ADDITIONAL NOTES p. 4, 1. 30.
The passage in Gellius, Noctium Atticarum Libri XX, is as follows: “It must not be omitted, that in the books of the old lawyers morbus is distinguished from vitium: vitium is perpetual, whilst morbus is subject to variations.” See The Attic Nights of Aulus Gellius, translated into English by the Rev. W. Beloe, London 1795, Vol. I, p. 241.
Zwingli said at Berne (Werke, (Schuler and Schulthess ed.) II, 1, 146) : “We know from Luke 2: 52, that Christ grew according to his humanity. From this we learfl that his humanity was not like his divinity infinite and immeasurable, but according to his human nature he was finite and subject to limitation.”
For Zwingli’s explanation of Ephes. 5: 27 see his De Canone missae epicheiresis, in his Werke, ed. Egli and Finsler, II, 571. p. 78, 1. 18.
The book referred to is Luther’s De votis monasticis, 1521, (see Werke, Weimar ed. Vol. VIII, pp. 577-669), and the sermon from John 3: 16, Sic deus dilexit, held on June 9, 1522 (Werke, Weimar ed., Vol. X, pt. 3, No. 29, pp. 160-169.) p. 81, 1. 6.
Eck was probably thinking of §15 of the Bull “Exsurge Domine,” which condemned the following statement of Luther: “If they believe and trust that they will receive grace, this faith alone makes them pure and worthy [to come to the sacrament of the Eucharist].” See Jacobs, Martin. Luther, 1898, p. 419, who gives the full text of this bull in an English translation.
The sacraments are visible signs of invisible grace. This definition goes back to Peter Lombard, who defined a sacrament as “a visible form or sign of an invisible grace,” see his Sentences, Bk. IV. It is based in turn on Augustine, who defined a sacrament as “visible signs of divine things, in which the invisible things themselves are honored,” De Cat. Rud. XXVI, §50.
ADDITIONAL NOTES 295 p. 85, 1. 13.
The reference here is to the Corpus Juris Civilis of Justinian, more definitely the Codex Justinianus, Book I, chap. 1, which is entitled: De summa trinitate et de fide catholica et ut nemo de ea puhUce contendere audeat. In §4 of this chapter occurs the sentence quoted by Eck: Nam vnjuriam facit iudicio reverentissimae synodi, si quis semel iudicata ao recte disposita revolvere et publice disputare contendit. See Corpus Juris Civilis, ed. Mommsen, Vol. II, p. 6.
De saeculari potestate is Luther’s tract, “Von weltUeher Oberkeit,” see his Werke, Weimar edition, XI, 245-281. In it he wrote: “They do nothing but skin and scrape. They pile one duty upon the other, one tax upon the other; here they let go a bear, there a wolf, so that there is no right, faithfulness or truth found among them, and they act worse than robbers and rascals. Their secular government lies prostrate as deeply as the government of the spiritual tyrants.”
Augustine speaks only of the possibility of punishments in the life beyond (Enchiridion ad Laur. 67; De Civ. Dei. 20, 18), and believes that these are referred to in Matth. 12: 32, and perhaps also in I Cor. 3: llf., hence purgatorial fire is not incredible.
Zwingli himself gives as his reason for declining this safe conduct: “I know that all who adhere to the Popish Church cry out, that I am a heretic, therefore, no safe-conduct should be given to me, but, if it were given, it should be done that it might be broken, and they might get me into their power,” Werke, ed. Schuler and Schulthess, II, 2, 463.
4JUu3 mt f^/T r
PRINTED IN us A
← 28. VI. A Short and Clear Exposition of the · Contents · 30. Preface, by William Walker Rockwell →