thess.5.15;1Pet.3.9 — Repay no one evil for evil, but take thought for what is good in the sight of all people. 1Thess.5.15 — See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. 1Pet.3.9 — Do not repay evil for evil or insult for insult; but on the contrary, bless, because for this you were called, so that you may inherit a blessing.
  25. ↩Rev.3.15-Rev.3.16 — I know your works—that you are neither cold nor hot. I wish you were either cold or hot! Rev.3.16 — So because you are lukewarm, and neither hot nor cold, I am about to spit you out of my mouth.
  26. ↩2Thess.2.13;1Pet.1.2 — But we ought always to give thanks to God for you, brothers loved by the Lord, because God chose you as firstfruits for salvation through sanctification of the Spirit and faith in the truth. 1Pet.1.2 — according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: grace to you and peace be multiplied.
  27. ↩Acts.7.51;Eph.4.30;1Thess.5.19 — You stiff-necked people, uncircumcised in heart and ears! You always resist the Holy Spirit. As your fathers did, so you do. Eph.4.30 — And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 1Thess.5.19 — Do not quench the Spirit.
  28. ↩Prov.1.7;Ps.111.10 — The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. Ps.111.10 — The beginning of wisdom is the fear of the LORD; good understanding belongs to all who do his works. His praise endures forever.

Notes

  1. 1 ↩Printed enumeration fragment introducing the following scriptural citation; sentence is intentionally incomplete in the source.
  2. 2 ↩Source qualifies 'all Israel' as at least a markedly large portion if not the entire people; 'verstockt' rendered as 'hardened' in the Pauline sense of obstinate unbelief.
  3. 3 ↩Sentence is cut off mid-citation at 'Hos.'; the following section continues with Hosea verse numbers and the finite verb 'zielen werden' ('will aim/point').
  4. 4 ↩Source ꝛc. is the early modern abbreviation for etc./&c. (et cetera).
  5. 5 ↩Completes the prior clause: many places of the prophets in the Old Testament… will point (zielen werden) to that hope.
  6. 6 ↩Unſerigen = those of our party (evangelical/Lutheran teachers). The contested reading is whether Rom. 11’s promise of Israel’s turning still awaits future fulfillment.
  7. 7 ↩S. Herrn Luthero: honorific for the late Luther (seliger/sanctus Herr); rendered as 'blessed father Luther'.
  8. 8 ↩"heiliger wandel" rendered as "holy way of life" (conduct/manner of living), not mere outward reform.
  9. 9 ↩"auffs wenigste damit" taken as "at the very least so that," limiting the claim if full means-to-conversion is not granted.
  10. 10 ↩"gleichsam in die wette" is an older German idiom of emulous rivalry; rendered "as if racing one another" to keep the competitive zeal without archaism.
  11. 11 ↩"geistlicher Schwächung des Papsttums" is rendered "spiritual weakening of the papacy," preserving Spener's confessional polemic without modern softening.
  12. 12 ↩Baasen: Early New High German Base = female cousin/kinswoman; Esther is Mordecai's cousin (and adoptive daughter).
  13. 13 ↩Bibliographic/footnote siglum in the source (likely folio or note marker tied to the Sarcerius citation); left unexpanded.
  14. 14 ↩Page or folio number for the Sarcerius reference introduced in s5.
  15. 15 ↩Footnote or section siglum in the source apparatus; left unexpanded.
  16. 16 ↩sicher und buben leben: sicher here is the older sense of living secure/carefree in sin (not 'safe' in a positive sense); buben is knavish/rogue living.
  17. 17 ↩Sardanapalisch alludes to Sardanapalus, the legendary Assyrian king proverbial for luxury and debauchery; Epicurisch here means pleasure-seeking, not technical philosophical Epicureanism.
  18. 18 ↩das ist der teuffel gar: rendered 'pure devilry' for the intensifying gar ('altogether/the devil entirely'); the force is that refusing the punishment of sin is diabolical, not merely human weakness.
  19. 19 ↩German zeugnuß retains the biblical sense of 'testimony/witness' (as in Matt. 24:14), not a mere certificate or evidence in a modern courtroom sense.
  20. 20 ↩niemand keiner zucht und disciplin achten: double negative intensifies total disregard for church order/discipline, not a logical cancellation.
  21. 21 ↩sie in 'wollen sie gerne auffrichten' refers to Disciplin from the prior sentence (church discipline/order), not to the subjects.
  22. 22 ↩"auß ungnaden GOttes" rendered as "under God's displeasure" (divine disfavor), set against "auß GOttes gnaden" ("by God's grace").
  23. 23 ↩"verlassung" taken as divine abandonment/leaving (not mere human desertion), parallel to others' conversion.
  24. 24 ↩Einbildung der Vollkommenheit: rendered as "conceit of perfection" (the illusion of already being perfect), not mere imaginative aspiration.
  25. 25 ↩German 'seyd vollkommen' renders the Pauline charge often translated 'be perfect' / 'be complete' / 'be restored'; 'perfect' is kept to match the section's Vollkommenheit theme.
  26. 26 ↩German ziehen ... dahin means to construe or aim a demand in a certain direction: not absolute absence of hypocrites, but freedom from open scandal with discipline up to exclusion.
  27. 27 ↩Source gap '[unleserliches Material – 2 Zeichen fehlen]udicitiam' is restored as pudicitiam (chastity), matching the German paraphrase 'zucht' in s4 and standard Tertullian wording. 'abſtinontiam' is read as abstinentiam.
  28. 28 ↩'zucht' here tracks Tertullian's pudicitia (chastity/purity), not mere discipline; 'vergnügsamkeit' renders abstinentia as contented restraint from others' goods.
  29. 29 ↩Source reads 'es es damahl' with doubled 'es'; treated as a dittography and rendered once.
  30. 30 ↩Source has a likely dittography: 'nicht nur auß dem was sie sagten / sondern auch was sie sagten / sondern auch was sie thaten'. Rendered as the intended contrast of speech and deeds (not only what they said, but also what they did).
  31. 31 ↩Abbreviation 'L.' for Latin liber / German Buch in the citation chain Eusebius L. 4. H. E. c. 7.
  32. 32 ↩'H.' is the first half of the standard abbreviation H. E. (Historia Ecclesiastica).
  33. 33 ↩'E.' completes H. E. = Historia Ecclesiastica (Ecclesiastical History).
  34. 34 ↩Abbreviation 'c.' for caput / chapter.
  35. 35 ↩Seven lines of foreign-language source material are marked missing in the witness; the translation follows only the surviving German and marks the gap in place.
  36. 36 ↩Abbreviated Latin title of Tertullian's Ad Scapulam (To Scapula).
  37. 37 ↩Latin quotation (Tertullian); rendered into modern English rather than left untranslated. matrimonium nullius adulteramus = we commit adultery with no one's marriage / violate no one's marriage.
  38. 38 ↩Source marks a lacuna: seven words of non-German (likely Greek/Latin) quotation from Tatian are missing from the witness.
  39. 39 ↩Likely Spener’s German rendering or paraphrase of the missing Tatian quotation; relation to the lacuna in s4 is uncertain.
  40. 40 ↩Source has [z]unge for Zunge (‘tongue’); translated as the repaired reading ‘tongue’.
  41. 41 ↩Sel. expands to Seligen (the late/blessed deceased). The sentence is cut mid-citation and continues through the following abbreviation fragments (D. Ioh. Conradi Dannhaueri …).
  42. 42 ↩Bibliographic abbreviation D. for Doctor, continuing the citation of the late teacher named in s2.
  43. 43 ↩Abbreviation Ioh. for Johann/Johannes, part of the name Johann Conrad Dannhauer.
  44. 44 ↩Christeid. is the abbreviated work title (Christeis/Christiados) by Johann Conrad Dannhauer; form left close to the source abbreviation while naming the author in ordinary English order.
  45. 45 ↩Bibliographic Act. likely = Actus/Act within Dannhauer's Christeis; kept as citation shorthand because the print units are split across sentences.
  46. 46 ↩Abbreviation opt. is left unresolved (possibly optimus/best [edition], or the start of a further title element continued in the next section as opt. dram. Theatr. …). Sense is bibliographic, not prose.
  47. 47 ↩Early modern bibliographic abbreviation of Latin Theatrum ("Theater" / theatrical section), not a prose sentence.
  48. 48 ↩Abbreviation of Phænomena ("Phenomena"), a subdivision in the cited Dannhauer locus.
  49. 49 ↩Commilitonis / Collegæ: academic Latin for fellow student and colleague. Herrn D. begins the title of Balthasar Bebel, completed in the following sentence units.
  50. 50 ↩Latin genitive Bebelii = of Bebel (Balthasar Bebel). antiq. continues in the next section as antiq. Eccles. trium à N. Chr. seculorum...
  51. 51 ↩Latin bibliographic abbreviation, most plausibly Ecclesiae / Ecclesiastica (“of the Church” / church-historical), opening a title continued in the next fragments rather than a Bible-book cue.
  52. 52 ↩N. taken as Nativitate (Nativity), the usual early-modern expansion in a N. Chr.; trium belongs with seculorum in s4 (“of three centuries”).
  53. 53 ↩Chr. expanded as Christi, completing a N. Chr. (a Nativitate Christi).
  54. 54 ↩Source abbreviation 'H.' almost certainly begins 'Heiliger Geist' (Holy Spirit), completed in the next sentence's 'Geist'.
  55. 55 ↩Mittel-personen: rendered as 'instruments' (agent-persons God uses as means); could also be 'intermediaries' or 'instruments and agents'.

Pia Desideria (Pious Wishes / Heartfelt Desire for God-Pleasing Reform) companion

A prayer for every moment, already on your phone

Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.

Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.

  • One short, memorable prayer delivered daily — build your repertoire a card at a time
  • Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
  • Save favourites into your personal pocket collection you can open anywhere
Chosen Portion — Daily Prayer (free iOS app) →