__________________________________________________________________ Title: The Creeds of the Evangelical Protestant Churches. Creator(s): Schaff, Philip Print Basis: 1889 (Baker reprint) Rights: Public Domain CCEL Subjects: All; Creeds; History; Symbols; Reference; Proofed LC Call no: BT990 LC Subjects: Doctrinal theology Creeds, confessions, covenants, etc. __________________________________________________________________ Bibliotheca Symbolica Ecclesiae Universalis. THE CREEDS OF CHRISTENDOM WITH A HISTORY AND CRITICAL NOTES BY PHILIP SCHAFF, D.D., LL.D. IN THREE VOLUMES FOURTH EDITION--REVISED AND ENLARGED VOLUME III THE EVANGELICAL PROTESTANT CREEDS, WITH TRANSLATIONS BAKER BOOK HOUSE Grand Rapids, Michigan Reprinted by arrangement with Harper and Row, Publishers Paperback edition issued April 1977 by Baker Book House ISBN: 0-8010-8090-8 The Creeds of Christendom -------- Copyright, 1877, by Harper & Brothers Copyright, 1905, 1919, by David S. Schaff Printed in the United States of America __________________________________________________________________ TABLE OF CONTENTS. (Vol. III.) ------------------------ THE CREEDS OF THE EVANGELICAL PROTESTANT CHURCHES. ------------------------ PART FIRST. THE CREEDS OF THE EVANGELICAL LUTHERAN CHURCH. Page Fac-simile of the Title-page and First Page of Preface of the 'Book of Concord'. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1, 2 The Augsburg Confession, A.D. 1530. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Luther's Catechism, A.D. 1529. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74 The Formula of Concord, A.D. 1576. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93 The Saxon Visitation Articles, A.D. 1592. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181 PART SECOND. THE CREEDS OF THE EVANGELICAL REFORMED CHURCHES. Fac-simile of the Title-page and First Page of Preface of the First Collection of Reformed Creeds. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193, 194 Fac-simile of the Title-page and First Page of Preface of the Harmony Of Reformed Creeds. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195, 196 The Sixty-seven Articles of Ulrich Zwingli, A.D. 1523. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197 The Ten Theses of Berne, A.D. 1528. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208 The First Helvetic (or Second Basle) Confession, A.D. 1536. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211 Note on the Catechismus Genevensis, the Consensus Tigurinus, and The Consensus Genevensis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232 The Second Helvetic Confession, A.D. 1586. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233 The Heidelberg or Palatinate Catechism, A.D. 1563. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 The Gallican Confession, A.D. 1559. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356 The Belgic Confession, A.D. 1561. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383 The First Scotch Confession, A.D. 1560. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437 The Second Scotch Confession, A.D. 1581. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 480 The Thirty-nine Articles of the Church of England, A.D. 1563 and 1571. With the American Revision, 1801. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 486 The Anglican Catechism, A.D. 1549, 1662. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 517 The Lambeth Articles, A.D. 1595. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 523 The Irish Articles, A.D. 1615. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 526 The Arminian Articles, A.D. 1610. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 545 The Canons of the Synod of Dort, A.D. 1619. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 550 Fac-simile of the Title-page and First Page of the Westminster Confession. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 598, 599 The Westminster Confession of Faith, A.D. 1647. With the American Alterations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 600 Fac-simile of the Title-page and First Page of the Westminster Larger Catechism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 674, 675 The Westminster Shorter Catechism, A.D. 1647. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 676 PART THIRD. MODERN PROTESTANT CREEDS. Congregational Confessions: 1. The Savoy Declaration, A.D. 1658. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 707 2. The Declaration of the Congregational Union of England and Wales, A.D. 1833. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 730 3. The Declaration of the Boston National Council, A.D. 1865. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 734 4. The Declaration of the Oberlin National Council, A.D. 1871.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 737 Baptist Confessions: 1. The Confession of 1688 (the Philadelphia Confession). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 738 2. The New Hampshire Confession, A.D. 1833. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 742 3. The Free-will Baptist Confession, A.D. 1868. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 749 Presbyterian Confessions: 1. The Confession of the Waldenses, A.D. 1655. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 757 2. The Confession of the Cumberland Presbyterian Church (American), A.D. 1829. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 771 3. The Auburn Declaration (American), A.D. 1887. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 777 4. The Confession of the Free Evangelical Church of Geneva, A.D. 1848. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 781 5. The Confession of the Free Italian Church, A.D. 1870. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 787 The Confession of the Society of Friends, commonly called Quakers, A.D. 1675. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 789 The Easter Litany of the Moravian Church, A.D. 1749. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 799 The Methodist Articles of Religion, A.D. 1784. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 807 The Reformed Episcopal Articles of Religion (American), A.D. 1875. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 814 The Nine Articles of the Evangelical Alliance, A.D. 1846. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 827 The Second Helvetic Confession in English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 831 PART FOURTH. RECENT CONFESSIONAL DECLARATIONS AND TERMS OF CORPORATE CHURCH UNION. Confessions and Creeds since 1880: 1. The American Congregational Creeds, 1883, 1913. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 913 2. The Articles of the Faith: The Presbyterian Church of England, 1890. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 916 3. The Revision of the Westminster Confession: The Presbyterian Church, U.S.A., 1903. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 919 4. The Brief Declaratory Statement of the Reformed Faith, 1902. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 922 5. The Confessional Statement of the United Presbyterian Church, 1925. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 924 6. Recent Protestant and Roman Catholic Catechisms. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 926 The Union of Church Bodies: Bases and Terms: 1. Reunion of the Cumberland Presbyterian with the Presbyterian Church, U.S.A., 1906. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 931 The Welsh Calvinistic Methodist Church 2. Unions within the Lutheran Family, 1918, 1930. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 932 3. The United Church of Canada: Basis of Union, 1925. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 933 4. The Union of the Scottish Churches, 1929. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 938 5. The American Congregational and Christian Churches, 1929. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 944 6. The Wesleyan Churches in England, 1932. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 945 Proposals Looking Towards Church Unions: 1. The Lambeth Quadrilateral, 1886, 1888. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 947 2. The Lambeth Quadrilateral and the Free Churches of England, 1921-25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 950 3. The Lambeth Conference and the Union of Churches in South India, 1930. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 950 4. The Anglican and Protestant Episcopal Churches and the Orthodox Eastern and Old Catholic Churches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 952 5. The Church of England and the Roman Catholic Church, 1896, 1921-25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 954 Within American Christendom 6. Proposals of the Protestant Episcopal Church. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 954 7. Congregational Proposals of Union. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 957 8. Presbyterian Proposals of Union. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 958 Church Alliances and Federations of Churches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 960 __________________________________________________________________ SYMBOLA EVANGELICA. EVANGELICAL SYMBOLS. -------- PART FIRST. Page SYMBOLA ECCLESIAE EVANGELICAE LUTHERANAE SYMBOLS OF THE EVANGELICAL LUTHERAN CHURCH. I. CONFESSIO AUGUSTANA. THE AUGSBURG CONFESSION. A.D. 1530. Latin and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 II. DR. MARTIN LUTHER'S KLEINER KATECHISMUS. LUTHER'S SMALL CATECHISM. A.D. 1529. German and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74 III. FORMULA CONCORDIAE EPITOME. THE FORMULA OF CONCORD. EPITOME. A.D. 1576 (1584). Latin and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93 IV. ARTICULI VISITATORII. THE SAXON VISITATION ARTICLES. A.D. 1592, German, Latin, and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181 __________________________________________________________________ Page facsimile Page facsimile __________________________________________________________________ CONFESSIO AUGUSTANA. The Augsburg Confession. A.D. 1530. [The Latin text is from the editio princeps, 1531, as printed in the best editions of the 'Book of Concord,' and especially (with all the various readings) in the Corpus Reformatorum, ed. Bindseil, Vol. XXVI. (1858), pp. 263-336. I have inserted in brackets the most important additions of the German text, and marked in foot-notes the chief alterations of the edition of 1540. The English translation (in the style of the sixteenth century) was prepared (1868), and at my request carefully revised for this work (1874), by my friend, The Rev. Dr. Charles P. Krauth, Vice-Provost of the University of Pennsylvania, and Professor of Theology in the Evangelical Lutheran Seminary, Philadelphia. First English translation by Richard Taverner, London, 1536; recent translations, more or less complete, by S. S. Schmucker (1834): E. Hazelius (1841), Ambrose and Socrates Henkel (1851 and 1854). See Vol. I. S: 41, pp. 225 sqq.] Confessio Fidei Confession of Faith Exhibita Invictissimo Imperatori Carolo V. Caesari Augusto in Comiciis Augustae. Anno MDXXX. [1] Presented to the Invincible Emperor Charles V., Caesar Augustus, at the Diet of Augsburg, Anno Domini MDXXX. [2] -------- -------- Et loquebar de testimoniis tuis in conspectu Regum, et non confundebar.--Psalm cxix. 46. I will speak of thy testimonies also before kings, and will not be ashamed.--Psalm cxix. 46. -------- -------- Praefatio ad Caesarem Carolum V. Preface to the Emperor Charles V. Invictissime Imperator, Caesar Auguste, Domine clementissime. Cum V.C.M. indixerit conventum Imperii Augustae, ut deliberetur de auxiliis contra Turcam, atrocissimum, haereditarium atque veterem Christiani nominis ac religionis hostem, quomodo illius scilicet furori et conatibus durabili et perpetuo belli apparatus resisi posit; deinde et de dissensionibus in causa nostrae sanctae religionis et Christianae fidei, et ut in hac causa religionis partium opiniones ac sententiae inter sese in caritate, lenitate et mansuetudine mutua audiantur coram, intelligantur et ponderentur, ut illis, quae utrinque in Scripturis secus tractata aut intellecta sunt, sepositis et correctis, res illae ad unam simplicem veritatem et Christianam concordiam componantur et reducantur; ut de coetero a nobis una, sincera et vera religio colatur et servetur Most Invincible Emperor, Caesar Augustus, Most Clement Master: Inasmuch as Your Imperial Majesty has summoned a Convention of the Empire at Augsburg, to deliberate in regard to aid against the Turk, the most atrocious, the hereditary, and ancient enemy of the Christian name and religion, in what way, to wit, resistance might be made to his rage and assaults, by protracted and perpetual preparation for war: Because, moreover, of dissensions in the matter of our holy religion and Christian faith, and in order that this matter of religion the opinions and judgments of diverse parties may be heard in each other's presence, may be understood and weighed among one another, in mutual charity, meekness, and gentleness, that those things which in the writings on either side have been handled or understood amiss, being laid aside ut, quemadmodum sub uno Christo sumus et militamus: ita in una etiam Ecclesia Christiana, in unitate et concordia vivere possimus; cumque nos infra scripti Elector et Principes, cum aliis, qui nobis conjuncti sunt, perinde ut alii Electores et Principes et Status ad praefata Comitia evocati simus, ut Caesareo mandato obedienter obsequeremur, mature venimus Augustam; et, quod citra jactantiam dictum volumes, inter primos affuimus. and corrected, these things may be harmonized and brought back to the one simple truth and Christian concord; so that hereafter the one unfeigned and true religion may be embraced and preserved by us, so that as we are subjects and soldiers of the one Christ, so also, in unity and concord, we may live in the one Christian Church: And inasmuch as we, the Elector and Princes, whose names are subscribed, together with others who are conjoined with us, in common with other Electors, and Princes, and States, have been called to the aforenamed Diet,--we have, in order to render most humble obedience to the Imperial Mandate, come early to Augsburg, and, with no desire to boast, would state that we were among the very first to be present. Cum igitur V.C.M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustae sub ipsa initia horum Comitiorum inter coetera proponi fecerit, quod singuli Status Imperii vigore Caesarei edicti suam opinionem et sententiam in Germanica et Latina lingua proponere debeant atque offerre; et habita deliberatione proxima feria quarta, rursum responsum est V.C.M. nos proxima feria sexta articulos nostrae Confessionis pro nostra parte oblaturos esse: When, therefore, Your Imperial Majesty, among other things, has also at Augsburg, at the very beginning of these sessions, caused the proposition to be made to the Princes and States of the Empire, that each of the States of the Empire, in virtue of the Imperial Edict, should propose and offer in the German and in the Latin language its opinion and decision; after discussion on Wednesday we replied to Your Imperial Majesty, that on the following Friday we would offer on our part the Articles of our Confession: Ideo V.C.M. voluntati obsequamur, offerimus in hac religionis causa nostrorum Concionatorum et nostram Confessionem, cujusmodi doctrinam ex Scripturis Sanctis et puro verbo Dei hactenus illi in nostris terris, ducatibus, ditionibus et urbibus tradiderint, ac in Ecclesiis tractaverint. Quod si et coeteri Electores, Principes ac Status Imperii, similibus scriptis, Latinis scilicet et Germanicis, juxta praedictam Caesaream propositionem, suas opiniones in hac causa religionis produxerint: hic nos coram V.C.M. tanquam Domino nostro clementissimo paratos offerimus, nos cum praefatis Principibus et amicis nostris de tollerabilibus modis ac viis amice conferre, ut, quantum honeste fieri potest, conveniamus, et Wherefore, in order that we may do homage to the will of Your Imperial Majesty, we now offer in the matter of religion the Confession of our preachers and of ourselves, the doctrine of which, derived from the Holy Scriptures and pure Word of God, they have to this time set forth in our lands, dukedoms, domains, and cities, and have taught in the churches. If the other Electors, Princes, and States of the Empire, should in similar writings, to wit, in Latin and German, according to the aforementioned Imperial proposition, produce their opinions in this matter of religion: we here, in the presence of Your Imperial Majesty, our most Clement Lord, offer ourselves, prepared, in conjunction with the Princes and re inter nos partes citra odiosam contentionem pacifice agitata, Deo dante, dissensio dirimatur, et ad unam veram concordem religionem reducatur; sicut omnes sub uno Christo sumus et militamus et unum Christum confiteri debemus, juxta tenorem edicti V.C.M. et omnia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petimus. our friends already designated, to compare views in a kindly manner in regard to mode and ways which may be available, so that, as far as may honorably be done, we may agree, and the matter between us of both parts being peacefully discussed, with no hateful contention, by God's help the dissension may be removed, and brought back to one true accordant religion (as we are all subjects and soldiers under one Christ, so also we ought to confess one Christ, in accordance with the tenor of the decree of Your Imp. M.), and all things should be brought back to the truth of God, which with most fervent prayers we beseech God to grant. Si autem, quod ad coeteros Electores, Principes et Status, ut partem alteram, attinet, haec tractatio causae religionis, eo modo, quo V.C.M. agendam et tractandam sapienter duxit, scilicet cum tali mutua praesentatione scriptorum ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit: nos quidem testatum clare relinquimus, hic nihil nos, quod ad Christianam concordiam (quae cum Deo et bona conscientia fieri posit) conciliandam conducere queat, ullo modo detrectare; quemadmodum et V.C.M. deinde et coeteri Electores et Status Imperii et omnes, quicunque sincero religionis amore ac studio tenentur, quicunque hanc causam aequo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cognoscere et intelligere dignabuntur. But if, as regards the rest of the Electors, Princes, and States, those of the other party, this treatment of the matter of religion, in the manner in which Your I. M. has wisely thought fit it should be conducted and treated, to wit, with such a mutual presentation of writings and calm conference between us, should not go on, nor be attended by any result; yet shall we leave a clear testimony that in no manner do we evade any thing which can tend to promote Christian concord (any thing which God and a good conscience allow); and this Your I. M. and the other Electors and States of the Empire, and all who are moved by a sincere love of religion and concern for it, all who are willing to give an equitable hearing in this matter, will kindly gather and understand from the Confession of ourselves and of ours. Cum etiam V.C.M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed saepe clementer significaverit, et in Comitiis Spirensibus, quae anno Domini etc. XX VI. habita sunt, ex data et praescripta forma vestrae Caesareae instructionis et comissionis recitari et publice praelegi fecerit: Vestram M. in hoc negocio religionis ex causis certis, quae V.M. nomine allegatae sunt, non velle quicquam determinare, nec concludere posse, sed apud Pontificem Romanum pro officio V.C.M. diligenter daturam operam de congregando Concilio generali. Quemadmodum Since, moreover, Your I. M. has not once only, but repeatedly signified to the Electors, Princes, and other States of the Empire; and at the Diet of Spires, which was held in the year of our Lord 1526, caused to be recited and publicly proclaimed, in accordance with the form of Your Imperial instruction and commission given and prescribed: That Your I. M. in this matter of religion for certain reasons, stated in the name of Your Majesty, was not willing to determine, nor was able to conclude touching any thing, but that Your I. M. would diligently endeavor to have the Roman Pontiff, idem latius expositum est ante annum in publico proximo conventu, qui Spirae congregatus fuit. Ubi V.C.M. per Dominum Ferdinandum, Bohemiae et Ungariae Regem, amicum et Dominum clementem nostrum, deinde per Oratorem et Comissarios Caesareos, haec inter coetera proponi fecit, quod V.C.M. intellexisset et expendisset Locum Tenentis V.C.M. in Imperio et Praesidentis et Consiliariorum in Regimine et Legatorum ab aliis Statibus, qui Ratisbonae convenerant, deliberationem de Concilio congregando, et quod judicaret etiam V.C.M. utile esse, ut congregaretur Concilium, et quia causae, quae tum tractabantur inter V.C.M. et Romanum Pontificem, vicinae essent concordiae et Christianae reconciliationi, non dubitaret V.C.M. quin Romanum Pontifex adduci posset ad habendum generale Concilium: ideo significabat se V.C.M. operam daturam, ut praefatus Pontifex Maximus una cum V.C.M. tale generale Concilium primo quoque tempore emissis literis publicandum congregare consentiret. in accordance with his office, to assemble a General Council; as also the same matter was more amply set forth a year ago in the last public Convention, which was held at Spires, where through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, afterward through the Orator and the Imperial Commissioners, Your I. M., among other propositions, caused these to be made: that Your I. M. had known and pondered the resolution to convene a Council, formed by the Representatives of Your I. M. in the Empire, and by the Imperial President and Counselors, and by the Legates of other States convened at Ratisbon, and this Your I. M. also judged that it would be useful to assemble a Council; and because the matters which were to be adjusted at this time between Your I. M. and the Roman Pontiff were approaching agreement and Christian reconciliation, Your I. M. did not doubt that, but that the Pope could be induced to summon a General Council: Wherefore Your I. M. signified that Your I. M. would endeavor to bring it to pass that the Chief Pontiff, together with Your I. M., would consent at the earliest opportunity to issue letters for the convening of such a General Council. In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint compositae, tunc coram V.C.M. hic in omni obedientia nos offerimus, ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano Concilio, de quo congregando in omnibus Comitiis Imperialibus, quae quidem annis Imperii V.C.M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est. Ad cujus etiam generalis Concilii conventum, simul et ad V.C.M. in hac longe maxima et gravissima causa jam ante etiam debito modo et in forma juris provocavimus et appellavimus. Cui appellationi ad V.C.M. simul et Concilium adhuc adheremus, neque eam per hunc vel alium tractatum In the event, therefore, that in this matter of religion the differences between us and the other party should not be settled in friendship and love, we here present ourselves before Your I. M. in all obedience, as we have done before, ready to appear and to defend our cause in such a general, free, and Christian Council, concerning the convening of which there has been concordant action and a determination by agreeing votes on the part of the Electors, Princes, and the other States of the Empire, in all the Imperial Diets which have been held in the reign of Your I. M. To this Convention of a General Council, as also to Your I. M., we have in the due method and legal form before made our protestation and appeal in this greatest and gravest of matters. To which appeal both to Your I. M. (nisi causa inter nos et partes juxta tenorem Caesareae proximae citationis amice in caritate composita, sedata, et ad Christianam concordiam reducta fuerit) deserere intendimus aut possumus; de quo hic etiam solenniter et publice protestamur. and a Council we still adhere; nor do we intend, nor would it be possible for us to forsake it by this or any other document, unless the matter between us and the other party should, in accordance with the tenor of the latest Imperial citation, be adjusted, settled, and brought to Christian concord, in friendship and love; concerning which appeal we here also make our solemn and public protest. Pars I. Part First. ARTICULI FIDEI PRAECIPUI. [3] CHIEF ARTICLES OF FAITH. Art. I.--De Deo. Art. I.--Of God. Ecclesiae magno consensus [eintraechtiglich] apud nos docent, Decretum Nicaenae Synodi, de unitate essentiae divinae et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quae et appellatur et est Deus, aeternus, incorporeus impartibilis [ohne Stueck], immensa potentia, sapientia, bonitate, creator et conservator omnium rerum, visibilium et invisibilium; et tamen tres sint personae, ejusdem essentiae et potentiae, et coaeternae, Pater, Filius et Spiritus Sanctus. Et nominee personae utuntur ea significatione, qua usi sunt in hac causa Scriptores Ecclesiastici [die Vaeter], ut significet non partem aut qualitatem in alio, sed quod proprie subsistit. The churches, with common consent among us, do teach that the decree of the Nicene Synod concerning the unity of the divine essence and of the three persons is true, and without doubt to be believed: to wit, that there is one divine essence which is called and is God, eternal, without body, indivisible [without part], of infinite power, wisdom, goodness, the Creator and Preserver of all things, visible and invisible; and that yet there are three persons of the same essence and power, who also are co-eternal, the Father, the Son, and the Holy Ghost. And they use the name of person in that signification in which the ecclesiastical writers [the fathers] have used it in this cause, to signify, not a part or quality in another, but that which properly subsists. Damnant omnes haereses, contra hunc articulum exortas, ut Manichaeos, qui duo principia ponebant, Bonum et Malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, [4] qui, cum tantum unam personam esse contendant de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personae distinctae, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum [geschaffene Regung in Creaturen]. They condemn all heresies which have sprung up against this Article, as the Manichees, who set down two principles, good and evil; in the same manner the Valentinians, Arians, Eunomians, Mohammedans, and all such like. They condemn also the Samosatenes, old and new; [5] who, when they earnestly contend that there is but one person, do craftily and wickedly trifle, after the manner of rhetoricians, about the Word and Holy Ghost, that they are not distinct persons, but that the Word signifieth a vocal word, and the Spirit a motion created in things. Art. II.--De Peccato Originis. Art. II.--Of Original Sin. Item docent, quod post lapsum Adae omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia; quodque hic morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque aeternam mortem his, qui non renascuntur per Baptismum et Spiritum Sanctum. [6] Also they teach that, after Adam's fall, all men begotten after the common course of nature are born with sin; that is, without the fear of God, without trust in him, and with fleshly appetite; and that this disease, or original fault, is truly sin, condemning and bringing eternal death now also upon all that are not born again by baptism and the Holy Spirit. Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi, They condemn the Pelagians, and others, who deny this original fault to be sin indeed; and who, so as to lessen the glory of the merits and disputant hominem propriis viribus rationis coram Deo justificari posse. [7] benefits of Christ, argue that a man may, by the strength of his own reason, be justified before God. Art. III.--De Filio Dei. Art. III.--Of the Son of God. Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatae Mariae virginis, ut sint duae naturae, divina et humana, in unitate personae inseparabiliter conjunctae, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis. Also they teach that the Word, that is, the Son of God, took unto him man's nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably joined together in unity of person; one Christ, true God and true man: who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that he might reconcile the Father unto us, and might be a sacrifice, not only for original guilt, but also for all actual sins of men. Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat [heilige, reinige, staerke], consoletur ac vivificet eos, a defendat adversus diabolum et vim peccati. The same also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, by sending the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin. Idem Christus palam est rediturus, The same Christ shall openly ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum. come again, to judge the quick and the dead, according as he Apostles' Creed declareth these and other things. Art. IV.--De Justificatione. Art. IV.--Of Justification. Item docent, quod homines non possint justificari [Vergebung der suende und Gerechtigkeit erlangen] coram Deo propriis viribus, meritis aut operibus, sed gratis [aus Gnaden] justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justicia coram ipso. Rom. III. et IV. [8] Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Rom. iii. and iv. Art. V.--De Ministerio Ecclesiastico. Art. V.--Of the Ministry of the Church. Ut hanc fidem consequamur, institutum st ministerium docendi Evangelii et porrigendi Sacramenta. For the obtaining of this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted. Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justificet hos, qui credunt, se propter Christum in gratiam recipi. For by the Word and Sacraments, as by instruments, the Holy Spirit is given: who worketh faith, where and when it pleaseth God, in those that hear the Gospel, to wit, that God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor. Damnant Anabaptistas et alios, They condemn the Anabaptists qui sentient, Spiritum Sanctum contingere sine verbo externo hominibus per ipsorum preparationes et opera. [9] and others, [10] who imagine that the Holy Spirit is given to men without the outward word, through their own preparations and works. Art. VI.--De Nova Obedientia. Art. VI.--Of New Obedience. Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri. Also they teach that this faith should bring forth good fruits, and that men ought to do the good works commanded of God, because it is God's will, and not on any confidence of meriting justification before God by their works. Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi (Luc. xvii. 10): Cum feceritis haec omnia, dicite, servi inutiles sumus. For remission of sins and justification is apprehended by faith, as also the voice of Christ witnesseth: 'When ye have done all these things, say, We are unprofitable servants.' Idem docent et veteres Scriptores Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum. The same also do the ancient writers of the Church teach; for Ambrose saith: 'This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiving remission of sins.' Art. VII.--De Ecclesia. Art. VII.--Of the Church. Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum [Versammlung aller Glaeubigen], [11] in qua Evangelium Also they teach that one holy Church is to continue forever. But the Church is the congregation of saints [the assembly of all believers], in which the Gospel is recte [rein] docetur, et recte [laut des Evangelii] administrantur Sacramenta. Rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel]. Et ad veram unitatem Ecclesiae satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus (Eph. iv. 5, 6): Una fides, unum Baptisma, unus Deus et Pater omnium, etc. And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies instituted by men should be alike every where, as St. Paul saith: 'There is one faith, one baptism, one God and Father of all.' Art. VIII.--Quid sit Ecclesia. Art. VIII.--What the Church is. Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hac vita multi hypocritae et mali admixti sint, licet uti Sacramentis, quae per malos administrantur, juxta vocem Christi (Matt. xxiii. 2): Sedent Scribae et Pharisaei in cathedra Mosi, etc. Et Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur. Though the Church be properly the congregation of saints and true believers, yet seeing that in this life many hypocrites and evil persons are mingled with it, it is lawful to use the Sacraments administered by evil men, according to the voice of Christ (Matt. xxiii. 2): 'The Scribes and the Pharisees sit in Moses' seat,' and the words following. And the Sacraments and the Word are effectual, by reason of the institution and commandment of Christ, though they be delivered by evil men. Damnant Donatistas et similes, [12] qui negabant licere uti ministerio malorum in Ecclesia, et They condemn the Donatists and such like, who denied that it was lawful to use the ministry of evil sentiebant ministerium malorum inutile et inefficax esse. men in the Church, and held that the ministry of evil men is useless and without effect. Art. IX.--De Baptismo. Art. IX.--Of Baptism. De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri [13] sint baptizandi, qui per Baptismum oblati Deo recipiantur in gratiam Dei. Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is offered, and that children are to be baptized, who by Baptism, being offered to God, are received into God's favor. Damnant Anabaptistas, qui improbant Baptismum puerorum et affirmant pueros sine Baptismo [14] salvos fieri. They condemn the Anabaptists who allow not the Baptism of children, and affirm that children are saved without Baptism. Art. X.--De Coena Domini. Art. X.--Of the Lord's Supper. De Coena Domini docent, quod corpus et sanguis [wahrer Leib und Blut] Christi vere adsint [unter Gestalt des Brotes und Weines], et distribuantur vescentibus [da ausgetheilt und genommen wird] in Coena Domini; et improbant secus docentes [Derhalben wird auch die Gegenlehr verworfen]. [15] Of the Supper of the Lord they teach that the [true] body and blood of Christ are truly present [under the form of bread and wine], and are [there] communicated to those that eat in the Lord's Supper [and receive]. And they disapprove of those that teach otherwise [wherefore also the opposite doctrine is rejected]. Art. XI.--De Confessione. Art. XI.--Of Confession. De Confessione docent, quod absolutio privata in Ecclesiis retinenda Concerning confession, they teach that private absolution be retained sit, quanquam in confessione non sit necessaria omnium delictorum enumeratio Est enim impossibilis juxta Psalmum (xix. 12): Delicta quis intelligit? in the churches, though enumeration of all offenses be not necessary in confession. For it is impossible; according to the Psalm: 'Who can understand his errors?" Art. XII.--De Poenitentia. Art. XII.--Of Repentance. De poenitentia docent, quod lapsis post Baptismum contingere posit remissio peccatorum, quocunque tempore cum convertuntur [zu aller Zeit, so sie zur Busse kommen]; et quod Ecclesia talibus redeuntibus ad poenitentia absolutionem impartiri debeat. Touching repentance, they teach that such as have fallen after baptism may find remission of sins, at what time they are converted [whenever they come to repentance], and that the Church should give absolution unto such as return to repentance. Constat autem poenitentia proprie his duabus partibus: Altera est contricio seu terrores incussi conscientae agnito peccato. Altera est fides, quae concipitur ex Evangelio seu absolutione, et credit propter Christum remitti peccata, et consolatur conscientiam, et ex terroribus liberat. Deinde sequi debent bona opera, quae sunt fructus poenitentiae. Now repentance consisteth properly of these two parts: One is contrition, or terrors stricken into the conscience through the acknowledgment of sin; the other is faith, which is conceived by the Gospel, or absolution, and doth believe that for Christ's sake sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then should follow good works, which are fruits of repentance. Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiritum Sanctum. Item, qui contendunt quibusdam tantam perfectionem in hac vita contingere, ut peccare non possint [dass diejenigen so einst sind fromm worden, nicht They condemn the Anabaptists, who deny that men once justified can lose the Spirit of God, and do contend that some men may attain to such a perfection in this life that they can not sin. [Here are rejected those who teach that those who have once been holy can not wieder fallen moegen]. Damnantur et Novatiani, qui nolebant absolvere lapsos post Baptismum redeuntes ad poenitentiam. Rejiciuntur et isti, qui non docent remissionem peccatorum per fidem contingere, sed jubent nos mereri gratiam per satisfactiones nostras. fall again.] The Novatians are also condemned, who would not absolve such as had fallen after baptism, though they returned to repentance. They also that do not teach that remission of sins is obtained by faith, and who command us to merit grace by satisfactions, are rejected. Art. XIII.--De Usu Sacramentorum. Art. XIII.--Of the Use of Sacraments. De usu Sacramentorum docent, quod Sacramenta instituta sint, non modo ut sint notae professionis inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos, ad excitandam et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est Sacramentis ita, ut fides accedat, quae per Sacramenta exhibentur et ostenduntur. Concerning the use of the Sacraments, they teach that they were ordained, not only to be marks of profession among men, but rather that they should be signs and testimonies of the will of God towards us, set forth unto us to stir up and confirm faith in such as use them. Therefore men must use Sacraments so as to join faith with them, which believes the promises that are offered and declared unto us by the Sacraments. Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, quae credat remitti peccata. Wherefore they condemn those that teach that the Sacraments do justify by the work done, and do not teach that faith which believes the remission of sins is requisite in the use of Sacraments. Art. XIV.--De Ordine Ecclesiastico. Art. XIV.--Of Ecclesiastical Orders. De ordine Ecclesiastico [Kirchen-Regiment] docent, quod nemo debeat in Ecclesia publice docere, Concerning Ecclesiastical Orders [Church Government], they teach that no man should publicly aut Sacramenta administrare, nisi rite vocatus [ohne ordentlichen Beruf]. in the Church teach, or administer the Sacraments, except he be rightly called [without a regular call]. Art. XV.--De Ritibus Ecclesiasticis. Art. XV.--Of Ecclesiastical Rites. De ritibus Ecclesiasticis [von Menschen gemacht] docent, quod ritus illi servandi sint, qui sine peccato servari possunt, et prosunt ad tranquillitatem et bonum ordinem in Ecclesia, sicut certae feriae, festa et similia. De talibus rebus tamen admonentur homines, ne conscientiae onerentur, tanquam talis cultus ad salutem necessarius sit. Concerning Ecclesiastical rites [made by men], they teach that those rites are to be observed which may be observed without sin, and are profitable for tranquility and good order in the Church; such as are set holidays, feasts, and such like. Yet concerning such things, men are to be admonished that consciences are not to be burdened as if such service were necessary to salvation. Admonentur etiam, quod traditiones humanae institutae ad placandum Deum, ad promerendam gratiam et satisfaciendum pro peccatis, adversentur Evangelio et doctrinae fidei. Quare vota et traditiones de cibis et diebus, etc., institutae ad promerendam gratiam, et satisfaciendum pro peccatis inutiles sint et contra Evangelium. They are also to be admonished that human traditions, instituted to propitiate God, to merit grace, and make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning foods and days, and such like, instituted to merit grace and make satisfaction for sins, are useless and contrary to the Gospel. Art. XVI.--De Rebus Civilibus. Art. XVI.--Of Civil Affairs. De rebus civilibus docent, quod legitimae ordinationes civiles sint bona opera Dei, quod Christianis liceat gerere Magistratus, exercere judicia, judicare res ex Imperatoriis et aliis praesentibus legibus supplicia jure constituere, Concerning civil affairs, they teach that such civil ordinances as are lawful are good works of God; that Christians may lawfully bear civil office, sit in judgments, determine matters by the imperial laws, and other laws in present force, jure bellare, militare, lege contrahere, tenere proprium, jusjurandum postulantibus magistratibus dare, ducere uxorem, nubere. Damnant Anabaptistas, qui interdicunt haec civilia officia Christianis. Damnant et illos, qui Evangelicam perfectionem non collocant in timore Dei et fide, sed in deserendis civilibus officiis, quia Evangelium tradit justiciam aeternam cordis. Interim non dissipat Politiam aut OEconomiam, sed maxime postulat conservare tanquam ordinationes Dei, et in talibus ordinationibus exercere caritatem. Itaque necessario debent Christiani obedire magistratibus suis et legibus; nisi cum jubent peccare, tunc etiam magis debent obedire Deo quam hominibus (Acts v. 29). appoint just punishments, engage in just war, act as soldiers, make legal bargains and contracts, hold property, take an oath when the magistrates require it, marry a wife, or be given in marriage. They condemn the Anabaptists who forbid Christians these civil offices. They condemn also those that place the perfection of the Gospel, not in the fear of God and in faith, but in forsaking civil offices, inasmuch as the Gospel teacheth an everlasting righteousness of the heart. In the mean time, it doth not disallow order and government of commonwealths or families, but requireth especially the preservation and maintenance thereof, as of God's own ordinances, and that in such ordinances we should exercise love. Christians, therefore, must necessarily obey their magistrates and laws, save only when they command any sin; for then they must rather obey God than men (Acts v. 29). Art. XVII.--De Christi Reditu ad Judicium. Art. XVII.--Of Christ's Return to Judgment. Item docent, quod Christus apparebit in consummatione mundi [am juengsten Tag] ad judicandum, e mortuos omnes resuscitabit, piis et electis dabit vitam aeternam et perpetua gaudia, impios autem homines ac Also they teach that, in the consummation of the world [at the last day], Christ shall appear to judge, and shall raise up all the dead, and shall give unto the godly and elect eternal life and everlasting joys; but ungodly men and the devils diabolos condemnabit, ut sine fine crucientur. shall he condemn unto endless torments. Damnant Anabaptistas, qui sentiunt hominibus damnatis ac diabolis finem paenarum futurum esse. Damnant et alios, qui nunc spargunt Judaicas opiniones, quod ante resurrectionem mortuorum pii regnum mundi occupaturi sint, ubique oppressis impiis [eitel Heilige, Fromme ein weltlich Reich haben, und alle Gottlosen vertilgen werden]. They condemn the Anabaptists who think that to condemned men and the devils shall be an end of torments. They condemn others also, who now scatter Jewish opinions, that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being every where suppressed [the saints alone, the pious, shall have a worldly kingdom, and shall exterminate all the godless]. Art. XVIII.--De Libero Arbitrio. Art. XVIII.--Of Free Will. De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem justiciam et deligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendae justiciae Dei seu justiciae spiritualis, quia animalis homo non percipit ea, quae sunt Spiritus Dei (1 Cor. ii. 14); sed haec fit in cordibus, cum per verbum Spiritus Sanctus concipitur. Concerning free will, they teach that man's will hath some liberty to work a civil righteousness, and to choose such things as reason can reach unto; but that it hath no power to work the righteousness of God, or a spiritual righteousness, without the Spirit of God; because that the natural man receiveth not the things of the Spirit of God (1 Cor. ii. 14). But this is wrought in the heart when men do receive the Spirit of God through the Word. Haec totidem verbis dicit Augustinus lib. III. Hypognosticon: Esse fatemur liberum arbitrium omnibus hominibus, habens quidem judicium rationis, non per quod sit idoneum in iis, quae ad Deum pertinent, sine Deo aut inchoare These things are in as many words affirmed by St. Augustine, Hypognosticon, lib. iii.: 'We confess that there is in all men a free will, which hath indeed the judgment of reason; not that it is thereby fitted, without God, either to aut certe peragere: sed tantum in operibus vitae praesentis tam bonis, quam etiam malis. Bonis dico, quae de bono naturae oriuntur, i.e., velle laborare in agro, velle manducare et bibere, velle habere amicum, velle habere indumenta, velle fabricare domum, uxorem velle ducere, pecora nutrire, artem discere diversarum rerum bonarum, vel quicquid bonum ad praesentem pertinet vitam. Quae omnia non sine divino gubernaculo subsistunt, imo ex ipso et per ipsum sunt et esse coeperunt. Malis vero dico, ut est, velle idolum colere, velle homicidium, etc. begin or to perform any thing in matters pertaining to God, but only in works belonging to this present life, whether they be good or evil. By good works, I mean those which are of the goodness of nature; as to will to labor in the field, to desire meat or drink, to desire to have a friend, to desire apparel, to desire to build a house, to marry a wife, to nourish cattle, to learn the art of divers good things, to desire any good thing pertaining to this present life; all which are not without God's government, yea, they are, and had their beginning from God and by God. Among evil things, I account such as these: to will to worship an image; to will manslaughter, and such like.' Damnant Pelagianos et alios, qui docent, quod sine Spiritu Sancto, solis naturae viribus possimus Deum super omnia diligere; item praecepta Dei facere, quoad substantiam actuum. Quanquam enim externa opera aliquo modo efficere natura possit, potest enim continere manus a furto, a cede: tamen interiores motus non potest efficere, ut timorem Dei, fiduciam erga Deum, castitatem, patientiam, etc. [16] They condemn the Pelagians and others, who teach that by the powers of nature alone, without the Spirit of God, we are able to love God above all things; also to perform the commandments of God, as touching the substance of our actions. For although nature be able in some sort to do the external works (for it is able to withhold the hands from theft and murder), yet it can not work the inward motions, such as the fear of God, trust in God, chastity, patience, and such like. Art. XIX.--De Causa Peccati. Art. XIX.--Of the Cause of Sin. De causa peccati docent, quod tametsi Deus creat et conservat naturam, tamen causa peccati est voluntas malorum, videlicet diaboli et impiorum, quae non adjuvante Deo avertit se a Deo, sicut Christus ait (John viii. 44): Cum loquitur mendacium, ex se ipso loquitur. Touching the cause of sin, they teach that, although God doth create and preserve nature, yet the cause of sin is the will of the wicked; to wit, of the devil and ungodly men; which will, God not aiding, turneth itself from God, as Christ saith: 'When he speaketh a lie, he speaketh of his own' (John viii. 44). Art. XX.--De Bonis Operibus. [17] Art. XX.--Of Good Works. Falso accusantur nostri, quod bona opera prohibeant. Nam scripta eorum, quae extant de decem praeceptis, et alia simili argumento testantur, quod utiliter docuerint de omnibus vitae generibus et officiis, quae genera vitae, quae opera in qualibet vocatione Deo placeant. De quibus rebus olim parum docebant Concionatores, tantum puerilia et non necessaria opera urgebant, ut certas ferias, certa jejunia, fraternitates, peregrinationes, cultus Sanctorum, rosaria, monachatum et similia. Haec adversarii nostri admoniti nunc dediscunt, nec perinde praedicant haec inutilia opera, ut olim. Preterea incipient fidei mentionem facere, de qua olim mirum erat silentium. Docent nos non tantum operibus justificari, sed conjungunt fidem Ours are falsely accused of forbidding good works. For their writing extant upon the Ten Commandments, and others of the like argument, do bear witness that they have to good purpose taught concerning every kind of life, and its duties; what kinds of life, and what works in every calling, do please God. Of which things preachers in former times taught little or nothing: only they urged certain childish and needless works; as, keeping of holidays, set fasts; fraternities, pilgrimages, worshiping of saints, the use of rosaries, monkery, and such like things. Whereof our adversaries having had warning, they do now unlearn them, and do not preach concerning these unprofitable works, as they were wont. Besides, they begin now to make mention of faith, concerning which et opera, et dicunt, nos fide et operibus justificari. Quae doctrina tolerabilior est priore, et plus afferre potest consolationis, quam vetus ipsorum doctrina. there was formerly a deep silence. They teach that we are not justified by works alone; but they conjoin faith and works, and say we are justified by faith and works. Which doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. Cum igitur doctrina de fide, quam oportet in Ecclesia praecipuam esse, tam diu jacuerit ignota, quemadmodum fateri omnes necesse est, de fidei justitia altissimum silentium fuisse in concionibus, tantum doctrinam operum versatam esse in ecclesiis, nostri de fide sic admonuerunt ecclesias: Whereas, therefore, the doctrine of faith, which should be the chief one in the Church, hath been so long unknown, as all men must needs grant, that there was the deepest silence about the righteousness of faith in their sermons, and that the doctrine of works was usual in the churches; for this cause our divines did thus admonish the churches: Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et justificationem, sed hanc tantum fide consequimur, credentes, quod propter Christum recipiamur in gratiam, qui solus positus est Mediator et Propitiatorium (1 Tim. ii. 5), per quem reconcilietur Pater. Itaque qui confidit, operibus se mereri gratiam, is aspernatur Christi meritum et gratiam, et querit sine Christo humanis viribus viam ad Deum, cum Christus de se dixerit (John xiv. 6): Ego sum via, veritas et vita. First, that our works can not reconcile God, or deserve remission of sins, grace, and justification at his hands, but that these we obtain by faith only, when we believe that we are received into favor for Christ's sake, who alone is appointed the Mediator and Propitiatory, by whom the Father is reconciled. He, therefore, that trusteth by his works to merit grace, doth despise the merit and grace of Christ, and seeketh by his own power, without Christ, to come unto the Father; whereas Christ hath said expressly of himself, 'I am the way, the truth, and the life' (John xiv. 6). Haec doctrina de fide ubique in Paulo tractatur (Eph. ii. 8): Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei donum est, non ex operibus, etc. Et ne quis cavilletur, a nobis novam Pauli interpretationem excogitari, tota haec causa habet testimonia Patrum. Nam Augustinus multis voluminibus defendit gratiam et justitiam fidei contra merita operum. Et similia docet Ambrosius de vocatione gentium, et alibi. Sic enim inquit de vocatione gentium: Vilesceret redemptio sanguinis Christi, nec misericordiae Dei humanorum operum praerogativa succumberet, si justificatio, quae fit per gratiam, meritis praecedentibus deberetur, ut non munus largientis, sed merces esset operantis. This doctrine of faith is handled by Paul almost every where: 'By grace ye are saved through faith, and that not of yourselves: it is the gift of God, not of works' (Eph. ii. 8, 9). And lest any here should cavil, that we bring in a new-found interpretation, this whole cause is sustained by testimonies of the Fathers. Augustine doth in many volumes defend grace, and the righteousness of faith, against the merit of works. The like doth Ambrose teach in his book, De Vocatione Gentium, and elsewhere; for thus he saith of the calling of the Gentiles: 'The redemption made by the blood of Christ would be of small account, and the prerogative of man's works would not give place to the mercy of God, if the justification which is by grace were due to merits going before; so as it should not be the liberality of the giver, but the wages or hire of the laborer.' Quanquam autem haec doctrina contemnitur ab imperitis, tamen experiuntur piae ac pavidae conscientiae, plurimum eam consolationis afferre, quia conscientiae non possunt reddi tranquillae per ulla opera, sed tantum fide, cum certo statuunt, quod propter Christum habeant placatum Deum; quemadmodum Paulus docet This doctrine, though it be contemned of the unskillful, yet godly and fearful consciences find by experience that it bringeth very great comfort: because that consciences can not be quieted by any works, but by faith alone, when they believe assuredly that they have a God who is propitiated for Christ's sake; as St. Paul teacheth, 'Being justified (Rom. v. 1): Justificati per fidem, pacem habemus apud Deum. Tota haec doctrina ad illud certamen perterrefactae conscientiae referenda est, nec sine illo certamine intelligi potest. Quare male judicant de ea re homines imperiti et prophani, qui Christianam justitiam nihil esse somniant, nisi civilem et philosophicam justitiam. by faith, we have peace with God' (Rom. v. 1). This doctrine doth wholly belong to the conflict of a troubled conscience; and can not be understood, but where the conscience hath felt that conflict. Wherefore, all such as have had no experience thereof, and all that are profane men, who dream that Christian righteousness is naught else but a civil and philosophical righteousness, are poor judges of this matter. Olim vexabantur conscientiae doctrina operum, non audiebant ex Evangelio consolationem. Quosdam conscientia expulit in desertum, in monasteria, sperantes ibi se gratiam merituros esse per vitam monasticam. Alii alia excogitaverunt opera ad promerendam gratiam et satisfaciendum pro peccatis. Ideo magnopere fuit opus, hanc doctrinam de fide in Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent fide in Christum apprehendi gratiam et remissionem peccatorum et justificationem. Formerly men's consciences were vexed with the doctrine of works; they did not hear any comfort out of the Gospel. Whereupon conscience drove some into the desert, into monasteries, hoping there to merit grace by a monastical life. Others devised other works, whereby to merit grace, and to satisfy for sin. There was very great need, therefore, to teach and renew this doctrine of faith in Christ; to the end that fearful consciences might not want comfort, but might know that grace, and forgiveness of sins, and justification, are received by faith in Christ. Admonentur etiam homines, quod hic nomen fidei non significet tantum historiae notitiam, quails est in impiis et diabolo, sed significet fidem, quae credit non tantum historiam, ed etiam Another thing, which we teach men, is that in this place the name of Faith doth not only signify a knowledge of the history, which may be in the wicked, and in the devil, but that is signifieth a faith effectum historiae, videlicet hunc articulum, remissionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit, se ei curae esse, invocat eum; denique non est sine Deo, sicut gentes. Nam diaboli et impii non possunt hunc articulum credere, remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quae consolatur et erigit perterrefactas mentes. Which believeth, not only the history, but also the effect of the history; to wit, the article of remission of sins; namely, that by Christ we have grace, righteousness, and remission of sins. Now he that knoweth that he hath the Father merciful to him through Christ, this man knoweth God truly; he knoweth that God hath a care of him; he loveth God, and calleth upon him; in a word, he is not without God, as the Gentiles are. For the devils and the wicked can never believe this article of the remission of sins; and therefore they hate God as their enemy; they call not upon him, they look for no good thing at his hands. After this manner doth Augustine admonish the reader touching the name of Faith, and teacheth that this word Faith is taken in Scriptures, not for such a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds. Praeterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. Tantum fide apprehenditur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur et induunt novos affectus, ut parere bona opera Moreover, ours teach that it is necessary to do good works; not that we may trust that we deserve grace by them, but because it is the will of God that we should do them. By faith alone is apprehended remission of sins and grace. And because the Holy Spirit is received by faith, our hearts are now renewed, and so put on new affections, possint. Sic enim ait Ambrosius: Fides bonae voluntatis et justae actionis genitrix est. Nam humanae vires, sine Spiritu Sancto, plenae sunt impiis affectibus, et sunt imbecilliores, quam ut bona opera possint efficere coram Deo. Ad haec, sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contaminati sunt multis manifestis sceleribus. Talis est imbecillitas hominis, cum est sine fide et sine Spiritu Sancto, et tantum humanis viribus se gubernat. so that they are able to bring forth good works. For thus saith Ambrose: 'Faith is the begetter of a good will and of good actions.' For man's powers, without the Holy Spirit, are full of wicked affections, and are too weak to perform any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into heinous crimes; as was to be seen in the philosophers, who, assaying to live an honest life, could not attain unto it, but were defiled with many heinous crimes. Such is the weakness of man, when he is without faith and the Holy Spirit, and hath no other guide but the natural powers of man. Hinc facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nullo modo potest humana natura primi aut secundi praecepti opera facere. Sine fide non invocat Deum, a Deo nihil expectat, non tollerat crucem, sed querit humana praesidia, confidit humanis praesidiis. Ita regnant in corde omnes cupiditates et humana consilia, cum abest fides et fiducia erga Deum. Hereby every man may se that this doctrine is not to be accused, as forbidding good works; but rather is much to be commended, because it showeth after what sort we must do good works. For without faith the nature of man can by no means perform the works of the First or Second Table. Without faith, it can not call upon God, hope in God, bear the cross; but seeketh help from man, and trusteth in man's help. So it cometh to pass that all lusts and human counsels bear sway in the heart so long as faith and trust in God are absent. Quare et Christus dixit: Sine me nihil potestis facere (John xv. 5). Et Ecclesia canit: Sine tuo numine nihil est in homine, nihil est innoxium. Wherefore, also, Christ saith, 'Without me ye can do nothing' (John xv. 5), and the Church singeth, 'Without thy power is naught in man, naught that is innocent.' Art. XXI.--De Cultu Sanctorum. [18] Art. XXI.--Of the Worship of Saints. De cultu Sanctorum docent, quod memoria Sanctorum proponi potest, ut imitemur fidem eorum et bona opera juxta vocationem; ut Caesar imitari potest exemplum Davidis in bello gerendo ad depellendos Turcas a patria. Nam uterque Rex est. Sed Scriptura non docet invocare Sanctos, seu petere auxilium a Sanctis; quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem. Hic invocandus est, et promisit, se exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet, ut invocetur in omnibus afflictionibus (1 John ii. 1). Si quis peccat, habemus advocatum apud Deum, etc. Touching the worship of saints, they teach that the memory of saints may be set before us, that we may follow their faith and good works according to our calling; as the Emperor may follow David's example in making war to drive away the Turks from his country; for either of them is a king. But the Scripture teacheth not to invocate saints, or to ask help of saints, because it propoundeth unto us one Christ the Mediator, Propitiatory, High-Priest, and Intercessor. This Christ is to be invocated, and he hath promised that he will hear our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions. 'If any man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1). Art. XXII. Art. XXII. Haec fere summa est doctrinae apud nos, in qua cerni potest, nihil inesse, quod discrepet a Scripturis, vel ab Ecclesia Catholica, This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrepant with the Scriptures, or with the vel ab Ecclesia Romana quatenus ex scriptoribus [aus der Vaeter Schrift] nota est. Quod cum ita sit, inclementer judicant isti qui nostros pro haereticis haberi postulant. Sed dissensio est de quibusdam [Traditionen und] abusibus, qui sine certa autoritate in ecclesias irrepserunt, in quibus etiam, si qua esset dissimilitudo, tamen decebat haec lenitas episcopos, ut propter Confessionem, quam modo recensuimus, tolerarent nostros, quia ne Canones quidem tam duri sunt, ut eosdem ritus ubique esse postulent, neque similes unquam omnium ecclesiarum ritus fuerunt. Quanquam apud nos magna ex parte veteres ritus diligenter servantur. Falsa enim calumnia est, quod omnes ceremoniae, omnia vetera instituta in ecclesiis nostris aboleantur. Verum publica querela fuit, abusus quosdam in vulgaribus ritibus haerere. Hi, quia non poterant bona conscientia probari, aliqua ex parte correcti sunt. [19] Church Catholic, or even with the Roman Church, so far as that Church is known from writers [the writings of the Fathers]. This being the case, they judge us harshly who insist that we shall be regarded as heretics. But the dissension is concerning certain [traditions and] abuses, which without any certain authority have crept into the churches; in which things, even if there were some difference, yet would it be a becoming lenity on the part of the bishops that, on account of the Confession which we have now presented, they should bear with us, since not even the Canons are so severe as to demand the same rites every where, not were the rites of all churches at any time the same. Although among us in large part the ancient rites are diligently observed. For it is a calumnious falsehood, that all the ceremonies, all the things instituted of old, are abolished in our churches. But the public complaint was that certain abuses were connected with the rites in common use. These, because they could not with good conscience be approved, have to some extent been corrected. Pars II. Part Second. ARTICULI IN QUIBUS RECENSENTUR ABUSUS MUTATI. ARTICLES IN WHICH ARE RECOUNTED THE ABUSES WHICH HAVE BEEN CORRECTED. Cum ecclesiae apud nos de nullo articulo fidei dissentiant ab Ecclesia Catholica [nicht gelehret wird zuwider der heiligen Schrift, oder gemeiner christlichen Kirchen], tantum paucos quosdam abusus omittant, qui novi sunt [etliche Missbraeuche, welche zum Theil mit der Zeit selbst eingerissen, zum Theil mit Gewalt aufgericht] et contra voluntatem Canonum vitio temporum recepti, rogamus, ut Caesarea Majestas clementer audiat, et quid sit mutatum, et quae fuerint causae, quo minus coactus sit populus illos abusus contra conscientiam observare. Inasmuch as the churches among us dissent in no article of faith from [the holy Scriptures, or] the Church Catholic [the Universal Christian Church], and only omit a few of certain abuses, which are novel [in part have crept in with time, in part have been introduced by violence], and, contrary to the purport of the Canons, have been received by the fault of the times, we beg that Your Imperial Majesty would clemently hear both what ought to be changed and what are the reasons that the people ought not to be forced against their consciences to observe those abuses. Nec habeat fidem Caesarea Majestas istis, qui, ut inflamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc modo irritatis animis bonorum virorum initio praebuerunt occasionem huic dissidio, et eadem arte conantur nunc augere discordias. Nam Caesarea Majestas haud dubie comperiet tolerabiliorem esse formam et doctrinae et ceremoniarum apud nos, quam qualem homines iniqui et malevoli describunt. Nor should Your Imperial Majesty have faith in those who, that they may inflame the hatred of men against us, scatter amazing slanders among the people. In this way, the mind of good men being angered at the beginning, they gave occasion to this dissension, and by the same art they now endeavor to increase the discords. For beyond doubt your Imperial Majesty will find that the form, both of doctrines and of ceremonies, among us is far more tolerable than that Porro veritas ex vulgi rumoribus aut maledictis inimicorum colligi non potest. Facile autem hoc judicari potest, nihil magis prodesse ad dignitatem ceremoniarum conservandam et alendam reverentiam ac peitatem in populo, quam si ceremoniae rite fiant in ecclesiis. which these wicked and malicious men describe. The truth, moreover, can not be gathered from common rumors and the reproaches of enemies. But it is easy to judge this, that nothing is more profitable to preserve the dignity of ceremonies and to nurture reverence and piety among the people than that the ceremonies should be rightly performed in the churches. Art. I.--De Utraque Specie. [20] Art. I.--Of both Kinds [in the Lord's Supper]. Laicis datur utraque species Sacramenti in Coena Domini, quia hic mos habet mandatum Domini (Matt. xxvi. 27): Bibite ex hoc omnes. Ubi manifeste praecepit Christus de poculo, ut omnes bibant; et ne quis possit cavillari, quod hoc ad sacerdotes tantum pertineat, Paulus ad Corinth. (1 Cor. xi. 26) exemplum recitat, in quo apparet, totam Ecclesiam utraque specie usam esse. Et diu mansit hic mos in Ecclesia, nec constat, quando aut quo autore mutatus sit; tametsi Cardinalis Cusanus recitet, quando sit approbatus. [21] [Und dieser Brauch ist lange Zeit in der Kirchen blieben, wie man durch Both kinds of the Sacrament in the Lord's Supper are given to the laity, because that this custom hath the commandment of the Lord: 'Drink ye all of this' (Matt. xxvi. 27); where Christ doth manifestly command concerning the cup that all should drink. And that no man might cavil that this doth only pertain to the priests, the example of Paul to the Corinthians witnesseth that the whole Church did use both kinds in common (1 Cor. xi. 28). And this custom remained a long time in the Church; neither is it certain when or by what authority it was changed; although the Cardinal de Cusa relates when it was approved. [And this custom remained a long die Historien und der Vaeter Schriften beweisen kann]. Cyprianus aliquot locis testatur, populo sanguinem datum esse. Idem testatur Hieronymus, qui ait, sacerdotes Eucharistiae ministrant, et sanguinem Christi populis dividunt. Imo Gelasius Papa mandat, ne dividatur Sacramentum (Dist. II. De Consecratione. Cap. Comperimus). Tantum consuetudo non ita vetus aliud habet. Constat autem, quod consuetudo, contra mandata Dei introducta, non sit probanda, ut testantur Canones (Dist VIII. Cap. Veritate) cum sequentibus. Haec vero consuetudo non solum contra Scripturam, sed etiam contra veteres Canones et exemplum Ecclesiae recepta est. Quare si qui maluerunt utraque specie Sacramenti uti, non fuerunt cogendi, ut aliter facerent cum offensione conscientiae. Et quia divisio Sacramenti non convenit cum institutione Christi, solet apud nos omitti processio, quae hactenus fieri solita est. time in the churches, as may be proved from history and the writings of the Fathers.] Cyprian in certain places doth witness that the blood was given to the people; the same thing doth Jerome testify, saying, 'The priests do minister the Eucharist, and communicate the blood of Christ to the people.' Nay, Pope Gelasius commandeth that the Sacrament be not divided (Dist. II., De Consecr. Cap. Comperimus). Only a custom, not thus ancient, doth otherwise. But it is manifest that a custom, brought in contrary to the commandments of God, is not to be approved, as the Canons do witness (Dist. VIII., Cap. Veritate) with the words which follow. Now this custom has been received, not only against the Scripture, but also against the ancient Canons and the example of the Church. Therefore if any would rather use both kinds in the Sacrament, they are not to be compelled to do otherwise with the offense of their conscience. And because that the division of the Sacrament doth not agree with the institution of Christ, among us it is the custom to omit that procession which hitherto hath been in use. Art. II.--De Conjugio Sacerdotum. Art. II.--Of the Marriage of Priests. Publica querela fuit de exemplis Sacerdotum, qui non continebant. There was a common complaint of the examples of such priests as Quam ob causam et Pius Papa dixisse fertur, fuisse aliquas causas, cur ademptum sit sacerdotibus conjugium, sed multo majores esse causas, cur reddi debeat; sic enim scribit Platina. Cum igitur sacerdotes apud nos publica illa scandala vitare vellent, duxerunt uxores, ac docuerunt, quod liceat ipsis contrahere matrimonium. Primum, quia Paulus dicit (1 Cor vii. 2): Unusquisque habeat uxorem suam propter fornicationem. Item (9): Melius est nubere, quam uri. Secundo, Christus inquit (Matt. xix. 12): Non omnes capiunt verbum hoc; ubi docet, non omnes homines ad caelibatum idoneos esse, quia Deus creavit hominem ad procreationem (Gen. i. 28). Nec est humanae potestatis, sine singulari dono et opere Dei creationem mutare. Igitur qui non sunt idonei ad caelibatum, debent contrahere matrimonium. Nam mandatum Dei et ordinationem Dei nulla lex humana, nullum votum tollere potest. Ex his causis docent Sacerdotes, sibi licere uxores ducere. Constat etiam, in Ecclesia veteri Sacerdotes fuisse maritos. Nam et Paulus ait (1 Tim. iii. 2), Episcopum eligendum esse, qui sit maritus Et in Germania were not continent. For which cause Pope Pius is reported to have said, that 'there were certain causes for which marriage was forbidden to priests, but there were many weightier causes why it should be permitted again;' for so Platina writeth. Whereas, therefore, the priests among us seek to avoid these public offenses, they have married wives, and have taught that it is lawful for them to enter into marriage. First, because that Paul saith, 'To avoid fornication, let every man have his wife;' again, 'It is better to marry than to burn' (1 Cor vii. 2, 9). Secondly, Christ saith, 'All men can not receive this word' (Matt. xix. 11); where he showeth that all men are not fit for a single life, because that God created mankind male and female (Gen. i. 28). Nor is it in man's power, without a special gift and work of God, to alter his creation. Therefore such as are not meet for a single life ought to contract marriage. For no law of man, no vow, can take away the commandment of God and his ordinance. By these reasons the priest do prove that they may lawfully take wives. And it is well known that in the ancient churches priests were married. For Paul saith, 'That a bishop must be chosen which is a husband' (1 Tim. iii. 2). primum ante annos quadringentos Sacerdotes vi coacti sunt ad caelibatum, qui quidem adeo adversati sunt, ut Archiepiscopus Moguntinus, publicaturus edictum Rom. Pontificis de ea re, pene ab iratis Sacerdotibus per tumultum oppressus sit. Et res gesta est tam inciviliter, ut non solum in posterum conjugia prohiberentur, sed etiam praesentia, contra omnia jura divina et humana, contra ipsos etiam Canones, factos non solum a Pontificibus, sed a laudatissimis Synodis, distraherentur. Et cum senescente mundo paulatim natura humana fiat imbecillior, convenit prospicere, ne plura vitia serpant in Germaniam. Porro Deus instituit conjugium, ut esset remedium humanae infirmitatis. Ipsi Canones veterem rigorem interdum posterioribus temporibus propter imbecillitatem hominum laxandum esse dicunt, quod optandum est, ut fiat et in hoc negotio. Ac videntur ecclesiis aliquando defuturi pastores, si diutius prohibeatur conjugium. And in Germany, not until about four hundred years ago, were the priests by violence compelled to live a single life; who then were so wholly bent against the mater, that the Archbishop of Mentz, being about to publish the Pope of Rome's decree to that effect, was almost murdered in a tumult by the priests in their anger. And the matter was handled so rudely, that not only were marriages forbidden for the time to come, but also such as were then contracted were broken asunder, contrary to all laws divine and human, contrary to the Canons themselves, that were before made not only by Popes, but also by most famous Councils. And seeing that, as the world decayeth, man's nature by little and little waxeth weaker, it is well to look to it, that no more vices do overspread Germany. Furthermore, God ordained marriage to be a remedy for a man's infirmity. The Canons themselves do say that the old rigor is now and then in latter times to be released because of the weakness of men. Which it were to be wished might be done in this matter also. And if marriage be forbidden any longer, the churches may at length want pastors. Cum autem extet mandatum Dei, cum mos Ecclesiae notus Seeing, then, that there is a plain commandment of God; seeing the sit, cum impurus caelibatus plurima pariat scandala, adulteria et alia scelera, digna animadversione boni magistratus: tamen mirum est, nulla in re majorem exerceri saevitiam, quam adversus conjugium Sacerdotum. Deus praecepit honore afficere conjugium. Leges in omnibus rebus publicis bene constitutis, etiam apud Ethnicos, maximis honoribus ornaverunt. At nunc capitalibus paenis excruciantur, et quidem Sacerdotes, contra Canonum voluntatem, nullam aliam ob causam, nisi propter conjugium. Paulus vocat doctrinam daemoniorum, quae prohibet conjugium (1 Tim. iv. 1, 3). Id facile nunc intelligi potest, cum talibus suppliciis prohibitio conjugii defenditur. use of the Church is well known; seeing that impure single life bringeth forth very many offenses, adulteries, and other enormities worthy to be punished by the godly magistrate, it is a marvel that greater cruelty should be showed in no other thing than against the marriage of priests. God had commanded to honor marriage; the laws in all well-ordered commonwealths, even among the heathen, have adorned marriage with very great honors. But now men are cruelly put to death, yea, and priests also, contrary to the mind of the Canons, for no other cause but marriage. Paul calleth that 'a doctrine of devils' which forbiddeth marriage (1 Tim. iv. 1, 3); which may now very well be seen, since the forbidding of marriage is maintained by such punishments. Sicut autem nulla lex humana potest mandatum Dei tollere, ita nec votum potest tollere mandatum Dei. Proinde etiam Cyprianus suadet, ut mulieres nubant, quae non servant promissam castitatem. Verba ejus sunt haec, Lib. I., Epistola XI.: 'Si autem perseverare nolunt, aut non posunt, melius est, ut nubant, quam ut in ignem deliciis suis cadant; certe nullum fratribus aut sororibus But as no law of man can take away the law of God, no more can any vow whatsoever. Therefore Cyprian also giveth counsel, that those women should marry who do not keep their vowed chastity. His words are these, in the 1st Book, the 2d Epistle: 'If they will not or are not able to endure, it is far better they should marry than that they should fall into the fire by their importunate desires. In any wise let them give no offense to their scandalum faciant? Et aequitate quadam utuntur ipsi Canones erga hos, qui ante justam aetatem voverunt, quomodo fere hactenus fieri consuevit. brethren or sisters.' Yea, even the Canons show some kind of justice towards such as before their ripe years did vow chastity, as hitherto the use hath for the most part been. Art. III.--De Missa. [22] Art. III.--Of the Mass. [23] Falso accusantur Ecclesiae nostrae, quod Missam aboleant; retinetur enim Missa, apud nos, et summa reverentia celebratur. Servantur et usitatae ceremoniae fere omnes, praeterquam quod Latinis cantionibus [neben lateinischem Gesang] admiscentur alicubi Germanicae, quae additae sunt ad docendum populum. Nam ad hoc unum opus est ceremoniis, ut doceant imperitos. Our churches are wrongfully accused to have abolished the Mass. For the Mass is retained still among us, and celebrated with great reverence; yea, and almost all the ceremonies that are in use, saving that with the things sung in Latin we mingle certain things sung in German at various parts of the service, which are added for the people's instruction. For therefore alone we have need of ceremonies, that they may teach the unlearned. Et non modo Paulus praecipit (1 Cor. xiv. 9) uti lingua intellecta populo in ecclesia, sed etiam ita constitutum est humano jure. Assuevit populus, ut una utantur Sacramento, si qui sunt idonei, id quoque auget reverentiam ac religionem publicarum ceremoniarum. Nulli enim admittuntur, nisi antea explorati. Admonentur etiam homines de dignitate et usu Sacramenti, quantam consolationem This is not only commanded by St. Paul, to use a tongue that the people understand (1 Cor. xiv. 9), but man's law hath also appointed it. We accustom the people to receive the Sacrament together, if so be any be found fit thereunto; and that is a thing that doth increase the reverence and due estimation of the public ceremonies. For none are admitted, except they be first proved. Besides, we put men in afferat pavidis conscientiis, ut discant Deo credere, et omnia bona a Deo expectare et petere. mind of the worthiness and use of the Sacrament, how great comfort it bringeth to timid consciences; that they may learn to believe God, and to look for and crave all good things at his hands. Hic cultus delectat Deum, tails usus Sacramenti alit pietatem erga Deum. Itaque non videntur apud adversarios Missae majore religione fieri, quam apud nos. This worship doth please God; such a use of the Sacrament doth nourish piety towards God. Therefore it seemeth not that Masses be more religiously celebrated among our adversaries than with us. Constat autem hanc quoque publicam et longe maximum querelam omnium bonorum virorum diu fuisse, quod Missae turpiter prophanarentur, cottatae ad quaestum. Neque enim obscurum est, quam late pateat hic abusus in omnibus templis, a quaelibus celebrentur Missae, tantum propter mercedem aut stipendium, quam multi contra interdictum Canonum celebrent. Paulus autem graviter minatur his, qui indigne tractant Eucharistiam, cum ait (1 Cor. xi. 27): 'Qui ederit panem hunc, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.' Itaque cum apud nos admonerentur Sacerdotes de hoc peccato, desierunt apud nos privatae Missae, cum fere nullae privatae Missae nisi quaestus causa fierent. Neque ignoraverunt hos But it is evident that of long time this hath been the public and most grievous complaint of all good men, that Masses are basely profaned, being used for gain. And it is not unknown how far this abuse hath spread itself in all churches; of what manner of men Masses are used, only for a reward, or for wages; and how many do use them against the prohibition of the Canons. But Paul doth grievously threaten those who treat the Lord's Supper unworthily, saying, 'He that eateth this bread or drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord' (1 Cor. xi. 27). Therefore, when the priests among us were admonished of this sin, private Masses were laid aside among us, seeing that for the most part there were no private Masses but only for lucre's sake. Neither were abusus episcopi, qui si correxissent eos in tempore, minus nunc esset dissensionum. Antea sua dissimulatione multa vitia passi sunt in Ecclesiam serpere. Nunc sero incipiunt queri de calamitatibus Ecclesiae, cum hic tumultus non aliunde sumpserit occasionem, quam ex illis abusibus, qui tam manifesti erant, ut tolerari amplius non possent. Magnae dissensiones de Missa, de Sacramento extiterunt. Fortasse dat poenas orbis tam diuturnae prophanationis Missarum, quam in Ecclesiis tot seculis toleraverunt isti, qui emendare et poterant et debebant. Nam in Decalogo scriptum est (Exod. xx. 7): 'Qui Dei nomine abutitur, non erit impunitus.' At ab initio mundi nulla res divina ita videtur unquam ad quaestum collata fuisse, ut Missa. the bishops ignorant of these abuses, and if they had amended them in time, there had now been less of dissensions. Heretofore, by their dissembling, they suffered much corruption to creep into the Church; now they begin, though it be late, to complain of the calamities of the Church; seeing that this tumult was raised up by no other mean than by those abuses, which were so evident that they could no longer be tolerated. There were many dissensions, concerning the Mass, concerning the Sacrament. And perhaps the world is punished for so long a profaning of Masses, which they, who both could and ought to have amended it, have so many years tolerated in the churches. For in the Ten Commandments it is written, 'He that taketh in vain the name of the Lord shall not be held guiltless' (Exod. xx. 7). And from the beginning of the world there neither was nor is any divine thing which seems so to have been employed for gain as the Mass. Accessit opinion, quae auxit privatas Missas in infinitum, videlicet quod Christus sua passione satisfecerit pro peccato originis, et instituerit Missam, in qua fieret oblatio pro quotidianis delictis, mortalibus et venialibus. Hinc manavit publica opinio, There was added an opinion, which increased private Masses infinitely: to wit, that Christ by his passion did satisfy for original sin, and appointed the Mass, wherein an oblation should be made for daily sins, both mortal and venial. Hereupon a common opinion was quod Missa sit opus delens peccata vivorum et mortuorum ex opere operato. Hic coeptum est disputari, utrum una Missa, dicta pro pluribus, tantundem valeat, quantum singulae pro singulis. Haec disputatio peperit istam infinitam multitudinem Missarum. De his opinionibus nostri admonuerunt, quod dissentiant a Scripturis Sanctis, et ledant gloriam passionis Christi. Nam passio Christi fuit oblatio et satisfactio, non solum pro culpa originis, sed etiam pro omnibus reliquis peccatis, ut ad Hebraeos (x. 10) scriptum est: 'Sanctificati sumus per oblationem Jesu Christi semel.' Item (Heb. x. 14): 'Una oblatione consumavit in perpetuum sanctificatos.' Item, Scriptura docet, nos coram Deo justificari per fidem in Christum, cum credimus, nobis remitti peccata propter Christum. Jam si Missa delet peccata vivorum et mortuorum ex opere operato, contingit justificatio ex opere Missarum, non ex fide, quod Scriptura non patitur. Sed Christus jubet (Luke xxii. 19) 'facere in sui memoriam,' quare Missa instituta est, ut fides in iis, qui utuntur Sacramento, recordetur, quae beneficia accipiat per received, that the Mass is a work that taketh away the sins of the quick and the dead, and that for the doing of the work. Here men began to dispute whether one Mass said for many were of as great force as particular Masses said for particular men. This disputation hath brought forth that infinite multitude of Masses. Our preachers have admonished concerning these opinions that they do depart from the holy Scriptures, and diminish the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not only for original sin, but also for all other sins; as it is written in the Epistle to the Hebrews (x. 10): 'We are sanctified by the oblation of Jesus Christ once made;' also, 'By one oblation he hath perfected forever them that are sanctified' (Heb. x. 14). The Scripture also teacheth that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake. Now, if the Mass do take away the sins of the quick and the dead, even for the work's sake that is done, then justification cometh by the work of Masses, and not by faith; which the Scripture can not endure. But Christ commandeth us 'to do it in remembrance of himself' (Luke xxii. 19), therefore Christum, et erigat et consoletur pavidam conscientiam. Nam id est meminisse Christi, beneficia meminisse, ac sentire, quod vere exhibeantur nobis. Nec satis est historiam recordari, quia hanc etiam Judaei et impii recordari possunt. Est igitur ad hoc facienda Missa, ut ibi porrigatur Sacramentum his, quibus opus est consolatione, sicut Ambrosius ait: 'Quia semper pecco, semper debeo accipere medicinam.' the Mass has been instituted that faith in them which use the Sacrament may remember what benefits it receiveth by Christ, and that it may raise and comfort the fearful conscience. For this is to remember Christ, to wit, to remember his benefits, and to feel and perceive that they be indeed imparted unto us. Nor is it sufficient to call to mind the history; because that the Jews also and the wicked can do. Therefore the Mass must be used to this end, that there the Sacrament may be reached unto them that have need of comfort as Ambrose saith, 'Because I do always sin, therefore I ought always to receive the medicine.' Cum autem Missa sit talis communicatio Sacramenti, servatur apud nos uns communis Missa singulis feriis atque aliis etiam diebus, si qui Sacramento velint uti, ubi porrigitur Sacramentum his, qui petunt. Neque hic mos in Ecclesia novus est, nam veteres ante Gregorium non faciunt mentionem privatae Missae; de comuni Missa plurimum loquuntur. Chrysostomus ait: 'Sacerdotem quotidie stare ad altare, et alios ad communionem accersere, alios arcere.' Et ex Canonibus veteribus apparet, unum aliquem celebrasse Missam, a quo reliqui presbyteri et diaconi And seeing that the Mass is such a communion of the Sacrament, we do observe one common Mass every holy day, and on other days, if any will use the Sacrament, at which times it is offered to them that desire it. Neither is this custom newly brought into the Church. For the ancients, before Gregory's time, make no mention of any private Mass; of the common Mass they speak much. Chrysostom saith that 'the priest doth daily stand at the altar, and call some unto the Communion, and put back others.' And by the ancient Canons I is evident that some one did celebrate the Mass, of whom the other elders sumpserunt corpus Domini. Sic enim sonant verba Canonis Niceni: 'Accipiant diaconi secundum ordinem post presbyteros ab episcopo vel a presbytero sacram communionem.' Et Paulus (1 Cor. xi. 33) de communione jubet, ut alii alios expectant, ut fiat communis participatio. and deacons did receive the body of the Lord. And Paul, concerning the Communion, commandeth, 'that one tarry for another' (1 Cor. xi. 33), that so there may be a common participation. Postquam igitur Missa apud nos habet exemplum Ecclesiae, ex Scriptura et Patribus, confidimus improbari eam non posse, maxime cum publicae ceremoniae magna ex parte similes usitatis serventur; tantum numerus Missarum est dissimilis, quem propter maximos et manifestos abusus certe moderari prodesset. Nam olim etiam in ecclesiis frequentissimis non fiebat quotidie Missa, ut testatur Historia Tripartita Lib. IX. Cap. 38: 'Rursus autem in Alexandria Quarta et Sexta feria Scripturae leguntur, easque Doctores interpretantur, et omnia fiunt praeter solennem oblationis morem.' Seeing, therefore, that the Mass amongst us hath the example of the Church, out of the Scripture, and the Fathers, we trust that it can not be disapproved; especially since our public ceremonies are kept, the most part, like unto the usual ceremonies; only the number of Masses is not alike, the which, by reason of very great and manifest abuses, it were certainly far better to be moderated. For in times past also, in the churches whereunto was greatest resort, it was not the use to have Mass said every day, as the Tripartite History, lib. ix. cap. 38, doth witness. 'Again,' saith it, 'in Alexandria, every fourth and sixth day of the week, the Scriptures are read, and the doctors do interpret them; and all other things are done also, expect only the celebration of the Eucharist.' Art. IV.--De Confessione. Art. IV.--Of Confession. Confessio in ecclesiis apud nos non est abolita, non enim solet porrigi corpus Domini, nisi antea exploratis et absolutis. Et docetur populus diligentissime de fide absolutionis, de qua ante haec tempora magnum erat silentium. Docentur homines, ut absolutionem plurimi faciant, quia sit vox Dei et mandato Dei pronuncietur. Confession is not abolished in our churches. For it is not usual to communicate the body of our Lord, except to those who have been previously examined and absolved. And the people are taught most carefully concerning the faith required to absolution, about which before these times there has been a deep silence. Men are taught that they should highly regard absolution, inasmuch as it is God's voice, and pronounced by God's command. Ornatur potestas clavium, et commenoratur, quantam consolationem afferat perterrefactis conscientiis, et quod requirat Deus fidem, ut illi absolutioni tanquam voci de coelo sonanti credamus, et quod illa fides in Christum vere consequatur et accipiat remissionem peccatorum. The power of the keys is honored, and mention is made how great consolation it brings to terrified consciences, and the God requires faith that we believe that absolution as a voice sounding from heaven, and that this faith in Christ truly obtains and receives remission of sins. Antea immodice extollebantur satisfactiones; fidei et meriti Christi ac justitiae fidei nulla fiebat mentio; quare in ha parte minime sunt culpandae ecclesiae nostrae. Nam hoc etiam adversarii tribuere nobis coguntur, quod doctrina de poenitentia diligentissime a nostris tractata ac patefacta sit. Aforetime satisfactions were immoderately extolled; of faith, and the merit of Christ, and justification by faith, no mention was made. Wherefore on this point our churches are by no means to be blamed. For this even our adversaries are compelled to concede in regard to us, that the doctrine of repentance is most diligently treated and laid open by us. Sed de confessione docent, quod enumeratio delictorum non But of Confession our churches teach that the enumeration of sins sit necessaria, nec sint onerandae conscientiae cura enumerandi omnia delicta, quia impossibile est omnia delicta recitare, ut testatur Psalmus (xix. 13): 'Delicta quis intelligit?' Item Jeremias (xvii. 9): 'Pravum est cor hominis et inscrutabile' Quod si nulla peccata nisi recitata remitterentur, nunquam adquiescere conscientae possent, quia plurima peccata neque vident, neque meminisse possunt. is not necessary, nor are consciences to be burdened with the care of enumerating all sins, inasmuch as it is impossible to recount all sins, as the Psalm (xix. 12) testifies: 'Who can understand his errors?' So also Jeremiah (xvii. 9): 'The heart is deceitful above all things, and desperately wicked. Who can know it?' But if no sins were remitted except what were recounted, consciences could never find peace, because very many sins they neither see nor can remember. Testantur et veteres scriptores enumerationem non esse necessariam. Nam in Decretis citatur Chrysostomus, qui sic ait: 'Non tibi dico, ut te prodas in publicum, neque apud alios te accuses, sed obedire te volo prophetae dicenti: "Revela ante Deum viam tuam." Ergo tua confitere peccata apud Deum, verum judicem, cum oratione. Delicta tua pronuncia non lingua, sed conscientiae tuae memoria,' etc. Et Glosa (De Poenitentia, Dist. V. Cap. Consideret), fatetur humani juris esse confessionem [dass die Beicht nicht durch die Schrift geboten, sondern durch die Kirche eingesetzt sei]. The ancient writers also testify that the enumeration is not necessary. For in the Decrees Chrysostom is cited, who speaks thus: 'I do not say to thee that thou shouldst discover thyself in public, or accuse thyself before others, but I would have thee obey the prophet when he says: "Reveal thy way unto the Lord." Therefore with prayer confess thy sins before God the true Judge. Pronounce thine errors, not with the tongue, but with the memory of thy conscience.' And the Gloss (Of Repentance, Dist. V., Chap. Consideret), admits that Confession is of human right only [is not commanded in Scripture, but has been instituted by the Church]. Verum confessio, cum propter maximum absolutionis beneficium, Nevertheless, on account of the very great benefit of absolution, tum propter alias conscientiarum utilitates apud nos retinetur. as well as for other uses to the conscience, Confession is retained among us. Art. V.--De Discrimine Ciborum. Art. V.--Of the Distinction of Meats, and of Traditions. Publica persuasio fuit non tantum vulgi, sed etiam docentium in ecclesiis, quod discrimina ciborum et similes tradtiones humanae sint opera utilia ad promerendum gratiam et satisfactoria pro peccatis. Et quod sic senserit mundus, apparet ex eo, quia quotidie instituebantur novae ceremoniae, novi ordines, novae feriae, nova jejunia, et Doctores in templis exigebant haec opera tanquam necessarium cultum ad promerendam gratiam, et vehementer terrebant conscientias, si quid omitterent. It hath been a general opinion, not of the people alone, but also of such as are teachers in the churches, that the differences of meats, and such like human traditions, are works available to merit grace, and are satisfactions for sins. And that the world thus thought is apparent by this--that daily new ceremonies, new orders, new holidays, new fasts, were appointed; and the teachers in the churches did exact these works as a service necessary to deserve grace; and they did greatly terrify men's consciences, if aught were omitted. Ex hac persuasione de traditionibus multa incommoda in Ecclesia secuta sunt. Primo, obscurata est doctrina de gratia et justitia fidei, quae es praecipua pars Evangelii, et quam maxime oportet, extare et eminere in Ecclesia, ut meritum Christi bene cognoscatur, et fides, quae credit remitti peccata propter Christum, longe supra opera collocetur. Quare et Paulus in hunc locum maxime incumbit, legem et traditiones humanas Of this persuasion concerning traditions many disadvantages have followed in the Church. For first the doctrine of grace is obscured by it, and also the righteousness of faith, which is the principal part of the Gospel, and which it behooveth most of all to stand forth and to have the pre-eminence in the Church, that the merit of Christ may be well known, and faith, which believeth that sins are remitted for Christ's sake, may be exalted far above works. For which cause also Paul removet, ut ostendat justitiam Christianam aliud quiddam esse, quam hujusmodi opera, videlicet fidem, quae credit peccata gratis remitti propter Christum. At haec doctrina Pauli pene tota oppressa est per traditiones, quae pepererunt opinionem, quod per discrimina ciborum et similes cultus oporteat mereri gratiam et justitiam. In poenitentia nulla mentio fiebat de fide, tantum haec opera satisfactoria proponebantur, in his videbatur poenitentia tota consistere. lays much stress on this point: he removeth the law and human traditions, that he may show that the righteousness of Christ is a far other thing than such works as these be, namely, a faith, which believeth that sins are freely remitted for Christ's sake. But this doctrine of Paul is almost wholly smothered by traditions, which have bred an opinion, that, by making difference in meats, and such like services, a man should merit grace and justification. In their doctrine of repentance there was no mention of faith; only these works of satisfaction were spoken of: repentance seemed to consist wholly in these. Secundo, hae traditiones obscuraverunt praecepta Dei, quia traditiones longe praeferebantur praeceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, jejuniorum, vestitus. Hae observationes erant in possessione honestissimi tituli, quod essent vita spiritualis et vita perfecta. Interim mandata Dei juxta vocationem nullam laudem habebant, quod paterfamilias educabat sobolem, quod mater pariebat, quod princeps regebat rem publicam, haec putabantur esse opera mundane et imperfecta et longe deteriora illis splendidis Secondly, these traditions obscured the commandments of God, because traditions were preferred far above the commandments of God. All Christianity was thought to be an observation of certain holidays, rites, fasts, and attire. These observations were in possession of a most goodly title, that they were the spiritual life and the perfect life. In the mean time God's commandments, touching every man's calling, were of small estimation: that the father brought up his children, that the mother nurtured them, that the prince governed the commonwealth. These were reputed worldly affairs, and imperfect, and far observationibus. Et hic error valde cruciavit pias conscientias, quae dolebant se teneri imperfecto vitae genere, in conjugio, in magistratibus, aut aliis funtionibus civilibus, mirabantur monachos et similes, et falso putabant illorum observationes Deo gratiores esse. inferior to those glittering observances. And this error did greatly torment pious consciences, which were grieved that they were held by an imperfect kind of life, in marriage, in magistracy, or in other civil functions. They had the monks, and such like, in admiration, and falsely imagined that the observances of these men were more grateful to God than their own. Tertio, traditiones attulerunt magna pericula conscientiis, quia impossibile erat omnes traditiones servare, et tamen homines arbitrabantur has observationes necessarios esse cultus. Gerson scribit, 'multos incidisse in desperationem, quosdam etiam sibi mortem conscivisse, quia senserant, se non posse satisfacere traditionibus,' et interim consolationem nullam de justitia fidei et de gratia audierant. Videmus Summistas et Theologos colligere traditiones, et quaerere epieikeias, ut levent conscientias, non satis tamen expediunt, sed interdum magis injiciunt laqueos conscientiis. Et in colligendis traditionibus ita fuerunt occupatae scholae et conciones, ut non vacaverit attingere Scripturam, et quaerere utiliorem doctrinam de fide, de cruce, de spe, de dignitate civilium rerum, de Thirdly, traditions brought great danger to men's consciences, because it was impossible to keep all traditions, and yet men thought the observation of them to be necessary services. Gerson writeth that 'many fell into despair, and some murdered themselves, because they perceived that they could not keep the traditions;' and all this while they never heard the comfort of the righteousness of faith, or of grace. We see the Summists and Divines gather together the traditions, and seek qualifications of them, to unburden men's consciences; and yet all will not serve, but meantime they bring more snares upon the conscience. The schools and pulpits have been so busied in gathering together the traditions, that they had not leisure to touch the Scripture, and to seek out a more profitable doctrine--of faith, of the cross, of hope, of the dignity of civil affairs, consolatione conscientiarum in arduis tentationibus. Itaque Gerson et alii quidam Theologi graviter questi sunt, se his rixis traditionum impediri, quo minus versari possent in meliore genere doctrinae. Et Augustinus vetat onerare conscientias hujusmodi observationibus, et prudenter admonet Januarium, ut sciat eas indifferenter observandas esse; sic enim loquitur. of the comfort of conscience in arduous trials. Wherefore Gerson and some other Divines have made grievous complaints, that they were hindered by these strifes about traditions, so that they could not be occupied in some better kind of doctrine. And Augustine forbiddeth that men's consciences should be burdened with observations of this kind, and doth very prudently warn Januarius to know that they are to be observed as things indifferent; for he so speaketh. Quare nostri non debent videri hanc causam temere attigisse, aut odio episcoporum, ut quidam falso suspicantur. Magna necessitas fuit, de illis erroribus, qui nati erant ex traditionibus male intellectis, admonere ecclesias. Nam Evangelium cogit urgere doctrinam in ecclesiis de gratia et justitia fidei, quae tamen intelligi non potest, si putent homines se mereri gratiam per observationes ab ipsis electas. Sic igitur docuerunt, quod per observationem traditionum humanarum non possimus gratiam mereri, aut justificari, quare non est sentiendum, quod hujusmodi observationes sint necessarius cultus. Wherefore our ministers must not be thought to have touched this matter rashly, or from hatred of the bishops, as some do falsely surmise. There was great need to admonish the churches of those errors, which did arise from mistaking of traditions; for the Gospel compelleth men to urge the doctrine of grace and of the righteousness of faith in the Church; which yet can never be understood if men suppose that they can merit remission of sins and justification by observances of their own choice. Thus, therefore, they teach us that we can not merit grace or justification by the observation of man's traditions; and therefore we must not think that such observations are necessary service. Addunt testimonia ex Scriptura. Hereunto they add testimonies Christus (Matt. xv. 3) excusat Apostolos, qui non servaverant usitatam traditionem, quae tamen videbatur de re non illicita, sed media esse, et habere cognationem cum baptismatibus legis; et dicit (ver. 9): 'Frustra colunt me mandatis hominum.' Igitur non exigit cultum inutilem. Et Paulo post addit (ver. 11): 'Omne quod intrat in os, non inquinat hominem.' Item (Rom. xiv. 17): 'Regnum Dei non est esca aut potus.' Col. ii. 16: 'Nemo judicet vos in cibo, potu, sabbato aut die festo.' Item (ver. 20 sq.): 'Si mortui estis cum Christo ab elementis mundi, quare tanquam viventes in mundo decreta facitis: Ne attingas, ne gustes, ne contrectes?' out of the Scriptures. Christ excuseth his Apostles who kept not the received tradition (which yet seemed to be about a matter not unlawful, but indifferent, and to have some affinity with the baptisms of the law), and saith, 'They worship me in vain with the commandments of men' (Matt. xv. 9). Christ, therefore, exacteth no unprofitable service. And a little after, he addeth: 'Whatsoever entereth in at the mouth defileth not the man' (ver. 11). So also (Paul): 'The kingdom of God is not meat and drink' (Rom. xv. 17). 'Let no man judge you in meat or drink, or in respect of the Sabbath-days, or of a holiday' (Col. ii. 16). Again: 'If ye be dead with Christ from the rudiments of the world, why, as though ye lived in the world, are ye subject to traditions: Touch not, taste not, handle not?' (ver. 20, 21). Ait Petrus (Acts xv. 10, 11): 'Quare tentatis Deum, imponentes jugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus, sed per gratiam Domini nostri Jesu Christi credimus salvari, quemadmodum et illi.' Hic vetat Petrus onerare conscientias pluribus ritibus sive Mosi, sive aliis. Et. (1 Tim. iv. 1-3) vocat prohibitionem ciborum 'doctrinam Peter saith, 'Why tempt ye God, laying a yoke upon the necks of the disciples, which neither we nor our fathers were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they' (Acts xv. 10, 11). Here Peter forbiddeth to burden the consciences with many rites, whether they be of Moses' or of any others' appointing. And he (Paul) calleth the forbidding of daemoniorum,' quia pugnat cum Evangelio, talia opera instituere aut facere, ut per ea mereamur gratiam, aut quod non posit existere Christianismus sine tali cultu. meats 'a doctrine of devils' (1 Tim. iv. 1), because that it is against the Gospel to appoint or do such works, to the end that by them we may merit grace or justification, or as though Christianity could not exist without such service. Hic objiciunt adversarii, quod nostri prohibeant disciplinam et mortificationem carnis, sicut Jovinianus. Verum aliud deprehendetur ex scriptis nostrorum. Semper enim docuerunt de cruce, quod Christianos oporteat tollerare afflictiones. Haec est vera, seria et non simulata mortificatio, variis afflictionibus exerceri et crucifigi cum Christo. Insuper docent, quod quilibet Christianus debeat se corporali disciplina aut corporalibus exercitiis et laboribus sic exercere et caercere, ne saturitas aut desidia estimulet ad peccandum, non ut per illa exercitia mereamur gratiam, aut satis faciamus pro peccatis. Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis diebus. Sicut Christus praecipit (Luke xxi. 34): 'Cavete, ne corpora vestra graventur crapula.' Item (Matt. xvii. 21): 'Hoc genus daemoniorum non ejicitur nisi jejunio et oratione.' Et Paulus ait (1 Cor. ix. 27): 'Castigo Here our adversaries object against us, that our ministers hinder all good discipline and mortification of the flesh, as Jovinian did. But the contrary may be seen by our men's writings. For they have always taught, touching the cross, that Christians ought to bear afflictions. This is the true, earnest, and unfeigned mortification, to be exercised with divers afflictions, and to be crucified with Christ. Moreover they teach that every Christian must so by bodily discipline, or bodily exercises and labor, exercise and keep himself under, that plenty and sloth do not stimulate him to sin; not that he may by such exercises merit grace, or satisfy for sins. And this corporal discipline should be used always, not only on a few and set days; according to the commandment of Christ: 'Take heed lest your hearts be overcharged with surfeiting' (Luke xxi. 34). Again: 'This kind (of devils) goeth not out but by prayer and fasting' (Matt. xvii. 21). And Paul saith, 'I keep under my body, corpus meum, et redigo in servitutem.' Ubi clare ostendit, se ideo castigare corpus, non ut per eam disciplinam mereatur remissionem peccatorum, sed ut corpus habeat obnoxium et idoneum ad res spirituales et ad faciendum officium juxta vocationem suam. Itaque non damnantur ipsa jejunia, sed traditiones, quae certos dies, certos cibos praescribunt, cum periculo conscientiae, tanquam istiusmodi opera sint necessarius cultus. and bring it into subjection' (1 Cor. ix. 27), where he plainly showeth that he did therefore chastise his body; not that by that discipline he might merit remission of sins, but that his body might be apt and fit for spiritual things, and to do his duty according to his calling. Therefore we do not condemn fasts themselves, but the traditions which prescribe certain days and certain meats, with danger to the conscience, as though such works as these were a necessary service. Servantur tamen apud nos pleraeque traditiones, quae conducunt ad hoc, ut res ordine geratur in Ecclesia; ut ordo lectionum in Missa et praecipuae feriae. Sed interim homines admonentur, quod talis cultus non justificet coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo. Haec libertas in ritibus humanis non fuit ignota Patribus. Nam in Oriente alio tempore servaverunt Pascha quam Romae, et cum Romani propter hanc dissimilitudinem accusarent Orientem schismatic, admoniti sunt ab aliis, tales mores non oportere ubique similes esse. Et Irenaeus inquit: 'Dissonantia jejunii fidei consonantiam non solvit;' sicut Yet most of the traditions are observed among us which tend unto this end, that things may be done orderly in the Church; as, namely, the order of Lessons in the Mass and the chiefest holidays. But, in the mean time, men are admonished that such a service doth not justify before God, and that it is not to be supposed there is sin in such things, if they be left undone, without scandal. This liberty in human rites and ceremonies was not unknown to the Fathers. For in the East they kept Easter at another time than they did in Rome; and when they of Rome accused the East of schism for this diversity, they were admonished by others that such customs need not be alike every where. And Irenaeus saith: 'The disagreement et Dist. XII. [24] Gregorius Papa significant, talem dissimilitudinem non ledere unitatem Ecclesiae. Et in Historia Tripartita, lib. nono, multa colliguntur exempla dissimilium rituum, et recitantur haec verba: 'Mens Apostolorum fuit, non de diebus festis sancire, sed praedicare bonam conversationem et pietatem [Glaube und Liebe zu lehren].' about fasting doth not break off the agreement of faith.' Besides, Pope Gregory, in the 12th Distinction, intimates that such diversity doth not hurt the unity of the Church; and in the Tripartite History, lib. 9, many examples of dissimilar rites are gathered together, and these words are there rehearsed: 'The mind of the Apostles was, not to give precepts concerning holidays, but to preach godliness and a holy life [faith and love].' Art. VI.--De Votis Monachorum. Art. VI.--Of Monastic Vows. Quid de votes monachorum apud nos doceatur, melius intelliget, si quis meminerit, qualis status fuerit monasteriorum, quam multa contra Canones in ipsis monasteriis quotidie fiebant. Augustini tempore erant libera colegia, postea, corrupta disciplina, ubique addita sunt vota, ut tanquam excogitato carcere disciplina restitueretur. What is taught among us touching the Vows of Monks will be better understood if one call to mind what was the state of monasteries, and how many things were every day committed in the monasteries contrary to the Canons. In Augustine's time cloister-fraternities were free; but afterwards, when discipline was corrupted, vows were every where laid upon them, that, as it were in a newly devised prison, the discipline might be restored again. Additae sunt paulatim supra vota aliae multae observationes. Et haec vincula multis ante justam aetatem contra Canones injecta sunt. Over and besides vows, many other observances by little and little were added. And these bands and snares were cast upon many, before they came to ripe years, contrary to the Canons. Multi inciderunt errore in hoc vitae genus, quibus etiam si non deesent anni, tamen judicium de suis viribus defuit. Qui sic irretiti erant, cogebantur manere, etiam si quidam beneficio Canonum liberari possent. Et hoc accidit magis etiam in monasteriis virginum, quam monachorum, cum sexui imbecilliori magis parcendum esset. Many through error fell into this kind of life unawares, who, though they wanted not years, yet they wanted discretion to judge of their strength and ability. They who were once got within these nets were constrained to abide in them, though, by the benefit of the Canons, some might be set at liberty. And that fell out rather in the monasteries of nuns than of monks; although the weaker sex ought more to have been spared. Hic rigor displicuit multis bonis viris ante haec tempora, qui videbant puellas et adolescentes in monasteria detrudi propter victum, videbant, quam infoeliciter succederet hoc consilium, quae scandala pareret, quos laqueos conscientiis injiceret. Dolebant autoritatem Canonum in re periculosissima omnino negligi et contemni. This rigor and severity displeased many good men heretofore, when they saw young maids and young men thrust into monasteries, there to get their living. They saw what an unhappy issue this counsel had, what offenses it bred, and what snares it laid upon consciences. They were grieved that the authority of the Canons was wholly neglected and contemned in a thing most dangerous. Ad haec mala accedebat talis persuasio de votes, quam constat etiam olim displicuisse ipsis monachis, si qui paulo cordatiores fuerunt. Docebant vota paria esse baptismo, docebant se hoc vitae genere mereri remissionem peccatorum et justificationem coram Deo. Imo addebant, vitam monasticam non tantum justitiam mereri coram To all these evils there was added such a persuasion concerning vows, as, it is well known, did in former times displease the monks themselves, if any of them were somewhat wiser than the rest. They taught that vows were equal to baptism; they taught that by this kind of life they merited remission of sins and justification before God; yea, they added that the Deo, sed amplius etiam, quia servaret non modo praecepta, sed etiam consilia Evangelica. Ita persuadebant monasticam professionem longe meliorem esse baptismo, vitam monasticam plus mereri, quam vitam magistratuum, vitam pastorum et similium, qui in mandatis Dei sine facticiis religionibus suae vocationi serviunt. monk's life did not only merit righteousness before God, but more than that, because it observed not only the commandments, but also the counsels of the Gospel. And thus they taught that the monk's profession was better than baptism; that the monk's life did merit more than the life of magistrates, of pastors, and such like, who, in obedience to God's commandment, followed their calling without any such religions of man's making. Nihil horum negari potest, extant enim in libris eorum. None of these things can be denied: they are to be seen in their writings. Quid fiebat postea in monasteriis? Olim erant scholae sacrarum literarum, et aliarum disciplinarum, quae sunt utiles Ecclesiae, et sumebantur inde pastores et episcopi: nunc alia res est; nihil opus est recitare nota. Olim ad discendum conveniebant: nunc fingunt institutum esse vitae genus ad promerendam gratiam et justitiam; imo praedicant esse statum perfectionis, et longe praeferunt omnibus aliis vitae generibus a Deo ordinatis. What occurred afterwards in the monasteries? In old time they were schools for the study of sacred letters, and other branches of knowledge, which were profitable to the Church; and thence were pastors and bishops taken: but now the case is altered. It is needless to rehearse what is notorious. In old time they came together into such places to learn; but now they feign that it is a kind of life taken up to merit remission of sins and justification; yea, they say it is a state of perfection, and prefer it to all other kinds of life, the kinds that God ordained. Haec ideo recitavimus nihil odiose exaggerantes, ut melius intelligi We have therefore mentioned these things, not to excite odium, posset de hac re doctrina nostrorum. exaggerating nothing, to the end that the doctrine of our churches touching this matter might be understood. Primum de his, qui matrimonia contrahunt, sic docent apud nos, quod liceat omnibus, qui non sunt idonei a caelibatum, contrahere matrimonium, quia vota non possunt ordinationem ac mandatum Dei tollere. Est autem hoc mandatum Dei (1 Cor. vii. 2): 'Propter fornicationem habeat unusquisque uxorem suam.' Neque mandatum solum, sed etiam creatio et ordinatio Dei cogit hos ad conjugium, qui sine singulari Dei opere non sunt excepti, juxta illud (Gen. ii. 18)): 'Non est bonum homini esse solum.' Igitur non peccant isti, qui obtemperant huic mandato et ordinationi Dei. First, concerning such as contract marriage, thus they teach among us: that it is lawful for any to marry that are not adapted for a single life; forasmuch as vows can not take away God's ordinance and commandment. The commandment of God is, 'To avoid fornication, let every man have his own wife' (1 Cor. vii. 2). And not only the commandment, but also the creation and ordinance of God, compelleth such unto marriage as without the special work of God are not exempted; according to that saying, 'It is not good for man to be alone' (Gen. ii. 18). They, therefore, that are obedient to this commandment and ordinance of God do not sin. Quid potest contra haec opponi? Exaggeret aliquis obligationem voti, quantum volet, tamen non poterit efficere, ut votum tollat mandatum Dei. Canones docent, 'in omni voto jus superioris excipi:' quare multo minus haec vota contra mandata Dei valent. What can be said against these things? Let a man exaggerate the bond of a vow as much as he will, yet can he never bring to pass that the vow shall take away God's commandment. The Canons teach, 'that in every vow the right of the superior is excepted:' much less, therefore, can these vows, which are contrary to God's commandment, be of force. Quodsi obligatio votorum nullas If so be that the obligation of haberet causas, cur mutari posit: nec Romani Pontifices dispensassent; neque enim licet homini obligationem, quae simpliciter est juris divini, rescindere. Sed prudenter judicaverunt Romani Pontifices aequitatem in hac obligatione adhibendam esse. Ideo saepe de votis dispensasse leguntur. Nota est historia de Rege Arragonum, revocato ex monasterio, et extant exempla nostri temporis. vows has no causes why it might be changed, then could not the Roman Pontiffs have dispensed therewith. For neither is it lawful for man to disannul that bond which doth simply belong to the law of God. But the Roman Pontiffs have judged very prudently, that in this obligation there must equity be used; therefore they often, as we read, have dispensed with vows. The history of the King of Arragon, being called back out of a monastery, is well known; and there are examples in our own time. Deinde, cur obligationem exaggerant adversarii seu effectum voti, cum interim de ipsa voti natura sileant, quod debet esse in re possibili, [25] quod debet esse voluntarium, sponte et consulto conceptum. At quomodo sit in potestate hominis perpetua castitas, non est ignotum. Et quotusquisque sponte et consulto vovit? Puellae et adolescentes, priusquam judicare possunt, persuadentur ad vovendum, interdum etiam coguntur. Secondly, why do our adversaries exaggerate the obligation or the effect of the vow; when in the mean time they speak not a word of the very nature of a vow, that it ought to be in a thing possible, ought to be voluntary, and taken up of a man's own accord, and with deliberation? But it is not unknown how far perpetual chastity is in the power of a man. And how many a one amongst them is there that doth vow of his own accord and well advised? Maidens and youths, before they know how to judge, are persuaded, yea, sometimes also compelled to vow. Quare non est aequum tam rigide de obligatione disputare, cum omnes fateantur contra Wherefore it is not meet to dispute so rigorously of the obligation, seeing that all men confess that it is voti naturam esse, quod non sponte, quod inconsulto admittitur. against the nature of a vow, that it is not done of a man's own accord, nor advisedly. Plerique Canones recindunt vota ante annum XV. contracta, quia ante illam aetatem non videtur tantum esse judicii, ut de perpetua vita constitui possit. Alius Canon, plus concedens hominum imbecillitati, addit annos aliquot, vetat enim ante annum XVIII. votum fieri. Sed utrum sequemur? Maxima pars habet excusationem, cur monasteria deserant, quia plurimi ante hanc aetatem voverunt. The Canons for the most part disannul vows which are made before fifteen years of age; because that before one come to that age there seemeth not to be so much judgment that determination may be made concerning a perpetual life. Another Canon, permitting more to the weakness of men, doth add some years more; for it forbiddeth a vow to be made before one be eighteen years of age. But which of these shall we follow? The greatest part have this excuse for forsaking monasteries, because most of them vowed before they came to this age. Postremo, etiam si voti violatio reprehendi posset, tamen non videtur statim sequi, quod conjugia talium personarum dissolvenda sint. Nam Augustinus negat debere dissolvi, XXVII. quaest. I. Cap. Nuptiarum; cujus non est levis auctoritas, etiamsi alii postea aliter senserunt. Last of all, even though the breaking of a vow were to be reprehended, yet it seems not to follow directly that the marriages of such persons are to be dissolved. For Augustine, in his 27th quest. 1st chap. Of Marriages, doth deny that they ought to be dissolved; and his authority is not lightly to be esteemed, although others afterwards have thought otherwise. Quanquam autem mandatum Dei de conjugio videatur plerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod sint And although the commandment of God touching wedlock doth free most men from vows; yet our teachers do also bring another reason concerning vows, to show that they are irrita, qui omnis cultus Dei, ab hominibus sine mandato Dei institutus et electus ad promerendam justificationem et gratiam, impius est, sicut Christus ait (Matt. xv. 9): 'Frustra colunt me mandatis hominum.' Et Paulus ubique docet, justitiam non esse quaerendam ex nostris observationibus et cultibus, qui sint excogitati ab hominibus, sed contingere eam per fidem credentibus, se recipi in gratiam a Deo propter Christum. void: because that all the worship of God, instituted of men without the commandment of God, and chosen to merit remission of sins and justification, is wicked; as Christ saith: 'In vain they do worship me, teaching for doctrines the commandments of men' (Matt. xv. 9). And Paul doth every where teach that righteousness is not to be sought of our own observances, and services which are devised by men; but that it cometh by faith to those that believe that they are received into favor by God for Christ's sake. Constat autem monachos docuisse, quod facticiae religiones satisfaciant pro peccatis, mereantur gratiam et justificationem. Quid hoc est aliud, quam de gloria Christi detrahere, et obscurare ac negare justitiam fidei? Sequitur igitur, ista vota usitata impios cultus fuisse; quare sunt irrita. Nam votum impium et factum contra mandata Dei non valet, neque enim debet votum vinculum esse iniquitatis, ut Canon dicit. But it is evident that the monks did teach that these counterfeited religions satisfy for sins, and merit grace and justification. What else is this than to detract from the glory of Christ, and to obscure and deny the righteousness of faith? Wherefore it followeth that these common vows were wicked services, and are therefore void. For a wicked vow, and that which is made against the commandments of God, is one of no force; neither, as the Canon saith, ought a vow to be a bond of iniquity. Paulus dicit (Gal. v. 4): 'Evacuati estis a Christo, qui in lege justificamini, a gratia excidistis.' Ergo etiam, qui votes justificari volunt, evacuantur a Paul saith, 'Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace' (Gal. v. 4). They, therefore, who wish to be Christo, et a gratia excidunt. Nam et hi, qui votis tribuunt justificationem, tribuunt propriis operibus hoc, quod proprie ad gloriam Christi pertinet. Neque vero negari potest, quin monachi docuerint, se per vota et observationes suas justificari et mereri remissionem peccatorum, imo affinxerunt absurdiora, dixerunt se aliis mutuari sua opera. Haec si quis velit odiose exaggerare, quam multa possit colligere, quorum jam ipsos monachos pudet. justified by vows, are made void of Christ, and fall from grace. For they also who attribute justification to their vows, attribute to their own works what properly belongs to the glory of Christ. Nor truly can it be denied that the monks taught that they are justified by their vows and observances, and merit the remission of sins; nay, they invented yet greater absurdities, and said they could transfer their good works to others. If any man wished to expand these things, so as to excite odium, how many things might he rehearse whereof the monks themselves are now ashamed! Ad haec persuaserunt hominibus, facticias religiones esse statum Christianae perfectionis. An non est hoc justificationem tribuere operibus? Non est leve scandalum in Ecclesia, populo proponere certum cultum ab hominibus excogitatum sine mandato Dei, et docere, quod talis cultus justificet homines: quia justitia fidei, quam maxime oportet tradi in Ecclesia, obscuratur, cum illae mirificae religiones angelorum, simulatio paupertatis et humilitatis, et caelibatus offunduntur oculis hominum. Moreover, they would persuade men that these invented religious orders are a state of Christian perfection. Or is this not attributing justification to works? It is no light offense in the Church to propound unto the people a certain service devised by men, without the commandment of God, and to teach that such a service doth justify men; because that the righteousness of faith, which ought especially to be taught in the Church, is obscured when those marvelous religions of angels, the pretense of poverty and humility, and of celibacy, are cast before men's eyes. Praeterea obscurantur praecepta Moreover, the commandments of Dei et verus cultus Dei, cum audiunt homines, solos monachos esse in statu perfectionis, quia perfectio Christiana est serio timere Deum, et rursus concipere magnam fidem, et confidere propter Christum, quod habeamus Deum placatum, petere a Deo, et certo expectare auxilium in omnibus rebus gerendis, juxta vocationem; interim foris diligenter facere bona opera, et servire vocationi. In his rebus est vera perfectio et verus cultus Dei, non est in caelibatu, aut mendicitate, aut veste sordida. God, and the true worship of God, are obscured when men hear that monks alone are in that state of perfection; because that Christian perfection is this, to bear God sincerely, and again, to conceive great faith, and to trust assuredly that God is pacified towards us, for Christ's sake; to ask, and certainly to look for, help from God in all our affairs, according to our calling; and outwardly to do good works diligently, and to attend to our vocation. In these things doth true perfection and the true worship of God consist: it doth not consist in singleness of life, in beggary, or in vile apparel. Verum populus concipit multas perniciosas opiniones ex illis falsis preconiis vitae monasticae. Audit sine modo laudari caelibatum: ideo cum offensione conscientiae versatur in conjugio. Audit solos mendicos esse perfectos: ideo cum offensione conscientiae versatur in conjugio. Audit solos mendicos esse perfectos: ideo cum offensione conscientae retinet possessiones, negotiatur. Audit consilium Evangelicum esse de non vindicando: ideo alii in privata vita non verentur ulcisci, audiunt enim consilium esse, non praeceptum. Alii omnes magistratus et civilia officia judicant indigna esse Christianis. The people doth also conceive many pernicious opinions from these false commendations of the monastic life. They hear celibacy praised above measure; therefore with offense of conscience they live in marriage. They hear that mendicants only are perfect; therefore with offense of conscience they keep their possessions, and buy and sell. They hear that the Gospel only giveth counsel not to take revenge; therefore some in private life are not afraid to avenge themselves; for they hear that it is a counsel, not a commandment. Others do think that all magistracy and civil offices are unworthy of Christian men. Leguntur exempla hominum, qui deserto conjugio, deserta reipublicae administratione, abdiderunt se in monasteria. Id vocabant fugere ex mundo, et quaerere vitae genus, quod Deo magis placeret, nec videbant, Deo serviendum esse in illis mandatis, quae ipse tradidit, non in mandatis, quae sunt excogitata ab hominibus. Bonum et perfectum vitae genus est, quod habet mandatum Dei. De his rebus necesse est admonere homines. Et ante haec tempora reprehendit Gerson errorem monachorum de perfectione, et testatur, suis temporibus novam vocem fuisse, quod vita monastica sit status perfectionis. We read examples of men who, forsaking wedlock, and leaving the government of the commonwealth, have hid themselves in monasteries. This they called flying out of the world, and seeking a kind of life which is more acceptable to God: neither did they see that God is to be served in those commandments which he himself hath delivered, not in the commandments which are devised by men. That is a good and perfect kind of life which hath the commandment of God for it. It is necessary to admonish men of these things. And before these times Gerson did reprehend this error of the monks concerning perfection; and witnesseth, that in his time this was a new saying, that the monastical life is a state of perfection. Tam multae impiae opiniones haerent in votis, quod justificent, quod sint perfectio Christiana, quod servent consilia et praecepta, quod habeant opera supererogationis. Haec omnia cum sint falsa et inania, faciunt vota irrita. Thus many wicked opinions do cleave fast unto vows: as that they merit remission of sins and justification, that they are Christian perfection, that they do keep the counsels and commandments, that they have works of supererogation. All these things (seeing they be false and vain) do make vows to be of none effect. Art. VII.--De Potestate Ecclesiastica. Art. VII.--Of Ecclesiastical Power. Magnae disputationes fuerunt de potestate Episcoporum, in There have been great controversies touching the power of Bishops; quibus nonnulli incommode commiscuerunt potestatem Ecclesiasticam et potestatem gladii. in which many have incommodiously mingled together the Ecclesiastical power and the power of the sword. Et ex hac confusione maxima bella, maximi motus extiterunt, dum Pontifices, freti potestate clavium, non solum novos cultus instituerunt reservatione casuum, violentis excommunicationibus conscientias oneraverunt, sed etiam regna mundi transferre et imperatoribus adimere imperium conati sunt. And out of this confusion there have sprung very great wars and tumults, while that the Pontiffs, trusting in the power of the keys, have not only appointed new kinds of service, and burdened men's consciences by reserving of cases, and by violent excommunications; but have also endeavored to transfer worldly kingdoms from one to another, and to despoil emperors of their power and authority. Haec vitia multo ante reprehenderunt in Ecclesia homines pii et eruditi. Itaque nostri ad consolandas conscientias coacti sunt ostendere discrimen ecclesiasticae potestatis et potestatis gladii, et docuerunt utramque propter mandatum Dei religiose venerandam et honore afficiendam esse, tanquam summa Dei beneficia in terris. These faults did godly and learned men long since reprehend in the Church; and for that cause our teachers were compelled, for the comfort of men's consciences, to show the difference between the ecclesiastical power and the power of the sword. And they have taught that both of them, because of God's commandment, are dutifully to be reverenced and honored, as the chiefest blessings of God upon earth. Sic autem sentiunt, potestatem clavium seu potestatem Episcoporum, juxta Evangelium, potestatem esse seu mandatum Dei, praedicandi Evangelii, remittendi et retinendi peccata, et administrandi Sacramenta. Nam cum Now their judgment is this: that the power of the keys, or the power of the Bishops, by the rule of the Gospel, is a power or commandment from God, of preaching the Gospel, of remitting or retaining sins, and of administering the Sacraments. hoc mandata Christus mittit Apostolos (John xx. 21 sqq.): 'Sicut misit me Pater, ita et ego mitto vos. Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis, et quorum retinueritis peccata, retenta sunt.' Mark xvi. 15: 'Ite, praedicate Evangelium omni creaturae,' etc. For Christ doth send his Apostles with this charge: 'As the Father hath sent me, even so send I you. Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained' (John xx. 21-23). 'Go and preach the Gospel to every creature,' etc. (Mark xvi. 15). Haec potestas tantum exercetur docendo seu praedicando verbum, et porrigendo Sacramenta, vel multis vel singulis juxta vocationem, quia conceduntur non res corporales, sed res aeternae, justitia aeterna, Spiritus Sanctus, vita aeterna. Haec non possunt contingere nisi per ministerium verbi et Sacramentorum; sicut Paulus dicit (Rom. i. 16): 'Evangelium est potentia Dei ad salutem omni credenti.' This power is put in execution only by teaching or preaching the Word and administering the Sacraments, either to many or to single individuals, in accordance with their call. For thereby not corporal things, but eternal, are granted; as an eternal righteousness, the Holy Ghost, life everlasting. These things can not be got but by the ministry of the Word and of the Sacraments, as Paul saith, 'The Gospel is the power of God to salvation to every one that believeth' (Rom. i. 16). Itaque cum potestas ecclesiastica concedat res aeternas, et tantum exerceatur per ministerium verbi: non impedit politicam administrationem; sicut ars canendi nihil impedit politicam administrationem. Nam politica administration versatur circa alias res, quam Evangelium: magistratus defendit non mentes, sed corpora et res corporales Seeing, then, that the ecclesiastical power concerneth things eternal, and is exercised only by the ministry of the Word, it hindereth not the political government any more than the art of singing hinders political government. For the political administration is occupied about other matters than is the Gospel. The magistracy defends not the minds, but the bodies, and adversus manifestas injurias, et coercet homines gladio et corporalibus paenis, ut justitiam civilem et pacem retineat. bodily things, against manifest injuries; and coerces men by the sword and corporal punishments, that it may uphold civil justice and peace. Non igitur commiscendae sunt potestates ecclesiastica et civilis: ecclesiastica suum mandatum habet Evangelii docendi et administrandi Sacramenta. Non irrumpat in alienum officium, non transferat regna mundi, non abroget leges magistratuum, non tollat legitimam obedientiam, non impediat judicia de ullis civilibus ordinationibus aut contractibus, non praescribat leges magistratibus de forma rei publicae; sicut dicit Christus (John xviii. 36): 'Regnum meum non est de hoc mundo.' Item (Luke xii. 14): 'Quis constituit me judicem aut divisiorem super vos?' Et Paulus ait (Phil. iii. 20): 'Nostra politia in coelis est.' 2 Cor. x. 4: 'Arma militiae nostrae non sunt carnalia, sed potentia Dei, ad destruendas cogitationes,' etc. Ad hunc modum discernunt nostri utriusque potestatis officia, et jubent utramque honore afficere et agnoscere, utramque Dei donum et beneficium esse. Wherefore the ecclesiastical and civil powers are not to be confounded. The ecclesiastical power hath its own commandment to preach the Gospel and administer the Sacraments. Let it not by force enter into the office of another; let it not transfer worldly kingdoms; let it not abrogate the magistrates' laws; let it not withdraw from them lawful obedience; let it not hinder judgments toughing any civil ordinances or contracts; let it not prescribe laws to the magistrate touching the form of the republic; as Christ saith, 'My kingdom is not of this world' (John xviii. 36). Again, 'Who made me a judge or a divider over you?' (Luke xii. 14). And Paul saith, 'Our conversation [citizenship] is in heaven' (Phil. iii. 20). 'The weapons of our warfare are not carnal, but might through God, casting down imaginations,' etc. (2 Cor. x. 4). In this way do our teachers distinguish between the duties of each power one from the other, and do warn all men to honor both powers, and to acknowledge both to be the [highest] gift and blessing of God. Si quam habent Episcopi potestatem If so be that the Bishops have gladii, hanc non habent Episcopi ex mandato Evangelii, sed jure humano donatam a regibus et imperatoribus, ad administrationem civilem suorum bonorum. Haec interim alia functio est, quam ministerium Evangelii. any power of the sword, they have it not as Bishops by the commandment of the Gospel, but by man's law given unto them of kings and emperors, for the civil government of their goods. This, however, is a kind of function diverse from the ministry of the gospel. Cum igitur de jurisdictione Episcoporum quaeritur, discerni debet imperium ab ecclesiastica jurisdictione. Porro secundum Evangelium, seu, ut loquuntur, de jure divino, nulla jurisdictio competit Episcopis, ut Episcopis, hoc est, his, quibus est commissum ministerium Verbi et Sacramentorum, nisi remittere peccata, item, cognoscere doctrinam, et doctrinam ab Evangelio dissentientem rejicere, et impios, quorum nota est impietas, excludere a communione Ecclesiae, sine vi humana, sed Verbo. Hic necessario et de jure divino debent eis Ecclesiae praestare obedientiam, juxta illud (Luke x. 16): 'Qui vos audit, me audit.' Therefore, when the question touches the jurisdiction of Bishops, government must be distinguished from ecclesiastical jurisdiction. Again, by the Gospel, or, as they term it, by divine right, Bishops, as Bishops--that is, those who have the administration of the Word and Sacraments committed to them--have no other jurisdiction at all, but only to remit sin, also to take cognizance of [to judge in regard to] doctrine, and to reject doctrine inconsistent with the Gospel, and to exclude from the communion of the Church, without human force, but by the Word [of God], those whose wickedness is known. And herein of necessity the churches ought by divine right to render obedience unto them; according to the saying of Christ, 'He that heareth you heareth me' (Luke x. 16). Verum cum aliquid contra Evangelium docent aut statuunt, tunc habent Ecclesiae mandatum Dei, quod obedientiam prohibet (Matt. vii. 15): 'Cavete a Pseudo-prophetis.' But when they teach or determine any thing contrary to the Gospel, then have the churches a commandment of God, which forbiddeth obedience to them: 'Beware Gal. i. 8: 'Si Angelus de coelo aliud Evangelium evangelizaverit, anathema sit.' 2 Cor. xiii. 8: 'Non possumus aliquid contra veritatem, sed pro veritate,' Item (10): 'Data est nobis potestas ad aedificationem, non ad destructionem.' Sic et Canones praecipiunt (II. Quaest. VII. Cap. Sacerdotes, et Cap. Oves). Et Augustinus contra Petiliani Epistolam inquit: 'Nec Catholicis Episcopis consentiendum est, sicubi forte falluntur, aut contra Canonicas Dei Scripturas aliquid sentiunt.' of false prophets' (Matt. vii. 15). 'If an angel from heaven preach any other Gospel, let him be accursed' (Gal. i. 8). 'We can not do any thing against the truth, but for the truth' (2 Cor. xiii. 8). Also, 'This power is given us to edify, and not to destroy' (2 Cor. xiii. 10). So do the Canons command (II. Quaest. 7, Cap. Sacerdotes, and Cap. Oves). And Augustine, in his Treatise against Petilian's Epistle, saith, 'Neither must we subscribe to Catholic Bishops, if they chance to err, or determine any thing contrary to the canonical divine Scriptures.' Si quam habent aliam vel potestatem, vel jurisdictionem in cognoscendis certis causis, videlicet matrimonii, aut decimarum, etc., hanc habent humano jure; ubi cessantibus Ordinariis coguntur Principes, vel inviti, suis subditis jus dicere, ut pax retineatur. If so be that they have any other power or jurisdiction, in hearing and understanding certain cases, as namely, of Matrimony, and Tithes, etc., they hold it by human right. But when the ordinaries fail [to attend to this office], princes are constrained, whether they wish to do so or not, to declare the law to their subjects, for maintaining of peace. Praeter haec disputatur, utrum Episcopi seu Pastores habeant jus instituendi ceremonias in Ecclesia, et leges de cibis, feriis, gradibus ministrorum, seu ordinibus, etc., condendi. Hoc jus qui tribuunt Episcopis, allegant testimonium (John xvi. 12): 'Adhuc Besides these things, there is a controversy whether Bishops or Pastors have power to institute ceremonies in the Church, and to make laws concerning meats, and holidays, and degrees, or orders of ministers, etc. They that ascribe this power to the Bishops allege this multa habeo vobis dicere, sed non potestis portare modo. Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem.' Allegant etiam exemplum Apostolorum, qui prohibuerunt abstinere a sanguine et suffocato. Allegant Sabbatum mutatum in diem Dominicum, contra Decalogum ut videtur. Nec ullum exemplum magis jactatur, quam mutatio Sabbati. Magnam contendunt Ecclesiae potestatem esse, quod dispensaverit de praecepto Decalogi. testimony for it: 'I have yet many things to say unto you, but ye can not bear them now; but when that Spirit of truth shall come, he shall teach you all truth' (John xvi 12, 13). They allege also the examples of the Apostles, who commanded to abstain from blood, and that which was strangled (Acts xv. 29). They allege the change of the Sabbath into the Lord's day, contrary, as it seemeth, to the Decalogue; and they have no example more in their mouths than the change of the Sabbath. They will needs have the Church's power to be very great, because it hath dispensed with a precept of the Decalogue. Sed de hac quaestione nostri sic docent, quod Episcopi non habent poststatem statuendi aliquid contra Evangelium, ut supra ostensum est, docent idem Canones IX. Distinct. Porro contra Scripturam est, traditiones condere aut exigere, ut per eam observationem satis faciamus pro peccatis, aut mereamur gratiam et justitiam. Leditur enim Gloria meriti Christi, cum talibus observationibus conamur mereri justificationem. Constat autem propter hanc persuasionem, in Ecclesia pene in infinitum crevisse traditiones, oppressa interim doctrina de fide But of this question ours do thus teach: that the Bishops have no power to ordain any thing contrary to the Gospel, as was showed before. The same also do the Canons teach: Distinct. 9. Moreover, it is against the Scripture to ordain or require the observation of any traditions, to the end that we may merit remission of sins, and satisfy for sins by them. For the glory of Christ's merit suffers when we seek by such observances to merit justification. And it is very apparent, that through this persuasion traditions grew into an infinite number in the Church. In the mean while, the doctrine concerning faith, and the et justitia fidei, quia subinde plures feriae factae sunt, jejunia indicta, ceremoniae novae, novi honores sanctorum instituti sunt, quia arbitrabantur se autores talium rerum his operibus mereri gratiam. Sic olim creverunt Canones poenitentiales, quorum adhuc in satisfactionibus vestigial quaedam videmus. righteousness of faith, was quite suppressed, for thereupon there were new holidays made, new fasts appointed, new ceremonies, new worships for saints, instituted; because that the authors of such things supposed by these works to merit grace. After the same manner heretofore did the Penitential Canons increase, whereof we still see some traces in satisfactions. Item, autores traditionum faciunt contra mandatum Dei, cum collocant peccatum in cibis, in diebus et similibus rebus, et onerant Ecclesiam servitute legis, quasi oporteat apud Christianos ad promerendam justificationem cultum esse similem Levitico, cujus ordinationem commiserit Deus Apostolis et Episcopis. Sic enim scribunt quidam, et videntur Pontifices aliqua ex parte exemplo legis Mosaicae decepti esse. Hinc sunt illa onera, quod peccatum mortale sit, etiam sine offensione aliorum, in feriis laborare minibus, quod sit peccatum mortale omittere horas Canonicas, quod certi cibi polluant conscientiam, quod jejunia sint opera placantia Deum, quod peccatum in casu reservato non posit remitti, nisi accesserit autoritas reservantis, cum quidem ipsi Canones non de reservatione Moreover, the authors of traditions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with the servitude of the law, as if there ought to be among Christians, in order to merit justification, a service like the Levitical, the ordination of which God has committed to the Apostles and Bishops. For this some of them write, and the Pontiffs in some measure seem to be misled by the example of the Law of Moses. From hence are those burdens, that it is mortal sin, even without offense to others, to do manual labor on the festivals, that it is a mortal sin to omit the Canonical Hours, that certain foods defile the conscience, that fastings are works which appease God; that sin, in a reserved case, can not be pardoned, but by the authority of him that reserved it: whereas the Canons speak only of culpae, sed de reservatione poenae ecclesiasticae loquantur. reserving of ecclesiastical penalty, and not of the reserving of the fault. Unde habent jus episcopi has traditiones imponendi Ecclesiis ad illaqueandas conscientias, quum Petrum (Acts xv. 10) vetet 'imponere jugum discipulis,' quum Paulus (2 Cor. xiii. 10) dicat, potestatem ipsis datam esse 'ad aedificationem, non ad destructionem.' Cur igitur augent peccata per has traditiones? Whence, then, have the Bishops power and authority of imposing these traditions upon the churches, for the ensnaring of men's consciences, when Peter forbids (Acts xv. 10) 'to put a yoke upon the neck of the disciples,' and St. Paul says (2 Cor. xiii. 10) that the power given him was to edification, not to destruction? Why, therefore do they increase sins by these traditions? Verum extant clara testimonia, quae prohibent condere tales traditiones ad promerendam gratiam, aut tanquam necessarias ad salutem. Paulus (Col. ii. 16): 'Nemo vos judicet in cibo, potu, parte diei festi, novilunio aut Sabbatis.' Item (20): 'Si mortui estis cum Christo ab elementis mundi, quare tanquam viventes in mundo, decreta facitis? Non attingas, non gustes, non contrectes; quae omnia pereunt usu, et sunt mandata et doctrinae hominum, quae habent speciem sapientiae.' Item, ad Titum (i. 14) aperte prohibet traditiones: 'Non attendentes Judaicis fabulis et mandatis hominum aversantium veritatem.' Et Christus (Matt. xv. 14) inquit de his, qui exigent traditions: 'Sinite illos, caeci sunt et duces For there are divers clear testimonies which prohibit the making of such traditions, either to merit grace, or as things necessary to salvation. Paul saith to the Colossians, 'Let no man judge you in meat, or in drink, or in respect of a holiday, or of the new moon, or of the Sabbath days' (Col. ii. 16). Again, 'If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (Touch not, taste not, handle not; which all are to perish with the using) after the commandments and doctrines of men? Which things indeed have a show of wisdom' (Col. ii. 20-23). And to Titus he doth plainly forbid traditions; for he saith, 'Not giving heed to Jewish fables, and to commandments of men, that turn from the truth' (Tit. i. 14). And Christ saith of them caecorum.' Et improbat tales cultus (13): 'Omnis plantatio, quam non plantavit Pater meus caelestis, eradicabitur.' which urge traditions, 'Let them alone; they be blind leaders of the blind' (Matt. xv. 14). And he condemneth such services: 'Every plant which my heavenly Father hath not planted shall be rooted up' (ver. 13). Si jus habent Episcopi onerandi ecclesias infinitis traditionibus, et illaqueandi conscientias, cur toties prohibet Scriptura condere et audire traditiones? Cur vocat eas (1 Tim. iv. 1) doctrinas daemoniorum? Num frustra haec praemonuit Spiritus Sanctus? If Bishops have authority to burden the churches with innumerable traditions, and to snare men's consciences, why doth the Scripture so oft forbid to make and to listen to traditions? Why doth it call them the doctrines of devils? (1 Tim. iv. 1.) Hath the Holy Ghost warned us of them to no purpose? Relinquitur igitur, cum ordinationes institutae tanquam necessariae, aut cum opinione promerendae gratiae, pungent cum Evangelio, Quod non liceat ullis Episcopis tales cultus instituere aut exigere. Necesse est enim in ecclesiis [in der Christenheit] retineri doctrinam de liberate Christiana, quod non sit necessaria servitus legis ad justificationem; sicut in Galatis scriptum est (v. 1): 'Nolite iterum jugo servitutis subjici.' Necesse est retineri praecipuum Evangelii locum, quod gratiam per fidem in Christum, gratis consequamur, non propter certas observationes, aut propter cultus ab hominibus institutos. It remaineth, then, that (seeing ordinances, instituted as necessary, or with the opinion of meriting grace, are repugnant to the Gospel) it is not lawful for any Bishops to institute or exact such worship. For it is necessary that the doctrine of Christian liberty should be maintained in the church [Christendom]: that the bondage of the law is not necessary unto justification, as it is written to the Galatians: 'Be not entangled again with the yoke of bondage' (Gal. v. 1). It necessary that the chiefest point of all the Gospel should be holden fast, that we do freely obtain grace, by faith in Christ, not because of certain observances, or of services devised by men. Quid igitur sentiendum est de die Dominico et similibus ritibus templorum? Ad haec respondent [die Unsern], quod liceat Episcopis seu Pastoribus facere ordinationes, ut res ordine gerantur in Ecclesia, non ut per illas mereamur gratiam, aut satis faciamus pro peccatis, aut obligentur conscientiae, ut judicent esse necessarios cultus, ac sentient se peccare, cum sine offensione aliorum violant. Sic Paulus ordinat (1 Cor. xi. 15) 'ut in congregatione mulieres velent capita' (1 Cor. xiv. 30), 'ut ordine audiantur in Ecclesia interpretes,' etc. What is, then to be thought of the Lord's day, and of like rites of temples? Hereunto they [ours] answer, that it is lawful for Bishops or Pastors to make ordinances, whereby things may be done in order in the Church; not that by them we may merit grace, or satisfy for sins, or that men's consciences should be bound to esteem them as necessary services, and think that they sin when they violate them, without the offense of others. So Paul ordained, 'that women should cover their heads in the congregation' (1 Cor. xi. 6); 'that the interpreters of Scriptures should be heard in order in the Church' (1 Cor. xiv. 27), etc. Tales ordinations convenit ecclesias propter caritatem et tranquillitatem servare eatenus, ne alius alium offendat, ut ordine et sine tumultu omnia fiant in ecclesiis (1 Cor. xiv. 40, comp. Phil. ii. 14): verum ita, ne conscientiae onerentur, ut ducant res esse necessarias ad salutem, ac judicent se peccare, cum violant eas sine aliorum offensione, sicut nemo dixerit peccare mulierem, quae in publicum non velato capite procedit, sine offensione hominum. Such ordinances it behooveth the churches to keep for charity and quietness' sake, so that one offend not another, that all things may be done in order, and without tumult in the churches (1 Cor. xiv. 40 and Phil. ii. 14), but so that consciences be not burdened, so as to account them as things necessary to salvation, and think they sin when they violate them, without offense of others; as no one would say that a woman sins if she went into public with her head uncovered, provided it were without the offense of men. Talis est observatio diei Dominici, Such is the observation of the Paschatis, Pentecostes et similium feriarum et rituum. Nam qui judicant Ecclesiae autoritate pro Sabbato institutam esse diei Dominici observationem, tanquam necessariam, longe errant. Scriptura abrogavit Sabbatum, quae docet omnes ceremonias Mosaicas, post revelatum Evangelium omitti posse. Et tamen, quia opus erat constituere certum diem, ut sciret populus, quando convenire deberet, apparet Ecclesiam [die christliche Kirche] ei rei destinasse diem Dominicum, qui ob hanc quoque causam videtur magis placuisse, ut haberent homines exemplum Christianae libertatis, et scirent, nec Sabbati nec alterius diei observationem necessariam esse [dass weder die Haltung des Sabbaths, noch eines andern Tages vonnoethen sei]. [26] Lord's day, of Easter, of Pentecost, and like holidays and rites. For they that think that the observation of the Lord's day was appointed by the authority of the Church, instead of the Sabbath, as necessary, are greatly deceived. The Scripture, which teacheth that all the Mosaical ceremonies can be omitted after the Gospel is revealed, has abrogated the Sabbath. And yet, because it was requisite to appoint a certain day, that the people might know when they ought to come together, it appears that the [Christian] Church did for that purpose appoint the Lord's day: which for this cause also seemed to have been pleasing, that men might have an example of Christian liberty, and might know that the observation, neither of the Sabbath, nor of another day, was of necessity. Extant prodigiosae disputationes de mutatione legis, de ceremoniis novae legis, de mutatione Sabbati, quae omnes ortae sunt There are certain marvelous disputations touching the changing of the law, and the ceremonies of the new law, and the change of the Sabbath: ex falsa persuasione, quod oporteat in Ecclesia cultum esse similem Levitico, et quod Christus commiserit Apostolis et Episcopis excogitare novas ceremonias, quae sint ad salutem necessariae. Hi errores serpserunt in Ecclesiam, cum justitia fidei non satis clare doceretur. Aliqui disputant, diei Dominici observationem non quidem juris divini esse, sed quasi juris divini; praescribunt de feriis, quatenus liceat operari. Hujusmodi disputationes quid sunt aliud, nisi laquei conscientiarum? Quanquam enim conentur epiikeizare [zu lindern und epiiciren] traditiones, tamen nunquam potest aequitas deprehendi [so kann man doch kein epieikeian oder Linderung treffen], donec manet opinio necessitatis, quam manere necesse est, ubi ignorantur justitia fidei et libertas Christiana. which all arose from the false persuasion, that there should be a service in the Church, like to the Levitical; and that Christ committed to the Apostles and Bishops the devising new ceremonies, which should be necessary to salvation. These errors crept into the Church, when the righteousness of faith was not plainly enough taught. Some dispute that the observation of the Lord's day is not indeed of the law of God, but as it were of the law of God; and touching holidays, they prescribe how far it is lawful to work in them. What else are such disputations but snares for men's consciences? For though they seek to moderate traditions, yet the equity of them can never be perceived so long as the opinion of necessity remaineth; which must needs remain, where the righteousness of faith and Christian liberty are not know. Apostoli jusserrunt (Acts xv. 20) 'abstinere a sanguine.' Quis nunc observat? Neque tamen peccant, qui non observant, quia ne ipsi quidem Apostoli voluerunt onerare conscientias tali servitute, sed ad tempus prohibuerunt propter scandalum. Est enim perpetuo voluntas Evangelii [das Hauptstueck christlicher Lehre] consideranda in decreto. The Apostles commanded 'to abstain from blood' (Acts xv. 20). Who observeth that nowadays? And yet they do not sin that observe it not. For the Apostles themselves would not burden men's consciences with such a servitude; but they forbade it for a time, because of scandal. For in the decree, the will of the Gospel is always to be considered Vix ulli Canones servantur accurate, et multi quotidie exotescunt apud illos etiam, qui diligentissime defendunt traditiones. Nec potest conscientiis consuli, nisi haec aequitas servetur [wo diese Linderung nicht gehalten wird], ut sciamus eos sine opinione necessitatis servari, nec laedi conscientias, etiamsi traditiones exolescant. Scarcely any canons are precisely kept; and many grow out of use daily, yea, even among them that do most busily defend traditions. Neither can there be sufficient care had of men's consciences, except this equity be kept, that men should know that such rites are not to be observed with any opinion of necessity, and that men's consciences are not hurt, though traditions grow out of use. Facile autem possent Episcopi legitimam obedientiam retinere, si non urgerent servare traditiones, quae bona conscientia servari non possunt. Nunc imperant caelibatum, nullos recipiunt, nisi jurent se puram Evangelii doctrinam nolle docere. Non petunt Ecclesiae, ut Episcopi honoris sui jactura sarciant concordiam, quod tamen decebat bonos Pastores facere. Tantum petunt, ut injusta onera remittant, quae nova sunt, et praeter consuetudinem Ecclesiae Catholicae [wider den Gebrauch der christlichen gemeinen Kirchen] recepta. Fortassis initio quaedam constitutiones habuerunt probabiles causas, quae tamen posterioribus temporibus non congruent. Apparet etiam quasdam errore receptas esse; quare Pontificiae clementiae esset, The Bishops might easily retain lawful obedience, if they would not urge men to observe such traditions as can not be kept with a good conscience. Now they command single life; and they admit none, except they will swear not to teach the pure doctrine of the Gospel. The churches do not desire of the Bishops that they would repair peace and concord with the loss of their honor (which yet good pastors ought to do): they only desire that they would remit unjust burdens, which are both new and received contrary to the custom of the Catholic [Christian Universal] Church. It may well be that some constitutions had some probable reasons when they began, which yet will not agree to latter times. It is evident that some were received through error. Wherefore it were a matter for the pontifical illas nunc mitigare, quia talis mutatio non labefacit Ecclesiae unitatem. Multae enim traditiones humanae tempore mutatae sunt, ut ostendunt ipsi Canones. Quod si non potest impetrari, ut relaxentur observationes, quae sine peccato non possunt praestari, oportet nos regulam Apostolicam sequi (Acts v. 29), quae praecipit, 'Deo magis obedire, quam hominibus.' gentleness to mitigate them now; for such a change would not overthrow the unity of the Church. For many human traditions have been changed in time, as the Canons themselves declare. But if it can not be obtained that those observances may be relaxed which can not be kept without sin, then must we follow the Apostles' rule, which willeth 'to obey God rather than men' (Acts v. 29). Petrus (1 Pet. v. 3) vetat Episcopos dominari, et ecclesiis imperare. Nunc non id agitur, ut dominatio eripiatur Episcopis, sed hoc unum petitur, ut patiantur Evangelium pure doceri, et relaxent paucas quasdam observationes, quae sine peccato servari non possunt. Quod si nihil remiserint, ipsi viderint, quomodo Deo rationem reddituri sint, quod pertinacia sua causam schismati praebent [Spaltung und Schisma, das sie doch billig sollen verhueten helfen]. Peter forbiddeth Bishops to be lords, and to be imperious over the churches (1 Pet. v. 3). Now our meaning is not to have rule taken from the Bishops; but this one thing only is requested at their hands, that they would suffer the Gospel to be purely taught, and that they would relax a few observances, which can not be held without sin. But if they will remit none, let them look how they will give account to God for this, that by their obstinacy they afford cause of schism [division and schism, which it were yet fit they should aid in avoiding]. Epilogus. Conclusion. Hi sunt praecipui articuli, qui videntur habere controversiam. Quanquam enim de pluribus abusibus dici poterat, tamen, ut fugeremus prolixitatem, praecipua complexi sumus, ex quibus coetera facile judicari possunt. Magnae querelae fuerunt de indulgentiis, de peregrinationibus, de abusu excommunicationis. These are the principal articles which seem to be matters of controversy. For although we might speak of more abuses, yet that we may avoid undue length we have embraced a few, whereby it is easy to judge of the others. Great have been the complaints about indulgences, about pilgrimages, about the abuse of Parochiae multipliciter vexabantur per Stationarios. Infinitae contentiones erant pastoribus cum monachis, de jure parochiali, de confessionibus, de sepulturis, de extraordinariis concionibus, et de aliis innumerabilibus rebus. Hujusmodi negotia praetermisimus, ut illa, quae sunt in hac causa praecipua, breviter proposita, facilius cognosci possent. Neque hic quicquam ad ullius contumeliam dictum aut collectum est. Tantum ea recitata sunt, quae videbantur necessario dicenda esse, ut intelligi posit in doctrina ac ceremoniis apud nos nihil esse receptum contra Scripturam aut Ecclesiam Catholicam [gemeiner christlichen Kirchen], quia manifestum est, nos diligentissime cavisse, ne qua nova et impia dogmata in ecclesias nostras serperent [sich einflechte, einreisse und ueberhand nehme]. excommunication. The parishes have been vexed in manifold ways by the stationarii. Endless contentions have arisen between the pastors and the monks about parochial law, about confession, about burials, about sermons on extraordinary occasions, and about other things without number. Things of this sort we pass over, that those which are chief in this matter, being briefly set forth, may more easily be noted. Nor has any thing been here said or adduced for the purpose of casting reproach on any one. Those things only have been enumerated which it seem necessary to say, that it might be understood that in doctrine and ceremonials among us there is nothing received contrary to Scripture or to the Catholic [Universal Christian] Church, inasmuch as it is manifest that we have diligently taken heed that no new and godless doctrines should creep into our churches. Hos articulos supra scriptos voluimus exhibere juxta edictum C. M. in quibus confessio nostra exstaret, et eorum, qui apud nos docent, doctrinae summa cerneretur. Si quid in hac confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibere [der daran Mangel halt, dem ist man ferner Bericht mit Grund goettlicher heiliger Schrift zu thun erboetig]. In accordance with the Edict of His Imperial Majesty, we wish to present these articles above written, in which is our Confession, and in which is seen a summary of the doctrine of those who teach among us. If any thing be lacking in this Confession, we are prepared, God willing, to present ampler information, in accordance with the Scriptures. Caesareae Majestatis Vestrae, Your Imperial Majesty's fideles et subditi: most faithful and humble, Joannes, Dux Saxoniae, Elector. John, Duke of Saxony, Elector. Georgius, Marchio Brandenburgensis. George, Margrave of Brandenburg. Ernestus, Dux Luneburgensis. Ernest, Duke of Luneburg. Philippus, Landgravius Hessorum. Philip, Landgrave of Hesse. Joannes Fridericus, Dux Saxoniae. John Frederick, Duke of Saxony. Franciscus, Dux Luneburgensis. Francis, Duke of Luneburg. Volfgangus, Princeps ab Anhalt. Wolfgang, Prince of Anhalt. Senatus Magistratusque Nurnbergensis. Senate and Magistracy of Nuremberg. Senatus Reutlingensis. Senate of Reutlingen. __________________________________________________________________ [1] The title of the German edition is Confessio odder Bekantnus des Glaubens etlicher Fuersten und Stedte: Uberantwort Kaiserlicher Majestet: zu Augspurg, Anno M.D.XXX. [2] The title of the German edition is Confessio odder Bekantnus des Glaubens etlicher Fuersten und Stedte: Uberantwort Kaiserlicher Majestet: zu Augspurg, Anno M.D.XXX. [3] Germ. ed.: Artikel des Glaubens und der Lehre. [4] The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians, who appeared after 1530. See Zoeckler, Die Augsb. Conf. p. 137. [5] The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians, who appeared after 1530. See Zoeckler, Die Augsb. Conf. p. 137. [6] Much enlarged in the edition of 1540. [7] The edition of 1540 changes this sentence as follows: Damnant Pelagianos, qui negant peccatum originis, et sentiunt defectus illos seu concupiscentiam esse res indifferentes seu poenas tantum, nec esse res sua natura domnatas, et somniant hominem legi Dei satisfacere posse, et propter hanc propriam obedientiam coram Deo justum pronunciari. [8] Much enlarged in the edition of 1540. [9] This Article is also much enlarged in the edition of 1540. [10] The Roman theologians, who teach that men receive the Holy Ghost through the Sacraments ex opere operato. Apol., German text, p. 71, Rechenb. edition. [11] Edition of 1540: Congregatio membrorum Christi, hoc est, Sanctorum, qui vere credunt et obediunt Christo; etsi in hac vita huic congregationi multi mali et hypocritae admixti sunt usque ad novissimum judicium. [12] The Wiclefites (Donatistas et Viglevistas). Apol. p. 150, Rechenb. edition. [13] Edition of 1540: 'Infantes.' [14] The edition of 1540 adds after Baptismo: 'et extra Ecclesiam Christi.' [15] In the edition of 1540 the tenth article reads thus: 'De coena Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Coena Domini.' The disapproval of other views is omitted. This is by far the most important departure from the original edition, and has caused much controversy. See Vol. I. p. 241. [16] The wording of this article is considerably changed in the edition of 1540. [17] This article is enlarged to more than double its original size in the altered edition of 1540. [18] Considerably enlarged in the edition of 1540. [19] The first sentence of the conclusion of Part I. is much longer in the German text: 'Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu rechtem christlichem Unterricht und Trost der Gewissen, auch zu Besserung der Glaeubigen gepredigt und gelehret ist,' etc. The rest also differs considerably. [20] In the edition of 1540 Melanchthon changed the order of the articles, and put the Art. De Missa first. [21] The German edition omits the reference to Cardinal Nicolas de Cusa (d. 1464), but adds the clause which follows. [22] The word here denotes the public service with the holy communion. Missa (= missio, dismissal) is usually derived from the formula--missa or dismissa est ecclesia--by which in the ante-Nicene Church the catechumens were dismissed before the communion-service began, hence the division of the ancient service into two distinct parts, the missa catechumenorum and the missa fidelium. [23] The word here denotes the public service with the holy communion. Missa (= missio, dismissal) is usually derived from the formula--missa or dismissa est ecclesia--by which in the ante-Nicene Church the catechumens were dismissed before the communion-service began, hence the division of the ancient service into two distinct parts, the missa catechumenorum and the missa fidelium. [24] Viz., in Decret. P. I. Dist. XII. cap. 10, quod incipit a verbis: 'Novit fraternitas tua.' Vide Corp. jur. Can. ed. Richter, Tom. I. p. 25 sq. (From Bindseil.) [25] The ed. princeps reads possibi--a typographical error. [26] This view of the Christian Sabbath, which was held by all the Reformers, and still prevails on the Continent of Europe, overlooks the important fact that the Sabbath has a moral as well as a ceremonial aspect, and is a part of the Decalogue, which the Lord did not come 'to destroy, but to fulfill' (Matt. v. 17, 18; comp. xxii. 37-40; Rom. iii. 31; x. 4). As a periodical day of rest for the body, and worship for the soul, the Sabbath is founded in the physical and moral constitution of man, and reflects the rest of God after the work of creation (Gen. ii. 3). Under this view it is of primitive origin, like the institution of marriage, and of perpetual obligation, like the other commandments of the Decalogue. A lax theory of the Sabbath naturally leads to a lax practice, and tends to destroy the blessing of this holy day. The Anglo-American churches have an unspeakable advantage over those of the Continent of Europe in their higher theory and practice of Sabbath observance, which dates from the close of the sixteenth century. Even Puritan rigor is better than the opposite extreme. __________________________________________________________________ LUTHER'S SMALL CATECHISM. A.D. 1529. [The German text is taken from the third edition, which appeared in Wittenberg, 1531, and was accurately republished by Dr. Schneider, Berlin, 1853. The orthography is modernized, and some words (as Erstes Haupstueck, Gebot) are inserted in parentheses from the later edition. The English translation is more literal than those in use among the Lutheran churches in America. On Luther's Catechisms, see Vol. I. S: 43, pp. 245 sqq.] Dr. Martin Luther's Dr. Martin Luther's Enchiridion: Der Kleine Catechismus. Enchiridion, or Small Catechism. (Das Erste Hauptstueck.) Part I. Die Zehn Gebote, THE TEN COMMANDMENTS, wie sie ein Hausvater seinem Gesinde einfaeltiglich fuerhalten soll. As they should be clearly and simply explained to every household by the head of the family. Das Erste (Gebot). The First Commandment. Du sollst nicht andere Goetter haben. Thou shalt have no other gods. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott ueber alle Dinge fuerchten, lieben und vertrauen. We should fear and love God, and trust in him, above all things. Das Zweite (Gebot). The Second Commandment. Du sollst den Namen deines Gottes nicht unnuetzlich fuehren. Thou shalt not take the name of thy God in vain. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass mir bei seinem Namen nicht fluchen, schwoeren, zaubern, luegen oder truegen; sondern denselbigen in allen Noethen anrufen, beten, loben und danken. We should so fear and love God as not to curse, swear, conjure, lie, or deceive, by his name; but call upon it in every time of need, pray, praise and give thanks. Das Dritte (Gebot). The Third Commandment. Du sollst den Feiertag heiligen. Thou shalt keep holy the Sabbath day. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir die Predigt und sein Wort We should so fear and love God as not to despise preaching and his nicht verachten; sondern dassselbige heilig halten, gerne hoeren und lernen Word, but deem it holy, and willingly hear and learn it. Das Vierte (Gebot). The Fourth Commandment. Du sollst deinen Vater und deine Mutter ehren. [27] Thou shalt honor thy father and thy mother. [28] Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unsere Eltern und Herren nicht verachten noch erzuernen; sondern sie in Ehren halten, ihnen dienen, gehorchen, sie lieb und werth haben. We should so fear and love God as not to despise nor provoke our parents and rulers, but honor, serve, obey, love, and esteem them. Das Fuenfte (Gebot). The Fifth Commandment. Du sollst nicht toedten. Thou shalt not kill. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unserm Naechsten an seinem Leibe keinen Schaden noch Leid thun; sondern ihm helfen und foerden in allen Leibesnoethen. We should so fear and love God as not to do our neighbor any injury or harm in his body, but help and befriend him in all bodily troubles. Das Sechste (Gebot). The Sixth Commandment. Du sollst nicht ehebrechen. Thou shalt not commit adultery. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir keusch und zuechtig leben in Worten und Werken, und ein Jeglicher sein Gemahl lieben und ehren. We should so fear and love God as to be chaste and pure in our words and deeds, and that husband and wife should love and honor each other. Das Siebente (Gebot). The Seventh Commandment. Du sollst nicht stehlen. Thou shalt not steal. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unsers Naechsten Geld oder We should so fear and love God as not to take our neighbor's money Gut nicht nehmen, noch mit faelscher Waare oder Handel an uns bringen; sondern ihm sein Gut und Nahrung helfen bessern und behueten. or property, nor get it by false ware or dealing, but help him to improve and protect his property and livelihood. Das Achte (Gobot). The Eighth Commandment. Du sollst nicht falsch Zeugniss reden wider deinen Naechsten. Thou shalt not bear false witness against thy neighbor. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unsern Naechsten nich faelschlich beluegen, verrathen, afterreden, oder boesen Leumund machen; sondern sollen ihn entschuldigen und Gutes von ihm reden, und Alles zum Besten kehren. [29] We should so fear and love God as not to belie, betray, or slander our neighbor, nor injure his character, but defend him, speak well of him, and make the best of all he does. [30] Das Neunte (Gebot). The Ninth Commandment. Du sollst nicht begehren deines Naechsten Haus. Thou shall not covet thy neighbor's house. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unserm Naechsten nicht mit List nach seinem Erbe oder Hause stehen, und mit einem Schein des Rechts an uns bringe; sondern ihm dasselbige zu behalten foerderlich und dienstlich sein. We should so fear and love God as not to try to defraud our neighbor of his inheritance or home, nor obtain it under pretext of a legal right, but aid and assist him to keep it. Das Zehnte (Gebot). The Tenth Commandment. Du sollst nicht begehren deines Naechsten Weib, Knecht, Magd, Vieh, oder was sein ist. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor any thing that is his own. Was ist das? Antwort: What does this mean? Answer: Wir sollen Gott fuerchten und lieben, dass wir unserm Naechsten nicht We should so fear and love God as not to detach, extort, or alienate sein Weib, Gesinde oder Vieh abspannen, abdringen oder abwendig mache; sondern dieselbigen anhalten, dass sie bleiben und thun was sie schuldig sind. from our neighbor his wife, servants, or cattle, but induce them to stay and do their duty. Was saget nun Gott von diesen Geboten allen? Antwort: What does God say about all these Commandments? Er saget also: He says this: Ich der HERR dein Gott bin ein eifriger Gott, der ueber die, so mich hassen, die Suende der Vaeter heimsuchet an den Kindern bis ins dritte und vierte Glied; aber denen, so mich lieben und meine Gebote halten, thue ich wohl in tausend Glied. I the Lord, thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and keep my commandments. Was ist das? Antwort: What does this mean? Answer: Gott draeuet zu strafen Alle, die diese Gebote uebertreten; darum sollen wir uns fuerchten vor seinem Zorn, und nicht wider solche Gebote thun. Er verheisset aber Gnade und alles Gutes Allen, die solche Gebote halten; darum sollen wir ihn auch lieben und vertrauen, und gerne thun nach seinen Geboten. God threatens to punish all who transgress these Commandments: we should, therefore, fear his anger, and do nothing against such Commandments. But he promises grace and every blessing to all who keep them: we should, therefore, love and trust in him, and gladly obey his Commandments. (Das Zweite Hauptstueck.) Part II. Der Glaube, THE CREED, wie ein Hausvater denselbigen seinem Gesinde aufs einfaeltigste vorhalten soll. As it should be clearly and simply explained to every household by the head of the family. Der Erste Artikel. The First Article. Von der Schoepfung. Of Creation. Ich glaube an Gott den Vater allmaechtigen, Schoepfer Himmels und der Erden. I believe in God the Father Almighty, Maker of heaven and earth. Was ist das? Antwort: What does this mean? Answer: Ich glaube, dass mich Gott geschaffen hat sammt allen Creaturen, mir Leib und Seele, Augen, Ohren und alle Glieder, Vernunft und alle Sinne gegeben hat und noch erhaelt; dazu Kleider und Schuh, Essen und Trinken, Haus und Hof, Weib und Kind, Acker, Vieh und alle Gueter; mit aller Nothdurft und Nahrung dieses Leibes und Lebens reichlich und taeglich versorget, wider alle Faehrlichkeit beschirmet, und vor allem Uebel behuetet und bewahret; und das alles aus lauter vaeterlicher, goettlicher Guete und Barmherzigkeit, ohne alle mein Verdienst und Wuerdigkeit; dess alles ich ihm zu danken und zu loben, und dafuer zu dienen und gehorsam zu sein schuldig bin. Das ist gewisslich wahr. I believe that God has created me and all that exists; that he has given and still preserves to me body and soul, eyes, ears, and all my limbs, my reason and all my senses; and also clothing and shoes, food and drink, house and home, wife and child, land, cattle, and all my property; that he provides me richly and daily with all the necessaries of life, protects me from all danger, and preserves and guards me against all evil; and all this out of pure paternal, divine goodness and mercy, without any merit or worthiness of mine; for all which I am in duty bound to thank, praise, serve, and obey him. This is most certainly true. Der Zweite Artikel. The Second Article. Von der Erloesung. Of Redemption. Und an Jesum Christum, seinen einigen Sohn, unsern HERRN, der empfangen ist vom heiligen Geiste, geboren von der Jungfrau Maria, gelitten unter Pontio Pilato, gekreuziget, gestorben und begraben, niedergefahren zur Hoelle, am dritten Tage auferstanden von den Todten, aufgefahren gen Himmel, sitzend zur Rechten Gottes And in Jesus Christ his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall des allmaechtigen Vaters, von dannen er kommen wird, zu richten die Lebendigen und Die Todten. come to judge the quick and the dead. Was ist das? Antwort: What does this mean? Answer: Ich glaube, dass Jesus Christus, wahrhaftiger Gott vom Vater in Ewigkeit geboren und auch wahrhaftiger Mensch von der Jungfrau Maria geboren, sei mein HERR, der mich verlornen und verdammten Menschen erloeset hat, erworben, gewonnen [und] [31] von allen Suenden, vom Tode und von der Gewalt des Teufels, nicht mit Gold oder Silber, sondern mit seinem heiligen, theuren Blute, und mit seinem unschuldigen Leiden und Sterben; auf dass ich sein eigen sei, und in seinem Reiche unter ihm lebe, und ihm diene in ewiger Gerechtigkeit, Unschuld und Seligkeit; gleichwie er ist auferstanden vom Tode, lebet und regieret in Ewigkeit. Das ist gewisslich wahr. I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord; who has redeemed me, a lost and condemned man, secured and delivered me [even] [32] from all sins, from death, and from the power of the devil, not with gold or silver, but with his holy, precious blood, and with his innocent sufferings and death; in order that I might be his own, live under him in his kingdom, and serve him in everlasting righteousness, innocence, and blessedness, even as he is risen from the dead, and lives and reigns forever. This is most certainly true. Der Dritte Artikel. The Third Article. Von der Heiligung. Of Sanctification. Ich glaube an den heiligen Geist, eine heilige christliche [33] Kirche, die Gemeine der Heiligen, Vergebung der Suenden, Auferstehung des Fleisches, und ein ewiges Leben. Amen. I believe in the Holy Ghost; one holy Christian [34] Church; the Communion of Saints; the Forgiveness of Sins; the Resurrection of the Body; and the Life Everlasting. Amen. Was ist das? Antwort: What does this mean? Answer: Ich glaube, dass ich nicht aus eigener Vernunft noch Kraft an Jesum Christ meinen Herrn glauben oder zu ihm kommen kann; sondern der heilige Geist hat mich durchs Evangelium berufen, mit seinen Gaben erleuchtet, im rechten Glauben geheiliget und erhalten; gleichwie er die ganze Christenheit auf Erden berufet, sammlet, erleuchtet, heiliget, und bei Jesu Christo erhaelt im rechten einigen Glauben; in welcher Christenheit er mir und allen Glaeubigen taeglich alle Suenden reichlich vergiebt; und am juengsten Tage mich und alle Todten auferwecken wird, und mir sammt allen Glaeubigen in Christo ein ewiges Leben geben wird. Das ist gewisslich wahr. I believe that I can not, by my own reason or strength, believe in Jesus Christ my Lord, or come to him; but the Holy Ghost has called me through the Gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith; just as he calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and preserves it in union with Jesus Christ in the one true faith; in which Christian Church he daily forgives richly all my sins, and the sins of all believers; and will raise up me and all the dead at the last day, and will grant everlasting life to me and to all who believe in Christ. This is most certainly true. (Das Dritte Hauptstueck.) Part III. Das Vaterunser, THE LORD'S PRAYER, wie ein Hausvater dasselbige seinem Gesinde aufs einfaeltigste fuerhalten soll. As it should be clearly and simply explained to every household by the head of the family. Vater unser, [35] der du bist im Himmel. Our Father, who art in heaven. Was ist das? Antwort: What does this mean? Answer: Gott will damit uns locken, dass wir glauben sollen, Er sei unser rechter Vater, und wir seine rechten Kinder, auf dass wir getrost und mit aller God would thereby affectionately encourage us to believe that he is truly our Father, and that we are truly his children, so that we may Zuversicht ihn bitten sollen, wie die lieben Kinder ihren lieben Vater. cheerfully and with all confidence pray to him, even as dear children ask their dear father. Die Erste Bitte. The First Petition. Geheiliget werde dein Name. Hallowed be thy name. Was ist das? Antwort: What does this mean? Answer: Gottes Name ist zwar an ihm selbst heilig; aber wir bitten in diesem Gebet, dass er bei uns auch heilig werde. The name of God is indeed in itself holy; but we pray in this petition that it may be hallowed also by us. Wie geschieht das? Antwort: How can this be done? Answer: Wo das Wort Gottes lauter und rein gelehrt wird, und wir auch heilig, als die Kinder Gottes, darnach leben: des [dazu] hilf uns, lieber Vater im Himmel! Wer aber anders lehret und lebet, denn das Wort Gottes lehret, der entheiliget unter uns den Namen Gottes. Davor behuete uns, himmlischer Vater! When the Word of God is taught in its truth and purity, and we, as the children of God, lead holy lives accordingly. To this may our blessed Father in heaven help us! But whoever teaches and lives otherwise than as God's Word teaches, profanes the name of God among us. From this preserve us, heavenly Father! Die Andere [Zweite] Bitte. The Second Petition. Dein Reich komme. Thy kingdom come. Was ist das? Antwort: What does this mean? Answer: Gottes Reich kommt wohl ohne unser Gebet von ihm selbst; aber wir bitten in diesem Gebet, dass es auch zu uns komme. The kingdom of God comes indeed of itself, without our prayer; but we pray in this petition that it may come also to us. Wie geshieht das? Antwort: How can this be done? Answer: Wenn Der himmlische Vater uns seinen heiligen Geist giebt, dass wir seinem heiligen Worte durch seine Gnade glauben, und goettlich leben, hier zeitlich und dort ewiglich. When our heavenly Father gives us his Holy Spirit, so that by his grace we believe his holy Word, and live a godly life here in time, and hereafter in eternity. Die Dritte Bitte. The Third Petition. Dein Wille geschehe, wie im Himmel, also auch auf Erden. Thy will be done on earth, as it is in heaven. Was ist das? Antwort: What does this mean? Answer: Gottes guter, gnaediger Wille geschieht wohl ohne unser Gebet; aber wir bitten in diesem Gebet, dass er auch bei uns geschehe. God's good, gracious will is done indeed without our prayer; but we pray in this petition that it may be done also by us. Wie geschieht das? Antwort: How can this be done? Answer: Wenn Gott allen boesen Rath und Willen bricht und hindert, so uns den Namen Gottes nicht heiligen und sein Reich nicht kommen lassen wollen, als da ist des Teufels, der Welt und unsers Fleisches Wille, sondern staerket und behaelt uns fest in seinem Wort und Glauben bis an unser Ende; das ist sein gnaediger, guter Wille. When God breaks and brings to naught every evil counsel and will which would hinder us from hallowing the name of God, and prevent his kingdom from coming to us (such as the will of the devil, of the world, and of our own flesh); but makes us strong and steadfast in his Word and faith even unto our end: this is his gracious, good will. Die Vierte Bitte. The Fourth Petition. Unser taeglich Brot gieb uns heute. Give us this day our daily bread. Was ist das? Antwort: What does this mean? Answer: Gott giebt taeglich Brot auch wohl ohne unsere Bitte, allen boesen Menschen; aber wir bitten in diesem Gebet, dass er uns erkennen lasse und mit Danksagung empfahen unser taeglich Brot. God gives indeed, without our prayer, even to the wicked their daily bread; but we pray in this petition that he would make us sensible [of his benefits] and enable us to receive our daily bread with thanksgiving. Wie geshieht das? Antwort: How can this be done? Answer: Alles, was zur Leibes Nahrung und Nothdurft gehoert, als Essen, Trinken, Kleider, Schuh, Haus, Hof, Acker, All that pertains to the nourishment and needs of the body, as drink, food, clothing, shoes, house. Vieh, Geld, Gut, fromm Gemahl, fromme Kinder, fromm Gesinde, fromme und treue Oberherren, gut Regiment, gut Wetter, Friede, Gesundheit, Zucht, Ehre, gute Freunde, getreue Nachbarn, und dessgleichen. home, land, cattle, money, property, pious husband or wife, pious children, pious servants, pious and faithful rulers, good government, good seasons, peace, health, education, honor, good friends, trusty neighbors, and the like. Die Fuenfte Bitte. The Fifth Petition. Und verlasse [vergieb] uns unsre Schuld, als wir verlassen [vergeben] unsern Schuldigern And forgive us our debts, as we forgive our debtors. Was ist das? Antwort: What does this mean? Answer: Wir bitten in diesem Gebet, dass der Vater im Himmel nicht ansehen wolle unsre Suende, und um derselbigen willen solche Bitte nicht versagen: denn wir sind der keines werth, das wir bitten, haben's auch nicht verdienet; sondern er wolle es uns alles aus Gnaden geben; denn wir taeglich viel suendigen, und wohl eitel Strafe verdienen. So wollen wir zwar wiederum auch herzlich vergeben, und gerne wohlthun [denen], die sich an uns versuendigen. We pray in this petition that our Father in heaven would not look upon our sins, nor on account of them deny our request; for we are not worthy of any thing for which we pray, and have not merited it; but that he would grant us all things through grace; for we daily sin much, and deserve nothing but punishment. We will, therefore, also on our part, heartily forgive and willingly do good to those who sin against us. Die Sechste Bitte. The Sixth Petition. Und fuehre uns nicht in Versuchung. And lead us not into temptation. Was ist das? Antwort: What does this mean? Answer: Gott versucht zwar niemand; aber wir bitten in diesem Gebet, dass uns Gott wolle behueten und erhalten, auf dass uns Der Teufel, die Welt und God indeed tempts no one, but we pray in this petition that God would so guard and preserve us that the devil, the world, and our unser Fleisch nicht betruege und verfuehre in Missglauben, Verzweiflung und andere grosse Schande und Laster; und ob wir damit angefochten wuerden, dass wir doch endlich gewinnen und den Sieg behalten. own flesh may not deceive us, nor lead us into misbelief, despair, and other great shame and vice; and that, though we may be thus tempted, we may nevertheless finally prevail and gain the victory. Die Siebente Bitte. The Seventh Petition. Sondern erloese uns von dem Uebel. But deliver us from evil. Was ist das? Antwort: What does this mean? Answer: Wir bitten in diesem Gebet, als in der Summa, dass uns Der Vater im Himmel von allerlei Uebel Leibes und der Seele, Gutes unD Ehre erloese, und zuletzt, wenn unser Stuendlein kommt, ein seliges Ende beschere, und mit Gnaden von diesem Jammerthal zu sich nehme in den Himmel. We pray in this petition, as in a summary, that our Father in heaven may deliver us from all manner of evil--in body or soul, property or honor--and, at last, when our time comes, may grant us a happy end, and graciously take us from this world of sorrow to himself in heaven. Amen. [36] Amen. [37] Was ist das? Antwort: What does this mean? Answer: Dass ich soll gewiss sein, solche Bitten sind dem Vater im Himmel angenehm und erhoeret; denn er selbst hat uns geboten, also zu beten, und verheissen, dass er uns will erhoeren. Amen, Amen, das heisst, Ja, Ja, es soll also geschehen. That I should be sure that such petitions are pleasing to our Father in heaven, and are heard by him; for he himself has commanded us thus to pray, and has promised that he will hear us. Amen, Amen: that is, Yea, yea, so shall it be. (Das vierte Hauptstueck.) Part. IV. Das Sakrament der heiligen Taufe THE SACRAMENT OF HOLY BAPTISM, wie dasselbige ein Hausvater seinem Gesinde soll einfaeltiglich fuerhalten. As it should be clearly and simply explained to every household by the head of the family. Zum Ersten. I. Was ist die Taufe? Antwort: What is Baptism? Answer: Die Taufe ist nicht allein schlecht Wasser, fondern sie ist das Wasser in Gottes Gebot gefasset, und mit Gottes Wort verbunden. Baptism is not simply common water, but it is the water comprehended in God's command, and connected with God's Word. Welches ist denn solch Wort Gottes? Antwort: What is that Word of God? Answer: Da unser Herr Christus spricht, Matthaei am letzten: It is that which our Lord Christ speaks in the last chapter of Matthew [xxviii. 19]: Gehet hin in alle Welt, [38] lehret alle Heiden [Voelker], und taufet fie im Namen des Vaters, und des Sohnes, und des heiligen Geistes. 'Go ye [into all the world], and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' Zum Andern. II. Was giebt oder nuetzet die Taufe? Antwort: What does Baptism give, or of what use is it? Answer: Sie wirkt Vergebung der Suenden, erloeset vom Tode und Teufel, und giebt die ewige Seligkeit Allen, die es glauben, wie die Worte und Verheissungen Gottes lauten. It worketh forgiveness of sins, delivers from death and the devil, and gives everlasting salvation to all who believe, as the Word and promise of God declare. Welches sind denn solche Worte und Verheissungen Gottes? Antwort: What are such words and promises of God? Answer: Da unser Herr Christus spricht, Marci am letzten: Those which our Lord Christ speaks in the last chapter of Mark: Wer da glaubet und getauft 'He that believeth and is baptized, wird, der wird selig; wer aber nicht glaubet, der wird verdammt. shall be saved; but he that believeth not, shall be damned.' Zum Dritten. III. Wie kann Wasser solche grosse Dinge thun? Antwort: How can water do such great things? Answer: Wasser thut's freilich nicht, sondern das Wort Gottes, so mit und bei dem Wasser ist, unD der Glaube, so solchem Worte Gottes im Wasser trauet; denn ohne Gottes Wort ist das Wasser schlecht Wasser, und keine Taufe; aber mit dem Worte Gottes ist's eine Taufe, das ist ein gnaden reich Wasser des Lebens und ein Bad der neuen Geburt im heiligen Geiste; wie S. Paulus sagt zu Tito am dritten Kapitel: It is not water, indeed, that does it, but the Word of God which is with and in the water, and faith, which trusts in the Word of God in the water. For without the Word of God the water is nothing but water, and no baptism; but with the Word of God it is a baptism--that is, a gracious water of life and a washing of regeneration in the Holy Ghost, as St. Paul says, Titus, third chapter [iii. 5-7]: Durch das Bad der Wiedergeburt und Erneuerung des heiligen Geistes, welchen er ausgegossen hat ueber uns reichlich durch Jesum Christum, unsern Heiland, auf dass wir durch desselben Gnade gerechtfertiget, Erben seien des ewigen Lebens, nach der Hoffnung. Das ist gewisslich wahr. 'By the washing of regeneration, and renewing of the Holy Ghost, which he shed on. us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life.' This is certainly true. [Or, 'This is a faithful saying,' ver. 8.] Zum Vierten. IV. Was bedeutet denn solch Wassertaufen? Antwort: What does such baptising with water signify? Answer: Es bedeutet, dass der alte Adam in uns durch taegliche Reue und Busse soll ersaeufet werden, und sterben mit allen Suenden und boesen Luesten; und It signifies that the old Adam in us is to be drowned by daily sorrow and repentance, and perish with all sins and evil lusts; and wiederum taeglich herauskommen und auferstehen ein neuer Mensch, der in Gerechtigkeit und Reinigkeit fuer [vor] Gott ewiglich lebe. that the new man should daily come forth again and rise, who shall live before God in righteousness and purity forever. Wo steht das geschrieben? Antwort: Where is it so written? Answer: S. Paulus zu den Roemern am sechsten spricht: St. Paul, in the 6th chapter of Romans, says: Wir sind sammt Christo durch die Taufe begraben im [in den] Tod, dass gleichwie Christus ist von den Todten auferwecket durch die Herrlichkeit des Vaters, also sollen wir auch in einem neuen Leben wandeln. 'We are buried with Christ by baptism into death; that like as he was raised up from the dead by the glory of the Father, even, so we also should walk in newness of life.' Wie man die Einfaeltigen soll lehren beichten. [39] HOW THE UNLEARNED SHOULD BE TAUGHT TO CONFESS. [40] Welche Suenden soll man denn beichten? Antwort: What sins should we confess? Answer: Fuer [vor] Gott soll man aller Suenden sich schuldig geben, auch die wir Before God we should accuse ourselves of all manner of sins, nicht erkennen, wie wir im Vaterunser thun; aber fuer [vor] dem Beichtiger sollen wir allein die Suenden bekennen, die wir wissen und fuehlen im Herzen. even of those which we do not ourselves perceive; as we do in the Lord's Prayer. But to the confessor we should confess those sins only which we know and feel in our hearts. Welche sind die? Antwort: Which are these? Answer: Da siehe deinen Stand an nach den Zehn Geboten, ob du Vater, Mutter, Sohn, Tochter, Herr, Frau, Knecht seiest; ob du ungehorsam, untreu, unfleissig, zornig, unzuechtig, hitzog gewesen seiest; ob du Jemand Leide gethan habest mit Worten oder Werken; ob du gestohlen, versaeumt, verwahrlost, Schaden gethan habest. Here consider your condition, according to the Ten Commandments, whether you are a father or mother, a son or daughter, a master or mistress, a man-servant or maid-servant; whether you have been disobedient, unfaithful, lazy, angry, unchaste, spiteful; whether you have injured any one by words or deeds; whether yon have stolen, neglected, or wasted any thing, or done any harm. Lieber stelle mir eine kurze Weise zu beichten. Antwort: [41] Show me a short way to confess. Answer: [42] So sollst du zum Beichtiger sprechen: Speak thus to the confessor: Wuerdiger, lieber Herr, ich bitte euch, wollet meine Beichte hoeren, und mir die Vergebung zusprechen um Gottes willen. Worthy, dear sir, I beseech you to hear my confession, and absolve me for God's sake. Sage an: Say: Ich armer Suender bekenne mich vor Gott aller Suendem schuldig; insonderheit bekenne ich vor euch, dass ich ein Knecht, Magd, etc. bin; aber ich diene leider untreulich meinem Herrn: denn da und da habe ich nicht gethan, I, poor sinner, confess before God that I am guilty of all manner of sin; in particular I confess before you that I am a man-servant, maid-servant, etc.; but, alas ! I serve my master unfaithfully, for I was sie mich hiessen; habe sie erzuernt und zu fluchen bewegt, habe versaeumt und Schaden lassen geschehn; bin auch in Worten und Werken schambar [schamlos] gewesen, habe mit meines Gleichen gezuernt, wider meine Frau gemurrt und geflucht, etc. Das alles ist mir leid, und bitte um Gnade; ich will mich bessern. have not done what they told me; I have moved them to anger 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. Ein Herr oder Frau sage also: A master or mistress should say thus: Insonderheit bekenne ich fuer [vor] euch, dass ich mein Kind und Gesinde, Weib nicht treulich gezogen habe zu Gottes Ehren; ich habe geflucht, boese Erempel mit unzuechtigen Worten und Werken gegeben, meinem Nachbar Schaden gethan, uebel nachgeredet, zu theuer verkauft, falsche und nicht ganze Waare gegeben. 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. [Und was er mehr wider die Gebote Gottes und seinen Stand gethan, etc. Wenn aber Jemand sich nicht befindet befchweret mit solcher oder groesseren Suenden, der soll nicht sorgen oder weiter Suenden suchen noch erdichten, und damit eine Marter aus der Beichte machen; sondern erzaehle eine oder zwei, die du weisst, also:] [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:] Insonderheit bekenne ich, dass ich einmal geflucht; item, einmal unhuebsch mit Worten gewesen, einmal dies N. versaeurnt habe, Etc. In particular, I confess that I have once sworn; also, I have once used improper language, once neglected some duty, etc. [Und lasse es genug sein. Weisst du aber gar keine (welches doch nicht wohl sollte moeglich sein), so sage auch keine insonderheit, sondern nimm die Vergebung auf die gemeine Beichte, so du fuer [vor] Gott thust gegen den Beichtiger.] [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.] Darauf soll der Beichtiger sagen: Then shall the father confessor say: Gott sei dir gnaedig, und staerke deinen Glauben. Amen. God be merciful unto thee, and strengthen thy faith. Amen. Weiter: Further: Glaubst du auch, dass meine Vergebung Gottes Vergebung sei? Dost thou believe that my forgiveness is the forgiveness of God? Antwort: Answer: Ja, lieber Herr. Yes, dear sir. Darauf spreche er: Then let him say: Wie du glaubst, so geschehe dir! Und ich aus dem Befehl unsers HERRN Jesu Christi vergebe dir deine Suenden, im Namen des Vaters und des Sohnes uns des heiligen Geistes. Amen. 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 Son, and of the Holy Ghost. Amen. Gehe in im Frieden. Depart in peace. [Welche aber grosse Beschwerung des Gewissens haben, oder betruebt und angefochten sind, die wird ein Beichtvater wohl wissen mit mehr Spruechen zu troesten und zum Glauben reizen. Das soll allein eine gemeine Weise der Beichte sein fuer die Einfaeltigen.] [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.] (Das Fuenfte Hauptstueck.) [43] Part V. [44] Das Sacrament des Altars, THE SACRAMENT OF THE ALTAR, wie ein Hausvater dasselbige seinem Gesinde einfaeltiglich fuerhalten soll. As it should be clearly and simply explained to every household by the head of the family. Was ist das Sacrament des Altars? Antwort: What is the Sacrament of the Altar? Answer: Es ist der wahre Leib und Blut unfers Herrn Jesu Christi, unter dem Brot und Wein, uns Christen zu essen und zu trinken von Christo selbst eingesetzt. 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. Wo steht das geschieben? Antwort: Where is it so written? Answer: So schreiben die heiligen Evangelisten, Matthaeus, Markus, Lukas--und S. Paulus: The holy Evangelists, Matthew, Mark, and Luke, together with St. Paul, write thus: Unser HERR Jesus Christus, in der Nacht, da er verrathen ward, nahm er das Brot, dankte und brach's, und gab's seinen Juengern, und sprach: Nehmet hin, esset; das ist mein Leib, der fuer euch gegeben wird; solches thut zu meinem Gedaechtniss. '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. Desselbigen gleichen nahm er auch den Kelch nach dem Abendmahl, dankte und gab ihnen den, und sprach: Nehmet hin und trinket alle daraus; dieser Kelch ist das neue Testament in meinem Blute, das fuer euch vergossen wird zur Vergebung der Suenden; solched thut, so oft ihr's trinket, zu meinem Gedaechtniss. '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! Was nuetzet denn solch Essen un Trinken? Antwort: What is the use, then, of such eating and drinking? Answer: Das zeigen uns diese Worte: Fuer euch gegeben und vergossen zur Vergebung der Suenden; naemlich, dass uns im Sacrament Vergebung der Suenden, Leben und Seligkeit durch solche Worte gegeben wird; denn wo Vergebung der Suenden ist, da ist auch Leben und Seligkeit. 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 sins, there are also life and salvation. Wie kann leiblich Essen und Trinken solche grosse Dinge thun? Antwort: How can bodily eating and drinking do such great things? Answer: Essen und Trinken thut's freilich nicht, sondern die Worte, so da stehen: Eating and drinking, indeed, do not do them, but the words which Fuer euch gegeben und Vergossen zur Vergebung der Suenden. Welche Worte sind neben dem leibliche Essen und Trinken als das Hauptstueck im Sacrament; und wer denselbigen Worten glaubt, der hat, was sie sagen, und wie sie lauten, naemlich Vergebung der Suenden. 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. Wer empfaehet denn solch Sacrament wuerdiglich? Antwort: Who, then, receives this Sacrament worthily? Answer: Fasten und leiblich sich bereiten ist wohl eine feine aeusserliche Zucht; aber der ist recht wuerdig und wohl geschickt, wer den Glauben hat an diese Worte: Fuer euch gegeben und vergossen zur Vergebung der Suenden. Wer aber diesen Worten nicht glaubt, oder zweifelt, der ist unwuerdig und ungeschickt; denn das Wort: Fuer euch fordert eitel glaeubige Herzen. 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 you' require truly believing hearts. __________________________________________________________________ [27] In the edition of 1542 the blessing is added: 'That thy days may be long upon the land which the Lord thy God giveth thee.' [28] In the edition of 1542 the blessing is added: 'That thy days may be long upon the land which the Lord thy God giveth thee.' [29] Or, 'Put the most charitable construction on all his actions.'--Edition of the Lutheran Board of Publications, Philadelphia. [30] Or, 'Put the most charitable construction on all his actions.'--Edition of the Lutheran Board of Publications, Philadelphia. [31] This und (which, if not a typographical error, must have the force of und zwar, even) is found in all the editions of Luther, but is now usually omitted as superfluous. [32] This und (which, if not a typographical error, must have the force of und zwar, even) is found in all the editions of Luther, but is now usually omitted as superfluous. [33] Luther omitted the word Catholic, and substituted for it Christian. The Heidelberg Catechism combines the two: 'allgemeine christliche Kirche.' [34] Luther omitted the word Catholic, and substituted for it Christian. The Heidelberg Catechism combines the two: 'allgemeine christliche Kirche.' [35] Luther, in his Catechism, retained the old form (Paternoster), but in his translation of the Bible he chose the modern Unser Vater (Our Father). In the first two editions (1529) the explanation of the address does not occur. [36] Many modern editions insert the doxology before Amen, with this question: ,Wie lautet der Befchluss? Denn dein ist das Reich, und die Kraft, und die Herrlichkeit, in Ewigkeit. Amen.,--What is the conclusion? For thine is the kingdom, and the power, and the glory, forever. Amen.' [37] Many modern editions insert the doxology before Amen, with this question: ,Wie lautet der Befchluss? Denn dein ist das Reich, und die Kraft, und die Herrlichkeit, in Ewigkeit. Amen.,--What is the conclusion? For thine is the kingdom, and the power, and the glory, forever. Amen.' [38] The words in alle Welt are inserted from Mark xvi. 15. [39] This section on Confession appears first in the third edition before Part V., and preparatory to it. So also in the editions of 1539 and 1542. (See Harnack, p. lvi. and p. 53.) In later editions it is enlarged (by inserting the passages Matt. xvi. 19 and John xx. 22, 23, and other additions), and is counted as a separate Part (V.) on The Office of the Keys (Von Der Beichte oder dem Amt Der Schluessel), or added as an Appendix after Part V. See Vol. I. S: 43, p. 248. [40] This section on Confession appears first in the third edition before Part V., and preparatory to it. So also in the editions of 1539 and 1542. (See Harnack, p. lvi. and p. 53.) In later editions it is enlarged (by inserting the passages Matt. xvi. 19 and John xx. 22, 23, and other additions), and is counted as a separate Part (V.) on The Office of the Keys (Von Der Beichte oder dem Amt Der Schluessel), or added as an Appendix after Part V. See Vol. I. S: 43, p. 248. [41] This and the following forms of Confession and Absolution are omitted in the translations of the 'Evang. Luth. Ministerium of Pennsylvania,' and even in the 'Church Book' of the General Council of the Ev. Luth. Church in America (1873). The reason of the omission is obvious. [42] This and the following forms of Confession and Absolution are omitted in the translations of the 'Evang. Luth. Ministerium of Pennsylvania,' and even in the 'Church Book' of the General Council of the Ev. Luth. Church in America (1873). The reason of the omission is obvious. [43] 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. [44] 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. __________________________________________________________________ FORMULA CONCORDIAE. {Die Concordien-Formel.) The Formula of Concord. A.D. 1576 (1584). (THE EPITOME.) [The Formula of Concord was originally written in the German language, 1576, and published at Dresden, 1580. It was translated into Latin by Lucas Osiander, 1680; but the translation was very defective, and was revised by two of the authors--first by Selnecker for the German-Latin edition of the Book of Concord, 1582, then more fully by Chemnitz, 1583; and in this doubly 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 style of the age of composition. The Epitome contains, in clear and concise form, all that is necessary for this collection; and hence we omit the lengthy Solid Repetition and Declaration, which merely repeats more fully the same articles, and fortifies them by ample quotations from the Scriptures, the fathers, the older Lutheran symbols, and the private writings of Luther, with an appendix of patristic testimonies for the doctrine of the communicatio idiomatum. See Vol. I. S: 45, pp.258 sqq.] EPITOME ARTICULORUM EPITOME OF THE ARTICLES de quibus touching which CONTROVERSIAE CONTROVERSIES ortae sunt inter Theologos Augustanae Confessionis, qui in repetitione sequenti, secundum verbi Dei praescriptum, pie declarati sunt et conciliati. [45] 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. De Compendiaria Regula atque Norma, Of the Compendious Rule and Norm, ad quam omnia dogmata exigenda, et quae inciderunt certamina, pie declaranda et componenda sunt. according to which all dogmas ought to be judged, and all controversies which have arisen ought to be piously set forth and settled. I. Credimus, confitemur et docemus, unicam regulam et normam [die einige Regel und Richtschnur], secundum quam omnia dogmata, I. We believe, confess, and teach that the only rule and norm, according to which all dogmas and all doctors ought to be esteemed omnesque Doctores aestimari et judicari oporteat, nullam omnino aliam esse, quam Prophetica et Apostolica scripta cum Veteris, tum Novi Testamenti, sicut scriptum est (Psa. cxix. 105): 'Lucerna pedibus meis verbum tuum, et lumen semitis meis.' Et Divus Paulus inquit (Gal. i. 8): 'Etiamsi Angelus de coelo aliud praedicet Evangelium, anathema sit.' and judged, is no other whatever than the prophetic and apostolic writings both of the Old and of the New Testament, as it is written (Psalm cxix. 105): 'Thy word is a lamp unto my feet, and a light unto my path.' And St. Paul saith (Gal. i. 8): 'Though an angel from heaven preach any other gospel unto you, let him be accursed.' Reliqua vero sive Patrum sive Neotericorum scripta, quocunque veniant nomine, sacris literis nequaquam, sunt aequiparanda, sed universal, illis ita subjicienda sunt, ut alia ratione non recipiantur, nisi testium loco, qui doceant, quod etiam post Apostolorum tempora, et in quibus partibus orbis doctrina illa Prophetarum et Apostolorum sincerior conservata sit. [46] But other writings, whether of the fathers or of the moderns, with whatever name they come, are in nowise to be equalled to the Holy Scriptures, but are all to be esteemed inferior to them, so that they be not otherwise received than in the rank of witnesses, to show what doctrine was taught after the Apostles' times also, and in what parts of the world that more sound doctrine of the Prophets and Apostles has been preserved. II. Et quia statim post Apostolorum tempora, imo etiam cum adhuc superstites essent, falsi doctores et haeretici exorti sunt, contra quos in primitiva Ecclesia Symbola sunt composita, id est, breves et categoricae Confessiones, quae unanimem Catholicae Christianae fidei Consensum et Confessionem, Orthodoxorum II. And inasmuch as immediately after the times of the Apostles, nay, even while they were yet alive, false teachers and heretics arose, against whom in the primitive Church symbols were composed, that is to say, brief and explicit confessions, which contained the unanimous consent of the Catholic Christian faith, and the confession et verae Ecclesiae complectebantur (ut sunt Symbolum Apostolicum, Nicaenum, et Athanasianum): profitemur publice, nos illa amplecti, et rejicimus omnes haereses, omniaque dogmata, quae contra illorum sententiam unquam in Ecclesiam Dei sunt invecta. of the orthodox and true Church (such as are the Apostles', the Nicene, and the Athanasian Creeds): we publicly profess that we embrace them, and reject all heresies and all dogmas which have ever been brought into the Church of God contrary to their decision. III. Quod vero ad schismata in negotiis fidei attinet, quae in nostra tempora inciderunt, judicamus, unanimem Consensum et Declarationem, Christianae nostrae fidei et Confessionis, in primis contra Papatum, et hujus falsos ac idolatricos cultus et superstitiones, et alias sectas, esse nostri temporis Symbolum, Augustanam illam, primam, et non mutatam Confessionem, quae Imperatori Carolo V. Augustae anno XXX. in magnis Imperii Comitiis exhibita est; similiter et Apologiam [derselben Apologie]; et Articulos Smalcaldicos anno XXXVII. conscriptos [Artikeln so zu Schmalkalden Anno 37 gestellet], et praecipuorum Theologorum illius temporis subscriptione comprobatos. III. And as concerns the schisms in matters of faith, which have come to pass in our times, we judge the unanimous consent and declaration of our Christian faith, especially against the papacy and its idolatrous rites and superstitions, and against other sects, to be the Symbol of our own age, called The First, Unaltered Augsburg Confession, which in the year 1530 was exhibited to the Emperor Charles the Fifth at the Diet of the Empire; and likewise the Apology [of the Augsburg Confession]; and the Smalcald Articles drawn up in the year 1537, and approved by the subscription of the principal divines of that time. Et quia haec religionis causa etiam ad Laicos, quos vocant, spectat, eorumque perpetua salus agitur: profitemur publice, nos etiam amplecti Minorem et Majorem D. Lutheri Catechismos And inasmuch as this matter of religion appertains also to the laity, as they are called, and their eternal salvation is at stake, we publicly profess that we also receive Dr. Luther's Smaller and Larger [zu dem Kleinen und Grossen Katechismo Doctor Luthers], ut ii Tomis Lutheri sunt inserti: quod eos quasi Laicorum Biblia [Laienbibel] esse censeamus, in quibus omnia illa breviter comprehenduntur, quae in Sacra Scriptura fusius tractantur, et quorum cognitio homini Christiano ad aeternam salutem est necessaria. Catechisms as they are included in Luther's works, because we judge them to be, as it were, the Bible of the laity, in which all those things are briefly comprehended which in the Holy Scripture are treated more at length, and the knowledge of which is necessary to a Christian man for his eternal salvation. Ad has rationes, paulo ante monstratas, omnis doctrina in religionis negotio conformanda est, et, si quid iis contrarium esse deprehenditur, id rejiciendum atque damnandum est: quippe quod cum unanimi fidei nostrae declaratione pugnet. To these principles, as set forth a little above, every religions doctrine ought to be conformed; and, if any thing is discovered to be contrary to them, that is to be rejected and condemned, as being at variance with the unanimous declaration of our faith. Hoc modo luculentum discrimen inter sacras Veteris et Novi Testamenti literas, et omnia aliorum scripta retinetur: et sola Sacra Scriptura judex, norma et regula [der einige Richter, Regel und Richtschnur] agnoscitur, ad quam, ceu ad Lydium lapidem [als dem einigen Probierstein],omnia dogmata exigenda sunt et judicanda, an pia, an impia, an vera, an vero falsa sint. In this way a clear distinction is retained between the sacred Scriptures of the Old and New Testaments, and all other writings; and Holy Scripture alone is acknowledged as the [only] judge, norm, and rule, according to which, as by the [only] touchstone, all doctrines are to be examined and judged, as to whether they be godly or ungodly, true or false. Caetera autem Symbola, et alia scripta, quorum paulo ante mentionem fecimus, non obtinent autoritatem judicis; haec enim dignitas solis sacris literis debetur: sed duntaxat pro religione But the other symbols and other writings, of which we made mention a little while ago, do not possess the authority of a judge--for this dignity belongs to Holy Scripture alone; but merely give testimony nostra testimonium dicunt eamque explicant, ac ostendunt, quomodo singulis temporibus sacrae literae in articulis controversis in Ecclesia Dei a Doctoribus, qui tum vixerunt, intellectae et explicatae fuerint, et quibus rationibus dogmata cum Sacra Scriptura pugnantia rejecta et condemnata sint.sint. to our religion, and set it forth to show in what manner from time to time the Holy Scriptures have been understood and explained in the Church of God by the doctors who then lived, as respects controverted articles, and by what arguments, dogmas at variance with the Holy Scriptures have been rejected and condemned. Art. I. Art. I. DE PECCATO ORIGINIS. CONCERNING ORIGINAL SIN. Status Controversiae. Statement of the Controversy. An peccatum originale sit proprie et absque omni discrimine ipsa hominis corrupti natura, substantia et essentia, aut certe principalis et praestantissima pars ipsius substantiae; utpote ipsa rationalis anima in summo suo gradu et in summis ipsius viribus considerata? An vero inter hominis substantiam, naturam, essentiam, corpus et animam, etiam post lapsum humani generis, et inter originale peccatum aliquod sit discrimen, ita, ut aliud sit ipsa natura, et aliud ipsum peccatum originis, quod in natura corrupta haeret, et naturam etiam depravat? Whether Original Sin is properly and without any distinction the very nature, substance, and essence of corrupt man, or at the least the principal and preeminent part of his substance, namely, the rational soul itself, considered in its highest degree and in its chief powers? Or whether between the substance, nature, essence, body, and soul of man, even after the fall of mankind on the one hand, and Original Sin on the other, there be some distinction, so that the nature itself is one thing, and Original Sin another thing, which adheres in the corrupt nature, and also corrupts the nature? Affirmativa. Affirmative. Sincera doctrina, fides et confessio, cum superiore norma et compendiosa declaratione consentiens. The pure doctrine, faith and confession, agreeing with our above-stated norm and compendious declaration. I. Credimus, docemus et confitemur, quod sit aliquod discrimen inter ipsam hominis naturam, non tantum, quemadmodum initio a Deo purus, et sanctus, et absque peccato homo conditus est, verum etiam, qualem jam post lapsum naturam illam habemus, discrimen, inquam, inter ipsam naturam, quae etiam post lapsum est permanetque Dei creatura, et inter peccatum originis, et quod tanta sit illa naturae et peccati originalis differentia, quanta est inter opus Dei, et inter opus Diaboli. I. We believe, teach, and confess that there is a distinction between the nature of man itself, not only as man was created of God in the beginning pure and holy and free from sin, but also as we now possess it after our nature has fallen; a distinction, namely, between the nature itself, which even after the fall is and remains God's creature, and Original Sin; and that this difference between nature and Original Sin is as great as between the work of God and the work of the devil. II. Credimus, docemus et confitemur, quod summo studio hoc discrimen sit conservandum propterea quod illud dogma, nullum videlicet inter naturam hominis corrupti et inter peccatum originis esse discrimen, cum praecipuis Fidei nostrae articulis (de creatione, de redemtione, de sanctificatione et resurrectione carnis nostrae) pugnet, neque salvis hisce articulis stare possit. II. We believe, teach, and confess that this distinction should be maintained with the greatest care, because the dogma that there is no distinction between the nature of fallen man and Original Sin is inconsistent with the chief articles of our faith (of Creation, of Redemption, of Sanctification, and the Resurrection of our flesh), and can not be maintained except by impugning these articles. Deus enim non modo Adami et Hevae corpus et animam ante lapsum, verum etiam corpora et animas nostras post lapsum creavit; etsi haec jam aunt corrupta. For God not only created the body and soul of Adam and Eve before the fall, but has also created our bodies and souls since the fall, although these are now corrupt. Et sane hodie Dominus animus et corpora nostra creaturas et opus suum esse agnoscit, sicut scriptum est (Job x. 8): 'Manus tuae fecerunt me, et plasmaverunt me totum in circuitu.' And to-day no less God acknowledges our minds and bodies to be his creatures and work; as it is written (Job x. 8): 'Thy hands have made me and fashioned me together round about.' Et Filius Dei unione personali illam humanam naturam, sed sine peccato, assumsit, et non alienam, sed nostram carnem sibi adjungens arctissime copulavit, ejusque assumtae carnis ratione vere frater noster factus est; ut Scriptura testatur (Heb. ii. 14): 'Posteaquam pueri commercium habent cum carne et sanguine, et ipse similiter particeps factus est eorundem.' Item (ii. 16): 'Non Angelos assumit, sed semen Abrahae assumit, unde et debuit per omnia fratribus assimilari, excepto peccato.' And the Son of God, by a personal union, has assumed this nature, yet without sin; and uniting not other flesh, but our flesh to himself, hath most closely conjoined it, and in respect of this flesh thus assumed he has truly become our brother; as the Scripture bears witness (Heb. ii. 14): 'Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same.' Also (ii. 16): 'For verily he took not on him angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, yet without sin.' Eandem humanam nostram naturam (opus videlicet suum) Christus redemit, eandem,(quae ipsius opus est) sanctificat, eandem a mortuis resuscitat, et ingenti gloria (opus videlicet suum) ornat: peccatum autem originale non creavit, non assumsit, non redemit, non sanctificat, non resuscitabit in electis, neque unquam gloria caelesti ornabit aut salvabit, sed in beata illa resurrectione plane This same human nature of ours (that is his own work) Christ has redeemed, the same (inasmuch as it is his own work) he sanctifies, the same doth he raise from the dead, and with great glory (as being his own work) doth he crown it. But Original Sin he has not created, has not assumed, has not redeemed, doth not sanctify, will not raise again in the elect, nor will ever save and crown with heavenly abolitum erit [sondern in der Auferstehung gar vertilget sein wird]. glory, but in that blessed resurrection it shall be utterly abolished and done away. Ex his, quae a nobis allata sunt, discrimen inter corruptam naturam, et inter corruptionem, quae naturae infixa est, et per quam natura est corrupta, facile agnosci potest. From these considerations which have been advanced by us, the distinction between our corrupt nature and the corruption which is implanted in the nature, and through which the nature is corrupt, can be easily discerned. III. Vicissim autem credimus, docemus atque confitemur, peccatum originis non esse levem, sed tam profundam humanae naturae corruptionem, quae nihil sanum, nihil incorruptum, in corpore et anima hominis, atque adeo in interioribus et exterioribus viribus ejus reliquit. Sicut Ecclesia canit: 'Lapsus Adae vi pessima humana tota massa, natura et ipsa essentia corrupta, luce cassa,' [47] etc. Hoc quantum sit malum, verbis revera est inexplicabile, neque humanae rationis acumine indagari, sed duntaxat per verbum Dei revelatum agnosci potest. Et sane affirmamus, quod hanc naturae corruptionem ab ipsa natura nemo, nisi solus Deus, separare queat; id quod per mortem in beata illa resurrectione III. But, on the other hand, we believe, teach, and confess that Original Sin is no trivial corruption, but is so profound a corruption of human nature as to leave nothing sound, nothing uncorrupt in the body or soul of man, or in his mental or bodily powers. As reads the hymn of the Church: 'Through Adam's fall is all corrupt, Nature and essence human.' [48] How great this evil is, is in truth not to be set forth in words, nor can it be explored by the subtlety of human reason, but can only be discerned by means of the revealed word of God. And we indeed affirm that no one is able to dissever this corruption of the nature from the nature itself, except God alone, which will fully come to pass by means of death in the resurrection plene fiet. Ibi enim ea ipsa natura nostra, quam nunc circumferimus, absque peccato originis, et ab eodem omnino separata et remota resurget, et aeterna felicitate fruetur. Sic enim scriptum est (Job xix. 26): 'Pelle mea circumdabor, et in carne mea videbo Deum, quem ego visurus sum mihi, et oculi mei eum conspecturi sunt.' unto blessedness. For then that very same nature of ours, which we now bear about, will rise again free from Original Sin, and wholly severed and disjoined from the same, and will enjoy eternal felicity. For thus it is written (Job xix. 26): 'I shall be compassed again with my skin, and in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another.' Negativa. Negative. Rejectio falsorum dogmatum, quae commemoratae sanae doctrinae repugnant. Rejection of false dogmas, which are opposite to the sound doctrine as set forth above. I. Rejicimus ergo et damnamus dogma illud, quo asseritur, peccatum originale tantummodo reatum et debitum esse, ex alieno delicto, absque ulla naturae nostrae corruptione, in nos derivatum. I. We therefore reject and condemn that dogma by which it is asserted that Original Sin is merely the liability and debt of another's transgression, transmitted to us apart from any corruption of our nature. II. Item, concupiscentias pravas non esse peccatum, sed concreatas naturae conditiones, et proprietates quasdam essentiales: aut defectus illos, et malum ingens a nobis paulo ante commemoratum, non esse peccatum, propter quod homo, Christo non insertus, sit filius irae. II. Also, that depraved concupiscences are not sin, but certain concreate conditions and essential properties of the nature, or that those defects and that huge evil just set forth by us is not sin on whose account man, if not grafted into Christ, is a child of wrath. III. Rejicimus etiam Pelagianam haeresin, qua asseritur, hominis naturam post lapsum incorruptam esse, et quidem in spiritualibus III. We also reject the Pelagian heresy, in which it is asserted that the nature of man after the fall is incorrupt, and that, moreover, in rebus totam bonam et puram in viribus suis naturalibus mansisse. spiritual things it has remained wholly good and pure in its natural powers. IV. Item, peccatum, originis externum, levem, et nullius prope momenti esse naevum, aut aspersam quandam maculam, sub qua nihilominus natura bonas suas vires etiam in rebus spiritualibus retinuerit. IV. Also, that Original Sin is an external, trivial, and almost insignificant birth-mark, or a certain stain dashed upon the man, under the which, nevertheless, nature hath retained her powers unimpaired even in spiritual things. V. Item, peccatum originale tantum esse externum impedimentum bonarum spiritualium virium, et non esse despoliationem et defectum earundem, sicuti cum magnes allii succo illinitur, vis ejus naturalis attrahendi ferrum non tollitur, sed tantum impeditur, aut sicut macula de facie, aut color de pariete abstergi facile potest. V. Also, that Original Sin is only an external impediment of sound spiritual powers, and is not a despoliation and defect thereof, even as, when a magnet is smeared with garlic-juice, its natural power of drawing iron is nor taken away, but is only impeded; or as a stain can be easily wiped off from the face, or paint from a wall. VI. Item, hominis naturam et essentiam non prorsus esse corruptam: sed aliquid boni adhuc in homine reliquum, etiam in rebus spiritualibus, videlicet, bonitatem, capacitatem, aptitudinem, facultatem, industriam, aut vires, quibus in rebus spiritualibus inchoare aliquid boni, operari, aut cooperari valeat. VI. Also, that man's nature and essence are not utterly corrupt, but that there is something of good still remaining in man, even in spiritual things, to wit, goodness, capacity, aptitude, ability, industry, or the powers by which in spiritual things he has strength to undertake, effect, or co-effect somewhat of good. VII. Contra autem rejicimus etiam, falsum dogma Manichaeorum, cum docetur, peccatum originis tanquam quiddam essentiale atque substantiale a Satana in naturam esse infusum, et cum eadem VII. But, on the other hand, we reject also the false dogma of the Manichaeans, where it is taught that Original Sin is, as it were, something essential and substantial, infused by Satan into the nature, and mingled permixtum, quemadmodum venenum et vinum miscentur. with the same, as wine and poison are mixed. VIII. Item, non ipsum animalem hominem, sed aliquid aliud, et peregrinum quiddam, quod sit in homine, peccare, ideoque non ipsam naturam, sed tantummodo peccatum originale, in natura existens, accusari. VIII. Also, that it is not the natural man himself, but something alien and strange, which is in man, that sins, and that therefore not his nature itself, but only Original Sin existing in his nature is liable to arraignment. IX. Rejicimus etiam atque damnamus, ut Manichaeum errorem, quando docetur, originale peccatum proprie, et quidem nullo posito discrimine, esse ipsam hominis corrupti substantiam, naturam et essentiam, ita ut inter naturam corruptam post lapsum, per se ipsam consideratam, et inter peccatum originis nulla prorsus sit differentia, neque ulla distinctio cogitari, aut saltem peccatum illud a natura cogitatione discerni possit. IX. We reject also and condemn, as a Manichaean error, the teaching that Original Sin is properly, and without any distinction, the very substance, nature, and essence of fallen man, so that between his corrupt nature after the fall, considered in itself, and Original Sin there is no difference at all, and that no distinction can be conceived by which Original Sin can be distinguished from man's nature even in thought. X. D. Lutherus quidem, originis illud malum, peccatum naturae, personale, essentiale vocat: sed non eam ob causam, quasi natura, persona, aut essentia hominis, absque omni discrimine, sit ipsum peccatum originis: sed ideo ad hunc modum loquitur, ut hujusmodi phrasibus discrimen inter peccatum originale, quod humanae naturae infixum est, et inter alia peccata, quae actualia vocantur, melius intelligi possit. X. Dr. Luther, it is true, calls this original evil a sin of nature, personal, essential; but not for the reason that the nature, person, or essence of man, without any distinction, is itself Original Sin, but he speaks after this manner in order that by phrases of this sort the distinction between Original Sin, which is infixed in human nature, and other sins, which are called actual, may be better understood. XI. Peccatum enim originis non est quoddam delictum, quod actu perpetratur, sed intime inhaeret infixum ipsi naturae, substantiae et essentiae hominis. Et quidem, si maxime nulla unquam prava cogitatio in corde hominis corrupti exoriretur, si nullum verbum otiosum proferretur, si nullum malum opus aut facinus designaretur: tamen natura nihilominus corrupta est per originate peccatum, quod nobis ratione corrupti seminis agnatum est, quod ipsum etiam scaturigo est omnium aliorum actualium peccatorum, ut sunt pravae cogitationes, prava colloquia, prave et scelerate facta. Sic enim scriptum legimus (Matt. xv. 19): 'Ex corde oriuntur cogitationes malae.' Et alibi (Gen. vi. 5; viii. 21): 'Omne figmentum cordis tantummodo malum est, a pueritia.' XI. For Original Sin is not a particular transgression which is perpetrated in act, but intimately inheres, being infixed in the very nature, substance, and essence of man. And, indeed, if no depraved thought at all should ever arise in the heart of fallen man, if no idle word were uttered, if no evil work or deed were perpetrated by him: yet, nevertheless, the nature is corrupted by Original Sin, which is innate in ns by reason of the corrupted seed from which we spring, and is, moreover, a fountain of all other actual sins, such as evil thoughts, evil discoursings, evil and abominable deeds. For thus it is written, as we read in Matthew xv. 19: 'For out of the heart proceed evil thoughts.' And elsewhere (Gen. vi. 5; viii. 21): 'Every imagination of the thought of man's heart is only evil from his youth.' XII. Est etiam diligenter observanda varia significatio vocabuli 'naturae' cujus aequivocatione Manichaei abutentes, errorem suum occultant, multosque simplices homines in errorem inducunt. Quandoque enim 'natura' ipsam hominis substantiam significat, ut, cum dicimus: Deus humanam naturam creavit. Interdum vero vocabulum naturae, intelligitur XII. We must also diligently observe the various significations of the word nature, which equivocal meaning the Manichaeans abusing, thereby disguise their error, and lead many simple men astray. For sometimes nature signifies the very substance of man, as when we say: God created human nature. Sometimes, on the other hand, by the word nature there is understood ingenium, conditio, defectus, aut vitium alicujus rei, in ipsa natura insitum et inhaerens, ut cum dicimus: Serpentis natura est icere, hominis natura est peccare et peccatum. Et in hac posteriore significatione vocabulum (naturae) non ipsam hominis substantiam, sed aliquid, quod in natura aut substantia fixum inhaeret, denotat. the temper, condition, defect, or vice of any thing implanted and inhering in the nature, as when we say: The serpent's nature is to strike, man's nature is to sin and is sin. And in this latter signification the word nature denotes, not the very nature of man, but something which inheres and is fixed in his nature or substance. XIII. Quod vero ad Latina vocabula substantiae et accidentis attinet, cum ea non sint Scripturae Sacrae vocabula, praeterea etiam a plebe non intelligantur, abstinendum est ab illis in publicis sacris concionibus, ubi indocta plebs docetur; et hac in re simplicium et rudiorum merito habenda est ratio. XIII. But as respects the Latin words substantia and accidens, since these are not expressions of Holy Scripture, and moreover are not understood by the common people, we ought to abstain from them in public preaching devoted to the instruction of the unlearned multitude, and in this matter account should rightly be taken of the more simple and untaught. In scholis autem, et apud homines doctos (quibus horum vocabulorum significatio nota est, et qui iisdem recte atque citra abusum uti possunt, proprie discernentes essentiam alicujus rei ab eo, quod aliunde ei accidit et per accidens inhaeret) in disputatione de peccato originis retinenda sunt. But in schools and among learned men (to whom the signification of these words is known, and who can use them correctly and without danger of misuse, properly discriminating the essence of any thing from that which has been added to it from without, and inheres in it by way of accident) they are to be retained in the discussion concerning Original Sin. Nam hisce vocabulis discrimen inter opus Dei, et inter opus Diaboli quam maxime perspicue For by means of these terms the distinction between the work of God and the work of the devil can explicari potest. Diabolus enim substantiam nullam creare, sed tantummodo per accidens, permittente Domino, substantiam a Deo creatam depravare potest. be set forth with the greatest clearness. For the devil can not create any substance, but can only, by way of accident, under the permission of the Lord, deprave a substance created by God. Art. II. Art. II. DE LIBERO ARBITRIO. OF FREE WILL. Status Controversiae. Statement of the Controversy. Cum hominis voluntas quadruplicem habeat considerationem [in vier ungleichen Staenden]: primo, ante lapsum; secundo, post lapsum; tertio, post regenerationem y quarto, post resurrectionem carnis: nunc quaestio praecipua est tantum de voluntate et viribus hominis in secundo statu, quasnam vires post lapsum primorum parentum nostrorum, ante regenerationem, ex seipso habeat, in rebus spiritualibus: an propriis viribus, antequam per Spiritum Dei fuerit regeneratus, possit sese ad gratiam Dei applicare et praeparare [sich zur Gnade Gottes schicken und bereiten], [49] et num gratiam divinam (quae illi per Spiritum Sanctum in verbo et Sacramentis divinitus institutis offertur) accipere et apprehendere possit, nec ne. Since the will of man is to be considered under a fourfold view [in four dissimilar states]: first, before the fall; secondly, since the fall; thirdly, after regeneration; fourthly, after the resurrection of the body: the chief present inquiry regards the will and powers of man in the second state, what manner of powers since the fall of our first parents he has of himself in spiritual things antecedently to regeneration : whether by his own proper powers, before he has been regenerated by the Spirit of God, he can apply and prepare himself unto the grace of God, and whether he can receive and apprehend the divine grace (which is offered to him through the Holy Ghost in the word and sacraments divinely instituted), or not? Affirmativa. Affirmative. Sincera doctrina de hoc articulo, cum immota regula verbi divini congruens. The sound doctrine concerning this article, agreeable to the steadfast rule of the divine Word. I. De hoc negotio haec est fides, doctrina et confessio nostra: quod videlicet hominis intellectus et ratio in rebus spiritualibus prorsus sint caeca, nihilque propriis viribus intelligere possint. Sicut scriptum est(1 Cor. ii. 14): 'Animalis homo non percipit ea, quae sunt Spiritus; stultitia illi est, et non potest intelligere, quia de spiritualibus examinatur' [wann er wird von geistlichen Sachen gefraget]. [50] I. Concerning this matter, the following is our faith, doctrine, and confession, to wit: that the understanding and reason of man in spiritual things are wholly blind, and can understand nothing by their proper powers. As it is written (1 Cor. ii. 14): 'The natural man perceiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because he is examined concerning spiritual things.' [51] II. Credimus, docemus et confitemur etiam, voluntatem hominis nondum renatam, non tantum a Deo esse aversam, verum etiam, inimicam Deo factam, ita, ut tantummodo ea velit et cupiat, iisque delectetur, quae mala sunt et voluntati divinae repugnant. Scriptum est enim (Gen. viii. 21): 'Sensus et cogitatio humani cordis in malum prona sunt ab adolescentia sua.' Item (Rom. viii. 7): 'Affectus carnis inimicitia est adversus Deum, neque II. We believe, teach, and confess, moreover, that the yet unregenerate will of man is not only averse from God, but has become even hostile to God, so that it only wishes and desires those things, and is delighted with them, which are evil and opposite to the divine will. For it is written (Gen. viii. 21): 'For the imagination and thought of man's heart are prone to evil from his youth.' Also (Rom. viii. 7): 'The carnal mind is enmity against God: for it is not enim legi subjicitur, ac ne potest id quidem.' subject to the law, neither indeed can be.' Itaque credimus, quantum abest, ut corpus mortuum seipsum vivificare, atque sibiipsi corporalem vitam restituere possit, tantum abesse, ut homo, qui ratione peccati spiritualiter mortuus est, seipsum in vitam spiritualem revocandi ullam facultatem habeat; sicut scriptum est (Eph. ii. 5): 'Cum essemus mortui in peccatis, convivificavit nos cum Christo,' etc. (2 Cor. iii. 5): 'Itaque etiam ex nobismetipsis, tanquam ex nobis, non sumus idonei, ut aliquid boni [etwas Guts] [52] cogitemus; quod vero idonei sumus, id ipsum a Deo est.' Therefore we believe that by how ranch it is impossible that a dead body should vivify itself and restore corporal life to itself, even so impossible is it that man, who by reason of sin is spiritually dead, should have any faculty of recalling himself into spiritual life; as it is written ( Eph. ii. 5): 'Even when we were dead in sins, he hath quickened us together with Christ.' (2 Cor. iii. 5): 'Not that we are sufficient of ourselves to think any thing good [53] as of ourselves; but that we are sufficient is itself of God.' III. Conversionem autem hominis operatur Spiritus Sanctus non sine mediis, sed ad eam efficiendam uti solet praedicatione et auscultatione verbi Dei, sicut scriptum est (Rom. i. 16): 'Evangelion est potentia Dei ad salutem omni credenti? Et (Rom. x. 17): 'Fides est ex auditu verbi Dei.' Et sane vult Dominus, ut ipsius verbum audiatur, neque ad illius praedicationem aures obdurentur (Psa. xcv. 8). Huic verbo adest praesens Spiritus Sanctus, et corda hominum aperit, ut, sicut Lydia in Actis III. Nevertheless the Holy Spirit effects the conversion of man not without means, but is wont to use for effecting it preaching and the hearing of the Word of God, as it is written ( Rom. i. 16): 'The gospel is a power of God unto salvation to every one that believeth.' And ( Rom. x. 17): 'Faith cometh by hearing of the Word of God.' And without question it is the will of the Lord that his Word should be heard, and that our ears should not be stopped when it is preached ( Psa. xcv. 8). With this Word is present the Holy Spirit, who opens Apostolicis (xvi. 14), diligenter attendant, et ita convertantur, sola gratia et virtute Spiritus Sancti, cujus unius et solius opus est hominis conversio. Si enim Spiritus Sancti gratia absit (Rom. ix. 16), nostrum velle et currere (1 Cor. iii. 7), nostrum plantare, seminare et rigare, prorsus frustranea sunt; si videlicet ille incrementum non largiatur, sicut Christus inquit (John xv. 5): 'Sine me nihil potestis facere.' Et his quidem paucis verbis Christus libero arbitrio omnes vires derogat, omniaque gratiae divinae adscribit (1 Cor. i. 29; 2 Cor. xii. 5; Jer. ix. 23): 'Ne quis coram Deo habeat, de quo glorietur.' the hearts of men, in order that, as Lydia did (Acts xvi. 14), they may diligently attend, and thus may be converted by the sole grace and power of the Holy Spirit, whose work, and whose work alone, the conversion of man is. For if the grace of the Holy Spirit is absent, our willing and running, our planting, sowing, and watering, are wholly in vain (Rom. ix. 16; 1 Cor. iii. 7); if, that is, he do not give the increase, as Christ says (John xv. 5): 'Without me ye can do nothing.' And, indeed, in these few words Christ denies to free-will all power whatever, and ascribes all to divine grace, 'that no one may have whereof he may glory before God' (1 Cor. i. 29; 2 Cor. xii. 5; Jer. ix. 23). Negativa. Negative. Rejectio contrariae et falsae doctrinae. Rejection of contrary and false doctrine. Repudiamus igitur et damnamus omnes, quos recitabimus, errores, cum verbi divini regula non congruentes. We repudiate, therefore, and condemn all the errors which we will now recount, as not agreeing with the rule of the divine word: I. Primo delirum Philosophorum Stoicorum dogma, quemadmodum et Manichaeorum furorem, qui docuerunt, omnia, quae eveniant, necessario fieri, et aliter fieri prorsus non posse, et hominem omnia coactum facere, etiam ea, quae in rebus externis agat, eumque ad designanda mala I. First, the insane dogma of the Stoic philosophers, as also the madness of the Manichaeans, who taught that all things which come to pass take place by necessity, and can not possibly be otherwise; and that man does all things by constraint, even those things which he transacts in outward matters, and that he is opera et scelera {qualia sunt libidines vagae, rapinae, caedes, furta, et similia) cogi. compelled to the committing of evil works and crimes, such as unlawful lusts, acts, rapine, murders, thefts, and the like. II. Repudiamus etiam crassum illum Pelagianorum errorem, qui asserere non dubitarunt, quod homo propriis viribus, sine gratia Spiritus Sancti, sese ad Deum convertere, Evangelio credere, legi divinae ex animo parere, et hac ratione peccatorum remissionem ac vitam aeternam ipse promereri valeat. II. We repudiate, also, that gross error of the Pelagians, who have not hesitated to assert that man by his own powers, without the grace of the Holy Spirit, has ability to convert himself to God, to believe the gospel, to obey the divine law from his heart, and in this way to merit of himself the remission of sins and eternal life. III. Praeter hos errores rejicimus et Semipelagianorum falsum dogma, qui docent, hominem propriis viribus inchoare posse suam conversionem: absolvere autem sine Spiritus Sancti gratia non posse. III. Besides these errors, we reject also the false dogma of the Semi-Pelagians, who teach that man by his own powers can commence his conversion, but can not fully accomplish it without the grace of the Holy Spirit. IV. Item, cum docetur, licet homo non renatus, ratione liberi arbitrii, ante sui regenerationem infirmior quidem sit, quam ut conversionis suae initium facere, atque propriis viribus sese ad Deum convertere, et legi Dei toto corde parere valeat: tamen, si Spiritus Sanctus praedicatione verbi initium fecerit, suamque gratiam in verbo homini obtulerit, tum hominis voluntatem, propriis et naturalibus suis viribus quodammodo aliquid, licet id modiculum, infirmum et languidum IV. Also the teaching that, although unregenerate man, in respect of free-will, is indeed, antecedently to his regeneration, too infirm to make a beginning of his own conversion, and by his own powers to convert himself to God, and obey the law of God with all his heart; yet if the Holy Spirit, by the preaching of the word, shall have made a beginning, and offered his grace in the word to man, that then man, by his own proper and natural powers, can, as it were, give some assistance and co-operation, though it be but admodum sit, conversionem adjuvare, atque cooperari, et seipsam ad gratiam applicare, praeparare, eam apprehendere, amplecti, et Evangelio credere posse. slight, infirm, and languid, towards his conversion, and can apply and prepare himself unto grace, apprehend it, embrace it, and believe the gospel. V. Item, hominem, post regenerationem, legem Dei perfecte observare atque implere posse, eamque impletionem esse nostrum coram Deo justitiam, qua vitam aeternam promereamur. V. Also that man, after regeneration, can perfectly observe and fulfill the law of God, and that this fulfilling is our righteousness before God, whereby we merit eternal life. VI. Rejicimus etiam damnamusque Enthusiastarum [54] errorem, qui fingunt, Deum immediate, absque verbi Dei auditu, et sine Sacramentorum usu, homines ad se trahere, illuminare, justificare et salvare. VI. We also reject and condemn the error of the Enthusiasts, [55] who feign that God immediately, apart from the hearing of the Word of God, and without the use of the sacraments, draws men to himself, enlightens them, justifies and saves them. VII. Item, Deum in conversione et regeneratione hominis substantiam et essentiam veteris Adami, et praecipue animam rationalem penitus abolere, novamque animas essentiam ex nihilo, in illa conversione et regeneratione creare. VII. Also, that God in the regeneration of man utterly abolishes the substance and essence of the old Adam, and especially the rational soul, and creates from nothing in that conversion and regeneration a new essence of the soul. VIII. Item, cum hi sermones citra declarationem usurpantur, quod videlicet hominis voluntas, ante conversionem, in ipsa conversione, et post conversionem, Spiritui Sancto repugnet, et quod VIII. Also, when such statements as these are used without explanation, that the will of man, before conversion, in conversion itself, and after conversion, is set against the Holy Ghost, and that the Holy Spiritus Sanctus iis detur, qui ex proposito et pertinaciter ipsi resistunt. Nam Deus in conversione ex nolentibus volentes facit, et in volentibus habitat, ut Augustinus loqui solet. Ghost is given to those who of set purpose and obstinately resist him. For God in conversion of unwilling men makes willing men, and dwells in the willing, as Augustine is wont to speak. Quod vero ad dicta quaedam, tum Patrum, tum Neotericorum quorundam Doctorum attinet: Deus trahit, sed volentem trahit: et hominis voluntas in conversione non est otiosa, sed agit aliquid: judicamus haec formae sanorum verborum non esse analoga. Afferuntur enim haec dicta ad confirmandam falsam opinionem, de viribus humani arbitrii in hominis conversione, contra doctrinam, quae soli gratiae divinae id opus attribuit. Ideoque ab ejusmodi sermonibus, quando de conversione hominis ad Deum agitur, abstinendum censemus. But as concerns certain dicta, both of the Fathers and of certain modern doctors, such as the following: God draws, but draws a willing man, and man's will in conversion is not idle, but effects somewhat--we judge that these are not agreeable to the form of sound words. For these dicta are advanced for the confirming of the false opinion of the powers of the human will in the conversion of man, contrary to the doctrine which attributes that work to divine grace alone. And therefore we judge that we ought to abstain from expressions of such sort in treating of the conversion of man to God. Contra autem recte docetur, quod Dominus in conversione, per Spiritus Sancti tractionem (id est, motum et operationem) ex hominibus repugnantibus et nolentibus volentes homines faciat, et quod post conversionem in quotidianis poenitentiae exercitiis hominis renati voluntas non sit otiosa, sed omnibus Spiritus Sancti operibus, quae ille per nos efficit, etiam cooperetur. But, on the other hand, it is rightly taught that the Lord in conversion, through the drawing (that is, the movement and operation) of the Holy Spirit, of resisting and unwilling makes willing men, and that after conversion, in the daily exercises of penitence the will of man is not idle, but co-operates also with all the works of the Holy Spirit which he effects through us. IX. Item, quod D. Lutherus scripsit, hominis voluntatem in conversione pure passive se habere: id recte et dextre est accipiendum, videlicet, respectu divinae gratiae in accendendis novis motibus, hoc est, de eo intelligi oportet, quando Spiritus Dei per verbum auditum, aut per usum Sacramentorum hominis voluntatem aggreditur, et conversionem atque regenerationem in homine operatur. Postquam enim Spiritus hoc ipsum jam operatus est atque effecit, hominisque voluntatem sola sua divina virtute et operatione immutavit atque renovavit: tunc revera hominis nova illa voluntas instrumentum est et organon Dei Spiritus Sancti, ut ea non modo gratiam apprehendat, verum etiam in operibus sequentibus Spiritui Sancto cooperetur. IX. Also, whereas Dr. Luther has written that the will of man in conversion is purely passive, that is to be received rightly and fitly, to wit: in respect of divine grace in kindling new motions, that is, it ought to be understood of the moment when the Spirit of God, through the hearing of the Word or through the use of the sacraments, lays hold of the will of man, and works conversion and regeneration in man. For after the Holy Spirit has already wrought and effected this very thing, and has changed and renewed the will of man by his own divine virtue and working alone, then, indeed, this new will of man is the instrument and organ of God the Holy Ghost, so that it not only lays hold of grace, but also co-operates, in the works which follow, with the Holy Spirit. Relinquuntur igitur ante conversionem hominis duae tantum efficientes causae (ad conversionem efficaces), nimirum Spiritus Sanctus, et verbum Dei, quod est instrumentum Spiritus Sancti, quo conversionem hominis efficit. [56] Hoc verbum homo certe audire debet, sed tamen ut illud ipsum There are, therefore, left before the conversion of man two efficient causes only (efficacious to conversion), that is to say, the Holy Spirit and the Word of God, which is the instrument of the Holy Spirit whereby he effects the conversion of man. [57] This Word man is, without question, bound to hear; but, vera fide amplectatur, nequaquam suis viribus propriis, sed sola gratia et operatione Dei Spiritus Sancti obtinere potest. nevertheless, he is in nowise by his own powers able to obtain the benefit of embracing it in true faith, but only by the grace and working of God the Holy Ghost. Art. III. Art. III. DE JUSTITIA FIDEI CORAM DEO. OF THE RIGHTEOUSNESS OF FAITH BEFORE GOD. Status Controversiae. Statement of the Controversy. Unanimi consensu {ad normam verbi divini, et sententiam Augustanae Confessionis) in Ecclesiis nostris docetur, nos peccatores longe miserrimos sola in Christum fide coram Deo justificari et salvari, ita ut Christus solus nostra sit justitia. Hic autem Jesus Christus, Salvator noster, et justitia nostra, verus Deus est et verus homo: etenim divina et humana naturae in ipso sunt personaliter unitae. Quaesitum igitur fuit: secundum quam naturam Christus nostra sit justitia? Et hoc occasione duo errores, et quidem inter se pugnantes, Ecclesias quasdam perturbarunt. By unanimous consent (according to the rule of the divine Word and the judgment of the Augsburg Confession), it is taught in our churches that we most wretched sinners are justified before God and saved alone by faith in Christ, so that Christ alone is our righteousness. Now this Jesus Christ, our Saviour and our righteousness, is true God and true man; for the divine and human natures in him are personally united (Jer. xxiii. 6; 1 Cor. i. 30; 2 Cor. v. 21). It has therefore been asked: According to which nature is Christ our righteousness? And by occasion of this, two errors, and these contrary the one to the other, have disturbed certain churches. Una enim pars sensit, Christum tantummodo secundum divinam naturam, esse nostram justitiam, si videlicet ille per fidem in nobis habitet: etenim omnia For one part has held that Christ is our righteousness only according to the divine nature, if, that is, he dwell by faith in us; for that all the sins of men, compared hominum peccata, collata nimirum cum illa per fidem inhabitante Divinitate, esse instar unius guttulae aquae, cum magno mari comparatae. Contra hanc opinionem alii quidam asseruerunt, Christum esse nostram coram Deo justitiam, duntaxat secundum humanam naturam. with that Godhead thus indwelling by faith, are like one drop of water compared with the broad sea. Against this opinion others, indeed, have asserted that Christ is our righteousness before God, only according to his human nature. Affirmativa. Affirmative. Sincera doctrina piarum Ecclesiarum, utrique commemorato errori opposita. The sound doctrine of godly churches opposed to both of the fore-mentioned errors. I. Ad refellendum utrumque errorem, credimus, docemus et confitemur unanimiter, quod Christus vere sit nostra justitia, sed tamen neque secundum solam divinam naturam, neque secundum solam humanam naturam: sed totus Christus, secundum utramque naturam, in sola videlicet obedientia sua, quam Patri ad mortem usque absolutissimam Deus et homo praestitit, eaque nobis peccatorum omnium remissionem et vitam aeternam promeruit. Sicut scriptum est: 'Sicut per inobedientiam unius hominis peccatores constituti sunt multi: ita et per unius obedientiam justi constituentur multi.' (Rom. v. 19). I. To overthrow both errors we unanimously believe, teach, and confess that Christ is truly our righteousness, but yet neither according to the divine nature alone, nor according to the human nature alone, but the whole Christ according to both natures, to wit: in his sole, most absolute obedience which he rendered to the Father even unto death, as God and man, and thereby merited for us the remission of all our sins and eternal life. As it is written: 'As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous' (Rom. v. 19). II. Credimus igitur, docemus et confitemur, hoc ipsum nostram esse coram Deo justitiam, quod II. We believe, therefore, teach, and confess that this very thing is our righteousness before God, namely, Dominus nobis peccata remittit, ex mera gratia, absque ullo respectu praecedentium, praescentium, aut consequentium nostrorum operum, dignitatis, aut rneriti. Ille enim donat atque imputat nobis justitiam obedientiae Christi; propter eam, justitiam, a Deo in gratiam recipimur, et justi reputamur. that God remits to us oar sins of mere grace, without any respect of our works, going before, present, or following, or of our worthiness or merit. For he bestows and imputes to us the righteousness of the obedience of Christ; for the sake of that righteousness we are received by God into favor and accounted righteous. III. Credimus etiam, docemus et confitemur, solam fidem esse illud medium et instrumentum, quo Christum Salvatorem, et ita in Christo justitiam illam, quae coram judicio Dei consistere potest, apprehendimus: propter Christum enim fides illa nobis ad justitiam imputatur (Rom. iv. 5). III. We believe, also, teach, and confess that Faith alone is the means and instrument whereby we lay hold on Christ the Saviour, and so in Christ lay hold oil that righteousness which is able to stand before the judgment of God; for that faith, for Christ's sake, is imputed to us for righteousness (Rom. iv. 5). IV. Credimus praeterea, docemus et confitemur, fidem illam justificantem non esse nudam notitiam historiae de Christo, sed ingens atque tale Dei donum, quo Christum, Redemtorem nostrum, in verbo Evangelii recte agnoscimus, ipsique confidimus: quod videlicet propter solam ipsius obedientiam, ex gratia, remissionem peccatorum habeamus, sancti et justi coram Deo Patre reputemur, et aeternam salutem consequamur. IV. We believe, moreover, teach, and confess that this justifying faith is not a bare knowledge of the history of Christ, but such and so great a gift of God as that by it we rightly recognize Christ our Redeemer in the word of the gospel, and confide in him: to wit, that for his obedience' sake alone we have by grace the remission of sins, are accounted holy and righteous before God the Father, and attain eternal salvation. V. Credimus, docemus et confitemur, vocabulum 'justificare' V. We believe, teach, and confess that the word justify in this phrasi Scripturae Sacrae, in hoc articulo, idem significare, quod absolvere a peccatis, ut ex dicto Salomonis (Prov. xvii. 15) intelligi potest: 'Qui justificat impium, et qui condemnat justum, abominabilis est uterque apud Deum.' Item (Rom. viii. 33): 'Quis accusabit electos Dei? Deus est qui justificat.' article, conformably to the usage of Holy Scripture, signifies the same as to absolve from sin, as may be understood by the word of Solomon (Prov. xvii. 15): 'He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.' Also (Rom. viii. 33): 'Who shall lay any thing to the charge of God's elect? It is God that justifieth.' Et, si quando pro vocabulo justificationis vocabula regenerationis et vivificationis usurpantur (quod in Apologia Augustanae Confessionis factum est), sunt ea in illa superiore significatione accipienda. Nam alias eae voces de hominis renovatione intelligendae sunt, quae a fidei justificatione recte discernitur. And if at any time for the word Justification the words Regeneration and Vivification are used (as is done in the Apology of the Augsburg Confession), these words are to be taken in the above-stated signification. For elsewhere these words are to be understood of the renewing of man, which is rightly distinguished from the justification of faith. VI. Credimus, docemus et confitemur etiam, etsi vere in Christum credentes et renati multis infirmitatibus et naevis usque ad mortem sunt obnoxii: non tamen illis vel de justitia, quae per fidem, ipsis imputatur, vel de aeterna salute esse dubitandum, quin potius firmiter illis statuendum esse [vor gewiss halten sollen], quod propter Christum, juxta promissionem et immotum verbum Evangelii, Deum sibi placatum habeant. VI. We believe, teach, and confess, moreover, that, although they that truly believe in Christ and are born again are even to the hour of death obnoxious to many infirmities and stains, yet they ought not to doubt either of the righteousness which is imputed to them through faith or concerning their eternal salvation, but rather are they firmly to be convinced that, for Christ's sake, according to the promise and unshaken word of the gospel, they have God reconciled to them. VII. Credimus, docemus et confitemur, quod ad conservandam puram doctrinam de justitia fidei coram Deo, necessarium sit, ut particulae exclusivae (quibus Apostolus Paulus Christi meritum ab operibus nostris prorsus separat, solique Christo eam, gloriam tribuit) quam diligentissime retineantur, ut cum Paulus scribit: ex gratia, gratis, sine meritis, absque lege, sine operibus, non ex operibus. Quae omnia hoc ipsum dicunt: 'Sola fide in Christum justificamur et salvamur' (Eph. ii. 8; Rom. i. 17; ii. 24; iv. 3 sqq.; Gal. iii. 11; Heb. xi.). VII. We believe, teach, and confess that, for the preserving of the pure doctrine of the righteousness of faith before God, it is necessary that the exclusive particles (by which the apostle Paul separates the merit of Christ utterly from our works, and attributes that glory to Christ alone) should be most diligently retained, as when Paul writes: 'Of grace, freely, without our deserts, without law, without works, not of works.' All which expressions amount to this: 'By faith in Christ alone are we justified and saved' (Eph. ii. 8; Rom. i. 17; ii. 24; iv. 3 sqq.; Gal. iii. 11; Heb. xi.). VIII. Credimus, docemus et confitemur, etsi antecedens contritio et subsequens nova obedientia ad articulum justificationis coram Deo non pertinent: non tamen talem fidem justificantem esse fingendam, quae una cum malo proposito peccandi, videlicet, et contra conscientiam agendi, esse et stare possit. Sed postquam homo per fidem est justificatus, tum, veram illam et vivam fidem esse per caritatem efficacem (Gal. v. 6), et bona opera semper fidem justificantem sequi, et una cum ea, si modo vera et viva fides est, certissime deprehendi. Fides enim vera nunquam sola est, quin caritatem et spem semper secum habeat. VIII. We believe, teach, and confess that, although antecedent contrition and subsequent new obedience do not appertain to the article of justification before God, yet we are not to imagine any such justifying faith as can exist and abide with a purpose of evil, to wit: of sinning and acting contrary to conscience. But after that man is justified by faith, then that true and living faith works by love (Gal. v. 6), and good works always follow justifying faith, and are most certainly found together with it, provided only it be a true and living faith. For true faith is never alone, but hath always charity and hope in its train. Antithesis, seu Negativa. Antithesis, or Negative. Rejectio contrariae et falsae doctrinae. Rejection of opposite and false doctrine. Repudiamus ergo et damnamus omnia falsa dogmata, quae jam recitabimus. We repudiate, therefore, and condemn all the false dogmas, which we will now recount: I. Christum, esse justitiam nostram solummodo secundum divinam naturam. I. That Christ is our righteousness only according to his divine nature. II. Christum esse justitiam, nostram tantummodo juxta humanam naturam. II. That Christ is our righteousness only according to his human nature. III. In dictis Propheticis et Apostolicis, ubi de justificatione fidei agitur, vocabula 'justificare' et 'justificari' non idem, esse ac a peccatis absolvere et absolvi, et remissionem peccatorum consequi: sed nos per caritatem, a Spiritu Sancto infusam, per virtutes et per opera, quae a caritate promanant, reipsa coram Deo justos fieri. III. That in the prophetic and apostolic declarations, which treat of the righteousness of faith, the words justify and to be justified are not the same as to absolve and be absolved from sins, and to obtain remission of sins, but that we, through love infused by the Holy Ghost, through the virtues and through the works which flow forth from charity, become in very deed righteous before God. IV. Fidem, non respicere in solam Christi obedientiam, sed in divinam ejus naturam; quatenus videlicet ea in nobis habitet atque efficax sit, ut per eam inhabitationem peccata nostra tegantur. IV. That faith does not have respect to the sole obedience of Christ, but to his divine nature, so far as that dwells and is efficacious in us, so that by that indwelling our sins are covered. V. Fidem esse talem fiduciam in obedientiam Christi, quae possit in eo etiam homine permanere et consistere, qui vera poenitentia careat, et ubi caritas non sequatur, sed qui contra conscientiam in peccatis perseveret. V. That faith is such a confidence in the obedience of Christ as can abide and have a being even in that man who is void of true repentance, and in whom it is not followed by charity, but who contrary to conscience perseveres in sins. VI. Non ipsum Deum, sed tantum dona Dei in credentibus habitare. VI. That not God himself dwells, but only the gifts of God dwell in believers. VII. Fidem ideo salutem nobis conferre, quod novitas illa, quae in dilectione erga Deum et proximum consistit, per fidem in nobis inchaetur. VII. That faith bestows salvation upon us for the reason that that renewal which consists in love towards God and our neighbor, commences in us through faith. VIII. Fidem in justifications negotio primas quidem partes tenere, sed tamen etiam renovationem et caritatem ad justitiam nostrum coram Deo pertinere, ita ut renovatio et caritas quidem non sit principalis causa nostrae justitiae: sed tamen justitiam nostrum coram Deo (si absint renovatio et caritas) non esse integram et perfectam. VIII. That faith in the matter of justification holds, indeed, the first place, but that renewal and charity also appertain to our righteousness before God, so that renewal and charity, indeed, are not the principal cause of our righteousness, but yet that our righteousness before God (if renewal and charity be wanting) is not whole and perfect. IX. Credentes in Christum coram Deo justos esse et salvos, simul per imputatam Christi justitiam, et per inchoatam novam obedientiam, vel, partim quidem per imputationem justitiae Christi, partim vero per inchoatam novam obedientiam. IX. That believers in Christ are righteous and saved before God, both through the imputed righteousness of Christ and through the new obedience which is begun in them, or partly, indeed, through the imputation of the righteousness of Christ, and partly through the new obedience which is begun in them. X. Promissionem gratiae nobis applicari per fidem in corde, et praeterea etiam per confessionem, quae ore fit, et per alias virtutes. X. That the promised grace is appropriated to us by the faith of the heart, and also by the confession of the mouth, and moreover, also, by other virtuous acts. XI. Fidem non justificare sine bonis operibus, itaque bona opera necessario ad justitiam requiri, et XI. That faith does not justify without good works, that therefore good works are necessarily required absque eorum praesentia hominem justificari non posse. for righteousness, and that independently of their being present man can not be justified. Art. IV. Art. IV. DE BONIS OPERIBUS. OF GOOD WORKS. Status Controversiae. Statement of the Controversy. In doctrina de bonis operibus duae controversiae in quibusdam Ecclesiis ortae sunt. Respecting the doctrine of Good Works, two controversies have arisen in certain churches: I. Primum schisma inter Theologos quosdam factum est, cum alii assererent, bona opera necessaria esse ad salutem, impossibile esse salvari sine bonis operibus, et neminem unquam sine bonis operibus salvatum esse: alii vero docerent, bona opera ad salutem esse perniciosa. I. The first schism among certain theologians arose when some asserted that good works are necessary to salvation, and that it is impossible to be saved without good works, and that no one was ever saved without good works; while others taught that good works are detrimental to salvation. II. Alterum schisma inter Theologos nonnullos super vocabulis 'necessarium' et 'liberum' ortum est. Alter a enim pars contendit, vocabulum, 'necessarium' non esse usurpandum de nova obedientia: eam enim non a necessitate quadam et coactione, sed a spontaneo spiritu [aus freiwilligen Geiste] promanare. Altera vero pars vocabulum 'necessarium' prorsus retinendum censuit: propterea, quod illa obedientia non in nostro arbitrio posita et libera sit, sed homines renatos illud obsequium debere praestare. II. The other schism has arisen between certain divines concerning the terms necessary and free. For the one part contends that the term necessary should not be used concerning the new obedience, for that this flows not from any necessity or constraint, but from a voluntary spirit. But the other part judges that the term necessary should by all means be retained, inasmuch as this obedience is not left to our mere will, and therefore is not free, but that regenerate men are bound to render such service. Et dum de commemoratis illis vocabulis disputatum est, tandem etiam de reipsa fuit disceptatum. Alii enim contenderunt, Legem apud Christianos prorsus non ease docendam, sed tantummodo doctrina Evangelii homines ad bona opera invitandos esse: alii hanc opinionem impugnarunt. And out of this discussion concerning the aforementioned terms there arose at length a dispute concerning the material fact. For some have contended that the law ought not to be taught at all among Christians, but that men should be invited to good works by the doctrine of the gospel alone. Others have impugned this opinion. Affirmativa. Affirmative. Sincera Ecclesiae doctrina de hoc controversia. The sound doctrine of the Church concerning this controversy. Ut hae controversiae solide et dextre explicentur atque decidantur, haec nostra fides, doctrina et confessio est. In order that these controversies may be solidly and judiciously explained and decided, the following is our faith, doctrine, and confession: I. Quod bona opera veram fidem (si modo ea non sit mortua, sed viva fides) certissime atque indubitato sequantur, tanquam fructus bonae arboris. I. That good works [58] must certainly and without all doubt follow a true faith (provided only it be not a dead but a living faith), as fruits of a good tree. II. Credimus etiam, docemus et confitemur, quod bona opera penitus excludenda sint, non tantum cum de justificatione fidei agitur, sed etiam cum de salute nostra aeterna disputatur, sicut Apostolus perspicuis verbis testatur, cum ait (Rom. iv. 6): 'Sicut et David dicit, beatitudinem hominis, cui Deus accepto fert II. We believe, also, teach, and confess that good works are wholly to be excluded, not only when the righteousness of faith is treated of, but also when the matter of our eternal salvation is discussed, as the apostle bears witness in clear words, when he says (Rom. iv. 6): 'Even as also David describeth the blessedness of the man to whom God imputeth justitiam sine operibus. Beati, quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Beatus vir, cui non imputavit Dominus peccatum, etc. Et alibi (Eph. ii. 8 sq.): 'Gratia.' inquit, 'estis salvati, per fidem, et hoc non ex vobis, Dei enim donum est, non ex operibus, ne quis glorietur.' righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin.' And elsewhere (Eph. ii. 8 sq.): 'By grace,' saith he, 'are ye saved through faith; and that not of yourselves, for it is the gift of God--not of works, lest any man should boast.' III. Credimus, docemus et confitemur, omnes quidem homines, praecipue vero eos, qui per Spiritum Sanctum regenerati sunt et renovati, ad bona opera facienda debitores esse. III. We believe, teach, and confess that all men, indeed, but chiefly those who through the Holy Spirit are regenerated and renewed, are debtors to do good works. IV. Et in hoc sententia vocabula illa 'necessarium,' 'debere,' 'oportere' ['noethig,' 'sollen,' und 'muessen,'] recte usurpantur, etiam de renatis hominibus, et cum formae sanorum verborum non pugnant. IV. And in this decision those words--'necessary,' 'ought,' 'it behooves'--are rightly used even of regenerate men, and are not inconsistent with the form of sound words. V. Sed tamen per vocabula 'necessitas,' 'necessarium,' quando videlicet de renatis est sermo, non intelligenda est coactio, sed tantum debita illa obedientia, quam vere credentes, quatenus renati sunt, non ex coactione, aut compulsu legis, sed libero et spontaneo spiritu praestant, quandoquidem non amplius sub lege sunt, sed sub gratia (Rom. vi. 14; vii. 6; viii. 14). V. But, nevertheless, by the terms necessity, necessary, when we speak of the regenerate, we are not to understand constraint, but only that bounden obedience which true believers, so far as they are regenerate, render, not of constraint or compulsion of the law, but of a free and spontaneous spirit: inasmuch as they are no longer under the law, but under grace (Rom. vi. 14; vii. 6; viii. 14). VI. Credimus igitur, docemus et confitemur, cum dicitur, renatos VI. We believe, therefore, teach, and confess that when it is said bene operari libero et spontaneo spiritu, id non ita accipiendum esse, quod in hominis renati arbitrio relictum sit, bene aut male agere, quando ipsi visum fuerit, ut nihilominus tamen fidem retineat, etiamsi in peccatis ex proposito perseveret. that the regenerate do good works of a free and spontaneous spirit, this is not to be so understood as that it is left to the regenerate man's option to do well or ill whenever it may seem good to him, so that he retains faith, even though of set purpose he persevere in sins. VII. Hoc tamen non aliter, quam de spiritu hominis jam liberato intelligendum est, sicut hanc rem ipse Christus, ejusque Apostoli declarant (Rom. viii. 15): quod videlicet spiritus hominis liberatus bene operetur, non formidine poenae, ut servus, sed justitiae, amore, qualem obedientiam filii praestare solent. VII. That this, nevertheless, is not to be understood except of the spirit of man when set free, even as Christ himself and his apostles set forth this matter, to wit: that the liberated spirit of man does good works, not, as a slave, from fear of punishment, but from love of righteousness, such as is the obedience which children are wont to render (Rom. viii. 15). VIII. Hanc vero libertatem spiritus in electis Dei filiis non perfectam, sed multiplici infirmitate adhuc gravatam agnoscimus, quemadmodum D. Paulus super ea re de sua ipsius persona conqueritur (Rom. vii. 14 sqq.; Gal. v. 17). VIII. But we acknowledge that this liberty of spirit in the elect children of God is not perfect, but is as yet weighed down with manifold infirmity, as St. Paul laments concerning himself about this matter (Rom. vii. 14-25; Gal. v. 17). IX. Illam tamen infirmitatem Dominus electis suis non imputat, idque propter Mediatorem Christum. Sic enim scriptum est (Rom. viii. 1): 'Nihil jam damnationis est his, qui in Christo Jesu sunt.' IX. This infirmity, nevertheless, the Lord, for the sake of Christ the Mediator, does not impute to his elect. For so it is written (Rom. viii. 1): 'There is therefore now no condemnation to them which are in Christ Jesus.' X. Credimus praeterea, docemus et confitemur, fidem et salutem X. We believe, moreover, teach, and confess that faith and salvation in nobis conservari, aut retineri, non per opera, sed tantum per Spiritum Dei, et per fidem (qua scilicet salus custoditur), bona autem opera testimonia esse, quod Spiritus Sanctus praesens sit, atque in nobis habitet. are preserved or retained in us not by works, but only by the spirit of God and by faith (by which, namely, salvation is guarded), and that good works are a testimony that the Holy Spirit is present and dwells in us. Negativa. Negative. Falsa doctrina, superiori repugnans. False doctrine opposed to that above stated. I. Rejicimus igitur et damnamus subsequentes phrases, cum docetur: bona opera necessaria esse ad salutem; neminem unquam sine bonis operibus salvatum; impossibile esse sine bonis operibus salvari. [59] I. We reject, therefore, and condemn the following phrases, when it is taught: That good works are necessary to salvation; that no one has ever been saved without good works; that it is impossible to be saved without good works. II. Repudiamus et damnamus nudam hanc, offendiculi plenam, et Christianae disciplinae perniciosam phrasin: bona opera noxia esse ad salutem. [60] II. We repudiate and condemn this bald phrase, full of offense and pernicious to Christian discipline: That good works are detrimental to salvation. His enim postremis temporibus non minus necessarium est, ut homines ad recte et pie vivendi rationem bonaque opera invitentur atque moneantur, quam necessarium sit, ut ad declarandam fidem atque gratitudinem suam erga Deum in bonis operibus sese exerceant: quam, necessarium est, cavere, ne bona opera negotio justificationis admisceantur. Non minus enim homines Epicurea persuasione de fide, For in these last times it is not less necessary that men should be admonished to a right and pious manner of living and to good works, and reminded how necessary it is that they should exercise themselves to declare and set forth their faith and gratitude towards God by good works, than it is necessary to beware lest good works be mingled in the matter of justification. For men may incur damnation no less by an Epicurean persuasion concerning quam Pharisaica et Papistica fiducia in propria opera et merita damnationem incurrere possunt. faith than by a Pharisaic and Papistic confidence in their own works and merits. III. Praeterea reprobamus atque damnamus dogma illud, quod fides in Christum, non amittatur, et Spiritus Sanctus nihilominus in homine habitet, etiamsi sciens volensque peccet; et quod sancti atque electi [die Heiligen und Auserwaehlten] Spiritum Sanctum, retineant, tametsi in adulterium, aut in alia scelera prolabantur, et in iis perseverent. III. Moreover, we repudiate and condemn that dogma that faith in Christ is not lost, and that the Holy Spirit, even though a man sin wittingly and willingly, nevertheless dwells in him; and that the holy and elect retain the Holy Spirit, even though they fall into adultery or other crimes, and persevere in the same. Art. V. Art. V. DE LEGE ET EVANGELIO. OF THE LAW AND THE GOSPEL. Status Controversiae. Statement of the Controversy. Quaesitum fuit: an Evangelism proprie sit tantummodo concio de gratia Dei, quae remissionem peccatorum nobis annunciet: an vero etiam sit concio poenitentiae, arguens peccatum incredulitatis, quippe quae non per Legem, sed per Evangelion duntaxat arguatur. It has been inquired: Whether the gospel is properly only a preaching of the grace of God, which announces to us the remission of sins, or whether it is also a preaching of repentance, rebuking the sin of unbelief, as one which is not rebuked by the Law, but only by the Gospel. Affirmativa. Affirmative. Sincera doctrina, cum norma verbi Dei congruens. Sound doctrine agreeing with the rule of the Word of God. I. Credimus, docemus et confitemur, discrimen Legis et Evangelii, ut clarissimum quoddam lumen [ein besonder herrlich Licht], I. We believe, teach, and confess that the distinction of the Law and of the Gospel, as a most excellently clear light, is to be retained with singulari diligentia in Ecclesia Dei retinendum esse, ut verbum Dei, juxta admonitionem D. Pauli, recte secari queat. special diligence in the Church of God, in order that the Word of God, agreeably to the admonition of St. Paul, may be rightly divided. II. Credimus, docemus et confitemur, Legem esse proprie doctrinam divinitus revelatam, quae doceat, quid justum Deoque gratum sit; quae etiam, quicquid peccatum est, et voluntati divinae adversatur, redarguat. II. We believe, teach, and confess that the Law is properly a doctrine divinely revealed, which teaches what is just and acceptable to God, and which also denounces whatever is sinful and opposite to the divine will. III. Quare, quicquid extat in sacris literis, quod peccata arguit, id revera ad Legis concionem pertinet. III. Wherefore, whatever is found in the Holy Scriptures which convicts of sins, that properly belongs to the preaching of the Law. IV. Evangelion vero proprie doctrinam esse censemus, quae doceat, quid homo credere debeat, qui Legi Dei non satisfecit, et idcirco per eandem damnatur: videlicet, quod illum credere oporteat, Jesum Christum omnia peccata expiasse, atque pro iis satisfecisse, et remissionem peccatorum, justitiam coram Deo consistentem et vitam aeternam, nullo interveniente peccatoris illius merito, impetrasse. IV. The Gospel, on the other hand, we judge to be properly the doctrine which teaches what a man ought to believe who has not satisfied the law of God, and therefore is condemned by the same, to wit: that it behooves him to believe that Jesus Christ has expiated all his sins, and made satisfaction for them, and has obtained remission of sins, righteousness which avails before God, and eternal life without the intervention of any merit of the sinner. V. Cum autem vocabulum 'Evangelii' non semper in una eademque significatione in Sacra Scriptura usurpetur, unde et dissensio illa primum orta est: credimus, docemus et confitemur, si vocabulum 'Evangelii' de tota Christi doctrina accipiatur, quam V. But inasmuch as the word Gospel is not always used in Holy Scripture in one and the same signification, whence also that dissension first arose, we believe, teach, and confess that if the term Gospel is understood of the whole doctrine of Christ, which he set forth in his ipse in Ministerio suo (quemadmodum et ejus Apostoli) professus est {in qua significatione Mark i. 15 et Acts xx. 21 vox illa usurpatur), recte dici et doceri, Evangelium esse concionem de poenitentia et remissione peccatorum. ministry, as did also his apostles after him (in which signification the word is used in Mark i. 15 and Acts xx. 21), it is rightly said and taught that the Gospel is a preaching of repentance and remission of sins. VI. Quando vero Lex et Evangelion, sicut et ipse Moises, ut Doctor Legis, et Christus, ut Doctor Evangelii, inter se conferuntur: credimus, docemus et confitemur, quod Evangelion non sit concio poenitentiae, arguens peccata: sed quod proprie nihil aliud sit, quam laetissimum quoddam nuncium, et concio plena consolationis, non arguens aut terrens, quandoquidem conscientias contra terrores Legis solatur, easque in meritum solius Christi respicere jubet, et dulcissima praedicatione, de gratia et favore Dei, per meritum Christi impetrato, rursus erigit. VI. But when the Law and the Gospel are compared together, as well as Moses himself, the teacher of the Law, and Christ the teacher of the Gospel, we believe, teach, and confess that the Gospel is not a preaching of repentance, convicting of sins, but that it is properly nothing else than a certain most joyful message and preaching full of consolation, not convicting or terrifying, inasmuch as it comforts the conscience against the terrors of the Law, and bids it look at the merit of Christ alone, and by a most sweet preaching of the grace and favor of God, obtained through Christ, lifts it up again. VII. Quod vero ad revelationem peccati attinet, sic sese res habent. Velum illud Moisis omnium hominum oculis est obductum, quam diu solam Legis concionem, nihil autem de Christo audiunt. Itaque peccata sua ex Lege non vere agnoscunt: sed aut hypocritae fiunt, qui justitiae propriae opinione turgent, quales VII. But as respects the revelation of sin, the matter stands thus: That veil of Moses is drawn over all men's eyes, so long as they hear only the preaching of the Law, and hear nothing of Christ. Therefore they do not, by the Law, truly come to know their sins, but either become hypocrites, swelling with an opinion of their own righteousness, as were olim erant Pharisaei, aut in peccatis suis desperant, quod Judas proditor ille fecit. Eam, ob causam Christus sumsit sibi Legem explicandam spiritualiter (Matt. v. 21 sqq.; Rom. vii. 14), et hoc modo ira Dei de coelo revelatur super omnes peccatores (Rom. i. 18), ut, vera Legis sententia intellecta, animadvertatur, quanta sit illa ira. Et sic demum peccatores ad Legem remissi vere et recte peccata sua agnoscunt. Talem vero peccatorum agnitionem solus Moises nunquam ex ipsis extorquere potuisset. aforetime the Pharisees, or grow desperate in their sins, as did the traitor Judas. On this account Christ took upon him to explain the Law spiritually (Matt. v. 21 sqq.; Rom. vii. 14), and in this manner is the wrath of God revealed from heaven against all sinners (Rom. i. 18), in order that, by perceiving the true meaning of the Law, it may be understood how great is that wrath. And .thus at length sinners, being remanded to the Law, truly and rightly come to know their own sins. But such an acknowledgment of sins Moses alone could never have extorted from them. Etsi igitur concio illa de passione et morte Christi Filii Dei, severitatis et terroris plena est, quae iram Dei adversus peccata ostendit, unde demum homines ad Legem Dei propius adducuntur, postquam velum illud Moisis ablatum est, ut tandem exacte agnoscant, quanta videlicet Dominus in Lege sua a nobis exigat, quorum, nihil nos praestare possumus, ita, ut universam nostram justitiam in solo Christo quaerere oporteat: Although, therefore, this preaching of the passion and death of Christ, the Son of God, is full of severity and terror, inasmuch as it sets forth the anger of God against sin, from whence men at length are brought nearer to the Law of God, after that veil of Moses is taken away, that at length they may exactly perceive how great things God exacts from us in his Law, none of which we are able to perform, so that it behooves us to seek the whole of our righteousness in Christ alone: VIII. Tamen, quam diu nobis Christi passio et mors iram Dei ob oculos ponunt, et hominem perterrefaciunt, tam diu non sunt proprie concio Evangelii, VIII. Nevertheless, so long as the passion and death of Christ place before the eyes the wrath of God and terrify man, so long they are not properly the preaching of the sed Legis et Moisis doctrina, et sunt alienum opus Christi, per quod accedit ad proprium suum Officium, quod est, praedicare de gratia Dei, consolari et vivificare. Haec propria sunt praedicationis Evangelicae. Gospel, but the teaching of the Law and Moses, and are Christ's strange work, through which he proceeds to his proper office, which is to declare the grace of God, to console and vivify, These things are the peculiar function of the evangelical preaching. Negativa. Negative. Contraria et falsa doctrina, quae rejicitur. Contrary and false doctrine, which is rejected. Rejicimus igitur, ut falsum et periculosum dogma, cum asseritur: quod Evangelion proprie sit concio poenitentiae, arguens, accusans et damnans peccata, quodque non sit tantummodo concio de gratia Dei. Hac enim ratione Evangelion rursus in Legem transformatur, meritum, Christi et sacrae literae obscurantur, piis mentibus vera et solida consolatio eripitur, et Pontificiis erroribus et superstitionibus fores aperiuntur. We reject, therefore, as a false and perilous dogma, the assertion that the Gospel is properly a preaching of repentance, rebuking, accusing, and condemning sins, and that it is not solely a preaching of the grace of God. For in this way the Gospel is transformed again into Law, the merit of Christ and the Holy Scriptures are obscured, a true and solid consolation is wrested away from godly souls, and the way is opened to the papal errors and superstitions. Art. VI. Art. VI. DE TERTIO USU LEGIS. OF THE THIRD USE OF THE LAW. Status Controversiae. Statement of the Controversy. Cum constet, Legem Dei propter tres causas hominibus datam esse, primo, ut externa quaedam disciplina conservetur, et feri atque intractabiles homines quasi repagulis quibusdam coerceantur, Since it is established that the Law of God was given to men for three causes: first, that a certain external discipline might be preserved, and wild and intractable men might be restrained, as it were, secundo, ut per Legem homines ad agnitionem suorum peccatorum adducantur, tertio, ut homines jam renati, quibus tamen omnibus multum adhuc carnis adhaeret, eam ipsam ob causam certam aliquam regulam habeant, ad quam totam suam vitam formare possint et debeant, etc., orta est inter paucos quosdam Theologos controversia, super tertio usu Legis: videlicet, an Lex etiam, renatis inculcanda, et ejus observatio apud eos urgenda sit, an non. Alii urgendam Legem censuerunt: alii negarunt. by certain barriers; secondly, that by the Law men might be brought to an acknowledgment of their sins; thirdly, that regenerate men, to all of whom, nevertheless, much of the flesh still cleaves, for that very reason may have some certain rule after which they may and ought to shape their life, etc., a controversy has arisen among some few theologians concerning the third use of the Law, to wit: whether the Law is to be inculcated upon the regenerate also, and its observation urged upon them or not? Some have judged that the Law should be urged, others have denied it. Affirmativa. Affirmative. Sincera et pia doctrina de hac controversia. The sound and godly doctrine concerning this controversy. I. Credimus, docemus et confitemur, etsi vere in Christum credentes, et sincere ad Deum conversi, a maledictione et coactione Legis per Christum liberati sunt [gefreiet und ledig gemacht], quod ii tamen propterea non sint absque Lege, quippe quos Filius Dei eam ob causam redemit, ut Legem Dei diu noctuque meditentur, atque in ejus observatione sese assidue exerceant (Psa. i. 2; cxix. 1). Etenim ne primi quidem nostri parentes, etiam ante lapsum, prorsus sine Lege vixerunt, quae certe cordibus I. We believe, teach, and confess that although they who truly believe in Christ, and are sincerely converted to God, are through Christ set free from the curse and constraint of the Law, they are not, nevertheless, on that account without Law, inasmuch as the Son of God redeemed them for the very reason that they might meditate on the Law of God day and night, and continually exercise themselves in the keeping thereof (Psa. i. 2; cxix. 1 sqq.). For not even our first parents, even before the fall, lived ipsorum tum inscripta erat, quia Dominus eos ad imaginem suam creaverat (Gen. i. 26 sq.; ii. 16 sqq.; iii. 3). wholly without Law, which was certainly at that time graven on their hearts, because the Lord had created them after his own image (Gen. i. 26 sq.; ii. 16 sqq.; iii. 3). II. Credimus, docemus et confitemur, concionem Legis non modo apud eos, qui fidem in Christum non habent, et poenitentiam nondum agunt, sed etiam apud eos, qui vere in Christum credunt, vere ad Deum conversi et renati, et per fidem justificati sunt, sedulo urgendam esse. II. We believe, teach, and confess that the preaching of the Law should be urged not only upon those who have not faith in Christ, and do not yet repent, but also upon those who truly believe in Christ, are truly converted to God, and regenerated and are justified by faith. III. Etsi enim renati, et spiritu mentis suae renovati sunt: tamen regeneratio illa et renovatio, in hac vita non est omnibus numeris absoluta, sed duntaxat inchoata. Et credentes illi, spiritu, mentis suae perpetuo luctantur cum carne, hoc est, cum corrupta natura, quae in nobis ad mortem usque haeret (Gal. v. 17; Rom. vii. 21, 23). Et propter veterem Adamum, qui adhuc in hominis intellectu, voluntate, et in omnibus viribus ejus infixus residet, opus est, ut homini Lex Dei semper praeluceat, ne quid privatae devotionis affectu in negotio religionis confingat, et cultus divinos verbo Dei non institutos eligat. Item, ne vetus Adam. pro suo ingenio agat, sed potius contra suam voluntatem, non III. For, although they are regenerate and renewed in the spirit of their mind, yet this regeneration and renewal is in this life not absolutely complete, but only begun. And they that believe according to the spirit of their mind have perpetually to struggle with their flesh, that is, with corrupt nature, which inheres in us even till death (Gal. v. 17; Rom. vii. 21, 23). And on account of the old Adam, which still remains fixed in the intellect and will of man and in all his powers, there is need that the law of God should always shine before man, that he may not frame any thing in matter of religion under an impulse of self-devised devotion, and may not choose out ways of honoring God not instituted by the Word of God. Also, lest the old Adam modo admonitionibus et minis Legis, verum etiam paenis et plagis coerceatur, ut Spiritui obsequatur, segue ipsi captivum tradat (1 Cor. ix. 27; Rom. vi. 12; Gal. vi. 14; Psa. cxix. 1 sqq.; Heb. xii. 1; xiii. 21). should act according to his own bent, but that he may the rather be constrained against his own will, not only by the admonitions and threats of the Law, but also by punishments and plagues, in order that he may give obedience to the Spirit, and render himself up captive to the same (1 Cor. ix. 27; Rom. vi. 12; Gal. vi. 14; Psa. cxix. 1 sqq.; Heb. xii. 1; xiii. 21). IV. Jam quod ad discrimen operum Legis et fructuum Spiritus attinet, credimus, docemus et confitemur, quod opera illa, quae secundum praescriptum Legis fiunt, eatenus opera Legis sint et appellentur, quatenus ea solummodo urgendo, et minis paenarum atque irae divinae, ab homine extorquentur. IV. As respects now the distinction between the works of the Law and the fruits of the Spirit, we believe, teach, and confess that those works, which are done according to the commandment of the Law, are and are called works of the Law so far as they are extorted from man only by sharp urgency, and by the threats of punishment and of the divine wrath. V. Fructus vero Spiritus sunt opera illa, quae Spiritus Dei, in credentibus habitans, per homines renatos operatur, et quae a credentibus fiunt, quatenus renati sunt, ita quidem sponte ac libere, quasi nullum praeceptum unquam accepissent, nullas minas audivissent, nullamque remunerationem expectarent. Et hoc modo filii Dei in Lege vivunt, et secundum normam Legis divinae vitam suam instituunt; hanc vivendi rationem V. But the fruits of the Spirit are those works which the Spirit of God, dwelling in believers, effects through regenerate men, and which are done by believers so far as they are regenerate, and therefore freely and spontaneously, as if they had never received any precept, had never heard any threats, and expected no remuneration. And in this way do the children of God live in the Law, and fashion their life according to the rule of the divine Law, which way of living D. Paulus vocare solet in suis Epistolis Legem Christi et Legem mentis (Rom. vii. 25; viii. 2, 7; Gal. vi. 2). St. Paul is wont to call in his epistles the Law of Christ and the Law of the mind (Rom. vii. 25; viii. 2, 7; Gal. vi. 2). VI. Ad hunc modum una eademque Lex est manetque, immota videlicet Dei voluntas, sive poenitentibus sive impoenitentibus, renatis aut non renatis proponatur. Discrimen autem, quo ad obedientiam, duntaxat in hominibus est: quorum alii non renati Legi obedientiam, qualemcunque a Lege requisitam praestant, sed coacti et inviti id faciunt {sicut etiam renati faciunt, quatenus adhuc carnales sunt): credentes vero in Christum, quatenus renati sunt, absque coactione, libero et spontaneo spiritu, talem obedientiam praestant, qualem alias nullae quantumvis severissimae Legis comminationes extorquere possent. VI. After this manner the Law is and remains one and the same, to wit: the unchangeable will of God, whether it be set forth before the penitent or the impenitent, the regenerate or the unregenerate. But the distinction, as to obedience, is only in men, of whom some, not being regenerate, render to the Law a certain manner of obedience required by the Law, but do this constrainedly and unwillingly (as also the regenerate do, so far as they are yet carnal); but believers in Christ, so far as they are regenerate, do without compulsion, with a free and unconstrained mind, render such an obedience as otherwise no threatenings of the Law, however grievous, would be able to extort. Negativa. Negative. Falsae doctrinae rejectio. Rejection of false doctrine. Repudiamus itaque ut perniciosum et falsum dogma, quod Christianae disciplinae et verae pietati adversatur, cum docetur, quod Lex Dei {eo modo, quo supra dictum est) non sit piis et vere credentibus, sed tantum impiis, infidelibus et non agentibus poenitentiam, We repudiate, therefore, as a false and pernicious dogma, contrary to Christian discipline and true piety, the teaching that the Law of God (in such wise as is described above) is not to be set forth before the godly and true believers, but only before the ungodly, unbelievers, and proponenda, atque apud hos solos sit urgenda. impenitent, and to be urged upon these alone. Art. VII. Art. VII. >DE COENA DOMINI. OF THE LORD'S SUPPER. Etsi Cingliani Doctores non in eorum Theologorum numero, qui Augustanam Confessionem agnoscunt et profitentur [Augsburgische Confessionsverwandte], habendi sunt, quippe qui tum, cum illa Confessio exhiberetur, ab eis secessionem fecerunt: tamen cum nunc sese in eorum coetum callide ingerant, erroremque suum sub praetextu piae illius Confessionis quam latissime spargere conentur, etiam de hac controversia Ecclesiam Dei erudiendam judicavimus. Although the Zwinglian doctors are not to be reckoned as in the number of those theologians who acknowledge and profess the Augsburg Confession, inasmuch as, when that Confession was set forth, they seceded from them; yet, since they are at this present craftily intruding themselves into their company, and endeavoring to disseminate their error as widely as possible, under cover of that godly Confession, we have judged that the Church of God ought to be instructed concerning this controversy also. Status Controversiae. Statement of the Controversy. Quae est inter nos et Sacramentarios in hoc articulo. Which exists between us and the Sacramentarians in this article. Quaeritur, an in Sacra Coena verum corpus et verus sanguis Domini nostri Jesu Christi vere et substantialiter sint praesentia, atque cum pane et vino distribuantur, et ore sumantur, ab omnibus illis, qui hoc Sacramento utuntur, sive digni sint, sive indigni, boni aut mali, fideles aut infideles, ita tamen, ut fideles It is asked whether in the Holy Supper the true body and true blood of our Lord Jesus Christ are truly and substantially present, and are distributed with the bread and wine, and are taken with the mouth by all those who use this sacrament, be they worthy or unworthy, good or bad, believers or unbelievers, in such wise, nevertheless, as that believers e Coena Domini consolationem et vitam percipiant, infideles autem eam ad judicium sumant. Cingliani hanc praesentiam et dispensationem corporis et sanguinis Christi in Sacra Coena negant: nos vero eandem asseveramus. derive consolation and life from the Supper of the Lord, but unbelievers take it unto condemnation? The Zwinglians deny this presence and dispensation of the body and blood of Christ in the Holy Supper, but we affirm the same. Ad solidam hujus controversiae explicationem primum sciendum est, duo esse Sacramentariorum genera. Quidam enim sunt Sacramentarii crassi admodum: hi perspicuis et claris verbis id aperte profitentur, quod corde sentiunt, quod videlicet in Coena Domini nihil amplius quam panis et vinum sint praesentia, ibique distribuantur et ore percipiantur. Alii autem sunt versuti et callidi, et quidem omnium nocentissimi Sacramentarii: hi de negotio Coenae Dominicae loquentes, ex parte nostris verbis splendide admodum utuntur, et prae se ferunt, quod et ipsi veram praesentiam veri, substantialis atque vivi corporis et sanguinis Christi in Sacra Coena credant, eam tamen praesentiam et manducationem dicunt esse spiritualem, quae fiat fide. Et hi posteriores Sacramentarii sub his splendidis verbis eandem crassam, quam priores habent, opinionem occultant et retinent: For a solid explication of this controversy, it is first to be understood that there are two sorts of sacramentarians. For some are exceedingly gross sacramentarians; these in perspicuous and plain words openly profess that which they think in their heart, to wit: that in the Lord's Supper there is nothing more present than bread and wine, which alone are there distributed and received with the mouth. But others are astute and crafty, and thereby the most harmful of all the sacramentarians; these, when talking of the Lord's Supper, make in part an exceedingly high-sounding use of our mode of speaking, declaring that they too believe in a true presence of the true, substantial, and living body and blood of Christ in the Holy Supper, which presence and manducation, nevertheless, they say to be spiritual, such as takes place by faith. And yet these latter sacramentarians, under these high-sounding phrases, hide and hold quod videlicet praeter panem et vinum nihil amplius in Coena Domini sit praesens, et ore sumatur. Vocabulum enim (spiritualiter) nihil aliud ipsis significat, quam Spiritum Christi, seu virtutem, absentis corporis Christi, ejusque rneritum, quod praesens sit: ipsum vero Christi corpus nullo prorsus modo esse praesens, sed tantummodo id sursum in supremo coelo contineri sentiunt, et affirmant, oportere nos cogitationibus fidei sursum assurgere, inque caelum ascendere, et ibidem (nulla autem ratione cum pane et vino Sacrae Coenae) illud corpus et sanguinem Christi quaerendum esse. fast the same gross opinion which the former have, to wit: that, besides the bread and wine, there is nothing more present or taken with the mouth in the Lord's Supper. For the term (spiritualiter) signifies nothing more to them than the Spirit of Christ or the virtue of the absent body of Christ and his merit, which is present; but they think that the body of Christ itself is in no way whatever present, but is contained above in the highest heaven, and they affirm that it behooves us by the meditations of faith to rise on high and ascend into heaven, and that this body and blood of Christ are to be sought there, and in nowise in union with the bread and wine of the Holy Supper. Affirmativa. Affirmative. Confessio sincerae doctrinae, de Coena Domini, contra Sacramentarios. Confession of the sound doctrine of the Supper of the Lord against the Sacramentarians. I. Credimus, docemus et confitemur, quod in Coena Domini corpus et sanguis Christi vere et substantialiter sint praesentia, et quod una cum pane et vino vere distribuantur atque sumantur. I. We believe, teach, and confess that in the Lord's Supper the body and blood of Christ are truly and substantially present, and that they are truly distributed and taken together with the bread and wine. II. Credimus, docemus et confitemur, verba Testamenti Christi non aliter accipienda esse, quam sicut verba ipsa ad literam sonant: ita, ne panis absens Christi corpus, et vinum II. We believe, teach, and confess that the words of the Testament of Christ are not to be otherwise received than as the words themselves literally sound, so that the bread does not signify the absent absentem Christi sanguinem significent, sed ut propter sacramentalem unionem, panis et vinum vere sint corpus et sanguis Christi. body of Christ and the wine the absent blood of Christ, but that on account of the sacramental union the bread and wine are truly the body and blood of Christ. III. Jam quod ad Consecrationem attinet, credimus, docemus et confitemur, quod nullum opus humanum, neque ulla Ministri Ecclesiae pronunciatio praesentiae corporis et sanguinis Christi in Coena causa sit, sed quod hoc soli omnipotenti virtuti Domini nostri Jesu Christi sit tribuendum. III. Moreover, as concerns the consecration, we believe, teach, and confess that no human work, nor any utterance of the minister of the Church, is the cause of the presence of the body and blood of Christ in the Supper, but that this is to be attributed to the omnipotent power of our Lord Jesus Christ alone. IV. Interim tamen unanimi consensu credimus, docemus et confitemur, in usu Coenae Dominicae verba institutionis Christi nequaquam omittenda, sed publice recitanda esse, sicut scriptum est (1 Cor. x. 16): 'Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est?' etc. Illa autem benedictio fit per recitationem verborum Christi. IV. Nevertheless, we believe, teach, and confess, by unanimous consent, that in the use of the Lord's Supper the words of the institution of Christ are by no means to be omitted, but are to be publicly recited, as it is written (1 Cor. x. 16): 'The cup of blessing which we bless, is it not the communion of the blood of Christ?' etc. And this benediction takes place by the recitation of the words of Christ. V. Fundamenta autem, quibus in hoc negotio contra Sacramentarios nitimur, haec sunt, quae etiam D. Lutherus in majore sua de Coena Domini Confessione posuit: V. Now the foundations on which we rest in this controversy with the sacramentarians are the following, which, moreover, Dr. Luther has laid in his Larger Confession concerning the Supper of the Lord: Primum fundamentum est articulus fidei nostrae Christianae, videlicet Jesu Christus est verus, The first foundation is an article of our Christian faith, to wit: Jesus Christ is true, essential, natural, essentialis, naturalis, perfectus Deus et homo in unitate personae, inseparabilis et indivisus. perfect God and man in unity of person, inseparable and undivided. Secundum, quod dextera Dei ubique est: ad eam autem Christus, ratione humanitatis suae, vere et reipsa, collocatus est, ideoque praesens gubernat, in manu sua, et. sub pedibus suis, ut Scriptura loquitur (Eph. i. 22), habet omnia, qua, in coelo sunt et in terra. Ad eam Dei dexteram nullus alius homo, ac ne Angelus quidem, sed solus Mariae Filius collocatus est, unde et ea, quae diximus, praestare potest. Secondly: that the right hand of God is every where, and that Christ, in respect of his humanity, is truly and in very deed seated thereat, and therefore as present governs, and has in his hand and under his feet, as the Scripture saith (Eph. i. 22), all things which are in heaven and on earth. At this right hand of God no other man, nor even any angel, but the Son of Mary alone, is seated, whence also he is able to effect those things which we have said. Tertium, quod verbum Dei non est falsum, aut mendax. Thirdly: that the Word of God is not false or deceiving. Quartum, quod Deus varios modos novit, et in sua potestate habet, quibus alicubi esse potest, neque ad unicum illum alligatus est, quem Philosophi localem aut circumscriptum appellare solent. Fourthly: that God knows and has in his power various modes in which he can be any where, and is not confined to that single one which philosophers are wont to call local or circumscribed. VI. Credimus, docemus et confitemur, corpus et sanguinem Christi non tantum spiritualiter per fidem, sed etiam ore, non tamen Capernaitice, sed supernaturali et caelesti modo, ratione sacramentalis unionis, cum pane et vino sumi. Hoc enim verba Christi perspicue testantur, quibus praecipit, accipere, edere, bibere: idque ab Apostolis factum VI. We believe, teach, and confess that the body and blood of Christ are taken with the bread and wine, not only spiritually through faith, but also by the mouth, nevertheless not Capernaitically, but after a spiritual and heavenly manner, by reason of the sacramental union. For to this the words of Christ clearly bear witness, in which he enjoins us to esse, Scriptura commemorat, dicens (Mark xiv. 28): 'Et biberunt ex eo omnes.' Et Paulus inquit (1 Cor. x. 16): 'Panis, quem frangimus, est communicatio corporis Christi;' hoc est, qui hunc panem edit, corpus Christi edit. Idem magno consensu praecipui ex antiquissimis Ecclesiae, Doctoribus, Chrysostomus, Cyprianus, Leo Primus, Gregorius, Ambrosius, Augustinus, testantur. take, to eat, to drink; and that this was done by the Apostles the Scripture makes mention, saying (Mark xiv. 23): 'And they all drank of it.' And Paul says: 'The bread which we break is the communion of the body of Christ;' that is, he that eats this bread eats the body of Christ. To the same with great consent do the chief of the most ancient doctors of the Church, Chrysostom, Cyprian, Leo the First, Gregory, Ambrose, Augustine, bear witness. VII. Credimus, docemus et confitemur, quod non tantum vere in Christum credentes, et qui digne ad Coenam Domini accedunt, verum etiam indigni et infideles verum corpus et sanguinem Christi sumant: ita tamen, ut nec consolationem, nec vitam inde percipiant, sed potius, ut illis sumtio ea ad judicium et damnationem cedat, si non convertantur et poenitentiam agant (1 Cor. xi. 27, 29). VII. We believe, teach, and confess that not only true believers in Christ, and such as worthily approach the Supper of the Lord, but also the unworthy and unbelieving receive the true body and blood of Christ; in such wise, nevertheless, that they derive thence neither consolation nor life, but rather so as that receiving turns to their judgment and condemnation, unless they be converted and repent (1 Cor. xi. 27, 29). Etsi enim Christum, ut Salvatorem, a se repellunt, tamen eundem, licet maxime inviti, ut severum Judicem, admittere coguntur. Is vero non minus praesens judicium suum in convivis illis impoenitentibus exercet, quam praesens consolationem et vitam in cordibus vere credentium et dignorum convivarum operatur. For although they repel from them Christ as a Saviour, nevertheless they are compelled, though extremely unwilling, to admit him as a stern Judge. And he no less present exercises his judgment over these impenitent guests than as present he works consolation and life in the hearts of true believers and worthy guests. VIII. Credimus, docemus et confitemur, unum tantum genus esse indignorum convivarum: ii sunt soli illi, qui non credunt. De his scriptum est (John iii. 18): 'Qui non credit, jam judicatus est.' Et hoc judicium indigno Sacrae Coenae usu cumulatur et aggravatur [gehaeufet, groesser und schwerer wird] (1 Cor. xi. 29). VIII. We believe, teach, and confess that there is one kind only of unworthy guests: they are those only who do not believe. Of these it is written (John iii. 18): 'He that believeth not is condemned already.' And this judgment is enhanced and aggravated by an unworthy use of the holy Supper (1 Cor. xi. 29). IX. Credimus, docemus et confitemur, quod nullus vere credentium, quam diu vivam fidem retinet, Sacram Domini Coenam ad judicium sumat, quantacunque fidei imbecillitate laboret. Coena. enim Domini inprimis propter infirmos in fide, poenitentes tamen, instituta est, ut ex ea veram consolationem et imbecillis fidei suae confirmationem percipiant (Matt. ix. 12; xi. 5, 28). IX. We believe, teach, and confess that no true believer, so long as he retains a living faith, receives the holy Supper of the Lord unto condemnation, however much weakness of faith he may labor under. For the Lord's Supper has been chiefly instituted for the sake of the weak in faith, who nevertheless are penitent, that from it they may derive true consolation and a strengthening of their weak faith (Matt. ix. 12; xi. 5, 28). X. Credimus, docemus et confitemur, totam dignitatem, convivarum caelestis hujus Coenae in sola sacratissima obedientia et absolutissimo Christi merito consistere. Illud autem nobis vera fide applicamus, et de applicatione hujus meriti per Sacramentum certi reddimur, atque in animis nostris confirmamur. Nequaquam autem dignitas illa ex X. We believe, teach, and confess that the whole worthiness of the guests at this heavenly Supper consists alone in the most holy obedience and most perfect merit of Christ. And this we apply to ourselves by true faith, and are rendered certain of the application of this merit, and are confirmed in our minds by the sacrament. But in no way does that worthiness depend virtutibus nostris, aut ex internis vel externis nostris praeparationibus pendet. upon our virtues, or upon our inward or outward preparations. Negativa. Negative. Contrariae et damnatae Sacramentariorum doctrinae rejectio. Rejection of the contrary and condemned doctrine of the Sacramentarians. Rejicimus atque damnamus unanimi consensu omnes erroneos, quos jam recitabimus, articulos, ut qui commemoratae piae doctrinae, simplicitati fidei et sincerae confessioni de Coena Domini repugnant. We reject and condemn, by unanimous consent, all the erroneous articles which we will now recount, as being opposite to the above-stated godly doctrine, to the simplicity of faith, and to the sound confession concerning the Supper of the Lord: I. Papisticam Transsubstantiationem; cum videlicet in Papatu docetur, panem et vinum in Sacra Coena substantiam atque naturalem suam essentiam amittere, et ita annihilari, atque elementa illa ita in Christi corpus transmutari, ut praeter externas species nihil de iis reliquum maneat. I. The papistical transubstantiation, when, to wit, in the Papal Church it is taught that the bread and wine in the holy Supper lose their substance and natural essence, and are thus annihilated, and those elements so transmuted into the body of Christ, that, except the outward species, nothing remains of them. II. Papisticum Missae sacrificium, quod pro peccatis vivorum et mortuorum offertur. II. The papistical sacrifice of the Mass, which is offered for the sins of the living and the dead. III. Sacrilegium, quo Laicis una tantum pars Sacramenti datur, cum nimirum, contra expressa verba Testamenti Christi, calice illis interdicitur, atque ita sanguine Christi spoliantur. III. The sacrilege whereby one part of the sacrament only is given to the laity, the cup being forbidden them, against the express words of the Testament of Christ, and they are thus despoiled of the blood of Christ. IV. Dogma, quo docetur, quod IV. The dogma whereby it is verba Testamenti Jesu Christi non simpliciter intelligenda et fide amplectenda sint, uti sonant; ea enim obscura esse, ideoque verum eorum sensum ex aliis Scripturae locis petendum esse. taught that the words of the Testament of Jesus Christ are not to be understood and embraced by faith in simplicity as they sound, on the ground that they are obscure, and that therefore their true sense is to be sought from other places of Scripture. V. Corpus Christi in Sacra Coena non ore una cum pane sumi: sed tantum panem et vinum ore accipi: corpus vero Christi spiritualiter duntaxat, fide nimirum, sumi. V. That the body of Christ in the holy Supper is not received by the mouth together with the bread, but that only bread and wine are received by the mouth, while the body of Christ is taken only spiritually, to wit, by faith. VI. Panem et vinum in Coena Domini tantummodo symbola seu tesseras esse, quibus Christiani mutuo sese agnoscant. VI. That the bread and wine in the Lord's Supper are only symbols or tokens whereby Christians mutually recognize each other. VII. Panem et vinum tantum esse figuras, similitudines et typos corporis et sanguinis Christi, longissimo intervallo a nobis absentis. VII. That the bread and wine are only figures, similitudes, and types of the body and blood of Christ, who himself is very far distant from us. VIII. Panem et vinum tantummodo signa, memoriae conservandae gratia, instituta esse, quae sigillorum et pignorum rationem habeant, quibus nobis confirmetur, quod fides, cum in caelum illa ascendit et evehitur, ibi tam vere corporis et sanguinis Christi particeps fiat, quam vere nos in Sacra Coena panem manducamus et vinum bibimus. VIII. That the bread and wine are only signs, instituted for a memorial, and having the character of seals and pledges, by which it is made sure to us that faith, when she ascends and is transported into heaven, there as truly becomes participant of the body and blood of Christ, as we do truly in the holy Supper eat the bread and drink the wine. IX. Fidem nostram de salute IX. That our faith concerning certam reddi et confirmari in Coena Domini, non nisi signis illis externis, pane et vino: nequaquam autem, vere praesentibus vero corpore et sanguine Christi. our salvation is rendered certain and confirmed in the Supper of the Lord only by those external signs, bread and wine, but in nowise by the true body and blood of Christ truly present. X. In Sacra Coena duntaxat virtutem, operationem et meritum absentis corporis et sanguinis Christi dispensari. X. That in the holy Supper, only the virtue, operation, and merit of the absent body of Christ are dispensed. XI. Christi corpus ita coelo inclusum esse, ut nullo prorsus modo, simul, eodem tempore, pluribus aut omnibus locis in terris praesens esse possit, ubi Coena Domini celebratur. XL That Christ's body is so confined in heaven that it can in no mode whatever be likewise at one and the same time in many places, or in all the places where the Lord's Supper is celebrated. XII. Christum substantialem corporis et sanguinis sui praesentiam neque promittere neque exhibere potuisse, quandoquidem id proprietas humanae ipsius naturae assumtae nequaquam ferre aut admittere possit. XII. That Christ could neither promise nor impart the substantial presence of his body and blood, inasmuch as the essential property of the human nature itself which he had assumed could by no means bear or admit of this. XIII. Deum ne quidem universa sua omnipotentia {horrendum dictu et auditu) efficere posse, ut corpus Christi, uno eodemque tempore in pluribus, quam uno tantum loco, substantialiter praesens sit. XIII. That God, even with all his omnipotence (a thing fearful to say and fearful to hear), can not effect that the body of Christ should be substantially present at one and the same time in more places than one. XIV. Non omnipotens illud verbum Testamenti Christi, sed fidem praesentiae corporis et sanguinis Christi in Sacra Coena causam esse. XIV. That not that omnipotent word of the Testament of Christ, but faith is the cause of the presence of the body and blood of Christ in the holy Supper. XV. Fideles corpus et sanguinem XV. That the faithful ought not Christi non in pane et vino Coenae Dominicae quaerere, sed oculos in caelum attollere, et ibi corpus Christi quaerere debere. to seek the body and blood of Christ in the Lord's Supper, but to lift their eyes to heaven, and there seek the body of Christ. XVI. Infideles et impoenitentes Christianos in Coena Domini non verum corpus et sanguinem Christi, sed panem tantum et vinum sumere. XVI. That unbelieving and impenitent Christians in the Lord's Supper do not receive the true body and blood of Christ, but only bread and wine. XVII. Dignitatem convivarum in hoc caelesti Coena non ex sola vera in Christum fide, sed etiam ex praeparatione hominum externa pendere. XVII. That the worthiness of the guests at this heavenly Supper does not depend alone upon true faith in Christ, but upon the outward preparation of men. XVIII. Eos etiam, qui veram et vivam in Christum fidem habent, eamque retinent, nihilominus hoc sacramentum ad judicium sumere posse, propterea quod in externa sua conversatione adhuc imperfecti sint. XVIII. That even those who have and hold fast a true and living faith in Christ are capable of taking this sacrament to their condemnation, inasmuch as in their external course of life they are yet imperfect. XIX. Externa visibilia elementa panis et vini in sacramento adoranda esse. XIX. That the external, visible elements of bread and wine in the sacrament are to be adored. XX. Praeter haec justo Dei judicio relinquimus omnes curiosas, sannis virulentis tinctas, et blasphemas quaestiones, quae honeste, pie, et sine gravi offensione recitari nequeunt, aliosque sermones, quando de supernaturali et caelesti mysterio hujus sacramenti crasse, carnaliter, Capernaitice, et plane abominandis modis, blaspheme, et maximo cum Ecclesiae offendiculo, XX. Over and above these, we leave to the just judgment of God all curious and blasphemous questions imbued with virulent poison of mockeries, such as can not be set forth without grave offense to seemliness and piety, and other pratings, wherein the Sacramentarians speak of the supernatural and heavenly mystery of this sacrament grossly, carnally, Capernaitically, and in utterly abominable fashion, Sacramentarii loquuntur. blasphemously, and to the most grievous offense of the Church. XXI. Prorsus etiam rejicimus atque damnamus Capernaiticam manducationem corporis Christi, quam nobis Sacramentarii contra suae conscientiae testimonium, post tot nostras protestationes, malitiose affingunt, ut doctrinam nostram apud auditores suos in odium adducant, quasi videlicet doceamus, corpus Christi dentibus laniari, et instar alterius cujusdam cibi, in corpore humano digeri. Credimus autem et asserimus, secundum clara verba Testamenti Christi, veram, sed supernaturalem manducationem corporis Christi, quemadmodum etiam vere, supernaturaliter tamen, sanguinem Christi bibi docemus. Haec autem humanis sensibus aut ratione nemo comprehendere potest, quare in hoc negotio, sicut et in aliis fidei articulis, intellectum nostrum in obedientiam, Christi captivare oportet. Hoc enim mysterium in solo Dei verbo revelatur, et sola fide comprehenditur. XXI. We also utterly reject and condemn the Capernaitic manducation of the body of Christ, which, after so many protestations on our part, the Sacramentarians maliciously feign against us, contrary to the testimony of their own conscience, in order that they may bring our doctrine into discredit with their hearers, as if, forsooth, we taught that the body of Christ is torn by the teeth and digested in the human body like any other food. But we believe and assert, according to the plain words of the Testament of Christ, a true but supernatural manducation of the body of Christ, even as also we teach that the blood of Christ is truly, but nevertheless supernaturally, drunk. But these things no one is able with human senses or reason to comprehend; wherefore in this matter, as also in other articles of the faith, it behooves that our understanding be brought into captivity to the obedience of Christ. For this mystery is revealed in the Word of God alone, and is comprehended by faith alone. Art. VIII. Art. VIII. DE PERSONA CHRISTI. OF THE PERSON OF CHRIST. Ex controversia superiore de Coena Domini inter sinceros Theologos Augustanae Confessionis, et Calvinistas, qui alios etiam quosdam Theologos perturbarunt, dissensio orta est de persona Christi, de duabus in Christo naturis, et de ipsarum proprietatibus. From the abovementioned controversy concerning the Lord's Supper between the sincere divines of the Augsburg Confession and the Calvinists, who had, moreover, unsettled certain other theologians, there has arisen a dissension concerning the person of Christ, concerning the two natures in Christ, and concerning the attributes of these. Status Controversiae. Statement of the Controversy. Principalis hujus dissidii quaestio fuit, an divina et humana natura et utriusque proprietates propter unionem personalem, realiter, hoc est, vere et reipsa in persona Christi invicem communicent, et quousque illa communicatio extendatur? The principal question of this controversy has been whether the divine and the human nature in the attributes of each are in mutual communication really, that is, truly and in very fact and deed, in the person of Christ, and how far that communication extends. Sacramentarii affirmarunt, divinam et humanam naturas in Christo eo modo personaliter unitas esse, ut neutra alteri quicquam realiter, hoc est, vere et reipsa, quod cujusque naturae proprium sit, communicet: sed nomina tantum nuda communicari. Unio {inquiunt illi) facit tantum nomina communia, ut videlicet Deus dicatur homo, et homo Deus appelletur, ita tamen, The Sacramentarians have affirmed that the divine and human natures are in such wise personally united in Christ that neither communicates to the other really, that is, truly and in very deed, any thing which is proper to either nature, but that bare names only are communicated. The union, say they, makes only the names common, so that, to wit, God is termed man, and man is called God, yet ut Deus nihil cum humanitate commune habeat, et vicissim humanitas nihil cum Divinitate, quo ad ipsius majestatem et proprietates, realiter, hoc est, revera et reipsa commune habeat. Contrariam vero huic dogmati sententiam D. Lutherus, et qui cum ipso faciunt, adversus Sacramentarios propugnarunt. so that God has nothing common with humanity, and on the other hand humanity has nothing really, that is, in very deed and very fact, common with Divinity, as to the majesty and attributes thereof. But Dr. Luther and those who hold with him have firmly maintained against the Sacramentarians the opinion contrary to this dogma. Affirmativa. Affirmative. Sincera doctrina Ecclesiae Dei de Persona Christi. The sound doctrine of the Church of God touching the Person of Christ. Ad explicandam hanc controversiam et juxta analogiam fidei nostrae Christianae decidendam, fidem, doctrinam et confessionem nostram piam perspicue profitemur, videlicet: For the better setting forth of this controversy, and deciding it according to the analogy of our Christian faith, we distinctly profess our godly faith, doctrine, and confession in the terms following, to wit: I. Quod divina et humana natura in Christo personaliter unitae sint, ita prorsus, ut non sint duo Christi, unus Filius Dei, alter Filius hominis, sed ut unus et idem sit Dei et hominis Filius (Luke i. 35; Rom. ix. 5). I. That the divine and the human nature in Christ are personally united, and so completely that there are not two Christs--one the Son of God, the other the Son of man--but that one and the same is Son of God and Son of Man (Luke i. 35; Rom.ix.5). II. Credimus, docemus et confitemur, divinam et humanam naturas, non in unam substantiam commixtas, nec unam in alteram mutatam esse, sed utramque naturam retinere suas proprietates essentiales, ut guae alterius II. We believe, teach, and confess that the divine and human natures are not mingled into one substance, nor one changed into the other, but that each nature retains its own essential attributes, as being such as can not become naturae proprietates fieri nequeant. the attributes of the other nature. III. Proprietates divinae naturae sunt: esse omnipotentem, aeternam., infinitam, et secundum naturae naturalisque suae essentiae proprietatem, per se, ubique praesentem esse, omnia novisse, etc. Haec omnia neque sunt, neque unquam fiunt humanae naturae proprietates. III. The attributes of the divine nature are: To be omnipotent, eternal, infinite, and, by attribute of nature and of its natural essence, to be every where present, to know all things, etc. All these things neither are nor ever become the attributes of the human nature. IV. Humanae autem naturae proprietates sunt: corpoream esse creaturam, constare came et sanguine, esse finitam et circumscriptam, pati, mori, ascendere, descendere, de loco ad locum moveri, esurire, sitire, algere, aestu affligi, et si quae sunt similia. Haec neque sunt, neque unquam fiunt proprietates divinae naturae. IV. The attributes of the human nature are: To be a corporeal creature, to consist of flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to suffer with cold, to be overcome by heat, and the like. These neither are nor ever become attributes of the divine nature. V. Cum vero divina et humana naturae personaliter, hoc est, ad constituendum unum huphistamenon, sint unitae, credimus, docemus et confitemur, unionem illam hypostaticam non esse talem copulationem, aut combinationem, cujus ratione neutra natura cum altera personaliter, hoc est, propter unionem personalem, quicquam commune habeat, qualis combinatio fit, cum duo asseres conglutinantur, ubi neuter alteri quicquam confert, aut aliquid ab altero accipit: quin potius hic summa communio est, quam Deus cum V. And inasmuch as the divine and human natures are personally united, that is, so as to constitute one huphistamenon, we believe, teach, and confess that this hypostatic union is not such a conjunction or combination as that thereby neither nature had any thing personally--that is, on account of the personal union--common with the other, such as the combination that takes place when two boards are glued together, where neither confers any thing on the other nor receives any thing from the other. But, rather, here is the highest communion which God assumto homine vere habet, et expersonali unione, et summa ac ineffabili communione, quae inde consequitur, totum illud promanat, quicquid humani de Deo, et quicquid divini de homine Christo dicitur et creditur. Et hanc unionem atque communionem naturarum antiquissimi Ecclesiae Doctores similitudine ferri candentis, itemque unione corporis et animae in homine, declararunt. truly has with the man assumed, and from the personal union and highest and ineffable communion, which thence follows, flows all of human that is said and believed of God, and all of divine that is said and believed of the man Christ. And this union and communion of the natures the most ancient doctors of the Church have illustrated by the similitude of glowing iron, and also of the union of body and soul in man. VI. Hinc etiam credimus, docemus atque confitemur, quod Deus sit homo, et homo sit Deus, id quod nequaquam ita se haberet, si divina et humana natura prorsus inter se nihil revera et reipsa communicarent. VI. Hence also we believe, teach, and confess that God is man and man is God, which would by no means be the truth if the divine and the human nature had no mutual intercommunication in very deed and truth. Quomodo enim homo, Mariae Filius, Deus aut Filius Dei altissimi vere appellari posset, aut esset, si ipsius humanitas cum Filio Dei non esset personaliter unita, atque ita realiter, hoc est, vere et reipsa, nihil prorsus, excepto solo nudo nomine, cum ipso commune haberet? For how could a man, the son of Mary, be truly called God or the Son of God Most High, if his humanity were not personally united with the Son of God, and so had nothing really that is, in very deed and truth, common with him, the bare name alone excepted? VII. Eam ob causam credimus, docemus et confitemur, quod virgo Maria non nudum aut merum hominem duntaxat, sed verum Dei Filium conceperit et genuerit: unde recte Mater Dei et appellatur et revera est. VII. For this reason we believe, teach, and confess that the Virgin Mary did not conceive and bear a mere mail and no more, but the true Son of God; whence she is both rightly called and in very deed is the Mother of God. VIII. Inde porro credimus, docemus et confitemur, quod non nudus homo tantum pro nobis passus, mortuus et sepultus sit, ad inferos descendant, a mortuis resurrexit, ad coelos ascenderit, et ad majestatem et omnipotentem Dei virtutem evectus fuerit: sed talis homo, cujus humana natura cum Filio Dei tam arctam ineffabilemque unionem et communicationem habet, ut cum eo una sit facta persona. VIII. Therefore, furthermore, we believe, teach, and confess that it is not a mere man only that has suffered, died and been buried for us, that has descended into Hell, has risen from the dead, has ascended into heaven, and has been raised to the majesty and omnipotent power of God; but a man, such that his human nature has with the Son of God a union and communication so strict and ineffable that he has become one person with him. IX. Quapropter vere Filius Dei pro nobis est passus, sed secundum proprietatem humanae naturae, quam in unitatem divinae suae personae assumsit, sibique eam propriam fecit, ut videlicet pati et, Pontifex noster summus, reconciliationis nostrae cum Deo causa esse posset. Sic enim scriptum est (1 Cor. ii. 8): 'Dominum gloriae crucifixerunt.' Et (Acts xx. 28): 'Sanguine Dei redempti sumus.' IX. Wherefore the Son of God has truly suffered for us, but according to the attribute of human nature, which he assumed into the unity of his divine person and made it proper to himself, so that he might be able to suffer and to become our great high-priest, the cause of our reconciliation with God. For so is it written (1 Cor. ii. 8): 'They crucified the Lord of glory.' And (Acts xx. 28): 'We are redeemed by the blood of God.' X. Ex eodem etiam fundamento credimus, docemus, et confitemur, Filium hominis ad dextram omnipotentis majestatis et virtutis Dei realiter, hoc est, vere et reipsa, secundum humanam suam naturam, esse exaltatum, cum homo ille in Deum assumtus fuerit, quamprimum in utero matris a Spiritu Sancto eat conceptus, ejusque humanitas X. On the same ground, also, we believe, teach, and confess that the Son of Man is really, that is, truly and in very deed, according to his human nature, exalted to the right hand of the omnipotent majesty and power of God, since that man was assumed into God when he was conceived by the Holy Ghost in the womb of his mother, and his humanity jam tum cum Filio Dei altissimi personaliter fuerit unita. was then personally united with the Son of God Most High. XI. Eamque majestatem, ratione unionis personalis, semper Christus habuit, sed in statu suae humiliationis sese exinanivit, qua de causa revera aetate, sapientia, et gratia apud Deum atque homines profecit. Quare majestatem illam non semper, sed quoties ipsi visum fuit, execruit, donec formam servi, non autem naturam humanam, post resurrectionem plene et prorsus deponeret, et in plenariam usurpationem, manifestationem et declarationem divinae majestatis collocaretur, et hoc modo in gloriam suam ingrederetur (Phil. ii. 6 sqq.). Itaque jam non tantum ut Deus, verum etiam ut homo, omnia novit, omnia potest, omnibus creaturis praesens est, et omnia, quae in caelis, in terris, et sub terra sunt, sub pedibus suis, et in manu sua habet. Haec ita se habere, Christus ipse testatur, inquiens (Matt. xxviii. 18; John xiii. 3): 'Mihi data est omnis potestas in coelo et in terra.' Et Paulus (Eph. iv. 10) ait: 'Ascendit super omnes coelos, ut omnia impleat. Hanc suam potestatem ubique praesens exercere potest, neque quicquam illi aut impossibile est, aut ignotum. XI. And that majesty, in virtue of the personal union, Christ has always had, but in the state of his humiliation he divested himself of it, for which cause he truly grew in age, wisdom, and favor with God and men. Wherefore he did not always make use of that majesty, but as often as seemed good to him, until after the resurrection, he fully and forever laid aside the form of a servant, but not the human nature, and was established in the plenary use, manifestation, and revelation of the divine majesty, and in this manner entered into his glory (Phil. ii. 6 sqq.). Therefore now not only as God, but also as man, he knows all things, can do all things, is present to all creatures, has under his feet and in his hand all things which are in heaven, in the earth, and under the earth. That this is so, Christ himself bears witness, saying (Matt, xxviii. 18; John xiii. 3): 'All power in heaven and in earth is given unto me.' And Paul saith (Eph. iv. 10): 'He ascended up far above all heavens, that he might fill all things.' This his power, being every where present, he can exercise, nor is anything to him either impossible or unknown. XII. Inde adeo, et quidem facillime, corpus suum verum et sanguinem suum in Sacra Coena praesens distribuere potest. Id vero non fit secundum modum et proprietatem humanae naturae, sed secundum modum et proprietatem dextrae Dei, ut Lutherus secundum analogiam fidei nostrae Christianae, in Catechesi comprehensae, loqui solet. Et haec Christi in Sacra Coena praesentia neque physica aut terrena est, neque Capernaitica: interim tamen verissima et quidem substantialis est. Sic enim verba Testamenti Christi sonant: Hoc est, est, est corpus meum, etc. XII. Hence also, and indeed most easily, can he, being present, impart his true body and his blood in the Holy Supper. Now this is not done according to the mode and attribute of human nature, but according to the mode and attribute of the right hand of God, as Luther, according to the analogy of our Christian faith, as contained in the Catechism, is wont to speak. And this presence of Christ in the Holy Supper is neither physical or earthly, nor Capernaitic; nevertheless it is most true and indeed substantial. For so read the words of the Testament of Christ: 'This is, is, is my body,' etc. Hac nostra fide, doctrina et confessione persona Christi non solvitur, quod olim Nestorius fecit. Is enim veram communicationem idiomatum seu proprietatum utriusque naturae. in Christo negavit, et hac ratione Christi personam solvit: quam rem D. Lutherus in libello suo de Conciliis perspicue declaravit. Neque hac pia nostra doctrina duae in Christo naturae, earumque proprietates confunduntur, aut in unam essentiam commiscentur (in quo errore Eutyches fuit), neque humana natura in persona Christi negatur, aut aboletur, neque altera natura in By this our faith, doctrine, and confession, the person of Christ is not severed, as of old Nestorius severed it. For he denied a true communication of the idiomata or attributes of both natures in Christ, and in this way separated the person of Christ: which thing Dr. Luther has perspicuously set forth in his book on the Councils. Nor by this godly doctrine of ours are the two natures in Christ and their attributes confounded, or mingled into one essence (as Eutyches erroneously taught), nor is the human nature in the person of Christ denied or abolished, nor the one nature changed into the other; but Christ alteram mutatur: sed Christus verus Deus et homo in una indivisa persona est, permanetque in omnem aeternitatem. Hoc post illud Trinitatis summum est mysterium, ut Apostolus (1 Tim. iii. 16) testatur, in quo solo tota nostra consolatio, vita et salus posita est. is and abides to all eternity true God and man in one undivided person. Next to the mystery of the Trinity this is the chiefest mystery, as the Apostle bears witness (1 Tim. iii. 16); on which alone all our consolation, life, and salvation depend. Negativa. Negative. Contrariae et falsae doctrinae de persona Christi rejectio. Rejection of contrary and false doctrine touching the person of Christ. Repudiamus igitur atque damnamus omnes erroneos, quos jam recitabimus, articulos, eo quod Verbo Dei et sincerae fidei nostrae Christianae repugnent, cum videlicet sequentes errores docentur: We repudiate, therefore, and condemn all the erroneous articles which we will now recount, inasmuch as they are opposed to the Word of God and to our sound Christian faith--the errors following, to wit: I. Quod Deus et homo in Christo non constituant unam personam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit. I. That God and man do not constitute one person in Christ, but that the Son of God is one and the Son of Man another, as Nestorius insanely feigned. II. Quod divina et humana naturae in unam essentiam commixtae sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit. II. That the divine and human natures are commingled into one essence, and the human nature is changed into Deity, as Eutyches has madly affirmed. III. Quod Christus non sit verus, naturalis et aeternus Deus, ut Arius blasphemavit. III. That Christ is not true, natural, and eternal God, as Arius blasphemously declared. IV. Quod Christus non veram humanam naturam anima rationali et corpore constantem habuerit, ut Marcion finxit. IV. That Christ did not have a true human nature, consisting of a rational soul and of a body, as Marcion feigned. V. Quod unio personalis faciat tantum communia nomina et communes titulos. V. That the personal union makes only common names and common titles. VI. Quod phrasis tantum et modus quidam loquendi sit, cum dicitur: Deus est homo, et homo ed Deus; siquidem Divinitas nihil cum humanitate, et humanitas nihil cum Deitate realiter, hoc est, vere et reipsa, commune habeat. VI. That it is only a phrase, and a certain mode of speaking, when it is said: God is man, and man is God; since divinity has nothing really, that is, truly and in deed, common with humanity, and humanity nothing common with Deity. VII. Quod tantum, sit verbalis, sine re ipsa, idiomatum communicatio, cum dicitur: Filium Dei pro peccatis mundi mortuum esse: Filium hominis omnipotentem factum esse. VII. That it is only a verbal communicatio idiomatum, without any corresponding fact, when it is said: The Son of God has died for the sins of the world; the Son of man has become omnipotent. VIII. Quod humana in Christo natura, eo modo, quo est Divinitas, facta sit essentia quaedam infinita, et ex hoc essentiali, communicata, in humanam naturam effusa, et a Deo separata virtute et proprietate, eo modo, quo divina natura, ubique praesens sit. VIII. That the human nature in Christ has become a certain infinite essence, in the same way in which the divinity is one, and that from this essential, communicated virtue and property, effused into human nature and separate from God, it is every where present in like mode and manner with the divine nature. IX. Quod humana natura divinae, ratione substantiae, atque essentiae suae, vel proprietatum divinarum essentialium, exaequata sit. IX. That the human nature has been made equal to the divine, in respect of its substance and essence, or of the essential divine attributes. X. Quod humana natura in Christo in omnia loca coeli et terrae localiter expansa sit; quod X. That the human nature in Christ is locally spread out into all places of heaven and earth; some ne quidem divinae naturae, est tribuendum. thing that is not to be attributed even to the divine nature. XI. Quod Christo impossibile sit, propter humanae naturae proprietatem, ut simul in pluribus, quam in uno loco, nedum ubique, suo cum corpore esse possit. XI. That it is impossible for Christ, on account of the propriety of his human nature, to be in more places than one, not to say every where, with his body. XII. Quod sola humanitas pro nobis passa sit, nosque redemerit, et quod Filius Dei in passions nullam prorsus cum humanitate (reipsa) communicationem habuerit, perinde ac si id negotium nihil ad ipsum pertinuisset. XII. That the humanity alone suffered for us and redeemed us; and that the Son of God in the passion had no communication at all (in very deed) with the humanity, even as if that matter had in nowise appertained to him. XIII. Quod Filius Dei tantummodo Divinitate sua nobis in terris, in verbo, sacramentis, in omnibus denique aerumnis nostris, praesens sit, et quod haec praesentia prorsus ad humanitatem nihil pertineat. Christo enim, postquam, nos passione et morte sua redemerit, secundum humanitatem suam nihil amplius nobiscum in terris esse negotii. XIII. That the Son of God is present to us on earth in the word, the sacraments, and in all our troubles, only by his divinity, and that this presence appertains nothing at all to the humanity. For that Christ, after he had redeemed us by his passion and death, had no longer, according to his humanity, any concern with us on earth. XIV. Quod Filius Dei, qui humanam naturam assumsit, jam post depositam servi formam, non omnia opera omnipotentiae suae, in et cum humanitate sua, et per eam, efficiat, sed tantum aliqua, et quidem in eo tantum loco, ubi humana natura est localiter. XIV. That the Son of God, who assumed human nature, henceforth, after having laid aside the form of a servant, does not accomplish all the works of his omnipotence in and with his humanity, and by means of it, but only some of them, and these only in that place where the human nature locally is. XV. Quod secundum humanitatem, omnipotentiae aliarumque XV. That, according to the humanity, he is not at all capable of proprietatum divinae naturae prorsus non sit capax. Idque asserere audent contra expressum testimonium Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra.' Et contradicunt Paulo, qui ait (Col. ii. 9): 'In ipso inhabitat tota Divinitatis plenitudo corporaliter.' omnipotence and other properties of the divine nature. And this they dare to assert against the express testimony of Christ (Matt. xxviii. 18): 'All power is given unto me in heaven and in earth.' And they contradict Paul, who says (Col. ii. 9): 'In him dwelleth all the fullness of the Godhead bodily.' XVI. Quod Christo secundum humanitatem data quidem sit maxima potestas in coelo et in terra, videlicet major et amplior, quam omnes angeli et creaturae acceperint: sed tamen ita, ut cum omnipotentia Dei nullam habeat communicationem, neque omnipotentia illi data sit. Itaque mediam quandam potentiam, inter omnipotentiam Dei, et inter aliarum creaturarum potentiam., fingunt, datam Christo secundum humanam ejus naturam per exaltationem; quae minor quidem sit, quam Dei omnipotentia, major tamen omnium aliarum. creaturarum potestate. XVI. That to Christ, according to the humanity, there is given, indeed, the greatest power in heaven and in earth; that is, a power greater and more ample than all angels and creatures have received, but in such wise, nevertheless, that it has no communication with the omnipotence of God, nor that omnipotence has been given to him. And so they feign a certain middle power between the omnipotence of God and the power of other creatures, given to Christ according to his human nature by exaltation; which is less, indeed, than the omnipotence of God, yet greater than the power of all other creatures. XVII. Quod Christo secundum spiritum suum humanum certi limites positi sint, quantum videlicet ipsum scire oporteat, et quod non plus sciat, quam ipsi conveniat, et ad executionem sui officii, Judicis nimirum, necessario requiratur. XVII. That to Christ, according to his human spirit, certain limits are appointed as to how much it behooves him to know, and that he knows no more than is suitable for him, and is necessarily required for the execution of his office, to wit, as Judge. XVIII. Quod Christus ne hodie XVIII. That Christ has not even quidem perfectam habeat cognitionem Dei, et omnium ipsius operum y cum tamen de Christo scriptum sit (Col. ii. 3): 'In ipso omnes thesauros sapientiae et scientiae absconditos esse.' now a perfect knowledge of God and of all his works. Whereas it is written of Christ (Col. ii. 3): 'In him are hid all the treasures of wisdom and knowledge.' XIX. Quod Christo secundum humanitatis suae spiritum impossibile sit scire, quid ab aeterno fuerit, quid jam nunc ubique fiat, et quid in omnem aeternitatem sit futurum. XIX. That to Christ, according to his human spirit, it is impossible to know what has been from all eternity, what now takes place every where, and what will be to all eternity. XX. Rejicimus etiam damnamusque, quod dictum Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra;' horribili et blasphema interpretatione a quibusdam depravatur in hanc sententiam: quod Christo secundum divinam suam naturam in resurrectione et ascensione ad coelos iterum restituta fuerit omnis potestas in coelo et in terra, perinde quasi, dum in statu humiliationis erat, eam potestatem, etiam secundum, Divinitatem, deposuisset et exuisset. Hac enim doctrina non modo verba Testamenti Christi falsa explicatione pervertuntur: verum etiam dudum damnatae Arianae haeresi via de novo sternitur, ut tandem aeterna Christi Divinitas negetur, et Christus totus, quantus est, una cum salute nostra amittatur, nisi huic impiae XX. We also reject and condemn the way in which the saying of Christ (Matt. xxviii. 18), 'All power is given unto me in heaven and in earth,' is by some, through a horrible and blasphemous interpretation, corruptly wrested to this effect: That to Christ, according to his divine nature, there was restored again at the resurrection and ascension all power in heaven and on earth; as if, forsooth, while he was in the state of humiliation he had laid aside and put off that power even according to the divine nature. For by this doctrine not only are the words of the Testament of Christ perverted by a false interpretation, but also away is prepared anew for the long-since condemned Arian heresy; so that at length the eternal divinity of Christ will be denied, and all there is of Christ, together with our salvation, doctrinae ex solidis Verbi Dei et fidei nostrae Catholicae fundamentis constanter contradicatur. will be lost, unless this ungodly doctrine be steadfastly contradicted according to the solid grounds of the Word of God and of our Catholic faith. Art. IX. Art. IX. DE DESCENSU CHRISTI AD INFEROS. OF THE DESCENT OF CHRIST INTO HELL. Status Controversiae. Statement of the Controversy. Disceptatum fuit super hoc articulo inter quosdam theologos, qui Augustanam Confessionem profitentur: quando et quomodo Dominus noster Jesus Christus, ut testatur fides nostra Catholica, ad inferos descenderit, an id ante, vel post mortem ejus factum sit. Praeterea quaesitum fuit, num anima tantum, an divinitate sola, an vero anima et corpore descenderit, idque an spiritualiter, an vero corporaliter sit factum. Disputatum etiam est, num hic articulus ad passionem, an verum ad gloriosam victoriam et triumphum Christi sit referendus. There has been a dispute touching this article among certain divines who profess the Augsburg Confession: when and how our Lord Jesus Christ, as our Catholic faith attests, descended into hell? whether this came to pass before or after his death? Moreover, it has been asked whether he descended in soul only or in divinity only, or indeed in soul and body, and whether this came to pass spiritually or corporally? It has also been disputed whether this article is to be referred to the passion, or to the glorious victory and triumph of Christ. Cum autem hic fidei nostrae articulus, sicut et praecedens, neque sensibus neque ratione nostra comprehendi queat, sola autem fide acceptandus sit: unanimi consensu consulimus, de hac re non esse disputandum, sed quam simplicissime hunc articulum credendum et docendum esse. Atque Now, inasmuch as this article of our faith, as also the foregoing, can be comprehended neither by our senses nor by our reason, but is to be received by faith alone, we have by unanimous consent agreed that this matter should not be disputed about, but should be believed and taught as simply as possible. And in hoc negotio sequamur piam D. Lutheri doctrinam, qui: hunc articulum in concione, Torgae habita {Anno, etc. XXXIII.), pie admodum explicuit, omnes inutiles et curiosas quaestiones praecidit, atque ad piam fidei simplicitatem omnes Christianos adhortatus est. in this respect let us follow the godly teaching of Dr. Luther, who, in his discourse held at Torgau in the year 1533, unfolded this article in a most godly wise, cutting short all curious questions, and exhorting all Christians to the pious simplicity of faith. Satis enim nobis esse debet, si sciamus, Christum ad inferos descendisse, infernum omnibus credentibus destruxisse, nosque per ipsum e potestate mortis et Satanae, ab aeterna damnatione, atque adeo e faucibus inferni ereptos. Quo autem modo haec effecta fuerint, non curiose scrutemur, sed hujus rei cognitionem alteri seculo reservemus, ubi non modo hoc mysterium, sed alia multa, in hoc vita simpliciter a nobis credita, revelabuntur, quae captum caecae nostra rationis excedunt. For it ought to be enough for us to know that Christ descended into hell, that he destroyed hell for all believers, and that we through him have been snatched from the power of death and Satan, from eternal damnation, and even from the jaws of hell. But in what way these things have been brought to pass let us not curiously inquire, but let us reserve the knowledge of this thing to another world, where not only this mystery, but many other things also which in this life have been simply believed by us, shall be revealed, things which exceed the reach of our blind reason. Art. X. Art. X. DE CEREMONIIS ECCLESIASTICIS, OF ECCLESIASTICAL CEREMONIES, Quae vulgo Adiaphora seu res mediae et indifferentes vocantur. Which are commonly called Adiaphora, or things indifferent. Orta est etiam inter theologos Augustanae Confessionis controversia de ceremoniis seu ritibus Ecclesiasticis, qui in Verbo Dei neque praecepti sunt, neque There has also arisen among the divines of the Augsburg Confession a controversy touching ecclesiastical ceremonies or rites, which are neither enjoined nor forbidden in the prohibiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti. Word of God, but have been introduced into the Church merely for the sake of order and seemliness. Status Controversiae. Statement of the Controversy. Quaesitum fuit, num persecutionis tempore, et in casu confessionis (etiamsi adversarii nobiscum in doctrina consentire nolint) nihilominus salva conscientia aliquae abrogatae ceremoniae, quae per se indifferentes, et a Deo neque mandatae neque prohibitae sint, postulantibus id et urgentibus adversariis, iterum in usum revocari possint, et an hoc modo cum Pontificiis in ejusmodi ceremoniis et adiaphoris conformari recte queamus. Una pars hoc fieri posse affirmavit, altera vero negavit. It has been asked whether in time of persecution and a case of confession (even though our adversaries will not agree with us in doctrine), nevertheless with a safe conscience, certain ceremonies already abrogated, which are of themselves indifferent, and neither commanded nor forbidden by God, may, on the urgent demand of our adversaries, again be re-established in use, and whether we can in this way rightly conform with the Papists in ceremonies and adiaphora of this sort. The one part has affirmed that this might be done, the other has denied it. Affirmativa. Affirmative. Sincera doctrina et confessio de hoc Articulo. Sound doctrine and confession touching this Article. I. Ad hanc controversiam dirimendam unanimi consensu credimus, docemus, et confitemur, quod ceremoniae sive ritus Ecclesiastici {qui Verbo Dei neque praecepti sunt, neque prohibiti, sed tantum decori et ordinis causa instituti} non sint per se cultus divinus, aut aliqua saltem pars cultus divini. Scriptum est enim (Matt. xv. 9): 'Frustra I. For the better taking away of this controversy we believe, teach, and confess, with unanimous consent, that ceremonies or ecclesiastical rites (such as in the Word of God are neither commanded nor forbidden, but have only been instituted for the sake of order and seemliness) are of themselves neither divine worship, nor even any part of divine worship. For it is written colunt me, docentes doctrinas, mandata hominum.' (Matt. xv. 9): 'In vain they do worship me, teaching for doctrines the commandments of men.' II. Credimus, docemus, et confitemur, Ecclesiae Dei, ubivis terrarum, et quocunque tempore, licere, pro re nata, ceremonias tales mutare, juxta eam rationem, quae Ecclesiae Dei utilissima, et ad aedificationem ejusdem maxime accommodata judicatur. II. We believe, teach, and confess that it is permitted to the Church of God any where on earth, and at whatever time, agreeably to occasion, to change such ceremonies, in such manner as is judged most useful to the Church of God and most suited to her edification. III. Ea tamen in re omnem levitatem fugiendam et offendicula cavenda, in primis vero infirmorum in fide rationem habendam, et iis parcendum esse censemus. III. We judge, nevertheless, that in this matter all levity should be avoided and matters of offense be guarded against, and that especially account should be taken of the weak in the faith, and forbearance shown towards them (1 Cor. viii. 9; Rom. xiv. 13). IV. Credimus, docemus, et confitemur, quod temporibus persecutionum, quando perspicua et constans confessio a nobis exigitur, hostibus Evangelii in rebus adiaphoris non sit cedendum. Sic enim Apostolus inquit (Gal. v. 1): 'Qua libertate Christus nos liberavit, in ea state, et nolite iterum jugo servitutis subjici.' Et alibi (2 Cor. vi. 14): 'Nolite jugum ducere cum infidelibus,' etc. 'Quae enim est societas luci ad tenebras?' etc. Item (Gal. ii. 5): 'Quibus neque ad horam cessimus subjectione, ut veritas Evangelii permaneret apud vos. In IV. We believe, teach, and confess that in times of persecution, when a clear and steadfast confession is required of us, we ought not to yield to the enemies of the Gospel in things indifferent. For thus speaks the Apostle (Gal. v. 1): 'Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.' And elsewhere (2 Cor. vi. 14): 'Be not unequally yoked together with unbelievers,' etc. 'For what concord hath light with darkness?' Also (Gal. ii. 5): 'To whom we gave place by subjection, no, not for an hour; that tali enim rerum statu non agitur jam amplius de adiaphoris, sed de veritate Evangelii, et de libertate Christiana sarta tectaque conservanda, et quomodo cavendum sit, ne manifeste idololatria confirmetur, et infirmi in fide offendantur. In hujusmodi rebus nostrum certe non est, aliquid adversariis largiri: sed officium nostrum requirit, ut piam et ingenuam confessionem edamus, et ea patienter feramus, quae Dominus nobis ferenda imposuerit, et hostibus Verbi Dei in nos permiserit. the truth of the Gospel might remain with you.' For in such a state of things it is no longer a question of adiaphora, but of the restoration and maintenance of the truth of the Gospel and of Christian liberty, and of how care may be taken lest idolatry be manifestly strengthened and the weak in the faith be caused to stumble. In matters of this sort it is certainly not our part to concede any thing to our adversaries, but our duty requires that we should show forth a godly and frank confession, and patiently bear those things which the Lord may have laid upon us to bear, and may have suffered our enemies to do against us. V. Credimus, docemus, et confitemur, quod Ecclesia alia aliam damnare non debeat, propterea, quod haec vel illa plus minusve externarum ceremoniarum, quas Dominus non instituit, observet; si modo in doctrina ejusque articulis omnibus, et in vero Sacramentorum usu sit inter eas consensus. Hoc enim vetus et verum dictum est: Dissonantia jejunii non dissolvit consonantiam fidei. V. We believe, teach, and confess that one Church ought not to condemn another because it observes more or less of external ceremonies, which the Lord has not instituted, provided only there be consent between them in doctrine and all the articles thereof, and in the true use of the sacraments. For so runneth the old and true saying: 'Dissimilarity of fasting does not destroy similarity of faith.' Negativa. Negative. Falsae doctrinae de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Repudiamus atque damnamus haec falsa et Verbo Dei contraria dogmata: We repudiate and condemn the following false dogmas as repugnant to the Word of God: I. Quod humanae traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendae. I. That human traditions and constitutions in things ecclesiastical are of themselves to be accounted as divine worship, or at least as a part of divine worship. II. Quando ejusmodi ceremoniae et constitutiones Ecclesiae Dei coactione quadam tanquam necessariae obtruduntur, et quidem contra libertatem Christianam, quam Ecclesia Christi in rebus ejusmodi externis habet. II. When ceremonies and constitutions of this kind are by a sort of coercion obtruded upon the Church as necessary, and that contrary to the Christian liberty which the Church of Christ has in external matters of this sort. III. Cum asseritur, quod tempore persecutionis, quando clara confessio requiritur, hostibus Evangelii in observatione ejusmodi rerum adiaphorarum gratificari, et cum ipsis pacisci et consentire liceat: quae res cum detrimento veritatis caelestis conjuncta est. III. When it is asserted that in time of persecution, when a clear confession is required, it is permitted to gratify the enemies of the Gospel in the observation of adiaphora of this sort, and to covenant and agree with them, which thing is attended with detriment of the heavenly truth. IV. Cum externae ceremoniae, quae indifferentes sunt, ea opinione abrogantur, quasi Ecclesiae Dei liberum non sit, pro re nata, ut judicaverit ad aedificationem utile esse, hanc vel illam ceremoniam, ratione libertatis Christianae, usurpare. IV. When external ceremonies, which are indifferent, are abrogated under the opinion that it is not free to the Church of God, as occasion demands, to use this or that ceremony by the privilege of its Christian liberty as it shall judge to be useful to edification. Art. XI. Art. XI. DE AETERNA PRAEDESTINATIONE ET ELECTIONE DEI. OF THE ETERNAL PREDESTINATION AND ELECTION OF GOD. De hoc articulo non quidem publice mota est controversia inter Augustanae Confessionis Theologos: sed tamen cum hic articulus magnam piis mentibus consolationem adferat, si recte et dextre explicetur, visum est eundem in hoc scripto declarare, ne forte temporis progressu disputationes aliquae cum offendiculo conjunctae de hoc re exoriantur. Touching this article there has not, indeed, arisen any public controversy among the divines of the Augsburg Confession; but nevertheless, inasmuch as this article brings great consolation to pious minds, if it be rightly and skillfully expounded, it has seemed good to set forth the same in this writing, lest perchance, in process of time, certain disputations leading to offense should arise thereupon. Affirmativa. Affirmative. Sincera doctrina de hoc Articulo. Sound doctrine touching this Article. I. Primum omnium est, quod accurate observari oportet, discrimen esse inter praescientiam [Vorsehung], et praedestinationem, sive aeternam electionem [ewige Wahl] Dei. I. First of all, it ought to be most accurately observed that there is a distinction between the foreknowledge and the predestination or eternal election of God. II. Praescientia enim Dei nihil aliud est, quam quod Deus omnia noverit, antequam fiant, sicut scriptum est (Dan. ii. 28): 'Est Deus in coelo, revelans mysteria, qui indicavit tibi Rex Nabuchodonosor, quae ventura sunt in novissimis temporibus.' II. For the foreknowledge of God is nothing else than this, that God knows all things before they come to pass, as it is written (Dan. ii. 28): 'There is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.' III. Haec praescientia simul ad bonos et malos pertinet, sed interim non est causa mali, neque est causa peccati, quae, hominem III. This foreknowledge of God extends both to good and evil men; but nevertheless it is not the cause of evil, nor is it the cause of sin, ad scelus impellat. Peccatum enim, ex diabolo, et ex hominis prava et mala voluntate oritur. Neque haec Dei praescientia causa est, quod homines pereant; hoc enim sibi ipsis imputare debent: sed praescientia Dei disponit [ordnet] malum, et metas illi constituit, quousque progredi et quam diu durare debeat, idque eo dirigit, ut, licet per se malum sit, nihilominus electis Dei ad salutem cedat. impelling man to crime. For sin arises from the devil, and from the depraved and evil will of man. Nor is this foreknowledge of God the cause why men perish, for this they ought to impute to themselves. But the foreknowledge of God disposes evil and sets bounds to it, how far it may proceed and how long endure, and directs it in such wise that, though it be of itself evil, it nevertheless turns to the salvation of the elect of God. IV. Praedestinatio vero, seu aeterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et haec est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quae ad ipsam pertinent, disponit. Super hanc Dei praedestinationem salus nostra ita fundata est, ut inferorum portae eam evertere nequeant (John x. 28; Matt. xvi. 18). IV. But the predestination or eternal election of God extends only to the good and beloved children of God, and this is the cause of their salvation. For it procures their salvation, and appoints those things which pertain to it. Upon this predestination of God our salvation is so founded that the gates of hell can not prevail against it (John x. 28; Matt. xvi. 18). V. Haec Dei praedestinatio non in arcano Dei consilio est scrutanda, sed in Verbo Dei, in quo revelatur quaerenda est. V. This predestination of God is not to be searched out in the hidden counsel of God, but is to be sought in the Word of God, in which it is revealed. VI. Verbum autem Dei deducit nos ad Christum, is est liber ille vitae, in quo omnes inscripti et electi sunt, qui salutem aeternam consequuntur. Sic enim scriptum est (Eph. i. 4): 'Elegit nos in Christo, ante mundi constitutionem.' VI. But the Word of God leads us to Christ, he is that book of life in which all are inscribed and elected who attain eternal salvation. For thus it is written (Eph. i. 4): 'He hath chosen us in Christ before the foundation of the world.' VII. Christus vero omnes peccatores ad se vocat, et promittit illis levationem, et serio vult [ist ihm Ernst], ut omnes homines ad se veniant, et sibi consuli et subveniri sinant. His sese Redemptorem in verbo offert, et vult, ut verbum audiatur, et ut aures non obdurentur, nec verbum negligatur et contemnatur. Et promittit se largiturum virtutem et operationem Spiritus Sancti et auxilium divinum, ut in fide constantes permaneamus, et vitam aeternam consequamur. VII. But Christ calls all sinners to him, and promises to give them rest. And he earnestly wishes that all men may come to him, and suffer themselves to be cared for and succored. To these he offers himself in the Word as a Redeemer, and wishes that the Word may be heard, and that their ears may not be hardened, nor the Word be neglected and contemned. And he promises that he will bestow the virtue and operation of the Holy Spirit and divine aid, to the end that we may abide steadfast in the faith and attain eternal life. VIII. De nostra igitur electione ad vitam aeternam neque ex rationis nostrae judicio, neque ex lege Dei judicandum est, ne vel dissolutae et Epicureae vitae nos tradamus, vel in desperationem incidamus. Qui enim rationis suae judicium in hoc negotio sequuntur, in horum cordibus hae perniciosae cogitationes (quibus aegerrime resistere possunt) excitantur: Si (inquiunt) Deus me ad aeternam salutem elegit, non potero damnari, quicquid etiam designavero. Contra vero, si non sum electus ad vitam aeternam, nihil plane mihi profuerit, quantumcunque boni fecero, omnes enim conatus mei irriti erunt [es ist doch alles umsonst]. VIII. Therefore we are to judge neither by the judgment of our own reason nor by the law of God, concerning our election to eternal life, lest we either give ourselves over to a dissolute and Epicurean life or fall into desperation. For they who follow the judgment of their own reason in this matter, in their hearts arise these mischievous thoughts, which it is hard indeed for them to resist: If (say they) God has elected me to eternal salvation, I can not be damned, let me do what evil I will. But, on the other hand, if I am not elected to eternal life, all the good that I may do will advantage me nothing at all, for all my endeavors will be in vain. IX. Vera igitur sententia de praedestinatione ex Evangelio Christi discenda est. In eo enim perspicue docetur, quod Deus omnes sub incredulitatem concluserit, ut omnium misereatur, et quod nolit quenquam perire, sed potius ut omnes convertantur, et in Christum credant (Rom. xi. 32; Ezek. xviii. 23; xxxiii. 11; 2 Pet. iii. 9; 1 John ii. 2). IX. The true opinion, therefore, concerning predestination is to be learned from the Gospel of Christ. For in it is clearly taught that 'God hath concluded all under unbelief, that he might have mercy upon all;' and that 'he is not willing that any should perish, but rather that all should be converted and believe in Christ' (Rom. xi. 32; Ezek. xviii. 23; xxxiii. 11; 2 Pet. iii. 9; 1 John ii. 2). X. Qui igitur voluntatem Dei revelatam inquirunt, eoque ordine progrediuntur, quem D. Paulus in Epistola ad Romanos secutus est {qui hominem prius deducit ad poenitentiam, ad agnitionem peccatorum, ad fidem in Christum, ad obedientiam mandatorum Dei, quam de aeternae praedestinationis mysterio loquatur), iis doctrina de praedestinatione Dei salutaris est, et maximam consolationem affert. X. Whoever, therefore, inquire into the revealed will of God, and proceed in that order which St. Paul has followed in the Epistle to the Romans (who first leads man to repentance, to the acknowledgment of his sins, to obedience to the commandments of God, before he speaks of the mystery of eternal predestination), to them the doctrine of the predestination of God is salutary, and affords very great consolation. XI. Quod vero scriptum est (Matt. xxii. 14), 'Multos quidem vocatos, paucos vero electos esse;' non ita accipiendum est, quasi Deus nolit, ut omnes salventur; sed damnationis impiorum causa est, quod Verbum Dei aut prorsus non audiant, sed contumaciter contemnant, aures obdurent, et cor indurent, et hoc modo Spiritui Sancto viam ordinariam XI. But as to the declaration (Matt. xxii. 14), 'Many are called, but few are chosen,' it is not to be so understood as if God were unwilling that all should be saved, but the cause of the damnation of the ungodly is that they either do not hear the Word of God at all, but contumaciously contemn it, stop their ears, and harden their hearts, and in this way foreclose to the praecludant, ut opus suum in eis efficere nequeat, aut certe quod verbum auditum flocci pendant [in Wind schlagen], atque abjiciant. Quod igitur pereunt, neque Deus, neque ipsius electio, sed malitia eorum in culpa est (2 Pet. ii. 1 sqq.; Luke ii. 49, 52; Heb. xii. 25 sqq.). Spirit of God his ordinary way, so that he can not accomplish his work in them, or at least when they have heard the Word, make it of no account, and cast it away. Neither God nor his election, but their own wickedness, is to blame if they perish (2 Pet. ii. 1 sqq.; Luke ii. 49, 52; Heb. xii. 25 sqq.). XII. Huc usque homo plus in meditatione articuli de aeterna Dei electione tuto progredi potest, quatenus videlicet ea in Verbo Dei est revelata. Verbum Dei enim nobis Christum, librum vitae, proponit: is nobis per Evangelii praedicationem aperitur et evolvitur, sicut scriptum est (Rom. viii. 30): 'Quos elegit, hos vocavit.' In Christo igitur electio aeterna Dei Patris est quaerenda. Is in aeterno suo consilio decrevit, quod praeter eos, qui Filium ejus Jesum Christum agnoscunt et in eum vere credunt, neminem salvum facere velit. Reliquae cogitationes ex animis piorum penitus excutiendae sunt, qui non a Deo, sed ex afflatu Satanae proficiscuntur, quibus humani generis hostis hoc agit, ut dulcissimam illam consolationem vel enervet, vel penitus e medio tollat, quam ex saluberrima hac doctrina haurire possumus, qua videlicet certi XII. So far, therefore, may a godly man proceed with safety in meditation upon the article of the eternal election of God, even as far, that is, as it is revealed in the Word of God. For the Word of God proposes to us Christ, the Book of Life which through the preaching of the Gospel is opened and spread out before us, as it is written (Rom. viii. 30): 'Whom he did predestinate, them he also called.' In Christ, therefore, is the eternal election of God the Father to be sought. He in his eternal counsel has decreed that besides those who acknowledge his Son Jesus Christ, and truly believe on him, he will save no one. Other surmisings should be wholly dismissed from the minds of the godly, because they are not of God, but of the inspiration of Satan, whereby the enemy of mankind is endeavoring either to weaken or wholly to take away that most sweet consolation which we may draw from this most wholesome doctrine: reddimur, quod mera gratia, sine ullo nostro merito, in Christo ad vitam aeternam electi simus, et quod nemo ex ipsius manibus rapere nos possit. Et hanc clementissimam electionem non nudis verbis, sed interposito jurejurando Dominus contestando confirmavit, et venerabilibus Sacramentis nobis obsignavit, quorum in summis tentationibus meminisse, et ex iis consolationem petere debemus, ut ignita Diaboli tela extinguamus. inasmuch as by it we are rendered certain that by mere grace, without any merit of our own, we are chosen in Christ to eternal life, and that no one can pluck us out of his hands. And this most merciful election the Lord hath attested and confirmed, not by mere words, but by the mediation of an oath, and hath sealed to us by the holy sacraments, which we ought to call to mind in our deepest temptations, and seek consolation from them, that we may quench all the fiery darts of the Devil. XIII. Interim tamen summo studio in eo elaboremus, ut ad normam voluntatis divinae vitam nostram instituamus, et vocationem nostram [ut D. Petrus (2 Pet. i. 20) loquitur] firmam faciamus, neque a Dei revelato verbo latum unguem recedamus; illud enim nunquam nos fallet. XIII. Yet none the less ought we to take the utmost pains to fashion our life agreeably to the norm of the divine will, and to make our calling and election sure, as St. Peter says (2 Pet. i. 10), nor to recede a hairbreadth from the revealed Word of God; for that will never fail us. XIV. Hac brevi explicatione aeternae electionis divinae honos suus Deo plene et in solidum tribuitur: quod videlicet, secundum voluntatis suae propositum, mera misericordia, sine ullo nostro merito salvos nos faciat. Neque tamen hac doctrina, vel gravioribus illis animi perturbationibus, et pusillanimitati, vel Epicurismo [zur Kleinmuethigkeit oder rohem, wildem Leben] ansa praebetur. XIV. This brief explication of the eternal election of God, attributes fully and completely to God his own proper honor, showing that he saves us according to the purpose of his own will, of mere compassion, without any merit of our own. While by this doctrine no handle is given to vehement disturbances of mind and faint-heartedness, nor to Epicureanism. Negativa. Negative. Falsae doctrinae de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Credimus igitur et sentimus, quando doctrina de electione Dei ad vitam aeternam eo modo proponitur, ut perturbatae piae mentes ex ea consolationem nullam capere queant, sed potius per eam in animi angustias [Kleinmuethigkeit] aut desperationem conjiciantur, aut impoenitentes in dissoluta sua vita confirmentur, quod articulus hic non ad normam verbi et voluntatis Dei, sed juxta humanae rationis judicium, et quidem impulsu Satanae, male et perperam tractetur. 'Quaecunque enim scripta sunt' [inquit (Rom. xv. 4) apostolus] 'ad nostram doctrinam scripta sunt, ut per patientiam et consolationem Scripturarum spem habeamus? Rejicimus itaque omnes, quos jam enumerabimus, errores. We believe, therefore, and judge that when the doctrine of God's election of men to eternal life is so propounded that godly minds can derive no consolation from it under anxiety, but are by it the rather thrown into distress of mind or desperation, or the impenitent are confirmed in their dissolute life, that this article is not then handled agreeably to the rule of the word and will of God, but according to the judgment of human reason, and that badly and falsely by the instigation of Satan. 'For whatsoever things were written aforetime' [says the apostle (Romans xv. 4)] 'were written for our learning, that we through patience and comfort of the Scriptures might have hope.' We therefore reject all the errors which we will now enumerate: I. Quod Deus nolit, ut omnes homines poenitentiam agant, et Evangelio credant. I. That God is unwilling that all men should repent and believe the Gospel. II. Quando Deus nos ad se vocat, quod non serio hoc velit, ut omnes homines ad ipsum veniant. II. That when God calls us to him, he does not earnestly wish that all men should come to him. III. Quod nolit Deus, ut omnes salventur, sed quod quidam, non ratione peccatorum suorum, verum. solo Dei consilio, proposito et voluntate, ad exitium III. That God is not willing that all men should be saved, but that some men are destined to destruction, not on account of their sins, but by the mere counsel, purpose, destinati sint, ut prorsus salutem consequi non possint. and will of God, so that they can not in any wise attain to salvation. IV. Quod non sola Dei misericordia et sanctissimum Christi meritum, sed etiam in nobis ipsis aliqua causa sit electionis divinae, cujus causae ratione Deus nos ad vitam aeternam elegerit. IV. That the mercy of God and the most holy merit of Christ is not the sole cause of the divine election, but that there is also some cause in us, on account of which cause God has chosen us to eternal life. Haec dogmata omnia falsa sunt, horrenda et blasphema, iisque piis mentibus omnis prorsus consolatio eripitur, quam ex Evangelio et sacramentorum usu capere deberent, et idcirco in Ecclesia Dei nequaquam sunt ferenda. All these dogmas are false, horrid, and blasphemous, and by them all consolation is utterly taken away from godly minds, such as they ought to receive from the Gospel and the use of the sacraments, and therefore they are by no means to be borne with in the Church of God. Haec brevis est et simplicissima articulorum controversorum explicatio,de quibus inter theologos Augustanae Confessionis aliquandiu disceptatum et discrepantibus inter se sententiis disputatum est. Et ex hac declaratione homo pius, quamtumvis simplex, secundum analogiam Verbi Dei et Catechismi simplicem doctrinam deprehendere potest, quid verum sit, quid falsum. Non enim tantummodo sincera doctrina diserte est recitata, verum etiam contraria et falsa doctrina repudiata est et rejecta, et controversiae illae, offendiculorum plenae, solide sunt decisae atque dijudicatae [und also die eingefallene aergerlichen Spaltungen gruendlich entschieden seind]. This is a brief and most simple explication of the controverted articles, touching which there has been, for some time, discussion among the divines of the Augsburg Confession, and touching which they have disputed among themselves with varying opinions. And from this statement and exposition a man, however unlearned, is able, according to the analogy of the Word of God, and according to the simple doctrine of the Catechism, to discover what is true and what is false. For not only has the genuine doctrine been distinctly set forth, but also the contrary and false doctrine has been repudiated and rejected, and controversies full of occasions of offense have been solidly decided and settled. Faxit Deus omnipotens, Pater Domini nostri Jesu Christi, ut per gratiam Spiritus Sancti omnes in ipso consentientes et concordes simus, atque in consensu pio, qui ipsi probetur, constanter perseveremus. Amen. May Almighty God, the Father of our Lord Jesus Christ, grant that by the grace of the Holy Spirit we may all be harmonious and of one accord in him, and may steadfastly persevere in a godly agreement, which may be approved by him. Amen. Art. XII. Art. XII. DE ALIIS HAERESIBUS ET SECTIS. OF OTHER HERESIES AND SECTS, [Von anderen Rotten und Secten], quae nunquam Augustanam Confessionem sunt amplexae. which have never embraced the Augsburg Confession. Ne tacita cogitatione haereses illae et sectae nobis tribuantur, propterea, quod earum in commemorata declaratione expressam mentionem non fecimus: visum est, articulos earum ad calcem {ut dicitur) hujus scripti nude recitare, in quibus nostri temporis haeretici a veritate dissentiunt, et sincerae nostrae, religioni et confessioni contrarium docent. Lest such heresies and sects should tacitly be attributed to us, for the reason that we have not made express mention of them in the statement given above, it has seemed good simply to recite this document at the end of their articles of belief, wherein the heretics of our time dissent from the truth, and teach contrary to our sound confession and doctrine. Errores Anabaptistarum. Errors of the Anabaptists. Anabaptistae in multas sectas [viel Haufen] sunt divisi, quarum aliae plures, aliae pauciores errores defendunt: generatim [ingemein] tamen omnes talem doctrinam profitentur, quae neque in Ecclesia, neque in politia [noch in der Polizei und weltlichem Regiment], neque in oeconomia [Haushaltung] tolerari potest. The Anabaptists are divided into many sects, of which some maintain more, some fewer errors. Nevertheless, in a general way, they all profess such a doctrine as can be tolerated neither in the Church, nor by the police and in the commonwealth, nor in daily [domestic and social] life Articuli Anabaptistici, qui in Ecclesia ferri non possunt. Anabaptist Articles which can not be endured in the Church. I. Quod Christus carnem et sanguinem suum, non e Maria virgine assumserit, sed e coelo attulerit. I. First, that Christ did not assume his flesh and blood of the Virgin Mary, but brought them from heaven. II. Quod Christus non sit verus Deus, sed tantummodo caeteris sanctis sit superior, quia plura Spiritus Sancti dona acceperit, quam alius quispiam homo sanctus. II. That Christ is not true God, but is merely superior to other saints, because he has received more gifts of the Holy Spirit than any other holy man whatsoever. III. Quod justitia nostra coram Deo, non in solo Christi merito, sed in renovatione atque adeo in nostra propria probitate, in qua ambulemus, consistat. Ea vero Anabaptistarum justitia magna ex parte electitia et humanitus excogitata quadam sanctimonia constat, et revera nil aliud est, quam novus quidam monachatus. III. That our righteousness before God does not consist in the merit of Christ alone, but in our renewal, and thus in our own uprightness in which we walk. Now this righteousness of the Anabaptists consists in great part in a certain arbitrary and humanly devised sanctimony, and in truth is nothing else than some new sort of monkery. IV. Quod infantes non baptizati coram Deo non sint peccatores, sed justi et innocentes, et in illa sua innocentia, cum usum rationis nondum habeant, sine baptismo {quo videlicet, ipsorum opinione, non egeant) salutem consequantur. Et hoc modo rejiciunt totam de peccato originali doctrinam, reliqua etiam, quae ex ea dependent. IV. That infants not baptized are not sinners before God, but just and innocent, and in this their innocence, when they have not as yet the use of reason, may, without baptism (of which, to wit, in the opinion of the Anabaptists, they have no need), attain unto salvation. And in this way they reject the whole doctrine of original sin, and all the consequences that follow therefrom. V. Quod infantes baptizandi non sint, donec usum rationis V. That infants ought not to be baptized until they attain the use consequantur, et fidem suam ipsi profiteri possint. of reason, and are able themselves to profess their faith. VI. Quod Christianorum liberi eam ob causam, quia parentibus Christianis et fidelibus orti sunt (etiam praeter et ante susceptum baptismum), revera sancti, et in filiorum Dei numero sint habendi. Qua de causa etiam neque Paedobaptismum magnifaciunt, neque id operam dant, ut infantes baptizentur, quod cum expressis verbis promissionis divinae (Gen. xvii. 7 sqq. ) pugnat: ea enim tantum ad eos pertinet, qui foedus Dei observant, illudque non contemnunt. VI. That the children of Christians, ou the ground that they are sprung of Christian and believing parents (even apart from and before the receiving of baptism), are in very deed holy, and to be accounted as belonging to the children of God, for which reason they neither make much account of the baptism of children, nor take care to have their children baptized, which conflicts with the express words of the divine promise (Gen. xvii. 7 sqq.): for this only holds good to those who observe the covenant of God, and do not contemn it. VII. Quod ea non sit vera et Christiana Ecclesia, in qua aliqui adhuc peccatores reperiuntur. VII. That that is not a true Christian Church in which any sinners are yet found. VIII. Quod conciones non sint audiendae ullae in iis templis, in quibus aliquando Missae Pontificiae sunt celebratae. VIII. That we ought not to listen to any sermons in those churches in which the Papist masses have ever been celebrated. IX. Quod homo pius nihil prorsus commercii habere debeat cum Ecclesiae ministris, qui Evangelion Christi juxta Augustanae Confessionis sententiam docent, et Anabaptistarum conciones ac errores reprehendunt, et quod ejusmodi Ecclesiae ministris neque servire, neque operam locare liceat, sed quod iidem ut perversores IX. That a godly man ought to have no dealings at all with the ministers of the Church who teach the Gospel of Christ according to the tenor of the Augsburg Confession, and rebuke the preachings and errors of the Anabaptists; and that it is not lawful either to serve or to do any work for such ministers of the Church, but that they are to be verbi divini vitandi et fugiendi sint. avoided and shunned as perverters of the divine Word. Articuli Anabaptistici, qui in Politia [in der Polizei] sunt intolerabiles. Anabaptist Articles which are intolerable in the Commonwealth. I. Quod Magistratus officium non sit, sub Novo Testamento, genus vitas, quod Deo placeat. I. That the office of the magistrate is not, under the New Testament, a condition of life that pleases God. II. Quod homo Christianus salva et illaesa conscientia officio Magistratus fungi non possit. II. That a Christian man can not discharge the office of a magistrate with a safe and quiet conscience. III. Quod homo Christianus illaesa conscientia officium Magistratus, rebus ita ferentibus, adversus improbos administrare et exequi, et subditi potestatem illam, quam Magistratus a Deo accepit, ad defensionem implorare non possint. III. That a Christian man can not with a safe conscience administer and execute the office of a magistrate, if matters so require, against the wicked, nor subjects implore for their defense that power which the magistrate has received of God. IV. Quod homo Christianus sana conscientia jusjurandum praestare, et juramento interposito obedientiam et fidem suo Principi aut Magistratui promittere nequeat. IV. That a Christian man can not with a safe conscience take an oath, nor swear obedience and fidelity to his prince or magistrate. V. Quod Magistratus, sub Novo Testamento, bona conscientia homines facinorosos capitali supplicio afficere non possit. V. That the magistrate, under the New Testament, can not with a good conscience punish criminals with death. Articuli Anabaptistici, qui in OEconomia [Haushaltung] ferri non possunt. Anabaptist Articles which can not be tolerated in daily life. I. Quod homo pius non possit conscientia salva proprium tenere I. That a godly man can not with safe conscience hold or possess et possidere, sed quod is, quicquid omnino facultatum habeat, id totum in commune conferre [in die Gemein zu geben] debeat. any property, but that whatever means he may possess, he is bound to bestow them all as common good. II. Quod homo Christianus illaesa conscientia neque cauponariam, neque mercaturam exercere, aut arma conficere possit [kein Gastgeber, Kaufmann oder Messerschmidt sein koenne]. II. That a Christian man can not with a safe conscience either keep an inn, or carry on trade, or forge weapons. III. Quod conjugibus, propter diversam religionem, divortium facere, et cum alia persona, quae in religione non dissentiat, matrimonium contrahere liceat. III. That it is permitted married people who think differently in religion to divorce themselves, and to contract matrimony with some other persons who agree with them in religion. Errores Schwencofeldianorum. Errors of the Schwenkfeldians. I. Quod omnes illi, qui Christum, secundum carnem, creaturam esse dicunt, non habeant veram regnantis caelestis Regis agnitionem. I. That all those who affirm Christ, according to the flesh, to be a creature, have no true knowledge of the heavenly king and his reign. II. Quod caro Christi per exaltationem eo modo omnes proprietates divinas acceperet, ut Christus, quatenus homo est, potentia, virtute, majestate, gloria, Patri et to Logo, per omnia, in gradu et statu essentiae, omnino aequalis sit, ita, ut jam utriusque in Christo naturae una sit essentia, eaedem proprietates, eadem voluntas eademque gloria; et quod caro Christi ad Sacrosanctae Trinitatis essentiam pertineat. II. That the flesh of Christ through its exaltation has in such wise received all the divine attributes, that Christ, as he is man, is altogether like to the Father and to the Word [Logos] in power, might, majesty, in all things, in grade and state of essence, so that henceforth there is one essence of both natures in Christ, and the same attributes, the same will, and the same glory; and that the flesh of Christ pertains to the essence of the Blessed Trinity. III. Quod ministerium verbi, praedicatum et auditu perceptum verbum, non sit instrumentum illud, per quod Deus Spiritus Sanctus homines doceat, salutaremque Christi agnitionem largiatur, et conversionem, veram poenitentiam, fidem et novam obedientiam in ipsis efficiat. III. That the ministry of the Word, the Word preached and heard, is not that instrument whereby God the Holy Ghost teaches men, and bestows the salutary knowledge of Christ, and effects conversion, true repentance, faith, and new obedience in them. IV. Quod aqua Baptismi non sit medium, per quod Dominus adoptionem in filiis Dei obsignet, et regenerationem efficiat. IV. That the water of baptism is not a means whereby the Lord seals adoption in the children of God and effects regeneration. V. Quod panis et vinum in Sacra Coena non sint organa, per quae et cum quibus Christus corpus et sanguinem suum distribuat. V. That the bread and wine in the Holy Supper are not organs by which and with which Christ dispenses his body and blood. VI. Quod homo pius, vere per Spiritum Dei regeneratus, legem Dei in hac vita perfecte servare et implere valeat. VI. That a godly man, truly regenerated by the Spirit of God, has power perfectly to keep and fulfill the law of God in this life. VII. Quod non sit vera Ecclesia Christi, in qua non vigeat publica excommunicatio, et solennis aliquis excommunicationis modus, seu, ut vulgo dicitur, processus ordinarius. VII. That that is no true Church of Christ in which there is not in full force public excommunication, and some formal mode, or, as is commonly said, ordinary process of excommunication. VIII. Quod is Ecclesiae minister alios homines cum fructu docere, aut vera Sacramenta dispensare non possit, qui ipse non sit vere renovatus, renatus et vere justus. VIII. That a minister of the Church who is not truly renewed, regenerate, and truly righteous, can not fruitfully teach men, or dispense true sacraments. Error Novorum Arianorum. Error of the New Arians. Quod Christies non sit verus, substantialis, naturalis Deus That Christ is not true, substantial, natural God, of the same essence [wahrhaftiger, wesentlicher, natuerlicher Gott], ejusdem cum Patre et Spiritu Sancto essentiae; sed divina tantum majestate ita cum Patre ornatus, ut Patre sit inferior. with the Father and the Holy Ghost; but that he has merely been in such-wise adorned with divine majesty with the Father, as that he is nevertheless inferior to the Father. Error Antitrinitariorum. Error of the Antitrinitarians. Haec prorsus nova est haeresis, quae antehac Ecclesiis Christi ignota fuit, eorum videlicet, qui opinantur, docent et profitentur, non esse unicam tantum divinam et aeternam Patris, Filii, et Spiritus Sancti essentiam: sed quemadmodum Pater, Filius, et Spiritus Sanctus tres sunt distinctae persona, ita unamquamque personam habere distinctam, et a reliquis personis Divinitatis separatam essentiam. Et horum alii sentiunt, quod singulae personae in singulis essentiis aequali sint potestate, sapientia, majestate, et gloria: sicut alias tres numero differentes homines, ratione essentiae suae, sunt a se invicem disjuncti et separati. Alii sentiunt tres illas personas et essentias ita inaequales esse, ratione essentiae et proprietatum, ut solus Deus Pater verus sit Deus. This is a heresy entirely new, which hitherto has been unknown to the churches of Christ--the heresy, namely, of such as imagine, teach, and profess that there is not one sole divine and eternal essence only of Father, Son, and Holy Ghost; but as Father, Son, and Holy Ghost are three distinct persons, so each person has a distinct essence, separate from the other persons of the Godhead. And some of these may think that the separate persons, in their separate essences, are of equal power, wisdom, majesty, and glory, as, for instance, three men, differing numerically in respect of their essence, are mutually separate and disjoined. Others think that these three persons and essences are so unequal in respect of essence and attributes, as that God the Father alone is true God. Hos, atque his similes errores omnes, ut eos etiam, qui ab his dependent, et ex his consequuntur, rejicimus atque damnamus: All these errors, and the errors like to these, and also those which depend on these and follow from them, we reject and condemn as utpote, qui falsi sint atque haeretici [als unrecht, falsch, ketzerisch], et qui Verbo Dei, tribus approbatis Symbolis [den dreien Symbolis], [61] Augustanae Confessioni, ejusdem Apologiae, Smalcaldicis Articulis, et Catechismis Lutheri repugnent: quos etiam errores omnes pii summi atqueinfimi cavere et vitare debent, nisi aeternae suae salutis jacturam facere velint [so lieb ihnen ihrer Seelen Heil und Seligkeit ist]. being false and heretical, and as being inconsistent with the Word of God, with the three approved Symbols, [62] the Augsburg Confession, with the Apology of the same, the Smalcald Articles, and the Catechisms of Luther; which errors also all the godly, high and low alike, ought to beware of and avoid, unless they wish to hazard their own eternal salvation. Quod autem haec sit omnium nostrum fides, doctrina et confessio (de qua in novissimo illo die Judici Domino nostro Jesu Christo rationem reddere parati sumus), et quod contra hanc doctrinam nihil vel occulte vel aperte dicere aut scribere, sed per gratiam Dei in ea constanter perseverare velimus: in ejus rei fidem, re bene meditata, in vero Dei timore et invocatione nominis ejus [wohlbedaechtig in wahrer Furcht und Anrufung Gottes] hanc epitomen propriis manibus subscripsimus. [63] Now that this is the faith, doctrine, and confession of us all (concerning which we are prepared to render account at the last day to our Lord Jesus Christ the Judge), and that against this doctrine we are minded to speak or. write nothing either hiddenly or openly, but by the grace of God steadfastly to persevere therein: in attestation of this thing, having well advised of the matter, in the true fear ofGod and calling upon his name, we have with our own hands subscribed this Epitome. [64] __________________________________________________________________ [45] The German title of the First Part: 'Summarischer Begriff der Streitigen Artikel zwischen den Theologen Augsburgischer Confession in nachfolgender Wiederholung nach Anleitung Gottes Worts christlich erklaeret und verglichen.' The Second Part has the title: 'Gruendliche, lautere, richtige und endliche Wiederholung und Erklaerung etlicher Artikel Augsburgischer Confession,' etc., or 'Solida, plana ac perspicua Repetitio et Declaratio quorundam Articulorum Aug. Confessionis,' etc. [46] 'Als Zeugen, welcher Gestalt nach der Apostel Zeit und an welchen Orten solche Lehre de Propheten und Apostel erhalten worden.' [47] 'Durch Adam's Fall ist ganz verderbt Menschlich Natur und Wesen.' The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See Schaff's German Hymn-Book, No. 62. [48] 'Durch Adam's Fall ist ganz verderbt Menschlich Natur und Wesen.' The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See Schaff's German Hymn-Book, No. 62. [49] The synergistic term used by Melanchthon in his later period. See Vol. I. pp. 262 and 270. [50] We usually transfer the Scripture passages from our Authorized English Version. But this would not answer here, nor in several other cases. The German text of the Formula deviates in 1 Cor. ii. 14 from Luther's Version (es muss geistlich gerichtet sein), and the Latin text deviates from the Vulgate and accords with the German. Tyndale (1534) and the Rheims Version (1582) translate hoti pneumatikos anakrinetai, 'because he is spiritually examined;' the Authorized Version, 'because they are spiritually discerned.' [51] We usually transfer the Scripture passages from our Authorized English Version. But this would not answer here, nor in several other cases. The German text of the Formula deviates in 1 Cor. ii. 14 from Luther's Version (es muss geistlich gerichtet sein), and the Latin text deviates from the Vulgate and accords with the German. Tyndale (1534) and the Rheims Version (1582) translate hoti pneumatikos anakrinetai, 'because he is spiritually examined;' the Authorized Version, 'because they are spiritually discerned.' [52] The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version. [53] The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version. [54] 'Enthusiastae' vocantur, qui neglecta praedicatione verbi divini caelestes revelationes Spiritus exspectant. [55] Enthusiasts are those who, neglecting the preaching of the divine Word, yet expect celestial revelations of the Spirit. [56] Against Melanchthon, who in his later years taught that there are three causes of conversion closely combined, namely, the Holy Spirit (the creative cause), the Word of God (the instrumental cause), and the consenting will of man. See Vol. I. n. 262. [57] Against Melanchthon, who in his later years taught that there are three causes of conversion closely combined, namely, the Holy Spirit (the creative cause), the Word of God (the instrumental cause), and the consenting will of man. See Vol. I. n. 262. [58] 'Good works do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.'--XII. Article of the Church of England. [59] Against Major. [60] Against Amsdorf. [61] That is, the Apostles', the Nicene, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord. [62] That is, the Apostles', the Nicene, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord [63] The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, headed by three Electors--John of the Palatinate, Augustus of Saxony, and John George of Brandenburg. [64] The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, headed by three Electors--John of the Palatinate, Augustus of Saxony, and John George of Brandenburg. __________________________________________________________________ ARTICULI VISITATORII. The Saxon Visitation Articles. A.D. 1592. [The Four Articles of Visitation, prepared by AEgidius Hunnius and other Lutheran divines against Crypto-Calvinism in Electoral Saxony, 1592, never acquired general authority, and have now ceased to be binding even in Saxony. But they are historically important as a Condensed and authoritative Statement of the differences between orthodox Lutheranism and Calvinism concerning the doctrines of the sacraments, the person of Christ, and predestination. It should not be forgotten that they are the product of a fierce polemical age, which could hardly do justice to an opponent. Calvinists would not accept the views in the extreme form here ascribed to them, least of all the horrible doctrine 'that God created the greater portion of mankind for eternal damnation.' Luther (in his book against Erasmus) taught the same doctrine on the subject of predestination as Calvin. The German and Latin texts are taken from Mueller's edition of the Symbolical Books of the Lutheran Church, pp. 779-784. The Latin text is also given in Hase's Libri Symb. Comp. Vol. I. p. 345.] Christliche Visitations-Artikel A RTICULI VISITATORII THE VISITATION ARTICLES im ganzen Churkreis Sachsen, etc. A.C. 1592 in Electoratu et Provinciis superioris Saxoniae publicati, etc. For the Electorate and Provinces of Upper Saxony, published A.D. 1592. Der erste Artikel. Art. I. Art. I. Von dem heiligen Nachtmahl. De Sacra Coena. Of the Lord's Supper. Die reine und wahrhaftige Lehre unser Kirchen vom heiligen Nachtmahl: Pura et vera doctrina nostrarum ecclesiarum de Sacra Coma: The pure and true Doctrine of our Churches on the Lord's Supper. I. Dass die Worte Christi: Nehmet und esset, das ist mein Leib; trinket, das ist mein Blut, einfaeltig und nach dem Buchstaben, wie sie lauten, zu verstehen sind. I. Quod verba Christi: ACCIPITE ET COMEDITE, HOC EST CORPUS MEUM; BIBITE, HIC EST SANGUIS MEUS, simpliciter et secundum litteram, sicut sonant, intelligenda sint. I. That the words of Christ, 'Take and eat, this is my Body;' 'Drink, this is my Blood,' are to be understood in the simple and literal sense, as they sound. II. Dass im Sacrament zwei Dinge sind, gegeben und mit einander empfangen werden: ein irdisches, das ist Brot und Wein; und ein himmlisches, das ist der Leib und Blut Christi. II. Quod in sacramento duae res sint, quae exhibentur et simul accipiuntur: una terrena, quae est panis et vinum; et una coelestis, quae est corpus et sanguis Christi. II. That, in the Sacrament, there are two things which are exhibited and received together: one, earthly, which is bread and wine; the other, heavenly, which is the body and blood of Christ. III. Dass solches hiernieden auf Erden geschicht, und nicht droben im Himmel. III.Quod haec Unio, Exhibitio et Sumptio fiat hic inferius in terris, non superius in coelis. III. That these things [this union, exhibition, and sumption] take place here below on the earth, and not above in heaven IV. Dass es der rechte natuerliche Leib Christi sei, der am Kreuz gehangen, und das rechte, natuerliche Blut, das aus Christi Seite geflossen. IV. Quod exhibeatur et accipiatur verum et naturale corpus Christi, quod in cruce pependit, et verus ac naturalis sanguis, qui ex Christi latere fluxit. IV. That the true and natural body of Christ which hung on the cross, and the true and natural blood, which flowed from the side of Christ, are exhibited and received. V. Dass der Leib und Blut Christi nicht nur mit dem Glauben geistlich, welches auch ausserhalb dem Abendmahl geschehen kann, sondern allda mit Brot und Wein muendlich, doch unerforschlicher und uebernatuerlicher Weise empfangen werde, zu einem Pfand und Versicherung der Auferstehung unserer Leiber von den Todten. V. Quod corpus et sanguis Christi non fide tantum spiritualiter, quod etiam extra coenam fieri potest, sed cum pane et vino oraliter, modo tamen imperscrutabili et supernaturali illic in coena accipiantur, idque in pignus et certificationem resurrectionis nostrorum corporum ex mortuis. V. That the body and blood of Christ are received in the Supper, not only spiritually, which might be done out of the Supper; but by the mouth, with the bread and wine; yet in an inscrutable and supernatural manner; and this for a pledge and ascertainment of the resurrection of our bodies from the dead. VI. Dass die muendliche Niessung des Leibes und Blutes Christi nicht allein von den Wuerdigen geschehe, sondern, auch von den Unwuerdigen, die ohne Busse und wahren Glauben hinzugehen; doch zu ungleichem Ende: von den Wuerdigen zur Seligkeit, von den Unwuerdigen aber zum Gericht. VI. Quod oralis perceptio corporis et sanguinis Christi non solum fiat a dignis, verum etiam ab indignis, qui sine poenitentia et vera fide accedunt; eventu tamen diverso. A dignis enim percipitur ad salutem, ab indignis autem ad iudicium. VI. That the body and blood of Christ are received orally, not only by the worthy, but also by the unworthy, who approach them without repentance and true faith; though with different effect. By the worthy, they are received for salvation; by the unworthy, for judgment. Der andere Artikel. Art. II. Art. II. Von der Person Christi. De Persona Christi. Of the Person of Christ. Die reine und wahrhaftige Lehre unserer Kirchen dieses Artikels von der Person Christi: Pura et vera doctrina nostrarum ecclesiarum de hoc articulo de Persona Christi. The pure and true Doctrine of our Churches on the Article of the Person of Christ. I. In Christo sind zwei unterschiedene Naturen, die goettliche und die menschliche; I. In Christo sunt duae distinctae naturae, divina et humana. Hae manent in I. In Christ there are two distinct natures, the divine and the human. These remain diese bleiben in Ewigkeit unvermenget und ungetrennet. aeternum inconfusae et inseparabiles (seu indivisae). eternally unmixed and inseparable (or undivided). II. Diese beide Naturen sind persoenlich also mit einander vereiniget, dass nur ein Christus, eine Person ist. II. Hae duae naturae personaliter ita sunt unitae, ut unus tantum sit Christus, et una persona. II. These two natures are personally so united that there is but one Christ and one person. III. Um dieser persoenlichen Vereinigung willen wird recht gesagt, ist auch in der That und Wahrheit also, dass Gott Mensch, und Mensch Gott ist, dass Maria den Sohn Gottes geboren, und Gott uns durch sein eigen Blut erloeset hat. III. Propter hanc personalem unionem recte dicitur, atque in re et veritate ita se habet, quod Deus Homo et Homo Deus sit, quod Maria Filium Dei genuerit, et quod Deus nos per proprium suum sanguinem redemerit. III. On account of this personal union it is rightly said, and in fact and truth it really is, that God is man, and man is God; that Mary begat the Son of God, and that God redeemed us by his own proper blood. IV. Durch diese persoenliche Vereinigung und darauf erfolgte Erhoehung ist Christus nach dem Fleisch zur Rechten Gottes gesetzet, und hat empfangen alle Gewalt im Himmel und auf Erden, ist auch aller goettlichen Majestaet, Ehre, Kraft und Herrlichkeit theilhaftig worden. V. Per hanc unionem personalem et, quae eam secuta est, exaltationem Christus secundum carnem ad dexteram Dei collocatus est, et accepit omnem potestatem in coelo et in terra, factusque est particeps omnis divinae majestatis, honoris, potentiae et gloriae. IV. By this personal union, and the exaltation which followed it, Christ, according to the flesh, is placed at the right hand of God, and has received all power in heaven and in earth, and is made partaker of all the divine majesty, honor, power, and glory. Der dritte Artikel. Art. III. Art. III. Von der heiligen Taufe. De S. Baptismo. Of Holy Baptism. Die reine, wahrhaftige Lehre unserer Kirchen von diesem Artikel der heiligen Taufe: Pura et vera doctrina nostrarum ecclesiarum de hoc articulo s. baptismatis. The pure and true Doctrine of our Churches on this Article of Holy Baptism. I. Dass nur eine Taufe sei und eine Abwaschung, nicht welche die Unsauberkeit des Leibes pfleget hinweg zu nehmen, sondern uns von Suenden waeschet. I. Quod unum tantum baptisma sit et una ablutio, non quae sordes corporis tollere solet, sed quae nos a peccatis abluit. I. That there is but one Baptism, and one Ablution: not that which is used to take away the filth of the body, but that which washes us from our sins. II. Durch die Taufe als das II. Per baptismum tanquam II. By Baptism, as a bath Bad der Wiedergeburt und Erneuerung des heiligen Geistes machet uns Gott selig, und wirket in uns solche Gerechtigkeit und Reinigung von Suenden, dass, wer in solchem Bund und Vertrauen bis an das Ende beharret, nicht verloren wird, sondern das ewige Leben hat. quam lavacrum illud regenerationis et renovationis Spiritus Sancti salvos nos facit Deus et operatur in nobis talem justitiam et purgationem a peccatis, ut, qui in eo foedere et fiducia usque ad finem perseverat, non pereat, sed habeat vitam aeternam. of the regeneration and renovation of the Holy Ghost, God saves us, and works in us such justice and purgation from our sins, that he who perseveres to the end in that covenant and hope does not perish, but has eternal life. III. Alle, die in Christum Jesum getauft sind, die sind in seinen Tod getauft, und durch die Taufe mit ihm in seinen Tod begraben, und haben Christum angezogen. III. Omnes, qui in Christum Jesum baptizati sunt, in mortem ejus baptizati sunt, et per baptismum cum ipso in mortem ejus consepulti sunt, et Christum induerunt. III. All who are baptized in Jesus Christ are baptized in his death; and by baptism are buried with him in his death, and have put on Christ. IV. Die Taufe ist das Bad der Wiedergeburt, darum, dass in derselben wir von neuem geboren, und mit dem Geist der Kindheit versiegelt und begnadet werden. IV. Baptismus est lavacrum illud regenerationis, propterea, quia in eo renascimur denuo et Spiritu adoptionis obsignamur ex gratia (sive gratis). IV. Baptism is the bath of regeneration, because in it we are born again, and sealed by the Spirit of adoption through grace (or gratuitously). V. Es sei denn, dass jemand geboren werde aus dem Wasser und Geist, so kann er nicht in das Reich Gottes kommen. Doch ist der Nothfall hiemit nicht gemeinet. V. Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum coelorum. Casus tamen necessitatis hoc ipso non intenditur. V. Unless a person be born again of water and Spirit, he can not enter into the kingdom of heaven. This is not intended, however, for cases of necessity. VI. Was vom Fleisch geboren ist, das ist Fleisch, und von Natur sind wir alle Kinder des Zornes Gottes; denn aus suendlichem Samen sind wir gezeuget und in Suenden werden wir alle empfangen. VI. Quidquid de carne nascitur, caro est, et natura sumus omnes filii irae divinae, quia ex semine peccaminoso sumus geniti et in peccatis concipimur omnes. VI. Whatever is born of the flesh is flesh; and, by nature, all of us are children of divine wrath: because we are born of sinful seed, and we are all born in sin. Der vierte Artikel. Art. IV. Art. IV. Von der Gnadenwahl und ewigen Vorsehung Gottes. De Praedestinatione et AEterna Providentia Dei. On Predestination and the Eternal Providence of God. Die reine und wahrhaftige Lehre unserer Kirchen von diesem Artikel. Pura et vera doctrina nostrarum ecclesiarum de hoc articulo. The pure and true Doctrine of our Churches on this Article. I. Dass Christus fuer alle Menschen gestorben, und als das Lamm Gottes der ganzen Welt Suende getragen hat. I. Quod Christus pro omnibus hominibus mortuus sit, et ceu agnus Dei totius mundi peccata sustulerit. I. That Christ died for all men, and, as the Lamb of God, took away the sins of the whole world. II. Dass Gott niemand zur Verdammniss geschaffen, sondern will, dass allen Menschen geholfen werde und sie zur Erkenntniss der Wahrheit kommen. Befiehlet allen, dass sie seinen Sohn Christum in dem Evangelio hoeren sollen, und verheisst dadurch Kraft und Wirkung des heiligen Geistes zur Bekehrung und Seligkeit. II. Quod Deus neminem ad condemnationem condiderit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis perveniant; propterea omnibus mandat, ut Filium suum Christum in evangelio audiant, et per hunc auditum promittit virtutem et operationem Spiritus Sancti ad conversionem et salutem. II. That God created no man for condemnation; but wills that all men should be saved and arrive at the knowledge of truth. He therefore commands all to hear Christ, his Son, in the gospel; and promises, by his hearing, the virtue and operation of the Holy Ghost for conversion and salvation. III. Dass viele Menschen durch ihre eigene Schuld verdammt werden, die entweder das Evangelium von Christo nicht hoeren wollen oder aus der Gnade wieder ausfallen, durch Irrthum wider das Fundament oder durch Suende wider das Gewissen. III. Quod multi homines propria culpa pereant: alii, qui evangelium de Christo nolunt audire, alii, qui iterum excidunt gratia, sive per errores contra fundamentum sive per peccata contra conscientiam. III. That many men, by their own fault, perish: some, who will not hear the gospel concerning Christ; some, who again fall from grace, either by fundamental error, or by sins against conscience. IV. Dass alle Suender, so Busse thun, zu Gnaden angenommen, und keiner ausgeschlossen werde, wenn seine Suenden gleich blutroth waeren. Sintemal Gottes Barmherzigkeit viel groesser ist denn aller Welt Suende, und Gott sich aller seiner Werke erbarmet. IV. Quod omnes peccatores, poenitentiam agentes, in gratiam recipiantur, et nemo excludatur, etsi peccata ejus rubeant ut sanguis; quandoquidem Dei misericordia major est quam peccata totius mundi, et Deus omnium suorum operum miseretur. IV. That all sinners who repent will be received into favor; and none will be excluded, though his sins be red as blood; since the mercy of God is greater than the sins of the whole world, and God hath mercy on all his works. Falsche und irrige Lehre der Calvinisten Sequitur falsa et erronea doctrina Calvinistarum The False and Erroneous Doctrine of the Calvinists Vom heiligen Nachtmahl. De Sacra Coena. On the Lord's Supper. I. Dass obgesetzte Worte Christi figuerlicher Weise zu verstehen sein, und nicht, wie sie lauten. I. Quod supra posita verba Christi figurate intelligenda sint, et non secundum litteram, sicut sonant. I. That the before-cited words of Christ are to be understood figuratively, and not according to the letter, as they sound. II. Dass im Abendmahl nur blosse Zeichen sein, aber der Leib Christi sei so weit von dem Brot, als der hoechste Himmel von der Erden. II. Quod in coena tantum nuda signa sint, corpus autem Christi tam procul a pane, quam supremum coelum a terra. II. That bare signs only are in the Supper; but the body of Christ is as far from the bread as the highest heaven from the earth. III. Dass Christus allda gegenwaertig sei nur mit seiner Kraft und Wirkung, und nicht mit seinem Leibe; gleichwie die Sonne mit ihrem Scheine und Wirkung hiernieden auf Erden gegenwaertig und kraeftig ist, aber die Sonne selbst ist droben im Himmel. III. Quod Christus illic praesens sit tantum virtute et operatione sua, et non corpore suo. Quemadmodum sol splendore et operatione sua in terris praesens et efficax est, corpus autem solare superius in coelo existit. III. That Christ is present therein, by his virtue and operation only, and not in his body; as the sun, by his splendor and operation, is present and effective on earth; but the body of the sun exists above in heaven. IV. Dass es ein typicum corpus, ein figuerlicher Leib sei, der nur bedeutet und fuergebildet werde. IV. Corpus Christi esse typicum corpus, quod pane et vino tantum significetur et praefiguretur. IV. That the body of Christ is therein a typified body, which is only signified and prefigured by the bread and wine. V. Dass er allein mit dem Glauben, welcher sich hinauf in den Himmel schwinget, und nicht muendlich empfangen werde. V. Quod sola fide, quae in coelum se elevet, et non ore accipiatur. V. That the body is received by faith alone, which raiseth itself to heaven, and not by the mouth. VI. Dass ihn alleine die Wuerdigen empfahen; die Unwuerdigen aber, so solchen Glauben nicht haben, der hinauf in den Himmel steigen kann, nichts denn Brot und Wein empfahen. VI. Quod soli digni illud accipiant; indigni autem, qui talem fidem evolantem sursum in coelos non habent, nihil praeter panem et vinum accipiant. VI. That the worthy only receive it; that the unworthy, who have not the faith which ariseth to the heavens, receive nothing besides bread and wine. Falsche und irrige Lehre der Calvinisten Falsa et erronea doctrina Calvinistarum The False and Erroneous doctrine of the Calvinists Von der Person Christi, De Persona Christi, On the Person of Christ: so vornehmlich wider den dritten und vierten Artikel reiner Lehre streiten. quae potissimum III. et IV. Articulo purioris doctrinae repugnat. Which differs, in particular, from the Third and Fourth Article of the more pure doctrine. I. Erstlich, dass Gott Mensch ist und der Mensch Gott sei, das sei ein figuerliche Rede. I. Quod Deus Homo, et Homo Deus est, esse figuratam locutionem. I. That God is man, and man God, is a figurative mode of speech. II. Dass die Menschheit mit der Gottheit nicht in der That und Wahrheit, sondern allein nach dem Namen und Worten Gemeinschaft habe. II. Quod humana natura cum divina non in re et veritate, sed tantum nomine et verbis communionem habeat. II. That human nature hath communion with the divine, not in fact and truth, but in name and words only. III. Dass Gott unmueglich sei mit aller seiner Allmacht zu verschaffen, dass Christi natuerlicher Leib auf einmal mehr denn an Einem Orte sei. III. Quod Deo impossibile sit ex tota omnipotentia sua praestare, ut corpus Christi naturale simul et instante in pluribus quam in unico loco sit. III. That it is impossible to God, by all his omnipotence, to effect that the natural body of Christ, which is in one place, should, at the same time and instant, be in several. IV. Dass Christus nach seiner Menschheit durch sein Erhoehung allein erschaffene Gaben und gemessene Gewalt empfangen habe, und nicht alles wisse und vermoege. IV. Quod Christus secundum humanam naturam per exaltationem suam tantum creata dona et finitam potentiam acceperit, non omnia sciat aut possit. IV. That, according to his human nature, Christ hath, by his exaltation, received only created good and finite power; and doth not know and can not do all things. V. Dass Christus nach seiner Menschheit abwesend regiere, gleichwie der Koenig in Hispanien ueber die neuen Inseln regieret. V. Quod Christus secundum humanitatem absens regnet, sicut rex Hispaniae novas insulas regit. V. That, according to his humanity, Christ reigns, where he is absent, as the King of Spain governs his new islands. VI. Dass ein verdammliche Abgoetterei sei, wann man das Vertrauen und den Glauben des Herzens auf Christum nicht allein nach seiner Gottheit, sondern auch nach seiner Menschheit setzet, und die Ehre der Anrufung darauf richtet. VI. Quod damnabilis idololatria sit, si fiducia et fides cordis in Christum non solum secundum divinam, sed etiam secundum humanam ipsius naturam collocetur, et honor adorationis ad utramque dirigatur. VI. That it is a damnable idolatry to place the hope and faith of the heart in Christ, not only according to his divine, but also according to his human nature, and to direct the honor of adoration to both. Falsche und irrige Lehre der Calvinisten Falsa et erronea doctrina Calvinistarum The False and Erroneous doctrine of the Calvinists Von der heiligen Taufe. De Sacro Baptismo. On Holy Baptism. I. Die Taufe sei ein aeusserlich Wasserbad, damit eine innerliche Abwaschung von Suenden alleine bedeutet werde. I. Baptismum esse externum lavacrum aquae, per quod interna quaedam ablutio a peccatis tantum significetur. I. That Baptism is an external washing of water, by which a certain internal ablution from sin is merely signified. II. Die Taufe wirke oder gebe nicht die Wiedergeburt, den Glauben, Gnade Gottes und Seligkeit, sondern bezeichne und versiegle alleine dieselbige. II. Baptismum non operari neque conferre regenerationem, fidem, gratiam Dei et salutem, sed tandum significare et obsignare ista. II. That Baptism does not work nor confer regeneration, faith, the grace of God, and salvation, but only signifies and seals them. III. Nicht alle, die mit Wasser getauft werden, erlangen hiemit die Gnade Christi oder Gabe des Glaubens, sondern allein die Auserwaehlten. III. Non omnes, qui aqua baptizantur, consequi eo ipso gratiam Christi aut donum fidei, sed tantum electos. III. That not all who are baptized in water, but the elect only, obtain by it the grace of Christ and the gifts of faith. IV. Die Wiedergeburt geschehe nicht in und bei der Taufe, sondern erst hernacher bei erwachsenen Jahren, in etlichen auch wol gar im Alter. IV. Regenerationem non fieri in vel cum baptismo, sed postea demum crescente aetate, imo et multis in senectute demum contingere. IV. That regeneration doth not take place in and with Baptism, but afterwards, at a more advanced age--yea, with many not before old age. V. Die Seligkeit hange nicht an der Taufe, daher denn auch die Nothtaufe in der Kirchen nicht soll gestattet werden, sondern wenn man den Kirchendienst nicht haben mag, soll das Kindlein immer ohne Taufe sterben. V. Salutem non dependere a baptismo, atque ideo baptismum in casu necessitatis non permittendum esse in ecclesia, sed in defectu ordinarii ministri ecclesiae permittendum esse, ut infans sine baptismo moriatur. V. That salvation doth not depend on Baptism, and therefore in cases of necessity should not be required in the Church; but when the ordinary minister of the Church is wanting, the infant should be permitted to die without Baptism. VI. Der Christen Kinder sind heilig fuer die Taufe und von Mutterleibe an, ja noch in ihrer Mutter Leib in dem Bunde des ewigen Lebens; sonst koennte ihnen die heilige VI. Christianorum infantes iam ante baptismum esse sanctos, ab utero matris, imo adhuc in utero materno constitutos esse in foedere vitas aeternae; ceteroque VI. The infants of Christians are already holy before Baptism in the womb of the mother, and even in the womb of the mother are received into the covenant of eternal life: otherwise the Sacrament of Baptism Taufe nicht mitgetheilet werden. sacrum baptisma ipsis conferri non posse. could not be conferred on them. Falsche und irrige Lehre der Calvinisten Falsa et erronea doctrina Calvinistarum The False and Erroneous doctrine of the Calvinists Von der Gnadenwahl und Fuersehung Gottes. De Praedestinatione et Providentia Dei. On Predestination and the Providence of God. I. Dass Christus nicht fuer alle Menschen, sondern alleine fuer die Auserwaehlten gestorben sei. I. Christum non pro omnibus hominibus, sed pro solis electis mortuum esse. I. That Christ did not die for all men, but only for the elect. II. Dass Gott den meisten Theil der Menschen zum ewigen Verdammnis geschaffen, und wolle nicht haben, dass sie bekehret und selig werden. II. Deum potissimam partem hominum ad damnationem aeternam creasse, et nolle, ut potissima pars convertatur et vivat. II. That God created the greater part of mankind for eternal damnation, and wills not that the greater part should be converted and live. III. Dass die Auserwaehlten und Neugebornen nicht koennen den Glauben und heiligen Geist verlieren und verdammt werden, wenn sie gleich allerlei grosse Suende und Laster begehen. III. Electos et regenitos non posse fidem et Spiritum Sanctum amittere aut damnari, quamvis omnis generis grandia peccata et flagitia committant. III. That the elected and regenerated can not lose faith and the Holy Spirit, or be damned, though they commit great sins and crimes of every kind. IV. Die, so nicht erwaehlet sind, muessen verdammet werden, und koennen nicht zur Seligkeit kommen, wenn sie gleich tausendmal getauft wuerden und taeglich zum Abendmahl giengen, auch so heilig und unstraeflich lebten, als es immer moeglich. IV. Eos vero, qui electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur et quotidie ad eucharistiam accederent, praeterea vitam tam sancte atque inculpate ducerent, quantum unquam fieri potest. IV. That those who are not elect are necessarily damned, and can not arrive at salvation, though they be baptized a thousand times, and receive the Eucharist every day, and lead as blameless a life as ever can be led. __________________________________________________________________ __________________________________________________________________ SYMBOLA EVANGELICA. EVANGELICAL SYMBOLS -------- PART SECOND: PAGE SYMBOLA ECCLESIAE EVANGELICAE REFORMATAE. SYMBOLS OF THE EVANGELICAL REFORMED CHURCH. I. ARTICULI SIVE CONCLUSIONES LXVII. HULDRICI ZWINGLII. THE SIXTY-SEVEN ARTICLES OF ULRICH ZWINGLI. A.D. 1523. German and Latin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197 II. THESES BERNENSES. THE TEN THESES OF BERNE. A.D. 1528. German and Latin. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208 III. CONFESSIO HELVETICA PRIOR (sive BASILEENSIS POSTERIOR). THE FIRST HELVETIC (or SECOND BASLE) CONFESSION. A.D. 1536. Latin and German. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211 [Note on the Catechismus Genevensis, the Consensus Tigurinus, and the Consensus Genevensis] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232 IV. CONFESSIO HELVETICA POSTERIOR. THE SECOND HELVETIC CONFESSION. A.D. 1566. Latin. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233 V. CATECHESIS HEIDELBERGENSIS sive PALATINA. THE HEIDELBERG or PALATINATE CATECHISM. A.D. 1563. German and English. . . . . . . . . . . . . . . . 307 VI. CONFESSIO GALLICANA. THE FRENCH CONFESSION. A.D. 1559. French and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356 VII. CONFESSIO BELGICA. THE BELGIC CONFESSION. A.D. 1561. French and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383 VIII. THE FIRST SCOTCH CONFESSION. CONFESSIO SCOTICANA I. A.D. 1560. Scotch and Latin. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437 IX. THE SECOND SCOTCH CONFESSION. CONFESSIO SCOTICANA II. A.D. 1580. Scotch and Latin. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 480 X. ARTICULI XXXIX. ECCLESIAE ANGLICANAE. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. A.D. 1563 and 1571. Latin and English, with the American Revision, 1801. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 486 XI. THE ANGLICAN CATECHISM. A.D. 1549, 1662. English. . . . . . . . . . . . . . . . . . . . . . . . . 517 XII. ARTICULI LAMBETHANI. THE LAMBETH ARTICLES. A.D. 1595. Latin and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 523 XIII. THE IRISH ARTICLES. A.D. 1615. English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 526 XIV. ARTICULI ARMINIANI sive REMONSTRANTIA. THE ARMINIAN ARTICLES. A.D. 1610. Dutch, Latin, and English. . . . . . . . . . . . . . . . . . . . . 545 XV. CANONES SYNODI DORDRECHTANAE. THE CANONS OF THE SYNOD OF DORT. A.D. 1619. Latin and English. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 550 XVI. THE WESTMINSTER CONFESSION OF FAITH. CONFESSIO WESTMONASTERIENSIS. A.D. 1647. English and Latin, with the American Alterations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 600 XVII. THE WESTMINSTER SHORTER CATECHISM. CATECHISMUS WESTMONASTERIENSIS BREVIS. A.D. 1647. English and Latin. . . . . . . . . . . . . . . . . . . . . 676 __________________________________________________________________ Page facsimile Page facsimile Page facsimile Page facsimile __________________________________________________________________ ARTICULI SIVE CONCLUSIONES LXVII. H. ZWINGLII. A.D. 1523. The Sixty-Seven Articles or Conclusions of Ulrich Zwingli. [These Theses of Ulrich Zwingli (1484-1531) were publicly discussed and successfully defended at the religious conference in Zurich, Jan. 29, 1523, and prepared the way for the introduction of the Reformation in German Switzerland. They exhibit the first creed of the Reformed Churches (seven years older than the Lutheran Confession of Augsburg). Their form, consisting of brief, concise propositions, is much better adapted for a creed than the lengthy argumentative discussions of many later and more authoritative confessions. They never acquired a strictly symbolical authority, not even in Zurich, but may justly claim a place in this Collection on the ground of their historical importance. We give the original in High-German, with some of the old readings in foot-notes, together with the Latin translation (instead of the less intelligible Swiss dialect in which Zwingli wrote them, and which is reproduced by Niemeyer, pp. 1 sqq.). For an abridgment in English, see the History of Creeds, Vol. I. pp. 363 sqq.] Diese nachbestimmten siebenundsechszig Artikel und Meinungen bekenne ich Huldrich Zwingly in der loeblichen Stadt Zuerich gepredigt zu haben aus Grund der Schrift, die theopneustos (d.i. von Gott eingegeben [65] ) heisst, und erbiete [66] mich, mit ihr genannte Artikel zu beschirmen und zu erobern, und wenn ich jetzt beruehrte Schrift nicht recht verstuende, mich bessern Verstandes, doch aus ehegedachter Scrift, berichten zu lassen. Elenchus Articulorum in disputationem primam promulgatorum ab Huldrico Zwinglio. I. Alle, welche sagen, das Evangelium sei nichts [67] ohne die Bewaehrung der Kirche, irren, und schmaehen Gott. I. Quicunque Evangelion nihil esse dicunt, nisi ecclesiae calculus et adprobatio accedat, errant, et Deum blasphemant. II. Die Summe des Evangeliums ist, dass unser Herr Jesus Christus, wahrer Gottessohn, uns den Willen seines himmlischen Vaters kund gethan, und uns mit seiner Unschuld vom Tode erloeset und Gott versoehnet hat. II. Summa Evangelii est, quod Christus Filius Dei vivi notefecit nobis voluntatem Patris coelestis, et quod innocentia sua nos de morte aeterna redemit, et Deo reconciliavit. III. Daher ist Christus der alleinige Weg zur Seligkeit Aller, die je waren, sind und sein werden. III. Hinc sequitur Christum esse unicam viam ad salutem omnium, qui fuerunt, sunt et erunt. IV. Wer eine andere Thuer sucht IV. Quicunque aliud ostium vel oder zeigt, der irrt, ja, ist ein Seelenmoerder und ein Dieb. quaerit vel ostendit, errat; quin animarum latro est et fur. V. Daher Alle, die andere Lehre dem Evangelium gleich oder hoeher achten, [68] irren, und wissen nicht, was Evangelium ist. V. Quicunque ergo alias doctrinas Evangelio vel aequant vel praeferunt, errant, nec intelligunt quid sit Evangelion. VI. Denn Christus Jesus ist der Wegfuehrer und Hauptmann, dem ganzen [69] menschlichen Geschlechte von Gott verheissen und gegeben: [70] VI. Nam Christus Jesus dux est et imperator, a Deo toti generi humano et promissus et praestitus: VII. Dass er ein ewiges Heil und Haupt sei aller Glaeubigen, die sein Leib [71] sind, der aber todt ist und nichts vermag ohne ihn VII. Ut sit ipse salus et caput omnium credentium, qui corpus eius sunt, quod quidem absque ipso mortuum est, et nihil potest. VIII. Daraus [72] folgt, zuerst, dass Alle, die in dem Haupte leben, Glieder und Kinder Gottes sind, und das ist die Kirche oder Gemeinschaft [73] der Heiligen, eine Hausfrau Christi, ecclesia catholica. VIII. Ex his sequitur, quod omnes, qui in isto capite vivunt, sunt membra et Filii Dei. Et haec est ecclesia seu communio sanctorum, sponsa Christi, ecclesia catholica. IX. Zum andern, dass, wie die leiblichen Glieder ohne Leitung [74] des Hauptes nichts vermoegen, also an dem Leibe Christi Niemand etwas vermag ohne sein Haupt, Christus. IX. Quemadmodum membra corporis sine administratione capitis nihil possunt, sic in corpore Christi nemo quidquam, potest sine capite eius, Christo. X. Wie der Mensch taub [toll] ist, wenn die Glieder etwas ohne das Haupt wirken, sich selbst reissen, verwunden, beschaedigen, also, wenn die Glieder Christi etwas ohne ihr Haupt Christum sich unterstehen, sind sie taub [toll], schlagen und beschweren sich selbst mit unweisen Gesetzen. X. Quum membra absque capite aliquid operantur, ut, dum sese lacerant aut perdunt, demens est homo: sic, dum membra Christi sine capite Christo aliquid tentant, insana sunt, sese gravant et perdunt imprudentibus legibus. XI. Daher wir sehen, dass der soganannten XI. Colligimus hinc Ecclesiasticorum Geistlichen Satzungen von ihrer Pracht, Rechthum, Staenden, Titeln und Gesetzen eine Ursache aller Unsinnigkeit sind, da sie mit dem Haupte nicht uebereinstimmen. [75] (quos vocant) traditiones et leges, quibus fastum, divitias, honores, titulos legesque suas fulciunt et defendunt, causam esse omnis insaniae; nam capiti Christo non consonant. XII. Also toben sie noch, nicht von des Hauptes wegen (denn das befleissigt man sich aus Gottes Gnade zu dieser Zeit hervorzubringen), sondern weil man sie nimmer will lassen toben, sondern auf das Haupt allein hoeren. [76] XII. Adhuc ergo insaniunt non pro capite, quod per gratiam Dei pii omnes summo studio conantur erigere, sed quod non permittuntur insanire et furere. Volunt enim pii soli capiti Christo auscultare. XIII. Wo man darauf hoert, [77] da erlernt man lauter und klar den Willen Gottes, und wird der Mensch durch seinen Geist zu ihm gezogen und in ihn verwandelt. XIII. Verbo Dei quum auscultant homines, pure et synceriter voluntatem Dei discunt. Deinde per Spiritum Dei in Deum trahuntur et veluti transformantur XIV. Darum alle Christenmenschen ihren hoechsten Fleiss anwenden [78] sollen, dass das Evangelium Christi allein gepredigt werde allenthalben. XIV. Summo igitur studio hoc unum in primis curent omnes Christiani ut Evangelium Christi unice et synceriter ubique praedicetur. XV. Denn in dem Glauben an dasselbe steht unser Heil, und im Unglauben daran unsere Verdammniss; denn alle Wahrheit ist klar in ihm. XV. Qui credit Evangelio, salvus erit; qui non credit, condemnabitur. Nam in Evangelio omnis veritas clarescit. XVI. Im Evangelium lernt man, dass Menschenlehre und Satzungen zur Seligkeit nichts nuetzen: XVI. In Evangelio discimus, hominum doctrinas et traditiones ad salutem nihil esse utiles: Merck Bapst. [79] XVII. Dass Christus ein einiger, ewiger, oberster Priester ist, daraus ermessen wird, dass, die sich fuer oberste Priester ausgegeben haben, der Ehre XVII. Christus unicus aeternus et summus est sacerdos. Qui ergo se pro summis sacerdotibus venditant, gloriae et potentiae Christi und Gewalt Christi widerstreben, ja, sie verwerfen. [80] adversantur, et Christum rejiciunt. Von der Messe. XVIII. Dass Christus, der sich selbst Ein Mal aufgeopfert hat, in Ewigkeit ein immerwaehrendes und bezahlendes Opfer ist fuer aller Glaeubigen Suenden. Daraus ermessen wird, dass die Messe nicht ein Opfer, sondern des Opfers Wiedergedaechtniss sei, und Versicherung [81] der Erloesung, die Christus uns bewiesen hat. XVIII. Christus qui sese semel in cruce obtulit hostia est et victima satisfaciens in aeternum pro peccatis omnium fidelium. Ex quo colligitur, missam non esse sacrificium, sed sacrificii in cruce semel oblati commemorationem et quasi sigillum redemptionis per Christum exhibitae [82] Fuerbitte der Heiligen. XIX. Dass Christus ein einiger Mittler ist zwischen Gott und uns. XIX. Christus unicus est Mediator inter Deum et nos. XX. Dass uns Gott alle Dinge will in seinem Namen geben. Daraus folgt, [83] dass wir ausser dieser Zeit keines Mittlers beduerfen, als seiner. XX. Omnia nobis per Christum et in nomine Christi praestat Deus. Hinc sequitur, nobis extra hanc vitam intercessore praeter Christum nullo opus esse. XXI. Dass, wenn wir fuer einander auf Erden bitten, wir das dergestalt thun, dass wir vertrauen, allein durch Christum werden uns alle Dinge gegeben. XXI. Quum mutuo pro nobis hic in terris oramus, in hoc [84] facere debemus, quod per solum Christum omnia nobis dari confidamus. Gute Werke. XXII. Dass Christus unsere Gerechtigkeit ist; woraus wir ermessen, dass unsere Werke so viel gut sind, so viel sie Christi sind; so viel sie aber unser, nicht recht, nicht gut sind. XXII. Christus est nostra institia. Hinc consequitur, opera nostra eatenus esse bona, quotenus sunt Christi; quatenus vero nostra, non esse vere bona. Wie der Geistlichen Gut Christi sey. XXIII. Dass Christus die Habe und Pracht dieser Welt verwirft; woraus wir ermessen, dass die, welche Reichthuemer XXIII. Quod Christus substantiam hujus mundi et fastum contemnit, docet, quod hi, qui sub an sich ziehen in seinem Namen, ihn graesslich schmaehen, wenn sie ihn zu einem Deckmantel ihres Geizes und Muthwillens machen. Christi titulo divitias ad se rapiunt, ipsum magna infamia afficiunt, quum cupiditatis suae et luxus eum patronum faciunt. Speise-Verbot. XXIV. Dass ein jeder Christ zu den Werken, die Gott nicht geboten hat, unverbunden ist; er darf allezeit alle Speisen essen. Daraus erlernt wird, dass Kaese- und Butterbriefe [85] ein roemischer Betrug [86] sind. XXIV. Christianorum nullus ad ea opera, quae Christus non praecepit, adstringitur; quolibet tempore, quolibet cibo vesci potest. Consequitur ergo literas, quas pro caseo et butyro dant pontificii, Romanas esse imposturas. Von Feiertag und Wallfahrt. XXV. Dass Zeit und Ort den Christenmenschen unterworfen sind, und der Mensch nicht ihnen. Daraus gelernt wird, dass die, welche an Zeit und Ort binden, die Christen ihrer Freiheit berauben. XXV. Tempus et locus in potestate sunt hominis, non homo in illorum potestate. Qui ergo tempus et locum [87] alligant, Christiana libertate pios fraudant et spoliant. Kutten-Kleidung, Zeichen, etc. XXVI. Dass Gott nichts missfaelliger ist, als Gleissen. Daher erlernt wird, dass Alles, so sich schoen macht vor den Menschen, eine schwere Gleissnerei und Verruchtheit ist. Hier fallen Kutten, Zeichen, Platten, etc. XXVI. Nihil magis displicet Deo quam hypocrisis. Hinc discimus hypocrisim esse gravem, et impudentem audaciam quidquid sanctum se simulat coram hominibus. Hic cadunt cuculli, signa, rasus vertex, etc. Orden und Secten. XXVII. Dass alle Christenmenschen Brueder Christi und unter einander sind, und Keinen auf Erden Vater nennen [88] sollen. Da fallen hin Orden, Secten, Rotten, etc. XXVII. Omnes Christiani fratres sunt Christi, et fratres inter sese, patrem ergo super terram [89] vocare non debent. Hic cadunt factiones et sectae. Die Geistlichen Ehe. XXVIII. Dass Alles, was Gott erlaubt, oder nicht verboten hat, recht ist; daher erlernt wird, dass die Ehe allen Menschen geziemt. XXVIII. Quidquid Deus non vetat et permittit, juste fit. Ex quo discimus matrimonium omnibus ex aequo convenire. Der unreine Geistliche nehme ein Weib. XXIX. Dass Alle, die man Geistliche nennt, suendigen, wenn sie, nachdem sie inne geworden sind, dass ihnen Gott, Reinigkeit zu halten, versagt hat, sich nicht durch die Ehe sicher stellen. [90] XXIX. Qui Ecclesiastici vulgo seu spirituales vocantur, peccant, dum, posteaquam senserint castitatem sibi a Deo negatam, non uxores ducunt aut nubunt. Geluebde der Reinigkeit. XXX. Dass die, welche Reinigkeit verheissen, naerrisch oder kindisch zu viel uebernehmen. Daraus erlernt wird, dass, die solche Geluebde annehmen, freventlich an den frommen Menschen handeln. XXX. Qui vovent castitatem, stulta praesumptione et puerili arrogantia tenentur. Qui ergo ab eis vota hujusmodi vel exquirunt vel oblata recipiunt, injuriam eis faciunt et tyrannidem in simplices exercent. Von dem Bann. XXXI. Dass den Bann kein einzelner Mensch Jemand auflegen mag, sondern die Kirche, das ist die Gemeinschaft derer, unter denen der das Bannes Wuerdige wohnt, sammt deren Waechter, das ist der Pfarrherr. XXXI. Excommunicationem nemo privatus ferre potest, sed ecclesia in qua excommunicandus habitat una cum episcopo. XXXII. Dass man allein den bannen mag, der ein oeffentliches Aergerniss giebt. [91] XXXII. Nemo potest nec debet excommunicari, quam is, qui sceleribus suis publice offendit. Von unrechtfertigem Gut. XXXIII. Dass ungerechtes Gut nicht Tempeln, Kloestern, Moenchen, Pfaffen, Nonnen, sondern den Duerftigen gegeben werden solle, wenn es XXXIII. Ablata injuste non templis, monasteriis, non monachis aut sacerdotibus, sed pauperibus danda sunt, si iis quibus dem rechten Besitzer nicht wieder zugewendet werden mag. ablata sunt restitui commode non possunt. Von der Obrigkeit. XXXIV. Die sogenannte geistliche Gewalt hat keinen Grund ihrer Pracht aus der Lehre Christi. XXXIV. Potestas quam sibi Papa et Episcopi, caeterique quos spiritales vacant, arrogant, et fastus, quo turgent, ex sacris literis et doctrina Christi firmamentum non habet. Weltliche Gewalt von Gott. XXXV. Aber die weltliche hat Kraft und Befestigung aus der Lehre und That Christi. XXXV. Magistratus publicus firmatur verbo et facto Christi. XXXVI. Alles, wovon der sogenannte geistliche Stand vorgiebt, es gehoere ihm zu von Rechts wegen und zum Schutze des Rechts, gehoert den weltlichen [Obrigkeiten] zu, wenn sie Christen sein wollen. XXXVI. Jurisdictio aut juris administratio, quam sibi dicti spirituales arrogant, tota magistratus saecularis est, si modo velit esse Christianus. XXXVII. Ihnen sind auch alle Christen schuldig gehorsam zu sein, Niemand ausgenommen; XXXVII. Magistratibus publicis omnes Christiani obedire debent nemine excepto. XXXVIII. Sofern sie nichts gebieten, das wider Gott ist. XXXVIII. Modo contra Deum nihil praecipiant! XXXIX. Darum sollen alle ihre Gesetze dem goettlichen Willen gleichfoermig sein, also, dass sie den Bedrueckten beschirmen, ob er schon nicht klagte. XXXIX. Leges magistratuum ad regulam divinae voluntatis sunt conformandae, ut oppressus et vim passos defendant et ab injuria asserant, etiam si nemo queratur. XL. Sie moegen allein mit Recht toedten, auch allein die, welche ein oeffentliches Aergerniss geben, ohne Gott zu erzuernen, er heisse denn ein anderes. XL. Magistratus jure duntaxat occidere possunt, atque eos tantum qui publice offendunt, idque inoffenso Deo, nisi Deus aliud praecipiat. XLI. Wenn sie recht mit Rath und Huelfe dienen denen, fuer die sie Rechenschaft XLI. Quum illis, pro quibus rationem reddere coguntur, consilia geben werden vor Gott, so sind auch diese schuldig, ihnen leibliche Handreichung zu thun. et auxilia legitime administrant, debent et illi ipsi magistratibus subsidia corporalia. XLII. Wenn sie aber untreu und nicht nach [92] der Richtschnur Christi verfahren wuerden, moegen sie mit Gott entsetzt werden. [93] XLII. Quando vero perfide et extra regulam Christi egerint, possunt cum Deo deponi. XLIII. Summa: Dessen Reich ist das allerbeste und festeste, der allein mit Gott herrschet, und dessen das allerboeseste und unsicherste, der nach seinem Gemuethe herrschet. XLIII. Hujus regnum optimum est et firmissimum qui ex Deo et cum Deo regnat; hujus vero pessimum et infirmissimum qui sua libidine. Vom Gebet. XLIV. Wahre Anbeter rufen Gott im Geist und in der Wahrheit an, ohne alles Geschrei vor den Menschen. XLIV. Veri adoratores invocant Deum in spiritu et veritate, corde orantes, non clamore coram hominibus. XLV. Gleissner thun ihre Werke, dass sie von den Menschen gesehen werden, nehmen auch den Lohn in dieser Zeit ein. XLV. Hypocritae omnia opera sua faciunt ut videantur ab hominibus; propterea mercedem suam hic recipiunt. XLVI. So muss ja folgen, dass Tempelgesang oder Geschrei, ohne Andacht und nur um Lohn, entweder Ruhm sucht von den Menschen oder Gewinn. XLVI. Cantiones ergo, seu verius boatus, qui in templis sine devotione pro mercede fiunt, aut laudem aut quaestum ab hominibus quaerunt. Von Aergerniss. XLVII. Leiblichen Tod soll der Mensch eher leiden, als dass er einen Christenmenschen aergerte oder in Schande braechte. XLVII. Potius mortem eligere debet homo, quam Christianum offendere aut pudefacere. XLVIII. Wer aus Bloedigkeit oder Unwissenheit sich will ohne Ursache aergern, den soll man nicht krank oder XLVIII. Qui ex infirmitate aut ignorantia absque causa vult offendi, non patiamur ut is infirmus klein lassen bleiben, sondern ihn stark machen, dass er nicht fuer Suende haelt, was nicht Suende ist. et ignorans maneat; sed demus operam ut rite edoctus firmus tandem evadat, nec peccatum ducat quod peccatum non est. XLIX. Groesseres Aergerniss weiss ich nicht, als dass man den Pfaffen, Eheweiber zu haben, nicht nachlaesst, aber Huren zu haben, um Geldes willen vergoennt. Pfui der Schande! [94] XLIX. Maius et gravius scandalum non puto, quam quod sacerdotibus matrimonio legitimo interdicitur; concubinas et scorta habere accepta ab eis pecunia permittitur. Vom Nachlassen der Suende L. Gott laesst allein die Suenden nach, durch Christum Jesum, seinen Sohn, unsern Herrn allein. L. Solus Deus peccata remittit, idque per solum Christum Jesum Dominum nostrum. LI. Wer solches der Creatur beilegt, [95] entzieht Gott seine Ehre und giebt sie dem, der nicht Gott ist; das ist eine wahre Abgoetterei. LI. Qui remissionem peccatorum creaturae tribuit, Deum gloria sua spoliat et idololatra est. LII. Darum die Beichte, die dem Priester oder dem Naechsten geschieht, nicht fuer ein Nachlassen der Suende, sondern fuer ein um Rathfragen [96] ausgegeben werden soll. LII. Confessio ergo, quae sacerdoti aut proximo fit, non pro remissione peccatorum, sed pro consultatione haberi debet. LIII. Aufgelegte Busswerke kommen von menschlichen Rathschlaegen (ausgenommen der Bann), nehmen die Suende nicht hinweg, werden aufgelegt Andern zu einem Schrecken. LIII. Opera satisfactionis a sacerdote imposita humanae sunt traditionis {excepta excommunicatione); peccatum non tollunt, sed aliis in terrorem imponuntur. Das Leiden Christi buesst die Suende. LIV. Christus hat alle unsre Schmerzen und Arbeit getragen. Wer nun den Busswerken beilegt, was allein Christi ist, der irrt und schmaehet Gott. LIV. Christus dolores nostros et omnes labores nostros tulit; qui vero operibus poenitentialibus tribuit, quod Christi solius est, errat et Deum blasphemat. Vorbehalten der Suende. LV. Wer einerlei Suende dem reuigen Menschen nachzulassen sich weigerte, waere nicht an Gottes, noch Petri, sondern an des Teufels Statt. LV. Qui vel unicum peccatum poenitenti remittere negat, is non Dei nec Petri, sed Diaboli vicem tenet. LVI. Wer etliche Suenden allein um Geldes willen nachlaesst, ist Simon's und Bileam's Gesell und des Teufels eigentlicher Bote. LVI. Qui quaedam tantum peccata idque pro mercede aut pecunia remittunt, Simonis et Balaami socii sunt, et veri Satanae legati. Vom Fegfeuer. LVII. Die wahre heilige Schrift weiss von keinem Fegfeuer nach dieser Zeit. LVII. Scriptura sacra purgatorium post hanc vitam nullum novit. LVIII. Das Urtheil ueber die Abgeschiedenen ist allein Gott bekannt. LVIII. Defunctorum judicium soli Deo cognitum est. LIX. Und je weniger uns Gott hat davon wissen lassen, desto weniger sollen wir davon zu wissen versuchen. LIX. Quo minus de hisce rebus nobis revelat Deus, hoc minus nobis pervestigandae sunt. LX. Wenn der Mensch, fuer die Verstorbenen besorgt, Gott anruft, ihnen Gnade zu beweisen, das verwerfe ich nicht; doch davon die Zeit bestimmen (sieben Jahre um eine Todsuende), und um Gewinnes willen luegen, ist nicht menschlich, sondern teuflisch. LX. Si quis, pro mortuis sollicitus, apud Deum gratiam eis implorat aut precatur, non damno; sed tempus de hoc definire (septennium pro peccato mortali), et propter quaestum mentiri, non humanum est, sed diabolicum. Von der Priesterschaft und ihrer Weihe. LXI. Von dem Character (der Weihe), den die Priester in der letzten Zeit ersonnen haben, [97] weiss die goettliche Schrift nichts. LXI. De charactere, quem postremis hisce temporibus excogitarunt sacrifici, nihil novit divina Scriptura. LXII. Sie erkennt auch keine Priester, als die das Gotteswort verkuendigen. LXII. Scriptura alios presbyteros aut sacerdotes non novit quam eos qui verbum Dei annunciant. LXIII. Denen heisst sie Ehre erbieten, LXIII. Mis vero presbyteris, de d. i. leibliche Nahrung darreichen. quibus diximus, qui Verbum Dei praedicant, Scriptura divina jubet, ut necessaria ministrentur. Von Abstellung der Missbraeuche LXIV. Alle, die ihren Irrthum erkennen, soll man nichts lassen entgelten, sondern sie in Frieden sterben lassen, und hernach das der Kirche gewidmete Gut christlich verwalten. LXIV. Qui errorem agnoscunt, illis nihil damni inferendum, ferantur autem donec in pace decedant, deinde sacerdotiorum bona juxta Christianam caritatem ordinentur. LXV. Die sich [ihren Irrthum] nicht erkennen wollen, mit denen wird Gott wohl handeln; darum man ihren Leibern keine Gewalt anthun soll, es waere denn, dass sie so ungebuehrlich verfuehren, dass man das nicht unterlassen koennte. LXV. Qui errorem non agnoscunt nec ponunt, Deo sunt relinquendi, nec vis corporibus illorum inferenda nisi tam enormiter ac tumultuose se gerant, ut parcere illis magistratui salva publica tranquillitate non liceat. LXVI. Es sollen alle geistlichen Vorgesetzten sich sogleich herablassen, und einzig das Kreuz Christi, nicht die Kisten aufrichten, oder sie gehen unter; die Art steht am Baum. LXVI. Humilient se illico quicunque in Ecclesia sunt praefecti, crucemque Christi (non cistam) erigant; aut perditio eorum adest, nam securis radici arboris est admota. LXVII. Wenn Jemand begehrte, ein Gespraech mit mir zu haben von Zinsen, Zehenten, ungetauften Kindern, von der Firmelung, entbiete ich mich willig, zu antworten. LXVII. Si cui libet disserere mecum de decimis, reditibus, de infantibus non baptizatis, de confirmatione, non detrectabo colloquium. Hier unternehme Keiner zu streiten mit Sophisterei oder Menschentand, sondern komme, die Schrift zum Richter zu haben (die Schrift athmet den Geist Gottes), damit man die Wahrheit entweder finde, oder, wenn sie gefunden ist, wie ich hoffe, behalte. Amen. Das walte Gott! __________________________________________________________________ [65] ungesprochen. [66] entbeuet. [67] nuet. [68] messent. [69] allem. [70] gelaystet. [71] Leichnam. [72] Uss dem. [73] Gemeynsame. [74] Verwalten. [75] mitthellend. [76] dem haubt einig losen (i.e., listen, hear). [77] Wo dem geloset wuert. [78] ankeren. [79] That is, Mind Pope (what follows). [80] verschupffen. [81] Sicherung. [82] effectae [83] entspringt. [84] ita. [85] kaess und ancken, brieff. [86] Roemische Geschwindigkeit. [87] tempore et loco. [88] uffblasen. [89] in terris. [90] verbuetent. [91] offentlich verergeret. [92] usser (ausser). [93] This article asserts the right of revolution [94] Pfuch der schand! [95] zugibt. [96] rathforschung. [97] seind ynnen worden. __________________________________________________________________ THESES BERNENSES. A.D. 1528. The Ten Conclusions of Berne. These Ten Conclusions were carefully prepared by Berthold Haller and Francis Kolb, Reformed ministers at Berne, and, at their request, revised and published by Zwingli (in German, Latin, and French) for a large religious Conference held in the capital of Switzerland, Jan. 7-26, 1528. They were approved by all the leading Swiss Reformers, and also by Ambrosius Blaarer of Constance, Bucer and Capito of Strasburg, and others, who attended the Conference. The result of the Conference was the complete triumph of the Reformation in Berne. They are a model of brevity. Niemeyer gives the German original in the Swiss dialect from the Zurich edition of 1528. An English version is given in Vol. I. p.365. Ueber diese nachfolgenden Schlussreden wollen wir, Franciscus Kolb und Berchtoldus Haller, beide Prediger zu Bern, sammt andern, die das Evangelium bekennen, einem Jeden mit Gott Antwort und Bericht geben, aus heiliger biblischer Schrift, Neuen und Alten Testaments, auf angesetzten Tag zu Bern, Sonntag nach dem Feste der Beschneidung Christi, im Jahre 1528. De sequentibus Conclusionibus nos Franciscus Kolb et Berchtoldus Haller, ambo pastores Ecclesiae Bernensis, simul cum aliis orthodoxiae professoribus unicuique rationem, reddemus, ex scriptis biblicis, Veteris nimirum et N. Testamenti libris, die designato, nimirum primo post dominicam primam circumcisionis, anno MDXXVIII. I. Die heilige christliche Kirche, [98] deren einiges Haupt Christus, ist aus dem Worte Gottes geboren; in demselben bleibt sie, und hoert nicht die Stimme eines Fremden. I. Sancta Christiana Ecclesia, cujus unicum caput est Christus, nata est ex Dei Verbo, in eoque permanet, nec vocem audit alieni. II. Die Kirche Christi macht nicht Gesetze und Gebote ohne Gottes Wort; desshalb alle Menschensatzungen, die man Kirchengebote nennt, uns nicht weiter binden, als sie in Gottes Wort gegruendet und geboten sind. II. Ecclesia Christi non condit leges et mandata extra Dei Verbum; ea propter omnes traditiones humanae, quas Ecclesiasticas vocant, non ulterius nos obligant, quam quatenus in Dei Verbo sunt fundatae et praeceptae. III. Christus ist unsre einige Weisheit, Gerechtigkeit, Erloesung und Bezahlung fuer aller Welt Suende; desshalb ein anderes Verdienst der Seligkeit und Genugthuung fuer die Suende bekennen, ist Christum verleugnen. III. Christus est unica sapientia, justitia, redemptio et satisfactio pro peccatis totius mundi; idcirco aliud salutis et satisfactionis meritum pro peccato confiteri, est Christum abnegare. IV. Dass der Leib und das Blut Christi wesentlich und leiblich in dem Brote der Danksagung empfangen wird, kann mit biblischer Schrift nicht bewiesen werden. IV. Quod corpus et sanguis Christi essentialiter et corporaliter in pane Eucharistiae percipiatur, ex Scriptura Sacra non potest demonstrari. V. Die Messe, wie sie jetzt im Gebrauch ist, darin man Christum Gott dem Vater fuer die Suenden der Lebenden Todten aufopfere, ist der Schrift zuwider, dem allerheiligsten Opfer, Leiden und Sterben Christi eine Laesterung, und um der Missbraeuche willen ein Graeuel vor Gott. V. Missa, ut hodie in usu est, in qua Christus Deo Patri offertur pro peccatis vivorum et mortuorum, Scripturae est contraria, in sanctissimum sacrificium, passionem et mortem Christi blasphema et propter abusus coram Deo abominabilis. VI. Wie Christus allein fuer uns gestorben ist, so soll er, als alleiniger Mittler und Fuersprecher zwischen Gott dem Vater und uns Glaeubigen, angerufen werden. Desshalb ist das Anrufen aller andern Mittler und Fuersprecher ausserhalb dieser Zeit ohne Grund der Schrift vorgeschrieben. VI. Quemadmodum Christus solus pro nobis mortuus est, ita etiam solus ut mediator et advocatus inter Deum Patrem et nos fideles adorandus est. Idcirco alios mediatores extra hanc vitam existentes ad adorandum proponere cum fundamento Verbi Dei pugnat. VII. Nach dieser Zeit wird kein Fegefeuer in der Schrift gefunden. Desshalb sind alle Todtendienste, als Vigilien, Seelenmessen, Septimen, Trigesimen, [99] Jahrzeiten, [100] Lampen, [101] Kerzen und dergleichen vergeblich. VII. Esse locum post hanc vitam, in quo purgentur animae, in Scriptura non reperitur; proin omnia officia pro mortuis instituta, ut vigiliae, missae pro defunctis, exequiae, septimae, trigesimae, anniversariae, lampades, cerei et id genus alia frustanea sunt. VIII. Bilder machen zur Verehrung ist wider Gottes Wort des Neuen und Alten Testaments. Desshalb sind sie abzuthun, wo sie mit Gefahr der Verehrung aufgestellt sind. VIII. Imagines fabricare cultus gratia, Dei Verbo, Veteris et Novi Testamenti libris comprehenso repugnat. Idcirco si sub periculo adorationis proponantur, abolendae. IX. Die heilige Ehe ist in der Schrift keinem Stande verboten, sondern, Hurerei und Unkeuschheit zu vermeiden, allen Staenden geboten. IX. Matrimonium nulli ordini hominum in Scriptura interdictum est, sed scortationis et impuritatis vitandae causa omnium ordinum hominibus praeceptum et permissum. X. Da ein oeffentlicher Hurer nach der Schrift im wahren Banne ist, so folgt, dass Unkeuschheit und Hurerei des Aergernisses wegen keinem Stande schaedlicher ist, als dem Priesterstande. X. Quia manifestus scortator juxta Scripturam excommunicandus; sequitur, scortationem aut impurum caelibatum propter scandalum nulli ordini hominum magis quam sacerdotali damnosum esse. Alles Gott und seinem heiligen Worte zur Ehre! __________________________________________________________________ [98] Kilch. [99] Tryssgost [100] Jarzyt. [101] Amplen. __________________________________________________________________ CONFESSIO HELVETICA PRIOR (sive BASILEENSIS POSTERIOR). The First Helvetic Confession. A.D. 1536. [This Confession was composed by a number of Swiss divines (Bullinger, Grynaeus, Myconius, and others), delegated and assembled for the purpose, in the city of Basle, A.D. 1536. It is the first Confession which represented the faith of all the Reformed cantons of Switzerland; the preceding ones had merely a local authority. It is called the First Helvetic Confession to distinguish it from the Second Helvetic Confession (1566), which acquired still greater authority. It is also less aptly called the Second Confession of Basle (Conf. Basileensis Posterior), from the place of its composition and publication, in distinction from the First Confession of Basle, or of Muehlhausen (1534), which continued in force in these two cities. See the History, Vol. I. S:S: 53 and 54. The Latin text was published first under the title: Ecclesiarum per Helvetiam Confessio Fidei summaria et generalis. It is reproduced in the Corpus et Syntagma, and in Niemeyer's Collectio (pp. 115-122). The German text in the Swiss dialect was prepared by Leo Judae, and is of equal authority with the Latin, although it is a free and enlarged translation. I give it in High-German, which is more intelligible. It appeared with the following title and introductory note: 'Ein gemeine bekantnus des helgen waren und uralten Christlichen gloubens und unsern mittburgern und Christlichn gloubgnossen, etc. Zurich. Bern. Basell. Strassburg. Costenz. Santgalln. Schaffhusn. Millhusn. Biel. etc. zbasell uffgericht geordnet und gmacht uff wytern bscheid, etc. Im 1536. 1. 2. 3. et 4. Februariy. 'Ein kurtze und gemeine bekantnuss des gloubens der kelchen so in einer Eidtgnoschafft das Evangelium Christi angenomen habend, allen gloebigen und fromen zu erwegen, zu beschatzn und zu urteilen dargestelt. 1 Pet. iii.; 1 Joh. iv.'] I. Von der heiligen Schrift. I. De Scriptura Sacra. Die heilige, goettliche, biblische Schrift, die da ist das Wort Gottes, von dem heiligen Geiste eingegeben, und durch die Propheten und Apostel der Welt vorgetragen, ist die alleraelteste, vollkommenste und hoechste Lehre, und begreift allein alles das, was zur wahren Erkenntniss, Liebe und Ehre Gottes, zu rechter, wahrer Froemmigkeit und Anrichtung eines frommen, ehrbaren und gottseligen Lebens dienet. [102] Scriptura canonica Verbum Dei, Spiritu Sancto tradita, et per prophetas apostolosque mundo proposita, omnium, perfectissima et antiquissima Philosophia, pietatem omnem, omnem vitae rationem sola perfecte continet. [103] II. Von Auslegung der Schrift. II. De Interpretatione Scripturae. Diese heilige, goettliche Schrift soll nicht anders, als aus ihr selbst ausgelegt Hujus interpretatio ex ipsa sola petenda est, ut ipsa interpres und erklaert werden durch die Richtschnur des Glaubens und der Liebe. [104] sit sui, caritatis fideique regula moderante. [105] III. Von den alten Lehrern. III. De Antiquis Patribus. Wo nun die heiligen Vaeter und alten Lehrer, welche die Schrift erklaert und ausgelegt haben, von dieser Richtschnur nicht abgewichen sind, [106] wollen wir sie nicht allein fuer Ausleger der Schrift, sondern fuer auserwaehlte Werkzeuge, durch die Gott geredet und gewirkt hat, erkennen und halten. A quo interpretationis genere, quatenus sancti patres non discessere, eos non solum ut interpretes Scripturae recipimus, sed ut organa Dei electa veneramur. IV. Von Menschenlehren. IV. De Traditionibus Hominum. Was sonst menschliche Lehren und Satzungen sind, sie seien so schoen, huebsch, angesehen und lange gebraucht, als sie nur wollen, die uns von Gott und dem wahren Glauben abfuehren, halten wir fuer eitel und kraftlos, wie es der heilige Matth. 15 selbst bezeugt, da er spricht: Sie ehren mich vergebens, wenn sie lehren die Lehren der Menschen. [107] Per caetera de traditionibus hominum quantumvis speciosis et receptis, quaecumque nos abducunt, sic illud Domini respondemus, Frustra me colunt docentes doctrinas hominum. [108] V. Was der Zweck der heiligen Schrift sei, und worauf sie zuletzt hinweise. V. Scopus Scripturae. Die ganze biblische Schrift sieht allein darauf, dass der Mensch verstehe, dass ihm Gott guenstig sei und wohlwolle, und dass er diese seine Gutwilligkeit durch Christum, seinen Sohn, dem Status hujus Scripturae canonicae totius is est, bene Deum hominum generi velle, et eam benevolentiam per Christum Filium suum declarasse. Quae fide ganzen menschlichen Geschlecht oeffentlich dargestellt und bewiesen habe, die aber allein durch den Glauben zu uns komme, allein durch den Glauben empfangen, und durch die Liebe gegen den Naechsten gezeigt und bewiesen werde. [109] sola ad nos perveniat recipiaturque, caritate vero erga proximos exprimatur. [110] VI. Von Gott. VI. Deus. Von Gott halten wir also, dass ein einiger, wahrer, lebendiger und allmaechtiger Gott sei, einig im Wesen, dreifaltig in der Person, der alle Dinge durch sein Wort, das ist, durch seinen Sohn, aus nichts geschaffen habe, und alle Dinge durch seine Vorsehung recht, wahrhaft und weise regiere, verwalte und erhalte. [111] De Deo sic sentimus, unum substantia: trinum personis, omnipotentem esse. Qui ut condiderit per verbum, id est, Filium suum, omnia ex nihilo, sic providentia sua juste vereque et sapientissime gubernet: servet: foveat omnia. VII. Von dem Menschen. VII. Homo et Vires ejus. Der Mensch, das vollkommenste Bild Gottes auf Erden, unter allen sichtbaren Geschoepfen das edelste und vornehmste, ist aus Leib und Seele zusammengesetzt; der Leib ist sterblich, die Seele unsterblich. Dieser Mensch, der von Gott recht und wohl geschaffen war, ist durch seine eigne Schuld in die Suende gefallen, und hat das ganze menschliche Geschlecht mit sich in diesen Fall gezogen, und solchem Elend unterwuerfig gemacht. [112] Homo perfectissima Dei in terris imago, primasque creaturarum visibilium habens, ex anima et corpore constans, quorum hoc mortale, illud immortale est, quum esset sancte a Deo conditus, sua culpa in vitium prolapsus, in eandem secum ruinam genus humanum totum traxit, ac eidem calamitati obnoxium reddidit. [113] VIII. Von der Erbsuende. VIII. Originale Peccatum. Diese Erbsuende [114] und urspruengliche Atque haec lues, quam originalem Suende hat das ganze menschliche Geschlecht so durchdrungen, und hat es so verwuestet und vergiftet, dass dem Menschen, der ein Kind des Zornes und ein Feind Gottes geworden war, Niemand als Gott durch Christum helfen oder ihn wiederherstellen konnte, und was in ihm Gutes uebrig geblieben ist, das wird durch taegliche Maengel und Gebrechen [praesten] fuer und fuer geschwaecht; so dass es noch aerger wird; denn die Kraft der Suende un des Gebrechens [praesten] in uns ist so maechtig, dass weder die Vernunft dem, was sie erkannt, nachkommen, noch der Verstand das goettliche Fuenklein pflanzen und weiterbringen kann. [115] vocant, genus totum humanum sic pervasit, ut nulla ope irae filius, inimicusque Dei nisi divina per Christum curari potuerit. Nam si quid frugis hic bonae superstes est, vitiis nostris assidue debilitatum, in pejus vergit. Superat enim mali vis, et nec rationem persequi, nec mentis divinitatem excolere sinit. [116] IX. Von der freien Willkuer, die man den freien Willen nennt. IX. Liberum Arbitrium. Desshalb schreiben wir dem Menschen eine freie Willkuer also zu, weil wir an uns selbst befinden, dass wir mit Wissen und Willen Gutes und Boeses thun. Das Boese koennen wir von uns selbst thun, das Gute aber koennen wir weder annehmen, noch vollbringen, wir seien denn durch die Gnade Christi erleuchtet, erwecket und getrieben; denn Gott ist der, der in uns das Wollen und Vollbringen wirkt, nach seinem guten Willen; aus Gott ist unser Heil, aus uns aber ist nichts, als Suende und Verdammniss. [117] Unde sic homini liberum arbitrium tribuimus, ut qui scientes et volentes agere nos bona et mala experimur, mala quidem agere sponte nostra queamus, bona vero amplecti et persequi, nisi gratia Christi illustrati, Spiritu ejus impulsi, non queamus. Deus enim is est, qui operatur in nobis et velle et perficere pro bona sua voluntate. Et ex Deo salus, e nobis perditio est. [118] X. Wie Gott den Menschen durch seinen ewigen Rathschluss wiedergebracht habe. X. Consilium Dei AEternum de Reparatione Hominis. Wiewohl nun der Mensch durch diese seine Schuld und Uebertretung zur ewigen Verdammniss verurtheilt und in den gerechten Zorn Gottes gefallen ist, so hat doch Gott, der gnaedige Vater, nie aufgehoert, Sorge fuer ihn zu tragen, welches wir aus der ersten Verheissung und aus dem ganzen Gesetz (durch welches die Suende erweckt, nicht erloescht wird), und aus dem Herrn Christo, der dazu verordnet und gegeben ist, klar und offenbar genug merken und verstehen koennen. [119] Hujus igitur hominis hac culpa damnationi addicti, et in indignationem justam incurrentis, nunquam tamen curam gerere Deus Pater desiit. Id quod ex primis promissionibus, legeque tota (quae peccatum excitat, non extinguit) et a Christo in hoc destinato praestitoque perspicuum est. [120] XI. Von dem Herrn Christo, und was wir durch ihn haben. XI. Jesus Christus et quae per Christum. Dieser Herr Christus, ein wahrer Sohn Gottes, wahrer Gott und Mensch, hat in der Zeit, die Gott von Ewigkeit dazu bestimmt hat, die wahre menschliche Natur, mit Leib und Seele angenommen, hat zwei unterschiedene, unvermischte Naturen in einer eingen unzertrennlichen Person, welche Annehmung menschlicher Natur darum geschehen ist, dass er uns, die todt waren, wieder lebendig und zu Miterben Gottes machte, wesshalb er auch unser Bruder geworden ist. [121] Hic Christus verus Dei Filius, verusque Deus, et homo verus, quum juxta praefinitum tempus hominem totum, id est, anima et corpore constantem assumpsisset, in una individuaque persona duas, sed impermixtas naturas obtinens, ut vitae mortuos nos restitueret, et Dei cohaeredes faceret, frater noster factus est. [122] Dieser Herr Christus, der Sohn des wahren, lebendigen Gottes, hat Is sacrosanctam divinitatis unione carnem, nostrae (peccato das Fleisch, das durch die Vereinbarung mit der Gottheit heilig ist, unserm Fleisch in allen Dingen gleich, ausgenommen die Suende, weil es ein reines, unbeflecktes Opfer sein sollte, aus der unbefleckten Jungfrau Maria durch Mitwirkung Gottes des heisigen Geistes angenommen, fuer uns in den Tod gegeben, zu einer Bezahlung, Begnadigung und Abwaschung aller Suenden. [123] solum excepto, quoniam illibatam esse hostiam oportebat) per omnia similem, ex intacta Virgine Maria, Spiritu Sancto cooperante, sumens, in mortem ad universi peccati expiationem tradidit. [124] Und damit wir eine vollkommne Hoffnung und Vertrauen unsers unsterblichen Lebens haben moechten, hat er sein Fleisch, das vom Tode zum Leben wieder auferweckt, zur Rechten seines allmaechtigen Vaters gesetzt. [125] Idem ut esset plena nobis perfectaque immortalitatis nostrae spes et fiducia, suam ipse carnem, de morte suscitatam, in coelum ad omnipotentis Patris dexteram collocavit. [126] Dieser Herr Christus, der den Tod, die Suende und alle hoellische Gewalt uebenwonden und besiegt hat, ist unser Vorgaenger, unser Fuehrer und unser Haupt; er ist der rechte Hohepriester, der da sitzt zur Rechten Gottes, und unsre Sache ueberall beschirmt und fuehrt, bis er uns zu dem Bilde, zu dem wir geschaffet sind, reformire und zurueckbringe, und in die Gemeinschaft seines goettlichen Wesens einfuehre. [127] Hic morte, peccato, inferisque omnibus triumphatis, victor duxque, et caput nostrum, ac pontifex vere summus [ad dexteram Patris], sedens, causam nostram perpetuo tuetur agitque, dum ad imaginem ad quam conditi eramus, reformet. [128] Aus diesen Herrn Jesum Christum warter wir, dass er kommen werde am Ende der Welt, als ein wahrer, gerechter Richter, der das wahre Urtheil ueber alles Fleisch, von ihm zum Urtheil auferweckt, faellen wird; die Frommen und Glaeubigen wird er in den Himmel Hunc venturum ad saeculorum omnium finem, verum rectumque judicem, ac sententiam in omnem carnem, ad id judicium, prius suscitatam, laturum, ac pios supra ethera evecturum, impios corpore et anima ad aeternum fuehren, und die Unglaeubigen wird er mit Leib und Seele in die ewige Verdammniss stossen und verdammen. [129] exitium damnaturum, expectamus. [130] Dieser Herr Jesus, wie er allein unser Mittler, Fuersprecher, Opfer, Hoher Priester, Herr und Koenig ist, also erkennen wir ihn allein, und glauben von ganzem Herzen, dass er allein unsre Versoehnung, unsre Erloesung, Heiligung, Bezahlung, Weisheit, Schirm und Rettung sei. Hier verwerfen wir alles das, was sich als Mittel, Opfer und Versoehnung unsers Lebens und Heils darstellt, und erkennen keines, als allein den Herrn Christum. [131] Qui ut solus est mediator, intercessor, hostia, idemque et pontifex, dominusque, et rex noster, ita hunc solum agnoscimus ac toto corde credimus conciliationem, redemptionem, sanctificationem, expiationem, sapientiam, protectionem, assertionem nostram solum: omne hic simpliciter vitae salutisque nostrae medium, praeter hunc solum Christum, rejicientes. [132] XII. Was der Zweck der evangelischen Lehre sei. XII. Scopus Evangelicae Doctrinae. Desshalb soll in aller evangelischen Lehre das das hoechste und vornehmste Hauptstueck sein, das in allen Predigten nachdruecklich getrieben und in die Herzen der Menschen eingedrueckt werden soll, naemlich, dass wir allein durch die einige Barmherzigkeit Gottes und durch das Verdienst Christi erhalten und selig werden. Damit aber die Menschen verstehen, wie nothwendig ihnen Christus zum Heil und zur Seligkeit sei, soll man ihnen die Groesse und Schwere der Suende durch das Gesetz und den Tod Chrsti auf's Hellste und Klarste anzeigen, vorbilden und vor Augen stellen. [133] Itaque in omni doctrina evangelica primum ac praecipuum hoc ingeri debet, sola nos Dei misericordia et Christi merito servari. Quo ut intelligant homines quam opus habeant, peccata eis per legem et mortem Christi luculentissime semper sunt indicanda. [134] XIII. Wie uns die Gnade Christi und sein Verdienst mitgetheilt werden, und welche Frucht daraus folge. XIII. Christianus et Officia ejus. Solche hohe und grosse Wohlthaten goettlicher Gnade und die wahre Heiligung des Geistes Gottes erlangen wir nicht durch unsre Verdienste oder Kraefte, sondern durch den Glauben, der eine lautere Gabe und Geschenk Gottes ist. [135] Ista vero tam divina beneficia, ac veram Spiritus Dei sanctificationem, fide mero Dei donc, haud ullis aut viribus aut meritis nostris consequimur. [136] [XIV.] Was der Glaube sei. [137] XIV. De Fide. [138] Derselbe Glaube ist ein gewisser, fester, ja unbezweifelter Grund und eine Ergreifung aller der Dinge, die man von Gott hofft, welcher daraus die Liebe und demnach allerlei Tugenden und guter Werke Frucht wachsen macht. Und wiewohl die Frommen und Glaeubigen sich in solchen Fruechten des Glaubens ohne Unterlass ueben, so schreiben wir doch die Frommmachung und das erlangte Heil nicht solchen Werken, sondern nur der Gnade Gottes zu. Quae fides certa et indubita omnium sperandarum de Dei benevolentia rerum substantia est et apprehensio. Ex sese caritatem ac mox praeclaros virtutum omnium fructus pullulat. Non quidquam tamen his officiis, licet piorum, sed ipsi simpliciter justificationem et partam salutem gratiae Dei tribuimus. Dieser Glaube, der sich nicht seiner Werke, wiewohl er unzaehlbare gute Werke wirft, sondern der Barmherzigkeit Gottes troestet, ist der rechte, wahre Dienst, mit dem man Gott gefaellt. [139] Atque sic quidem solus verus Dei cultus est, fides inquam nulla operum fiducia, operum faecundissima. [140] XIV. [XV.] Von der Kirche. XV. Ecclesia. Wir halten dafuer, dass aus den lebendigen Et ex talibus lapidibus super Steinen, die auf diesen lebendigen Felsen gebauet sind, eine heilige, allgemeine Kirche, die Gemeinschaft und Versammlung aller Heiligen, die Christi Braut und Gemahl ist, welche er durch sein Blut reinige, und endlich dem Vater ohne Tadel ganz unbefleckt darstelle, gebaut und versammelt werde. vivam hanc petram, hoc pacto inedificatis, ecclesiam construi, sanctamque sanctorum omnium collectionem et immaculatam Christi sponsam esse tenemus, quam Christus sanguine suo lavet et purificet, et tandem Patri suo eam sine macula et ruga statuat et tradat. Und wiewohl diese Kirche und Versammlung Christi allein den Augen Gottes offen und bekannt ist, so wird sie doch durch aeussere Zeichen, Gebraeuche und Ordnungen, die von Christo selbst eingesetzt und geordnet sind, und durch das Wort Gottes, als durch eine allgemeine, oeffentliche und ordentliche Zucht, nicht allein gesehen und erkannt, sondern auch also gesammelt und gebaut, dass zu dieser Kirche Neimand (ordentlich zu reden und ohne besondre von Gott geoffenbarte Freiheit) ohne diese Dinge gezaehlt wird. [141] Qua quidem quum solius sit Dei oculis nota, externis tamen quibusdam ritibus, ab ipso Christo institutis, et Verbi Dei velut publica legittimaque disciplina, non solum cernitur cognosciturque, sed ita constituitur, ut in hanc sine his nemo {nisi singulari Dei privilegio) censeatur. [142] XV. [XVI.] Von den Dienern des Wortes Gottes und dem Dienste der Kirche. XVI. De Ministerio Verbi. Desshalb bekennen wir auch, dass die Diener der Kirche Mitarbeiter Gottes sind, wie sie der heilige Paulus nennt, durch die er seinen Glaeubigen Erkenntniss seiner selbst und Vergebung der Suenden zutheilt und darbietet, die Menschen zu sich bekehrt, aufrichtet, Atque hanc ob causam ministros ecclesiae cooperarios esse Dei (quod et Paulus agnoscit) fatemur, per quos ille et cognitionem sui, et peccatorum remissionem administret, homines ad se convertat, erigat, consoletur, troestet, ja, auch schreckt und richtet, doch in dem Verstande, dass wir in dem Allen alle Wirkung und Kraft dem Herrn Gott allein, dem Diener aber das Zudienen zuschreiben; denn gewiss ist es, dass diese Kraft und Wirkung seinem Geschoepfe jemals beigelegt werden soll, noch kann, sondern Gott theilt sie aus nach seinem freien Willen, denen er will. [143] terreat etiam et judicet. Ita tamen, ut virtutem et efficaciam in his omnem Domino, ministerium ministris tamen adscribamus. Nam hanc virtutem efficaciamque nulli omnino creatures alligari, sed libera Dei dignatione dispensari [quomodo et] quibus ipse velit, certum est. [144] [Nihil enim est, qui rigat, neque qui plantat, sed qui dat incrementum Deus.] [145] XVI. [XVII.] Von der Macht der Kirche. XVII. Potestas Ecclesiastica. Die Macht, das Wort Gottes zu predigen und die Schaeflein des Herrn zu weiden, welches eigentlich zu reden das Amt der Schluessel ist, schreibt allen Menschen vor Eine Form zu leben, sie seien hoch oder niedern Standes. Diess Ansehn soll, als ein Befehl Gottes, hoch, theuer und unverletzt sein; es soll auch Niemand diese Macht zur Verwaltung uebertragen werden, er sei denn zuvor durch die goettliche Stimme und Wahl, durch diejenigen, die von der Kirche durch wohlerwogene Rathschlaege als Ausschuss dazu bestimmt und erwaehlt sind, tauglich und geschickt dazu erfunden und erkannt. [146] Ipsa autem verbi, et pascendi gregis Dominici auctoritas, quae proprie clavium potestas est, cunctis, summis aeque et imis praescribens, sacrosancta inviolabilisque esse, et vel divino Dei, vel certo et consulto ecclesiae suffragio, electis tantum ad ministrandum committi debet. [147] XVII. [XVIII.] Von der Erwaehlung der Diener der Kirche. XVIII. Electio Ministrorum. Diess Amt und dieser Dienst soll Niemand befohlen oder vertraut werden, er sei denn zuvor in der Heiligen Schrift und der Erkenntniss des Willens Gottes wohlberichtet, in Froemmigkeit und Unschuld des Lebens unstraeflich, und im Fleiss und Ernst, die Ehre und den Namen Christi zu foerdern, eifrig und inbruenstig erfunden und erkannt worden, naemlich durch die Diener und Vorsteher der Kirche; auch die, welche aus der christlichen Obrigkeit, als von der Kirche wegen, zu solchem Amt erwaehlt sind. Und weil dasselbe eine rechte, wahre Wahl Gottes ist, sollen sie durch das Urtheil der Kirche und Auflegung der Haende der Aelteren als billig und recht erkannt und angenommen werden. [148] Est enim functio haec nulli, quem non et legis divinae peritia, et vitae innocentia, et Christi nominis studio singulari esse compererint et judicarint ministri ecclesiae, et iis, quibus id negotii per Christianum magistratum ecclesiae nomine commissum est, concedenda. Quae quum vera Dei electio sit, ecclesiae tamen suffragio et manuum presbyterorum [sacerdotis] impositione recte comprobatur. [149] XVIII. [XIX.] Wer der Hirt und das Haupt der Kirche sei. XIX. Pastor Quis. Christus selbst ist allein das wahre und rechte Haupt und der Hirt seiner Kirche; derselbe giebt seiner Kirche Hirten und Lehrer, die aus seinem Befehl das Wort und das Amt der Schluessel ordentlich und rechtmaessig, wie oben gemeldet, fuehren. Desshalb wir diejenigen, die allein mit dem Namen Bischoefe sind, und das Haupt zu Rom weder bekennen, noch annehmen. [150] Christus ipse verum suae ecclesiae caput ac pastor solus est is ecclesiae suae pastores dat et doctores, qui in ecclesia externa hac clavium potestate legitime sic concredita recte et legitime utantur. Unde illos titulotenus tantum pastores, caputque romanum minime agnoscimus. [151] XIX. [XX.] Was das Amt sei der Diener und der Kirche. XX. Ministrorum Officia. Das Allerhoechste und Vornehmste in diesem Amte ist, dass die Diener der Kirche Reue und Leid ueber die Suende, Aenderung des Lebens und Verzeihung der Suende predigen, und das Alles durch Christum; ferner, dass sie unaufhoerlich fuer das Volk bitten, der Heiligen Schrift und dem Worte Gottes in Lesen und heiliger Betrachtung ernstlich und fleissig obliegen, mit dem Worte Gottes, als mit dem Schwerte des Geistes, in alle Wege den Teufel mit toedtlichem Hasse verfolgen und seine Kraft unterdruecken und schwaechen, dass sie die gesunden Buerger Christi beschirmen, die boesen aber warnen, zurueckdraengen und entfernen, und wenn sie in ihrem Frevel und ihren unverschaemten Lastern die Kirche Christi wollten fuer und fuer aergern und verwuesten, sollen sie durch diejenigen, die von den Dienern des Wortes und christlicher Obrigkeit dazu verordnet sind, ausgestossen, oder auf andere fuegliche und schickliche Weise gestraft und gebessert werden, bis sie ihren Irrthum bekennen, sich aendern und gesund werden; dann aber soll der Buerger Christi, der also ungesund und krank gewesen und ausgeschlossen ist, wieder in die Kirche aufgenommen Summum functionis hujus munus est, poenitentiam et peccatorum per Christum, remissionem praedicare: pro populo incessanter orare, sanctis studiis verboque Dei indefesse invigilare, atque Verbo Dei velut gladio Spiritus, et arte omnigena Satanam internecino semper odio persequi ac debilitare, Christi cives sanos quidem tueri, vitiosos autem monere, reprehendere, coercere, et grassantes longius, ecclesiae, id est, Christi confoederatorum conspiratione consensuque pio, tota ditione aut ejicere ac proscribere, aut alia ratione commoda emendare tantisper, [152] dum resipiscant et salvi fiant. Is enim ad ecclesiam civi Christi morbido regressus est, si conversis animis studiisque {quo omnis haec disciplina spectat) errorem agnoscens confiteatur suum, et disciplinam sanam ultro jam requirat, ac werden, wenn er sich bekehrt und mit grossem Ernst seine Suende und seinen Irrthum bekennt und gesteht (denn dazu soll diese Strafe dienen) und Arzenei fuer seine Krankheit willig sucht, sich in geistliche Zucht begiebt, und mit neuem Fleiss und Erst in der Froemmigkeit alle Frommen erfreut. [153] studio pietatis novo pios omnes exhilaret. [154] XX. [XXI.] Von der Kraft und Wirkung der Sacramente. XXI. De Vi et Efficacia Sacramentorum. Der Zeichen, die man Sacramente nennt, sind zwei, naemlich die Taufe und das Nachtmahl des Herrn. Diese Sacramente sind bedeutsame, heilige Zeichen hoher, heimlicher Dinge; sie sind aber nicht blosse und leere Zeichen, sondern bestehen in Zeichen und wesentlichen Dingen. Denn in der Taufe ist das Wasser das Zeichen; das Wesentliche aber und Geistliche ist die Wiedergeburt und die Aufnahme in das Volk Gottes. Im Nachtmahl oder Danksagung sind Brot und Wein Zeichen; das Wesentliche aber und Geistliche ist die Gemeinschaft des Leibes und Blutes Christi, das Heil, das am Kreuz erobert ist, und Vergebung der Suenden, welche wesentliche, unsichtbare und geistliche Dinge im Glauben empfangen werden, so wie die Zeichen leiblich, und in diesen geistlichen, wesentlichen Dingen besteht die ganze Kraft, Wirkung und Frucht der Sacramente. Signa, quae, [in ecclesia Christi] et sacramenta vocantur, duo sunt, baptismus, et eucharistia. Haec rerum arcanarum symbola non nudis signis, sed signis simul et rebus constant. In baptismo enim aqua signum est, at res ipsa regeneratio adoptioque in populum Dei. In eucharistia panis et vinum signa sunt, res autem communicatio corporis Domini, parta salus, et peccatorum remissio. Quae quidem, ut ore corporis signa, sic fide spiritus percipiuntur. Nam in rebus ipsis totus fructus sacramentorum est. Desshalb bekennen wir, dass die Sacramente nicht allein aeussere Zeichen sind christlicher Gesellschaft, sondern wir bekennen sie fuer Zeichen goettlicher Gnade, durch welche die Diener der Kirche mit dem Herrn in der Absicht und zu dem Ende, wie er es uns selbst verheisst, anbietet und kraeftiglich verschafft, wirken, jedoch, wie oben von den Dienern des Wortes gesagt ist, naemlich, dass alle heiligende und seligmachende Kraft Gott, dem Herrn, allein zugeschrieben wird. Unde asserimus sacramenta non solum tesseras quasdam societatis Christiana, sed et gratiae divinae symbola esse, quibus ministri, Domino, ad eum finem quem ipse promittit offert et efficit, cooperentur, sic tamen, qualiter de verbi ministerio dictum est, ut omnis virtus salvifica uni Domino transscribatur. XXI. [XXII.] Von der Taufe. XXII. Baptisma. Die Taufe ist nach der Einsetzung des Herrn ein Bad der Wiedergeburt, [155] welches der Herr seinen Auserwaehlten mit einem sichtbaren Zeichen durch den Dienst der Kirche, wie oben gesagt und erlaeutert ist, anbietet und darstellt. Baptisma quidem ex institutione Domini lavacrum regenerationis quam Dominus electis suis, visibili signo per ecclesiae ministerium (qualiter supra expositum est) exhibeat. In diesem heiligen Bade taufen wir unsre Kinder darum, weil es unbillig waere, dass wir diejenigen, die von uns, einem Volke Gottes, geboren sind, der Gemeinschaft des Volkes Gottes sollten berauben, die doch durch das goettliche Wort dazu bestimmt und diejenigen sind, von denen man vermuthen soll, sie seien von Gott erwaehlt. [156] Quo quidem sancto lavacro infantes nostros idcirco tingimus, quoniam e nobis (qui populus Domini sumus) genitos populi Dei consortio rejicere nefas est tantum non divina voce huc designatos, praesertim quum de eorum electione pie est praesumendum. [157] XXII. [XXIII.] Vom Nachtmahl des Herrn, oder von der Danksagung. XXIII. Eucharistia. Vom heiligen Nachtmahl halten wir also, dass der Herr in demselben seinen Leib und sein Blut, das ist, sich selbst den Seinen wahrlich anbietet, und zu solcher Frucht zu geniessen giebt, dass er je mehr und mehr in ihnen, und sie in ihm leben. Nicht, dass der Leib und das Blut des Herrn mit Brot und Wein natuerlich vereinbart oder raeumlich darein verschlossen werde, oder dass eine leibliche, fleischliche Gegenwaertigkeit hier gesetzt werde, sondern dass Brot und Wein nach der Einsetzung des Herrn hochbedeutende, heilige, wahre Zeichen seien, durch die von dem Herrn selbst, vermittelst des des Dienstes der Kirche, die wahre Gemeinschaft des Leibes und Blutes Christi den Glaeubigen gereicht und angeboten werde, nicht zur vergaenglichen Speise des Bauches, sondern zur Speise und Nahrung des geistlichen und ewigen Lebens. [158] Coenam vero mysticam, in qua Dominus corpus et sanguinem suum, id est, seipsum suis vere ad hoc offerat, ut magis magisque in illis vivat, et illi in ipso. Non quod pani et vino corpus et sanguis Domini vel naturaliter uniantur: vel hic localiter includantur, vel ulla huc carnali praesentia statuantur. Sed quod panis et vinum ex institutione Domini symbola sint, quibus ab ipso Domino per ecclesiae ministerium vera corporis et sanguinis ejus communicatio, non in periturum ventris cibum, sed in aeternae vitae alimoniam exhibeatur. [159] Dieser hohen und heiligen Speise gebrauchen wir oft, dass wir, dadurch erinnert, den Tod und das Blut des gekreuzigten Christus mit den Augen des Glaubens erblicken, und unser Heil mit einem Vorgeschmack des himmlichen Wesens und mit einer wahren Empfindung des ewigen Lebens betrachten. Hoc sacro cibo idcirco utimur saepe, quoniam hujus monitu in crucifixi mortem sanguinemque, fidei oculis intuentes, ac salutem nostrum, non sine coelestis vitae gustu, et vero vitae aeternae sensu, meditantes, hoc spirituali, vivifico intimoque pabulo, ineffabili Mit dieser geistlichen, lebendig machenden, inneren Speise werden wir mit unausprechlicher Suessigkeit ergoetzt und erquickt, und mit hoher Freude erfuellt, dass wir in dem Tode Christi unser Leben finden. Desshalb wir ganz und gar vor Freude in unserm Herzen frohlocken, und mit allen unsern Kraeften desto mehr fuer eine so theure und hohe Wohlthat, die er uns bewiesen hat, uns in Danksagung ergiessen. cum, suavitate reficimur, ac inenarrabili verbis laetitia, propter inventam vitam, exultamus, totique ac viribus omnino omnibus nostris, in gratiarum actionem pro tam mirando Christi erga nos beneficio, effundimur. Desshalb beschuldigt man uns sehr unbillig, dass wir auf die hohen Wahrzeichen wenig Werth legen; denn diese heiligen Zeichen und Sacramente sind heilige und ehrwuerdige Dinge, da sie von Christo, dem hohen Priester, eingesetzt und gebraucht sind. So reichen sie in der Art, wie oben davon geredet ist, die geistlichen Dinge, die sie bedeuten, dar und bieten sie an. Sie geben von den geschehenen Dingen Zeugniss. Sie geben uns ein Bild und eine Erinnerung so hoher, heiliger Dinge, und mit einer besondern Aehnlichkeit der Dinge, die sie bedeuten, bringen sie ein grosses und herrliches Licht in die heiligen, goettlichen Angelegenheiten. Ueberdiess geben sie etwas Huelfe und Unterstuetzung dem Glauben, und sind gleichsam ein Eid, mit dem sich die Glaeubigen ihrem Haupte und der Kirche verpflichten und verbinden. So hoch und theuer halten wir die heiligen, hochbedeutenden Wahrzeichen; jedoch schreiben wir die lebendig Itaque immerito fit nostro maximo, quod quidam parum nos tribuere sacris symbolis putant. Sunt enim haec res sanctae verandaeque, utpote, a summo sacerdote Christo institutae et susceptae, suo quo diximus modo res significatas exhibentes, testimonium rei gestae praebentes, res tam arduas repraesentantes, et mirabili quadam rerum significatarum analogia clarissimam mysteriis istis lucem afferentes. Ad haec auxilium opemque ipsi suppeditant fidei, ac jurisjurandi denique vice initiatum capiti Christi et ecclesiae adstringunt. Tam sancte de sacris symbolis sentimus. At vero vivificantis et sanctificantis vim et virtutem tribuimus ei perpetuo, qui vita machende und heiligende Kraft in al