__________________________________________________________________ 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 __________________________________________________________________ /div> __________________________________________________________________ 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 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 alle Wege allein dem zu, der allein das Leben ist; dem sei Lob in Ewigkeit. Amen. est, cui sit laus in saecula saeculorum. Amen. XXIII. [XXIV.] Von der heiligen Versammlung und der Zusammenkunft der Glaeubigen. XXIV. Coetus Sacri. Wir halten dafuer, dass die heiligen Versammlungen und Zusammenkuenfte der Glaeubigen so sollen begangen werden, dass man vor allen Dingen dem Volke das Wort Gottes an einem gemeinen und dazu bestimmten Orte vortrage, dass die Geheimnisse der Schrift durch geschickte Diener taeglich ausgelegt und erklaert werden, dass man das Nachtmahl des Herrn und heilige Danksagung halte, damit der Glaeubigen Glaube fuer und fuer geuebt werde, dass man mit ernstlichem Gebet fuer alles Anliegen aller Menschen erstlich anhalte. Coetus autem sacros sic peragendos esse censemus, ut ante omnia verbum Dei in publicum plebi quottidie propronatur, Scripturae abdita per idoneos ministros quottidie eruantur edisseranturque: sacra Eucharistia celebranda piorum subinde fides exerceatur, precationi pro omnibus omnium necessitatibus assidue instetur. Andere Ceremonien, die unzaehlbar sind, als Kelche, Messgewaender, Chorroecke, Kutten, Platten, Fahnen, Kerzen und Altaere, Gold und Silber, wie fern sie die wahre Religion und den rechten Gottesdienst zu stoeren und umzukehren dienen, und besonders die Goetzen und Bildner, die zur Verehrung und zum Aergerniss gebraucht werden, und was solcher ungoettlichen Dinge mehr sind, die wollen wir aus unsrer heiligen Gemeinde weit hinweggetrieben haben. [160] Ceteras vero cerimoniarum ambages inutiles et innumerabiles, vasa, vela, vestes, faces, aras, aurum, argentum, quatenus pervertendae religioni serviunt, idola praesertim et imagines, quae ad cultum et scandalum, prostant et id genus omnia prophana, a sacro nostro coetu procul arcemus. [161] XXIV. [XXV.] Von den Dingen, die weder geboten, noch verboten, sondern Mitteldinge und frei sind. XXV. [XXVI.] De Mediis. [162] Alle Dinge, die man Mitteldinge nennt, wie sie es denn (eigentlich zu reden) sind, kann ein frommer, glaeubiger Christ zu allen Zeiten und an allen Orten frei gebrauchen, doch dass er es thue nach rechter Einsicht und mit Liebe; denn der Glaeubige soll aller Dinge also gebrauchen, dass die Ehre Gottes befoerdert, und die Kirche und der Naechste nicht geaergert werde. [163] Quae media vocantur, et sunt proprie, iis uti vir pius quamquam libere ubique et omni tempore potest, tamen scienter, et ex charitate, nempe ad edificationem omnibus utetur solum. [164] XXV. [XXVI.] Von denen, die durch falsche Lehren die Kirche Christi trennen oder sich von ihr absondern und rotten. XXVI. [XXV.] De Haereticis et Schismaticis. Alle diejenigen, die sich von der heiligen Gemeinschaft und Gesellschaft der Kirche trennen und absondern, fremde, ungoettliche Lehren in die Kirche einfuehren, oder solcher Lehre anhangen,--Gebrechen, die zu unsrer Zeit sich am meisten bei den Wiedertaeufern zeigen,--wenn sie die Warnung der Kirche und christlichen Unterricht nicht hoeren und befolgen, sondern hartnaeckig auf ihrem Streit und Irrthum mit Verletzung und Verfuehrung der Kirche bestehn und verharren wollen,--sollen durch Arcemus item quotquot ab ecclesiae sancta societate discedentes, aliena dogmata vel ingerunt vel sectantur. Quo malo Catabaptistae hodie cum primis laborant. Quos si obstinate monitioni ecclesiae et Christianae eruditioni non obsecundant, per magistratum coercendos, ne contagione die oberste Gewalt gestraft und unterdrueckt werden, damit sie die Heerde Gottes mit ihrer falschen Lehre nicht vergiften und verletzen oder beflecken. [165] gregem Dei inficiant, judicamus. [166] XXVI. [XXVII.] Von der weltlichen Obrigkeit. XXVII. De Magistratu. Da alle Gewalt und Obrigkeit von Gott ist, so ist ihr hoechstes und vornehmstes Amt, wenn sie nicht eine Tyrannin sein will, dass sie die wahre Ehre Gottes und den rechten Gottesdienst, mit Strafe und Ausrottung aller Gotteslaesterung, schirme und foerdere, und moeglichen Fleiss anwende, dass sie dasjenige, was der Diener der Kirche und Verkuendiger des Evangeliums aus dem Worte Gottes lehrt und vortraegt, foerdere und vollstrecke. Damit aber solche Religion, wahrer Gottesdienst und Ehrbarkeit aufgehe und wachse, wird die Obrigkeit vornehmlich allen Fleiss dahin wenden, dass das lautre Wort Gottes der Gemeine treulich vorgetragen, und Niemand daran verhindert werde, dass die Schulen wohl eingerichtet, die gemeine Buergerschaft wohl gelehret, fleissig unterrichtet und gestraft werde, dass man fleissig Sorge trage fuer die Diener der Kirche und die Armen in der Kirche, dass dieselben nach der Billigkeit und ziemlicher Rothdurft versehen werden; denn dazu sollen die Gueter der Kirche dienen. Magistratus omnis a Deo quum sit, officium ejus (nisi tyrannidem exercere mavult), praecipuum est, religionem omni blasphemia reprimenda defendere et procurare, ac qualiter ex Verbo Domini propheta docet, pro virili exequi. Qua quidem in parte praecipue illi advigilandum, ut purum Verbum Dei pure et synceriter ac vere populo predicetur, nec ulli hominum veritas evangelica praecludatur. Mox curabit ut inventus et pubes tota civium recta et sedula institutione ac disciplina formetur, ut justa sit ministrorum ecclesiae provisio, pauperumque solicita cura. Huc enim ecclesiasticae facilitates spectant. Weiter soll die Obrigkeit das Volk nach billigen, goettlichen Gesetzen regieren, Gericht und Recht halten und handhaben, den allgemeinen Frieden und Wohlstand erhalten, den allgemeinen Nutzen schuetzen und schirmen, und die Uebertreter nach Beschaffenheit ihrer Missethat an Gut, Leib und Leben, wie billig strafen. Und wenn sie das thut, dienet sie Gott, ihrem Herrn, wie sie schuldig und verpflichtet ist. Deinde secundum leges aequas judicare populum: tueri pacem, publicam: rempublicam fovere, sontes pro delicti ratione mulctare, opibus, corpore, vita. Quae quum facit debitum Deo cultum praestat. Solcher Obergewalt sollen wir Alle, obwohl wir in Christo frei sind, mit Leib, Hab und Gut gehorsam und gewaertig sein, und mit Liebe von Herzen und aus Glauben uns ihr unterthaenig beweisen, Treue und Eid thun und leisten, wenn ihr Geheiss und Gebot nicht offenbar wider den ist, um dess willen wir ihr Ehre anthun und gehorsam sind. [167] Huic nos (etiam si in Christo liberi sumus) et corpore et facultatibus omnibus nostris, et animi studio [vera] cum fide, sancte subjiciendos esse (quantisper hujus imperia cum eo, propter quem hunc veneramur, palam non pugnant), scimus. [168] XXVII. [XXVIII.] Von der heligen Ehe. XXVIII. De Sancto Conjugio. Wir halten dafuer, dass der eheliche Stand allen Menchen, die dazu tauglich und geschickt und von Gott sonst nicht berufen sind, ausserhalb der Ehe keusch zu leben, von Gott eingesetzt und verordnet sei, dass kein Orden oder Stand so heilig und ehrbar sei, dass ihm der eheliche Stand zuwider waere und verboten werden sollte. Und wie nun solche Ehe vor der Kirche mit einer herrlichen Conjugium hominibus omnibus aptis et alio non vocatis divinitus institutum, nullius ordinis sanctimoniae repugnare censemus. Quod ut ecclesia hortatione solenni precationeque inaugurat et sancit, ita magistratus interest, ut digne et ineatur et colatur oeffentlichen Ermahnung und einem Geluebde bestaetigt wird, also soll auch die Obrigkeit Acht haben und dafuer sorgen, dass die Ehe rechtlich und ordentlich eingegangen und recht und ehrbar gehalten, auch nicht leicht, ohne wichtige und rechtmaessige Ursachen, getrennt und geschieden werde. nec nisi justis ex causis solvatur. Desshalb koennen wir die Kloester und die unsaubere und unordentliche Keuschheit aller vermeinter Geistlichen und derselben faules und unnuetzes Leben, das etliche Leute aus unbegruendetem Eifer eingesetzt und angeordnet haben, nicht loben, sondern verwerfen es als ein scheussliches und graeuliches Ding, von Menschen wider Gottes Ordnung erdichtet und erfunden. [169] Proinde caelibatum istum monasticum et eorum (quos spirituales vocant) impuram castitatem, et totum hoc ignavum vita genus, superstitiosorum hominum abominabile commentum, procul rejicimus, aeque et ecclesiae et reipublicae repugnans. [170] Ist durch oben gemeldeter Staedte Boten bestaetigt und einhellig angenommen. Basel, 1536, am 26. Maerz. __________________________________________________________________ [102] 2 Pet. i.; 2 Tim. iii. [103] 2 Pet. i.; 2 Tim. iii. [104] Joh. v.; Rom. xii.; 1 Cor. xiii. Sic Christus facit Matt. iv. [105] Joh. v.; Rom. xii.; 1 Cor. xiii. Sic Christus facit Matt. iv. [106] ueber dise richtschur nit gehowen habend. [107] Esa. xxix.; Matt. xv.; Marc vii.; 1 Tim. xv.; Tit. i. [108] Esa. xxix.; Matt. xv.; Marc vii.; 1 Tim. xv.; Tit. i. [109] Gen. iii.; Joh. iii.; Rom. viii.; Eph. ii.; 1 Joh. iv. [110] Gen. iii.; Joh. iii.; Rom. viii.; Eph. ii.; 1 Joh. iv. [111] Deut. vi.; Matt. xxviii.; Gen. i.; Act. xvii. [112] Gen. i-iii.; Rom. v. [113] Gen. i-iii.; Rom. v. [114] eerbsucht (Erbseuche). [115] Eph. ii.; Psa. l.; Rom. viii. [116] Eph. ii.; Psa. l.; Rom. viii. [117] Phil. ii.; Hos. xiii. [118] Phil. ii.; Hos. xiii. [119] Eph. i.; Gen. iii.; Rom. vii. [120] Eph. i.; Gen. iii.; Rom. vii. [121] Joh. i.; Gal. iv.; Joh. xvi.; Heb. ii. [122] Joh. i.; Gal. iv.; Joh. xvi.; Heb. ii. [123] Heb. v.; Luc. ii.; 1 Joh. ii. [124] Heb. v.; Luc. ii.; 1 Joh. ii. [125] 1 Cor. xv.; Act. i. [126] 1 Cor. xv.; Act. i. [127] Eph. i.; Rom. viii.; Eph. iv. [128] Eph. i.; Rom. viii.; Eph. iv. [129] Dan. vii.; Joh. v. [130] Dan. vii.; Joh. v. [131] 1 Tim. ii.; Heb. vii.; Rom. 3; 1 Cor. i. [132] 1 Tim. ii.; Heb. vii.; Rom. 3; 1 Cor. i. [133] 1 Tim. i.; Rom. v. [134] 1 Tim. i.; Rom. v. [135] Rom. iii.; Gal. ii.; Eph. ii. [136] Rom. iii.; Gal. ii.; Eph. ii. [137] From this Article the numbering differs; the German has twenty-seven, the Latin twenty-eight Articles. See Niemeyer, p. 109. But in the Corpus et Syntagma Conf. the Latin has likewise only twenty-seven Articles. [138] From this Article the numbering differs; the German has twenty-seven, the Latin twenty-eight Articles. See Niemeyer, p. 109. But in the Corpus et Syntagma Conf. the Latin has likewise only twenty-seven Articles. [139] Heb. xi.; Gal. v. [140] Heb. xi.; Gal. v. [141] 1 Pet. ii.; Matt. xvi.; Eph. v.; Marc. xvi.; Matt. xxviii.; Act. x. [142] 1 Pet. ii.; Matt. xvi.; Eph. v.; Marc. xvi.; Matt. xxviii.; Act. x. [143] 1 Cor. iii.; 2 Cor. vi.; Joh. xx.; Luc. i.; 1 Cor. xiv. [144] 1 Cor. iii.; 2 Cor. vi.; Joh. xx.; Luc. i.; 1 Cor. xiv. [145] [The bracketed sentence in the Latin text is not found in Niemeyer, and has been inserted from the Corpus et Syntagma Conf. (1654). p. 69. So also quomodo et, for which Niemeyer reads iis. [146] Matt. xvi.; Joh. xx.; Hierem. i.; 1 Thess. iv.; Act. xiii. [147] Matt. xvi.; Joh. xx.; Hierem. i.; 1 Thess. iv.; Act. xiii. [148] 1 Tim. iii.; Luc. xii.; Act. i.; Tit. i.; Acts. vi.; Heb. vi. [149] 1 Tim. iii.; Luc. xii.; Act. i.; Tit. i.; Acts. vi.; Heb. vi. [150] Joh. x.; Eph. i. 5, 4; Joh. xxi. [151] Joh. x.; Eph. i. 5, 4; Joh. xxi. [152] Corp. et Synt. reads after longius: 'Conspiratione pia eorum, qui ex ministris magistratuque delecti sunt, disciplina excludere, vel alia ratione commoda multare tantisper.' etc. [153] Luc. xxiv.; Hierem. xi.; Act. vi.; 1 Tim. iv.; Eph. vi.; 2 Tim. iv.; Ezech. xxxiv.; 1 Cor. v.; 2 Thess. iii. [154] Luc. xxiv.; Hierem. xi.; Act. vi.; 1 Tim. iv.; Eph. vi.; 2 Tim. iv.; Ezech. xxxiv.; 1 Cor. v.; 2 Thess. iii. [155] widergeberliche abweschung. [156] Tit. iii.; Gen. xvii.; 1 Cor. vii.; Luc. xviii. [157] Tit. iii.; Gen. xvii.; 1 Cor. vii.; Luc. xviii. [158] Matt. xxvi.; Joh. vi. 14; 1 Cor. x. [159] Matt. xxvi.; Joh. vi. 14; 1 Cor. x. [160] Act. ii.; 1 Tim. ii.; 1 Cor. xiv.; Ex. xx.; 1 Joh. v.; 1 Pet. iv.; Es. xl. [161] Act. ii.; 1 Tim. ii.; 1 Cor. xiv.; Ex. xx.; 1 Joh. v.; 1 Pet. iv.; Es. xl. [162] In the Latin text of the Corpus et Syntagma and of Niemeyer the order of this and the following section is reversed. [163] Rom. xiv.; 1 Cor. iii., viii., x. [164] Rom. xiv.; 1 Cor. iii., viii., x. [165] Esa. v.; Act. iii.; Rom. 12 [166] Esa. v.; Act. iii.; Rom. 12 [167] Rom. xiii.; 1 Cor. ix.; 1 Tim. v.; 1 Cor. xvi.; Matt. xxii.; Act. iv. [168] Rom. xiii.; 1 Cor. ix.; 1 Tim. v.; 1 Cor. xvi.; Matt. xxii.; Act. iv. [169] Matt. xix.; Heb. xiii.; 1 Cor. vii.; 1 Tim. iii.; Matt. v.; 1 Tim. iv.; 2 Thess. iii. [170] Matt. xix.; Heb. xiii.; 1 Cor. vii.; 1 Tim. iii.; Matt. v.; 1 Tim. iv.; 2 Thess. iii. __________________________________________________________________ CATECHISMUS GENEVENSIS, CONSENSUS TIGURINUS, CONSENSUS GENEVENSIS. These three documents, drawn up by Calvin, would follow next in chronological order, but do not come within the scope of our selection, partly on account of their length (the Latin text alone would fill about two hundred pages--see Niemeyer, pp. 123-310), partly for intrinsic reasons. The Catechism of Geneva (1541) is no more in use, having been superseded by the Heidelberg and Westminster Catechisms, included in this volume. The Consensus of Zurich (1549), and the Consensus of Geneva (1552), especially the latter, are not so much confessions of faith as elaborate theological and polemical essays on two doctrines--the one on the Lord's Supper, the other on Predestination--for the purpose of harmonizing and defending the teaching of the Swiss Churches. On both these doctrines the Second Helvetic, the Gallican, the Belgic, the Scotch, and other Reformed Confessions, which we give in full, are sufficiently explicit and more authoritative. For a history and summary of these documents, see the first volume, pp. 467 sqq. CONFESSIO HELVETICA POSTERIOR, A.D. 1566. The Second Helvetic Confession. [This Helvetic Confession is called the second or later Helv. Conf., to distinguish it from the Confessio Helvetica Prior (or Basileensis Posterior, 1536). It was written by Henry Bullinger, of Zuerich (Zwingli's successor), 1562, and first published 1566 in Latin, also in German and French. It is the most elaborate and most catholic among the Swiss Confessions. (Hagenbach calls it a 'wahres dogmatisches Meisterstueck.' It was adopted, or at least highly approved, by nearly all the Reformed Churches on the Continent and in England and Scotland. Hence it must have a place in this selection. But it is rather a theological treatise than a popular creed; and on account of its great length I am obliged to omit a translation, referring the reader to the summary given in the first volume. There is an English translation by Owen Jones (The Church of the Living God; also the Swiss and Belgian Confessions of Faith, London, 1865), and another by Prof. Jeremiah Good, D.D. (of Tiffin, Ohio), Phila. 1873. For the text I have compared the following Latin editions: 1. The edition of Zuerich, 1651, as reprinted in the Corpus et Syntagma Confessionum Fidei (Geneva, 1654, pp. 1-61). 2. The edition in the Oxford Syllage Confessionum, 2d ed. 1827, pp. 9-115, printed in very superior style, but with some omissions. 3. J. P. Kindler's Confessio Helvetica Posterior, with a preface by Winer, Solisbaci, 1825 (pp. 102); from this edition I have adopted the division of chapters into sections, and the references to the Augsburg Confession. 4. The edition of Niemeyer, in his Collectio Conf. Reform., Leipz. 1840, pp. 462-536, who gives the text of the edition of 1568, with unimportant variations of a Zuerich MS., and the editions of Oxford and of Kindler. 5. The German text in Boeckel's Bekenntniss-Schriften der evang.-reformirten Kirche, Leipz. 1847, pp. 281-347. The editions of Fritzsche and Boehl were not at hand. Some editions add the Imperial Edict against heretics from the Justinian Code, and the Symbolum of Pope Damasus from the works of Jerome. The title and preface are copied from the Zuerich edition, 1651, in the Corpus et Syntagma Confessionum, 1654.] Page facsimile PRAEFATIO. Universis Christi Fidelibus per Germaniam atque exteras etiam Nationes. Ministri Subscriptarum Ecclesiarum per Helvetiam Gratiam et Pacem a Deo Patre, per Jesum Christum, Dominum nostrum, precamur. Conscriptae sunt hactenus, et eduntur hoc praecipue tempore in publicum, a regnis, nationibus, et civitatibus, multae ac variae Confessiones et Expositiones fidei, quibus extremo hoc seculo, in tam infelici perniciosarum proventu haeresium, quae passim exoriuntur, docent, atque testantur, se in Ecclesiis suis orthodoxe simpliciterque sentire, credere atque docere, de omnibus in universum et singulis Christianae fidei et religionis nostrae dogmatibus, denique, se et ab haeresium sectarumve communione esse quam alienissimos. Nos ergo, tametsi antea hoc ipsum fecerimus in nostris scriptis in publicum editis, quia tamen illa in oblivionem forte abierunt, variisque in locis, et prolixius etiam rem exponunt, quam ut omnibus inquirere ac perlegere vacet, praeclaro aliorum fidelium exemplo excitati, brevi hac expositione conamur complecti, et omnibus Christi fidelibus proponere doctrinam, oeconomiamque Ecclesiarum nostrarum, quam illae mox ab initio Reformationis, multos jam per annos, multaque per discrimina rerum ad hunc usque diem, summo cum consensu, et docuerunt, et nunc quoque custodiunt. Eadem opera attestamur etiam omnibus consensum nostrum unanimem, quem dedit nobis Dominus, ut in nostris Ecclesiis, quibus nos ministrare voluit Dominus, idem loquamur omnes, nec sint inter nos dissidia, sed simus integrum corpus, eadem mente eademque sententia. Attestamur item, nos minime talia in Ecclesiis nostris spargere dogmata, qualia adversarii nonnulli nostri nobis, apud eos maxime, ad quos scripta nostra non perveniunt, et qui doctrinae nostrae imperiti sunt, falso et praeter meritum tribuere, obtrudereque nituntur. Ergo manifestissime ex his nostris aequi deprehendent lectores, nihil nos quoque habere communionis cum ullis sectis atque haeresibus, quarum, hoc consilio, in singulis prope capitibus, mentionem facimus, easque rejicientes perstringimus. Colligent itaque et illud, nos a sanctis Christi Ecclesiis Germaniae, Galliae, Angliae, aliarumque in orbe Christiano nationum, nephario schismate nos non sejungere atque abrumpere: sed cum ipsis omnibus et singulis, in hac confessa veritate Christiana, probe consentire, ipsasque caritate sincera complecti. Tametsi vero in diversis Ecclesiis quaedam deprehenditur varietas, in loquutionibus, et modo expositionis doctrinae, in ritibus item vel ceremoniis, eaque recepta pro Ecclesiarum quarumlibet ratione, opportunitate et aedificatione, nunquam tamen ea, ullis in Ecclesia temporibus, materiam dissensionibus et schismatibus, visa est suppeditare. Semper enim hac in re, Christi Ecclesiae usae sunt libertate. Id quod in historia Ecclesiastica videre licet. Abunde piae vetustati satis erat, mutuus ille in praecipuis fidei dogmatibus, inque sensu orthodoxo et caritate fraterna, consensus. Quo circa speramus Christi Ecclesias, ubi viderint deprehenderintque nos in sancti et aeterni Dei doctrina, in sensu item orthodoxo et caritate fraterna, cum ipsis, imprimis vero cum veteri Apostolica Ecclesia, per omnia consentire, libenter ipsas quoque in unitate fidei atque doctrinae, sensuque orthodoxo, et fraterna caritate consensuras nobiscum. Cum hanc Confessionem in hoc quoque ediderimus praecipae, ut Ecclesiarum pacem concordiamque cum mutua caritate, apud Germaniae exterasque Ecclesias quaeramus, nobis conciliemus, conciliatamque retineamus. Ubi sane illas ipsas Ecclesias, ea dilectione, sinceritate, integritateque praeditas esse, nobis certo persuademus, ut si quid forte nostrarum rerum hactenus minus recte intellectum sit a nonnullis, porro, audita hac simplici Confessione nostra, illae nos neutiquam numeraturae sint inter haereticos, neque Ecclesias nostras, quae verae Christi Ecclesiae sunt, damnaturae, ut impias. Ante omnia vero protestamur, nos semper esse paratissimos, omnia et singula hic a nobis proposita, si quis requirat, copiosius explicare, denique meliora ex verbo Dei docentibus, non sine gratiarum actione, et cedere et obsequi in Domino, Cui laus et gloria. Acta 1 Martii, Anno 1566. Subscripserunt omnes omnium Ecclesiarum Christi in Helvetia Ministri, qui sunt Tiguri, Bernae, Glaronae, Basileae, Scaphusii, Abbatiscellae, Sangalli, Curiae Rhetorum, et apud Confoederatos, in Ecclesiis Evangelium profitentibus cis et ultra Alpes, Mylhusii item et Biennae, quibus adjunxerunt se et Ministri Ecclesiae, quae est Genevae, et Neocomi, etc. Sed et consenserunt in ipsam jam editam Ministri Ecclesiae Polonicae, quae est in Ducatu Zathoriensi, et Ossviecimensi, Scoticarum quoque Ecclesiarum Ministri, qui Nonis Sept. Anno D. 1566, scriptis ad Clarissimum Virum, Dn. Theodorum Bezam literis, inter alia dicunt; Subscripsimus omnes, qui in hoc coetu interfuimus, et hujus Academiae sigillo publico obsignavimus. Praeterea Debrecini in Hungaria, edita et impressa est Confessio, una cum articulis quibusdam, Septemb. 1, Anno D. 1567, et inscripta Serenissimo Principi et Domino, Domino Johanni II., Dei gratia electo Hungariae Regi, etc. In qua inter alia haec leguntur verba: Omnes Ecclesiae Ministri, qui in Conventu sancto ad 24 Febr., Anno Domini 1567, Debrecinum convocato, cis et ultra Tibyscum, inter reliquas Confessiones recepimus et subscripsimus Helveticae Confessioni, Anno Domini 1566 editae, cui et Ecclesiae Genevensis Ministri subscripserunt. ------------------------ EDICTUM IMPERATORIUM. De eo, quinam habendi sint, vel Catholici, vel Haeretici, Ex Cod. Justin. Imper. et Tripart. Hist. libro nono capite 7. Impp. Gratianus, Valentinianus et Theodosius, Aug. Populo urbis Constantinopolitanae. Cunctos populos, quos clementiae nostrae regit imperium, in ea volumus religione versari, quam divinum Petrum Apostolum tradidisse Romanis, religio usque nunc ab ipso insinuata declarat, quamque Pontificem Damasum sequi claret, et Petrum Alexandriae Episcopum, virum Apostolicae sanctitatis: Hoc est, ut secundum Apostolicam disciplinam Evangelicamque doctrinam, Patris, et Filii, et Spiritus Sancti, unam Deitatem sub pari majestate, et sub pia trinitate credamus. Hanc legem sequentes, Christianorum Catholicorum nomen jubemus amplecti: reliquos vero dementes vaesanosque judicantes, haeretici dogmatis infamiam sustinere, divina primum vindicta, post etiam motu animi nostri, quem ex coelesti arbitrio sumpserimus ultione plectendos. Data 3 Calend. Martias Thessalonicae, Gratiano 5. Valent. et Theod. Aug. Coss. Caeterum Evangelica et Apostolica historia una cum 2 Pet. Epistolis docent nos, qualem religionem S. Petrus Apostolus tradiderit omnibus Ecclesiis per Orientem et Occidentem, nedum Romanae. Fides vero et doctrina Damasi Pontificis, qualis fuerit, colliquescit ex ipsius Symbolo. SYMBOLUM DAMASI. Ex 2. Tomo Operum S. Hieron. Credimus in unum Deum Patrem omnipotentem, et in unum Dominum nostrum Jesum Christum, Dei Filium, et in Spiritum Sanctum. Deum non tres Deos, sed Patrem, Filium, et Spiritum Sanctum, unum Deum colimus et confitemur: non sic unum Deum quasi solitarium, nec eundem qui ipse sibi pater sit, ipse et filius: sed Patrem esse, qui genuit, et Filium esse, qui genitus sit: Spiritum vero sanctum non genitum, neque ingenitum, non creatum neque factum, sed de Patre Filioque procedentem, Patri et Filio coaeternum, et coaequalem, et cooperatorem. Quia scriptum est, Verbo Domini coeli firmati sunt, id est, a Filio Dei et Spiritu oris ejus omnis virtus eorum. Et alibi, Emitte Spiritum tuum, et creabuntur, et renovabis faciem terrae. Ideoque in nomine Patris, et Filii, et Spiritus Sancti unum confitemur Deum, quod nomen est potestatis, non proprietatis. Proprium nomen est Patri, Pater, et proprium nomen est Filio, Filius; et proprium nomen Spiritui Sancto, Spiritus Sanctus. In hac trinitate unum Deum colimus: quia ex uno Patre quod est, unius cum Patre naturae est, unius substantiae et unius potestatis. Pater Filium genuit, non voluntate, nec necessitate, sed natura. Filius ultimo tempore ad nos salvandos et ad implendas Scripturas descendit a Patre, qui nunquam desiit esse cum Patre. Et conceptus est de Spiritu Sancto, et natus ex Virgine. Carnem, et animam, et sensum, hoc est perfectum suscepit hominem; nec amisit, quod erat, sed coepit esse quod non erat, ita tamen ut perfectus in suis sit, et verus in nostris. Nam qui Deus erat, homo natus est, et qui homo natus est, operatur ut Deus, et qui operatur ut Deus, ut homo moritur, et qui ut homo moritur, ut Deus resurgit. Qui devicto mortis imperio, cum ea carne, qua natus et passus et mortuus fuerat, et resurrexit, ascendit ad Patrem, sedetque ad dexteram ejus in gloria, quam semper habuit et habet. In hujus morte et sanguine credimus emundatos nos, et ab eo resuscitandos die novissimo, in hac carne, qua nunc vivimus. Et habemus spem nos consequuturos praemium boni meriti, aut poenam pro peccatis aeterni supplicii. Haec lege, haec crede, haec retine, huic fidei animam tuam subjuga, et vitam consequeris, et praemium a Christo. Eadem porro docuit et credidit, cum beato Damaso et Athanasio, S. Petrus Alexandrinus Episcopus, sicut facile colligitur ex Trip. Hist. Lib. VII. cap. 87, et Lib. VIII. cap. 14. Cum autem nos omnes simus hujus fidei religionisque, speramus nos ab omnibus habendos, non pro haereticis, sed pro Catholicis et Christianis, etc. ---------------- INDEX CAPITUM. I. De Scriptura S., vero Dei verbo. XVI. De fide, et bonis operibus, eorumque mercede, et merito hominis. II. De interpretandis Scripturis S. et de patribus, conciliis et traditionibus. XVII. De catholica et sancta Dei ecclesia, et unico capite ecclesiae. III. De Deo, ejus unitate ac trinitate. XVIII. De ministris ecclesiae, ipsorumque institutione, et officiis. IV. De idolis v. imaginibus Dei, Christi et Divorum. XIX. De sacramentis ecclesiae Christi. V. De adoratione, cultu et invocatione Dei per unicum mediatorem Jes. Chr. XX. De sancto baptismo. VI. De providentia Dei. XXI. De sacra coena Domini. VII. De creatione rerum omnium, de angelis, diabolo, et homine. XXII. De coetibus sacris et ecclesiasticis. VIII. De lapsu hominis et peccato, et de causa peccati. XXIII. De precibus ecclesiae, cantu et horis canonicis. IX. De libero arbitrio, adeoque viribus hominis. XXIV. De feriis, jejuniis, ciborumque delectu. X. De praedestinatione Dei, et electione sanctorum. XXV. De catechesi et aegrotantium consolatione vel visitatione. XI. De Jesu Christo vero Deo et homine, unico mundi Salvatore. XXVI. De sepultura fidelium, curaque pro mortuis gerenda, de purgatorio et adparitione spirituum. XII. De lege Dei. XXVII. De ritibus, caerimoniis et mediis. XIII. De evangelio Jes. Chr., de promissionibus item, spiritu et litera. XXVIII. De bonis ecclesiae. XIV. De poenitentia et conversione hominis. XXIX. De coelibatu, conjugio, et oeconomia. XV. De vera fidelium justificatione. XXX. De magistrate. CONFESSIO ET EXPOSITIO BREVIS ET SIMPLEX SINCERAE RELIGIONIS CHRISTIANAE, ETC. ------------------------ CAP. I. De Scriptura Sancta, Vero Dei Verbo. [Conf. Aug., Art. V.] 1. Credimus et confitemur, Scripturas Canonicas sanctorum Prophetarum et Apostolorum utriusque Testamenti ipsum verum esse verbum Dei, et auctoritatem sufficientem ex semetipsis, non ex hominibus habere. Nam Deus ipse loquutus est Patribus, Prophetis, et Apostolis, et loquitur adhuc nobis per Scripturas Sanctas. 2. Et in hac Scriptura Sancta habet universalis Christi Ecclesia plenissime exposita, quaecunque pertinent cum ad salvificam fidem, tum ad vitam Deo placentem recte informandam, quo nomine distincte a Deo praeceptum est, ne ei aliquid vel addatur vel detrahatur (Deut. iv. 2; Apoc. xxii. 18,19). 3. Sentimus ergo, ex hisce Scripturis petendam esse veram sapientiam et pietatem, ecclesiarum quoque reformationem et gubernationem, omniumque officiorum pietatis institutionem, probationem denique dogmatum reprobationemque aut errorum confutationem omnium, sed et admonitiones omnes juxta illud Apostoli: Omnis Scriptura divinitus inspirata utilis est ad doctrinam, ad redargutionem, etc. (2 Tim. iii. 16, 17), et iterum, Haec tibi scribo, inquit ad Timotheum apostolus (in 1 Epist. iii. 15), ut noris, quomodo oporteat, te versari in domo Dei, etc. Et idem ille rursus ad Thess.: Cum (ait) acciperetis sermonem a nobis, accepistis non sermonem hominum, sed sicut erat vere, sermonem Dei, etc. (1 Thess. ii. 13). Nam ipse in Evangelio dixit Dominus: Non vos estis loquentes illi, sed Spiritus Patris mei loquitur in vobis. Ergo, qui vos audit, me audit; qui autem vos spernit, me spernit (Matt. x. 20; Luc. x. 16; Joh. xiii. 20). 4. Proinde cum hodie hoc Dei verbum per praedicatores legitime vocatos annunciatur in Ecclesia, credimus ipsum Dei verbum annunciari et a fidelibus recipi, neque aliud Dei verbum vel fingendum, vel coelitus esse exspectandum: atque in praesenti spectandum esse ipsum verbum, quod annunciatur, non annunciantem ministrum, qui, etsi sit malus et peccator, verum tamen et bonum manet nihilominus verbum Dei. 5. Neque arbitramur, praedicationem illam externam tanquam inutilem ideo videri, quoniam pendeat institutio verae religionis ab interna Spiritus illuminatione: propterea, quod scriptum sit: Non erudiet quis proximum suum. Omnes enim cognoscent me (Jer. xxxi. 34), et: Nihil est, qui rigat aut qui plantat, sed qui incrementum dat, Deus (1 Cor. iii. 7). Quamquam enim nemo veniat ad Christum, nisi trahatur a Patre coelesti (Joh. vi. 44 ), ac intus illuminetur per Spiritum, scimus tamen, Deum omnino velle praedicari verbum Dei, etiam foris. Equidem potuisset per Spiritum Sanctum, aut per ministerium angeli absque ministerio S. Petri instituisse Cornelium in Actis Deus, ceterum rejicit hunc nihilominus ad Petrum, de quo angelus loquens: Hic, inquit, dicet tibi, quid oporteat te facere (Act. x. 6). 6. Qui enim intus illuminat, donato hominibus Spiritu Sancto, idem ille praecipiens dixit ad discipulos suos: Ite in mundum universum, et praedicate evangelium omni creaturae (Marc. xvi. 15). Unde Paulus Lydiae apud Philippos purpurariae praedicavit verbum exterius, interius autem aperuit mulieri cor Dominus (Act. xvi. 14): Idemque Paulus collocata gradatione eleganti (ad Rom. x. 13-17), tandem infert: Ergo fides ex auditu est; auditus autem per verbum Dei. 7. Agnoscimus interim, Deum illuminare posse homines etiam sine externo ministerio, quos et quando velit, id quod ejus potentiae est. Nos autem loquimur de usitata ratione instituendi homines, et praecepto et exemplo tradita nobis a Deo. 8. Execramur igitur omnes haereses Artemonis, Manichaeorum, Valentinianiorum, Cerdonis et Marcionitarum, qui negarunt Scripturas a Spiritu Sancto profectas: vel quasdam illarum non receperunt, vel interpolarunt et corruperunt. 9. Interim nihil dissimulamus, quosdam Veteris Testamenti libros a veteribus nuncupatos esse apocryphos, ab aliis ecclesiasticos, utpote quos in ecclesiis legi voluerunt quidem, non tamen proferri ad auctoritatem ex his fidei confirmandam. Sicuti et Augustinus in lib. de civitate Dei (xviii. 38) commemorat, in libris Regum adduci Prophetarum quorundam nomina et libros, sed addit, hos non esse in canone, ac sufficere ad pietatem eos libros, quos habemus. CAP. II. De Interpretandis Scripturis Sanctis, et de Patribus, Conciliis, et Traditionibus. 1. Scripturas Sanctas, dixit Apostolus Petrus, non esse interpretationis privatae (2 Pet. i. 20). Proinde non probamus interpretationes quaslibet; unde nec pro vera aut genuina Scripturarum interpretatione agnoscimus eum, quem vocant sensum Romanae ecclesiae, quem scilicet simpliciter Romanae ecclesiae defensores omnibus obtrudere contendunt recipiendum: sed illam duntaxat Scripturarum interpretationem pro orthodoxa et genuina agnoscimus, quae ex ipsis est petita Scripturis (ex ingenio utique ejus linguae, in qua sunt scriptae, secundum circumstantias item expensae, et pro ratione locorum vel similium vel dissimilium, plurium [171] quoque et clariorum expositae), cum regula fidei et caritatis congruit, et ad gloriam Dei hominumque salutem eximie facit. 2. Proinde non aspernamur sanctorum Patrum Graecorum Latinorumque interpretationes, neque reprobamus eorundem disputationes ac tractationes rerum sacrarum cum Scripturis consentientes: a quibus tamen recedimus modeste, quando aliena a Scripturis aut his contraria adferre deprehenduntur. Nec putamus, illis ullam a nobis hac re injuriam irrogari, cum omnes uno ore nolint sua scripta aequari canonicis, sed probare jubeant, quatenus vel consentiant cum illis, vel dissentiant, jubeantque consentientia recipere, recedere vero a dissentientibus. 3. Eodem in ordine collocantur etiam conciliorum definitiones vel canones. 4. Quapropter non patimur, nos in controversiis religionis vel fidei causis urgeri nudis Patrum sententiis aut conciliorum determinationibus, multo minus receptis consuetudinibus, aut etiam multitudine idem sentientium, aut longi temporis praescriptione. Ergo non alium sustinemus in causa fidei judicem, quam ipsum Deum, per Scripturas Sanctas pronunciantem, quid verum sit, quid falsum, quid sequendum sit, quidve fugiendum. Ita judiciis nonnisi spiritualium hominum, ex verbo Dei petitis, acquiescimus. Jeremias certe caeterique prophetae sacerdotum concilia, contra legem Dei instituta, damnarunt graviter, ac monuerunt diligenter, ne audiamus Patres, aut insistamus viae illorum, qui, in suis ambulantes adinventionibus, a lege Dei deflexerunt. 5. Pariter repudiamus traditiones humanas, quae, tametsi insigniantur speciosis titulis, quasi divinae apostolicaeque sint, viva voce Apostolorum et ceu per manus virorum Apostolicorum succedentibus Episcopis, ecclesiae traditae; compositae tamen cum Scripturis, ab his discrepant, discrepantiaque illa sua ostendunt, se minime esse Apostolicas. Sicut enim Apostoli inter se diversa non docuerunt, ita et Apostolici non contraria Apostolis ediderunt Quinimo impium esset adseverare, Apostolos viva voce contraria scriptis suis tradidisse. 6. Paulus disserte dicit: Eadem se in omnibus ecclesiis docuisse (1 Cor. iv. 17); et iterum non alia, inquit, scribimus vobis, quam quae legitis aut etiam agnoscitis (2 Cor. i. 13). Alibi rursus testatur: Se et discipulos suos (i. e., viros Apostolicos), eadem ambulare via et eodem spiritu pariter facere omnia (2 Cor. xii. 18). Habuerunt quondam et Judaei suas traditiones seniorum, sed refutatae sunt graviter a Domino, ostendente, quod earum observatio legi Dei officiat, et his Deus frustra colatur (Matt. xv. 8, 9; Marc. vii. 6, 7). CAP. III. De Deo, Unitate ejus et Trinitate. [Conf. Aug., Art. I.] 1. Deum credimus et docemus unum esse essentia vel natura, per se subsistentem, sibi ad omnia sufficientem, invisibilem, incorporeum, immensum, aeternum, creatorem rerum omnium, tum visibilium tum invisibilium, summum bonum, vivum, et omnia vivificantem et conservantem, omnipotentem et summe sapientem, clementem, sive misericordem, justum atque veracem. 2. Pluralitatem vero Deorum abominamur, quod diserte scriptum sit, Dominus Deus tuus unus est (Deut. vi. 4). Ego sum Dominus Deus tuus, non sint tibi dii alieni ante faciem meam (Exod. xx. 2, 3). Ego Dominus et nullus ultra, praeter me non est Deus. An non ego Dominus et non est alius praeter me solum? Deus justus et salvans, nullus praeter me (Isa. xlv. 5). Ego Jehovah, Jehovah Deus, misericors, clemens et longanimis, immensae bonitatis et veritatis (Exod. xxxiv. 6). 3. Eundem nihilominus Deum immensum, unum et indivisum, credimus et docemus personis inseperabiliter et inconfuse esse distinctum, Patrem, Filium, et Spiritum Sanctum, ita ut Pater ab aeterno Filium generavit, Filius generatione ineffabili genitus sit, Spiritus Sanctus vero procedat ab utroque, idque ab aeterno, cum utroque adorandus: ita ut sint tres non quidem Dii sed tres Personae consubstantiales, coaeternae et coaequales, distinctae quoad hypostases, et ordine alia aliam praecedens, nulla tamen inaequalitate. Nam quoad naturam vel essentiam ita sunt conjunctae, ut sint unus Deus, essentiaque divina communis sit Patri, Filio, et Spiritui Sancto. 4. Distinctionem enim personarum manifestam tradidit nobis Scriptura, angelo ad divam virginem inter alia dicente: Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi, et quod nascetur sanctum, vocabitur Filius Dei (Luc. i. 35). Sed et in baptismo Christi auditur vox coelitus delata super Christo dicens: Hic est Filius meus dilectus (Matt. iii. 16, 17; Joh. i. 32). Adparebat et Spiritus Sanctus in specie columbae. Cumque ipse juberet baptizare Dominus, jussit baptizare in nomine Patris, et Filii, et Spiritus Sancti (Matt. xxviii. 19). Item alibi in Evangelio dixit: Spiritum Sanctum mittet Pater nomine meo (Joh. xiv. 26). Idem iterum: Cum, inquit, venerit Paracletus, quem ego mittam vobis a Patre, Spiritus veritatis, qui a Patre procedit, ille testimonium perhibebit de me, etc. (Joh. xv. 26). Breviter recipimus Symbolum Apostolorum, quod veram nobis fidem tradit. 5. Damnamus ergo Judaeos et Mahumetistas, omnesque sacrosanctam et adorandam hanc trinitatem blasphemantes. Damnamus item omnes haereses atque haereticos, docentes, Filium et Spiritum Sanctum nuncupatione esse Deum; item creatum ac serviens aut alteri officiale esse in trinitate, esse in ea denique inaequale, majus aut minus, corporeum aut corporaliter effigiatum, moribus vel voluntate diversum, aut confusum vel solitarium, quasi Filius et Spiritus Sanctus affectiones et proprietates sint unius Dei Patris, ut Monarchici senserunt, Noetiani, Praxeas, Patripassiani, Sabellius, Samosatenus, Aetius, Macedonius, Anthropomorphitae, Arius, et similes. CAP. IV. De Idolis vel Imaginibus Dei, Christi et Divorum. 1. Quoniam vero Deus Spiritus est invisibilis et immensa essentia, non potest sane ulla arte aut imagine exprimi, unde non veremur, cum Scriptura simulacra Dei mera nuncupare mendacia. 2. Rejicimus itaque non modo gentium idola, sed et Christianorum simulacra. Tametsi enim Christus humanam assumserit naturam, non ideo tamen assumsit, ut typum praeferret statuariis atque pictoribus. Negavit se venisse ad solvendum legem et prophetas (Matt. v. 17); at lege et prophetis prohibitae sunt imagines (Deut. vi. 23; Isa. xl. 18). Negavit, corporalem suam ecclesiae profuturam praesentiam; Spiritu suo se nobis perpetuo adfuturum promisit (Job. xvi. 7; 2 Cor. v. 5). 3. Quis ergo crederet, umbram vel simulacrum corporis aliquam conferre piis utilitatem? Cumque maneat in nobis per Spiritum suum, sumus utique templa Dei (1 Cor. iii. 16). Quid autem convenit templo Dei cum simulacris? (2 Cor. vi. 16). Et quando beati spiritus ac divi coelites, dum hic viverent, omnem cultum sui averterunt et statuas oppugnarunt (Act. xiv. 15; Apoc. xiv. 7; xxii. 8, 9), cui verisimile videatur, divis coelitibus et angelis suas placere imagines, ad quas genua flectunt homines, detegunt capita, aliisque prosequuntur honoribus? 4. Ut vero instituantur homines in religione, admoneanturque rerum divinarum et salutis suae, praedicare jussit evangelium Dominus (Marc. xvi. 15), non pingere et pictura laicos erudire: sacramenta quoque instituit, nullibi statuas constituit. 5. Sed et passim, quoquo vertamus oculos, occurrunt res creatae a Deo vivae et verae in oculos nostros, quae, si observentur, ut par est, longe evidentius movent adspectantem, quam omnes omnium hominum imagines vel picturae vanae, immobiles, marcidae atque mortuae. De quibus vere dixit Propheta: Oculos habent et non vident, etc. (Psa. cxv. 5, 6, 7). 6. Idcirco adprobamus Lactantii, veteris scriptoris, sententiam, dicentis: 'Non est dubium, quin religio nulla sit, ubicunque simulacrum est.' Recte item fecisse adserimus beatum episcopum Epiphanium, qui in foribus ecclesiae inveniens velum, habens depictam imaginem quasi Christi vel sancti cujuspiam, scidit atque sustulit: quod contra auctoritatem Scripturarum vidisset, in Ecclesia Christi hominis pendere imaginem. Ideoque praecipiebat, ne deinceps in Ecclesia Christi ejusmodi vela, quae contra religionem nostram veniunt, adpenderentur, sed tolleretur potius illa scrupulositas, quae indigna sit Ecclesia Christi et populis fidelibus. Praeterea adprobamus hanc S. Augustini de vera religione sententiam: 'Non sit nobis religio humanorum operum cultus. Meliores enim sunt ipsi artifices, qui talia fabricantur, quos tamen colere non debemus (Epist. 55). CAP. V. De Adoratione, Cultu et Invocatione Dei per Unicum Mediatorem Jesum Christum. {Conf. Aug., Art. XXI.] 1. Deum verum docemus solum adorare et colere. Hunc honorem communicamus nemini, juxta mandatum Domini: Dominum Deum tuum adorabis, et ilium solum coles, vel, et huic uni servies (Matt. iv. 10). Certe omnes Prophetae gravissime invecti sunt contra populum Israelis, quandocunque deos alienos, non unum solum Deum verum adorarunt et coluerunt. 2. Adorandum autem colendumque docemus Deum, sienti ipse nos colere docuit, in spiritu videlicet et veritate (Joh. iv. 29), non cum ulla superstitione, sed cum sinceritate, secundum verbum ejus, ne aliquando ad nos etiam dicat: Quis requisivit haec ex manibus vestris? (Isa. lxvi. 3; Jer. vi. 20.) Nam et Paulus: Deus non colitur, ait, humanis manibus, tanquam, qui ipse aliquo indigeat (Act. xvii. 25). 3. Eundem solum invocamus in omnibus discriminibus et casibus vitae nostrae, idque per interventum unici mediatoris et intercessoris nostri Jesu Christi. Diserte enim praeceptum est nobis: Invoca me in die tribulationis, et eruam te, et glorificabis me (Psa. 1. 15). Sed et liberalissime nobis promissum est a Domino dicente: Quidquid petieritis a Patre meo, dabit vobis (Joh. xvi. 23); item: Venite ad me, quotquot laboratis et onerati estis, et ego reficiam vos (Matt. xi. 28). Et cum scriptum sit: Quomodo invocabunt eum, in quem non crediderunt? (Rom. x. 14.) Nos vero cum in solum Deum credamus, solum certe invocamus, et quidem per Christum. Unus enim Deus, ait Apostolus, et unus mediator Dei et hominum Jesus Christus (1 Tim. ii. 5), item, Si quis peccaverit, advocatum habemus apud Patrem Jesum Christum justum (1 Joh. ii. 1). 4. Proinde sanctos coelites sive divos nec adoramus, neque colimus nec invocamus, neque illos coram Patre pro intercessoribus aut media toribus nostris agnoscimus. Sufficit enim nobis Deus et Mediator Christus, neque honorem soli Deo et Filio ejus debitum aliis communicamus; quod ille diserte dixerit: Gloriam meam alteri non dabo (Isa. xlii. 8), et quod Petrus dixit: Non aliud hominibus nomen datum est, in quo oporteat salvos fieri, nisi nomen Christi (Act. iv. 12). In quo sane, qui per fidem adquiescunt, non quaerunt extra Christum quidquam. 5. Interim divos nec contemnimus, nec vulgariter de eis sentimus. Agnoscimus enim, eos esse viva Christi membra, amicos Dei, qui carnem et mundum gloriose vicerunt. Diligimus ergo illos ut fratres, et honoramus etiam, non tamen cultu aliquo, sed honorabili de iis existimatione, denique laudibus justis. Imitamur item eos. Nam imitatores fidei virtutumque ipsorum, consortes item aeternae salutis esse, illis aeternum apud Deum cohabitare et cum eis in Christo exsultare, desideriis votisque ardentissimis exoptamus. Atque hac in parte adprobamus illam S. Augustini de vera religione sententiam: 'Non sit nobis religio cultus hominum mortuorum. Quia si pie vixerint, non sic habentur, ut tales quaerant honores, sed ilium a nobis coli volunt, quo illuminante, laetantur, meriti sui nos esse conservos. Honorandi ergo sunt propter imitationem, non adorandi propter religionem,' etc. 6. Multo vero minus credimus, reliquias divorum adorandas esse aut colendas. Veteres isti sancti satis honorasse videbantur mortuos suos, si honeste mandassent terrae reliquias, postquam astra petiisset spiritus: ac omnium nobilissimas reliquias majorum aestimabant esse virtutes, doctrinam et fidem: quas ut commendabant cum laude mortuorum, ita eas exprimere adnitebantur, dum vivebant in terris. 7. Illi ipsi veteres non jurarunt, nisi per nomen solius Dei Jehovah, sicuti lege divina est praeceptum: qua sicut vetitum est jurare per nomina alienorum deorum (Exod. xxiii. 13; Deut. x. 20), sic nos juramenta per divos requisita non praestamus. Rejicimus ergo in his omnibus doctrinam divis coelitibus plus nimium tribuentem. CAP. VI. De Providentia Dei. 1. Dei hujus sapientis, aeterni et omnipotentis providentia credimus cuncta in coelo et in terra et in creaturis omnibus conservari et gubernari. David enim testificatur et ait: Excelsus super omnes gentes Dominus, et super coelos gloria ejus. Quis sicut Dominus Deus noster, qui in altis habitat, et se demittit, ut inspiciat, quae sunt in coelo et in terra? (Psa. cxiii. 5, 6). Idem rursus: Omnes vias meas praevidisti, quia non est verbum in lingua mea, quod non universum noveris, Domine (Psa. cxxxix. 3, 4). Testificatur et Paulus, et ait: Per ipsum vivimus, movemur et sumus (Act. xvii. 28). Et: Ex illo et per ilium et in ilium omnia (Rom. xi. 36). 2. Verissime ergo et secundum Scripturam pronunciavit Augustinus (in libro De agone Christi, cap. viii.): 'Dominus dixit, nonne duo passeres asse veniunt, et unus eorum non cadit in terram sine voluntate Patris vestri? (Matt. x. 29). Ita vero loquens ostendere voluit, quidquid vilissimum homines putant, omnipotentia Domini gubernari. Sic enim et volatilia coeli ab eo pasci, et lilia agri ab eo vestiri, veritas loquitur, quae capillos etiam nostros numeratos esse dicit, etc. (Matt, vi. 26-29).' 3. Damnamus ergo Epicureos, providentiam Dei abnegantes, omnesque illos, qui blaspheme dicunt, Deum versari circa cardines coeli, et nos atque nostra nec videre nec curare. Damnavit hos etiam David, propheta regius, qui dixit: Quousque Domine! quousque impii exsultabunt? Dicunt: Dominus non videt, neque intelligit Deus Jacob. Intelligite stupidi in populo et stulti! quando demum sapietis? Is, qui aurem condidit, an non audiret? et qui oculum finxit, quomodo non videret? (Psa. xciv. 7-9). 4. Interim vero media, per quae operatur divina providentia, non aspernamur, ut inutilia, sed his hactenus nos accomodandos esse docemus, quatenus in verbo Dei nobis commendantur. Unde illorum voces temerarias improbamus, qui dicunt: si providentia Dei omnia geruntur, innutiles certe sunt conatus nostri et studia nostra: satis fuerit, si omnia divinae permittamus providentiae gubernanda, nec erit, quod porro simus solliciti de re ulla, aut quidquam faciamus. Tametsi enim Paulus agnosceret, se in Dei providentia navigare, qui ipse dixerat, oportet te et Romae testificari (Act. xxiii. 11): qui insuper promiserat dixeratque: Jactura nulla erit ullius animae, nec cadet pilus de capite vestro (Act. xxvii. 22, 34); nihilominus meditantibus fugam nautis, dicit idem ille Paulus centurioni et militibus: Nisi hi in navi manserint, vos servari non poteritis (ver. 31). Deus enim, qui cuilibet rei suum destinavit finem, is et principium et media, per quae ad finem usque pervenitur, ordinavit. Ethnici fortunae res attribuunt caecae, vel incerto casui. S. Jacobus non vult, ut dicamus, hodie et cras in illam urbem proficiscemur et negotiabimur, sed addit: Pro eo, quod dicere debueritis, si Dominus voluerit et vixerimus, hoc vel illud faciemus (Jac. iv. 13, 15); et Augustinus: 'Omnia quae vanis videntur in rerum natura temere fieri, non faciunt, nisi verbum ejus' (Enarrat. in Psa. cxlviii.). Ita videbatur forte fortuna fieri, quod Saul quaerens Patris asinas, incidit in prophetam Samuelem, sed antea dixerat Dominus ad prophetam: Cras mittam ad te virum de tribu Benjamin (1 Sam. ix. 16). CAP. VII. De Creatione Rerum Omnium, de Angelis, Diabolo, et Homine. 1. Deus hic bonus et omnipotens creavit omnia, cum visibilia, tum invisibilia, per Verbum suum coaeternum, eademque quoque conservat per Spiritum suum coaeternum, testificante Davide atque dicente: Verbo Dei coeli facti sunt, et in Spiritu oris ejus omnis virtus eorum (Psa. xxxiii. 6). Omnia autem, quae condidit Deus, erant, ut Scriptura ait, valde bona (Gen. i. 31), et ad utilitatem usumque hominis condita. 2. Cuncta vero illa dicimus ab uno profecta esse principio. Damnamus ergo Manichaeos et Marcionitas, qui impie fingebant duas substantias atque natural boni et mali, duo item principia, et duos sibi adversos Deos, bonum et malum. 3. Inter omnes creaturas praestant angeli atque homines. De angelis pronunciat Scriptura divina: Qui creat angelos suos spiritus, et ministros suos flammam ignis (Psa. civ. 4); item: Nonne omnes sunt administratorii spiritus, qui in ministerium emittuntur, propter eos, qui haeredes sunt salutis? (Heb. i. 14). Dominus vero Jesus ipse testificatur de diabolo: Ille, inquit, homicida erat ab initio, et in veritate non stetit, quia non est veritas in eo; cum loquitur mendacium, ex propriis loquitur, quia mendax est, atque ejus rei pater (Joh. viii. 44). 4. Docemus ergo, angelos alios quidem perstitisse in obedientia, ac ad fidele Dei et hominum ministerium esse deputatos: alios vero sua sponte lapsos, et in exitium esse praecipitatos, factosque esse omnis boni fideliumque hostes, etc. 5. Jam vero de homine dicit Scriptura, quod ab initio conditus sit bonus, ad imaginem et similitudinem Dei; quod Deus collocaverit eum in paradisum, subjeceritque ei omnia (Gen. i. 27, 28; ii. 8; v. 1). Id, quod David magnifice celebrat in Psa. viii. Addidit ei insuper conjugem ac benedixit eis (ii. 22 sqq.). 6. Dicimus autem, constare hominem duabus ac diversis quidem substantiis, in una persona, anima immortali, utpote quae separata a corpore, nec dormit, nec interit, et corpore mortali, quod tamen in ultimo judicio a mortuis resuscitabitur, ut totus homo inde, vel in vita, vel in morte, aeternum maneat. 7. Damnamus omnes, qui irrident aut subtilibus disputationibus in dubium vocant immortalitatem animarum, aut animam dicunt dormire, aut partem esse Dei. Breviter, damnamus omnes omnium opiniones, quotquot diversa sentiunt de creatione, de angelis, et daemonibus, et homine, ab iis, quae nobis tradita sunt per Scripturas Sanctas, in Apostolica Christi Ecclesia. CAP. VIII. De Lapsu Hominis, et Peccato [Conf. Aug. 2, Art. XIX.], et Causa Peccati. 1. Fuit homo ab initio a Deo conditus ad imaginem Dei, in justitia et sanctitate veritatis, bonus et rectus. Sed instinctu serpentis, et sua culpa a bonitate et rectitudine deficiens, peccato, morti, variisque calamitatibus factus est obnoxius. Et qualis factus est a lapsu, tales sunt omnes, qui ex ipso prognati sunt, peccato, inquam, morti, variisque obnoxii calamitatibus. 2. Peccatum autem intelligimus esse nativam illam hominis corruptionem, ex primis illis nostris parentibus, in nos omnes derivatam vel propagatam, qua concupiscentiis pravis inmersi, et a bono aversi, ad omne vero malum propensi, pleni omni nequitia, diffidentia, contemtu et odio Dei, nihil boni ex nobis ipsis facere, imo ne cogitare quidem possumus. 3. Quinimo accedentibus jam etiam annis, cogitationibus, dictis et factis pravis contra legem Dei admissis, corruptos fructus, mala arbore dignos, proferimus (Matt. xii. 33): quo nomine, merito nostro, irae Dei obnoxii, poenis subjicimur justis; adeoque a Deo abjecti essemus omnes, nisi reduxisset nos Christus liberator. 4. Per mortem itaque intelligimus non tantum corpoream mortem, quae omnibus nobis semel, propter peccata, est obeunda, sed etiam supplicia sempiterna, peccatis et corruptioni nostrae debita. Nam Apostolus: Eramus mortui, inquit, delictis ac peccatis, et eramus natura filii irae, sicut et ceteri. Sed Deus, qui dives est misericordia, cum essemus mortui per delicta, convivificavit nos una cum Christo (Eph. ii. 1, 3, 4, 5). Item: Sicut per unum hominem peccatum in mundum in troiit, ac per peccatum mors, et ita in omnes homines mors transiit, in quo omnes peccarunt (Rom. v. 12). 5. Agnoscimus ergo, in omnibus hominibus esse originale peccatum; agnoscimus, omnia alia peccata, quae ex hoc oriuntur, et dici, et vere esse peccata, quaiicunque nomine nuncupentur, sive mortalia, sive venialia, sive illud quoque, quod vocatur peccatum in Spiritum Sanctum, quod nunquam remittitur (Marc. iii. 29; 1 Joh. v. 16). 6. Fatemur etiam, peccata non esse aequalia, licet ex eodem corruptionis et incredulitatis fonte exoriantur, sed alia aliis esse graviora. Sicut Dominus dixit: Sodomae tolerabilius futurum, quam urbi rejicienti verbum evanqelii (Matt. x. 14, 15; xi. 24; 1 Joh. v. 16, 17). 7. Damnamus ergo omnes, qui his contraria docuerunt, imprimis vero Pelagium et omnes Pelagianos, una cum Jovinianistis, peccata cum Stoicis paria facientibus. Sentimus per omnia in hac causa cum S. Augustino, qui sua ex Scripturis Sanctis protulit atque defendit. 8. Damnamus praeterea Florinum et Blastum, contra quos et Irenaeus scripsit, et omnes, qui Deum faciunt auctorem peccati. Cum diserte scriptum sit: Tu non es Deus, qui velit iniquitatem. Odisti omnes, qui operantur iniquitatem, perdes omnes, qui loquuntur mendacium (Psa. v. 5-7). Et iterum: Cum loquitur diabolus mendacium, ex propriis loquitur, quia mendax est, et pater ejus rei (Joh. viii. 44). Sed et in nobis ipsis satis est vitii corruptionisque, ut nihil necesse sit, Deum infundere nobis novam aut auctiorem pravitatem. 9. Proinde quando dicitur in Scripturis Deus indurare, excoecare, et tradere in reprobum sensum, intelligendum id est, quod justo judicio Deus id faciat, tanquam judex et ultor justus. Denique quotiescunque Deus aliquid maii in Scriptura facere dicitur atque videtur, non ideo dicitur, quod homo malum non faciat, sed quod Deus fieri sinat et non prohibeat, justo suo judicio, qui prohibere potuisset, si voluisset; vel, quod malo hominum bene utatur, ut peccatis fratrum Josephi: vel quod ipse peccata gubernet, ne latius, quam par est, erumpant atque grassentur, S. Augustinus, in Enchiridio suo, 'Miro modo, inquit, et ineffabili non fit praeter voluntatem ejus, quod etiam fit contra voluntatem ejus. Quia non fieret, si fieri non sineret. nec utique nolens sinit, sed volens. Nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset bene.' Haec ille. [172] 10. Reliquas quaestiones, an Deus voluerit labi Adamum, aut impulerit ad lapsum, aut quare lapsum non impediverit, et similes quaestiones deputamus inter curiosas (nisi forte cum haereticorum aut alioqui importunorum hominum improbitas cogit ista etiam ex verbo Dei explicare, sicut fecerunt non raro pii ecclesiae doctores), scientes Dominum prohibuisse, ne homo ederet de fructu prohibito, et transgressionem punivisse; sed et mala non esse, quae fiunt, respectu providentiae Dei, voluntatis ac potestatis Dei, sed respectu Satanae et voluntatis nostrae, voluntati Dei repugnantis. CAP. IX. De Libero Arbitrio Adeoque Viribus Hominis. [Conf. Aug., Art. XVIII.] 1. Docemus in hac causa, quae semper in Ecclesia multas peperit conflictationes, conditionem vel statum hominis triplicem esse considerandum. Principio qualis fuerit homo ante lapsum, rectus nimirum et liber, qui et in bono manere et ad malum potuerit declinare; declinaverit autem ad malum, implicaveritque peccato et morti, et se, et omne genus mortalium, sicuti dictum est antea. 2. Deinde considerandum est, qualis fuerit homo post lapsum. Non sublatus est quidem homini intellectus, non erepta ei voluntas, et prorsus in lapidem vel truncum [173] est commutatus; ceterum illa ita sunt immutata et inminuta in homine, ut non possint amplius, quod potuerunt ante lapsum. Intellectus enim obscuratus est, voluntas vero ex libera facta est voluntas serva. Nam servit peccato, non nolens, sed volens. 3. Etenim voluntas non noluntas dicitur. Ergo quoad malum sive peccatum, homo non coactus vel a Deo vel a diabolo, sed sua sponte, malum facit; et hac parte liberrimi est arbitrii. Quod vero non raro cernimus, pessima hominis facinora et consilia impediri a Deo, ne finem suum consequantur, non tollit homini libertatem in malo, sed Deus potentia sua praevenit, quod homo alias libere instituit, sicut fratres Josephi Josephum libere instituunt tollere; sed non possunt, quod Dei consilio aliud visum esset. 4. Quantum vero ad bonum et ad virtutes, intellectus hominis non recte judicat de divinis ex semetipso. Requirit enim Scriptura Evangelica et Apostolica regenerationem abs quolibet nostrum, qui salvari velimus. Unde nativitas prior ex Adamo ad salutem nihil nobis confert. Paulus, animalis homo, ait, non percipit ea, quae sunt Spiritus Dei, etc. (1 Cor. ii. 14). Idem: Negat alicubi nos idoneos esse, ex nobis ipsis cogitare aliquid boni (2 Cor. iii. 5). 5. Constat vero, mentem vel intellectum ducem esse voluntatis, cum autem caecus sit dux, claret, quonsque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum, nondum renato, vires nullae ad perficiendum bonum. Dominus in Evangelio dicit: Amen, amen dico vobis, quod omnis, qui facit peccatum, servus est peccati (Joh. viii. 34). Et Paulus Apostolus: Affectus carnis, inquit, inimicitia est adversus Deum, nam legi Dei non subditur, imo ne potest quidem (Rom. viii. 1). 6. Porro terrenarum rerum intelligentia in lapso homine non est nulla. Reliquit enim Deus ex misericordia ingenium, multum tamen distans ab eo, quod inerat ante lapsum. Jubet Deus excolere ingenium, et addit dona simul et profectum. Et manifestum est, quam nihil proficiamus in artibus omnibus sine benedictione Dei. Scriptura certe omnes artes ad Deum refert. Nam et ethnici retulerunt artium origines ad inventores Deos. 7. Postremo videndum, an regenerati sint liberi arbitrii, et quatenus. In regeneratione intellectus illuminatur, per Spiritum Sanctum, ut et mysteria et voluntatem Dei intelligat. Et voluntas ipsa non tantum mutatur per Spiritum, set etiam instruitur facultatibus, ut sponte velit et possit bonum (Rom. viii. 5, 6). Nisi hoc dederimus, negabimus Christianam libertatem, et inducemus legalem servitutem. Sed et Propheta facit Deum loquentem: Dabo legem meam in mentes illorum, et in cordibus eorum inscribam eas (Jer. xxxi. 33). Dominus quoque dicit in Evangelio: Si Filius vos liberaverit, vere liberi estis (Joh. viii. 36; Ezek. xxxvi. 26). Paulus quoque ad Philippenses (i. 24): Vobis, donatum est, inquit, pro Christo, non solum, ut in eum credatis, sed etiam ut pro illo patiamini. Et iterum: Persuasum habeo, quod is, qui coepit in vobis bonum opus, perficiet usque ad diem Domini Jesu (Phil. i. 6); item: Deus est, qui agit in vobis, et ut velitis, et ut efficiatis (Phil. ii. 13). 8. Ubi interim duo observanda esse docemus: Primum, regeneratos in boni electione et operatione, non tantum agere passive, sed active. Aguntur enim a Deo, ut agant ipsi, quod agunt. Recte enim Augustinus adducit illud, quod Deus dicitur noster adjutor. Nequit autem adjuvari, nisi is, qui aliquid agit. Manichaei spoliabant hominem omni actione, et veluti saxum et truncum faciebant. 9. Secundum, in regeneratis remanere infirmitatem. Cum enim inhabitet in nobis peccatum, et caro in renatis obluctetur spiritui, in finem usque vitae nostrae, non expedite omnino perficiunt regenerati, quod instituerant. Confirmantur haec ab Apostolo ad Rom. vii. et Gal. v. 10. Proinde infirmum est nostrum illud liberum arbitrium, propter reliquias remanentis in nobis, ad finem usque vitae nostrae, veteris Adami, agnataeque corruptionis humanae. Interim cum carnis vires et reliquiae veteris hominis non ita sint efficaces, ut extinguant penitus Spiritus operationem; idcirco fideles liberi dicuntur, ita tamen, ut agnoscant infirmitatem, et nihil glorientur de libero arbitrio. Semper enim animis fidelium obversari debet, quod toties inculcat beatus Augustinus ex Apostolo: Quid habes, quod non accepisti, et si accepisti, quid gloriaris, quasi non acceperis? (1 Cor. iv. 7). His accedit, quod non statim evenit, quod institueramus. Eventus enim rerum positi sunt in manu Dei. Unde Paulus orat Dominum, ut prosperet iter suum (Rom. i. 10). Unde vel hac causa infirmum est liberum arbitrium. 11. Ceterum nemo negat, in externis, et regenitos et non regenitos habere liberum arbitrium; habet enim homo hanc constitutionem cum animantibus aliis (quibus non est inferior) communem, ut alia velit, alia nolit. Ita loqui potest, aut tacere, domo egredi, vel domi manere, etc. Quamvis semper et hic potentia Dei observanda sit: quae effecit, ut Balaam eo non posset pertingere, quo volebat (Num. xxiv.), neque Zacharias, rediens ex templo, loqui posset, prout volebat (Luc. i. 22). 12. Damnamus hac in causa Manichaeos, qui negant, homini bono ex libero arbitrio fuisse initium mali. Damnamus etiam Pelagianos, qui dicunt, hominem malum sufficienter habere liberum arbitrium, ad faciendum praeceptum bonum. Redarguuntur utrique a Scriptura Sancta, quae illis dicit: Fecit Deus hominem rectum (Eccles. vii. 29), his vero dicit: Si Filius vos liberaverit, vere liberi estis (Joh., viii. 36). CAP. X. De Praedestinatione Dei et Electione Sanctorum. 1. Deus ab aeterno praedestinavit vel elegit libere et mera sua gratia, nullo hominum respectu, sanctos, quos vult salvos facere in Christo, juxta illud Apostoli: Deus elegit nos in ipso, antequam jacerentur fundamenta mundi (Eph. i. 4), et iterum: Qui salvos fecit nos, et vocavit vocatione sancta, non secundum opera nostra, sed secundum suum propositum et gratiam, quae data quidem est nobis, per Jesum Christum, ante tempora aeterna, sed palam facta est nunc per apparitionem Servatoris nostri Jesu Christi (2 Tim. i. 9, 10). 2. Ergo non sine medio, licet non propter ullum meritum nostrum, sed in Christo et propter Christum, nos elegit Deus, ut qui jam sunt in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra Christum, secundum illud Apostoli: Vos ipsos tentate, num sitis in fide. An non cognoscitis vosmet ipsos, quod Jesus Christus in vobis est? nisi sicubi reprobi estis (2 Cor. xiii. 5). 3. Denique electi sunt sancti in Christo per Deum ad finem certum, quem et ipsum exponit Apostolus et ait: Elegit nos in ipso, ut essemus sancti et irreprehensibiles coram illo per caritatem; qui praedestinavit nos, ut adoptaret in filios per Jesum Christum, in sese, ut laudetur gloria gratiae suae (Eph. i. 4, 5, 6). 4. Et quamvis Deus norit, qui sint sui, et alicubi mentio fiat paucitatis electorum, bene sperandum est tamen de omnibus, neque temere reprobis quisquam est adnumerandus. Paulus certe ad Philippenses: Gratias ago, inquit, pro omnibus vobis (loquitur autem de tota Ecclesia Philippensi), quod veneritis in communionem evangelii, persuasum habens, quod is, qui coepit opus bonum in vobis, perfidet, sicut justum est, ut hoc sentiam de vobis omnibus (Phil. i. 3-7). 5. Et cum (Luc. xiii.) rogaretur Dominus: an pauci sint, qui salventur? non respondet Dominus ac dicit, paucos aut plures fore servandos, aut perdendos, sed hortatur potius, ut quisque contendat ingredi per portam arctam. Quasi dixerit, vestrum non est, de his curiosius inquirere, sed magis adniti, ut per rectam viam coelum ingrediamini. 6. Proinde non probamus impias quorundam voces, qui dicunt: pauci sunt electi, et cum mihi non constet, an sim in illo paucorum numero, genium meum non fraudabo. Alii dicunt: si praedestinatus vel electus sum a Deo, nihil impediet me a salute certo jam definita, quicquid tandem designavero. Si vero sum de reproborum numero, nulla me vel fides vel poenitentia juvabit, cum definitio Dei mutari non possit. Itaque inutiles sunt doctrinae et admonitiones omnes. Nam contra hos pugnat illud Apostoli: Oportet servum Domini propensum esse ad docendum, erudientem eos, qui obsistunt, si quando det Deus illis poenitentiam, ad agnoscendum veritatem, ut resipiscant a laqueo diaboli, capti ab eo ad ejus voluntatem (2 Tim. ii. 24-26). 7. Sed et Augustinus de bono perseverantiae cap. xiv. et conseq. ostendit, utrumque esse praedicandum et liberae electionis praedestinationisque gratiam, et admonitiones et doctrinas salutares. Improbamus itaque illos, qui extra Christum quaerunt: an sint electi? Et quid ante omnem aeternitatem de ipsis statuerit Deus? 8. Audienda est enim praedicatio Evangelii, eique credendum est: et pro indubitato habendum, si credis ac sis in Christo, electum te esse. Pater enim praedestinationis suae aeternam sententiam, sicut modo ex Apostolo (2 Tim. i.) exposui, in Christo nobis aperuit. Docendum ergo et considerandum ante omnia, quantus amor Patris erga nos in Christo nobis sit revelatus; audiendum, quid nobis quotidie in Evangelio ipse Dominus praedicet, quomodo vocet et dicat: Venite ad me omnes, qui laborati et onerati estis, ego vos reficiam (Matt. xi. 28). Sic Deus dilexit mundum, ut unigenitum dederit pro mundo, ut omnis, qui credit in eum non pereat, sed habeat vitam aeternam (Joh. iii. 16). Item: Non est voluntas Patris, ut quisquam de his pusillis pereat (Matt. xviii. 14). 9. Christus itaque sit speculum, in quo praedestinationem nostram contemplemur. Satis perspicuum et firmum habebimus testimonium, nos in libro vitae inscriptos esse, si communicaverimus cum Christo, et is in vera fide noster sit, nos ejus simus. Consoletur nos in tentatione praedestinationis, qua vix alia est periculosior, quod promissiones Dei sunt universales fidelibus, quod ipse ait: Petite et accipietis. Omnis qui petit, accipit (Luc. xi. 9, 10). 10. Quod denique cum universa Dei Ecclesia oramus: 'Pater noster, qui es in coelis;' et quod baptismo sumus insiti corpori Christi, et pascimur in Ecclesia ejus carne et sanguine frequenter ad vitam aeternam. His confirmati cum timore et tremore, juxta Pauli praeceptum, nostram salutem operari jubemur (Phil. ii. 12). CAP. XI. De Jesu Christo, vero Deo et Homine, Unico Mundi Salvatore. [Conf. Aug., Art. III.] 1. Credimus praeterea et docemus, Filium Dei Dominum nostrum Jesum Christum ab aeterno praedestinatum vel praeordinatum esse a Patre salvatorem mundi: credimusque hunc esse genitum, non tantum, cum ex virgine Maria carnem adsumsit, nec tantum ante jacta fundamenta mundi, sed ante omnem aeternitatem, et quidem a Patre, ineffabiliter. Nam Esaias dixit: Generationem ejus quis enarrabit? (liii. 8); et Micheas: Et egressus ejus a diebus aeternitatis (v. 2). Nam et Joannes in Evangelio dixit: In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum (i. 1). 2. Proinde Filius est Patri juxta divinitatem coaequalis et consubitantialis, Deus verus, non nuncupatione, aut adoptione, aut ulla dignatione, sed substantia atque natura (Phil. ii. 6), sicut Joannes Apostolus iterum dixit: Hic est verus Deus, et vita aeterna (1 Joh. v. 20); et Paul us quoque: Filium, ait, constituit haeredem omnium, per quem et secula fecit: idem est splendor gloriae et character substantiae ejus, portans omnia verbo potentiae suae (Heb. i. 2, 3). Nam in Evangelio ipse quoque Dominus dixit: Pater glorifica tu me apud temet ipsum gloria, quam habui, priusquam hic mundus esset, apud te (Joh. xvii. 5). Nam et alibi in Evangelio scribitur: Judaei quaerebant occidere Jesum, quod Patrem suum dixisset Deum, aequalem se ipsum faciens Deo (Joh. v. 18). 3. Abominamur ergo Arii et omnium Arianorum impiam contra Filium Dei doctrinam, imprimis vero Michaelis Serveti, Hispani et Servetanorum omnium blasphemias, quas contra Dei Filium Satan per illos, veluti ex inferis hausit et in orbem audacissime et impiissime dispergit. 4. Eundem quoque aeterni Dei aeternum Filium credimus et docemus hominis factum esse filium, ex semine Abrahae atque Davidis, non ex viri coitu, quod Ebion dixit, sed conceptum purissime ex Spiritu Sancto, et natum ex Maria semper virgine: sicut diligenter nobis historia explicat evangelica (Matt. i. ). Et Paulus ait: Nullibi angelos adsumit, sed semen Abrahae (Heb. ii. 16). Joannes item Apostolus, qui non credit, Jesum Christum in carne venisse, ex Deo non est (1 Joh. iv. 3). Caro ergo Christi nec phantastica fuit, nec coelitus adlata, sicuti Valentinus et Marcion somniabant. 5. Praeterea anima fuit Domino nostro Jesu Christo non absque sensu et ratione, ut Apollinaris sentiebat, neque caro absque anima, ut Eunomius docebat, sed anima cum ratione sua, et caro cum sensibus suis, per quos sensus veros dolores tempore passionis suae sustinuit; sicuti et ipse testatus est, et dixit: Tristis est anima mea usque ad mortem (Matt. xxvi. 36-38), et nunc anima mea turbata est (Joh. xii. 27). 6. Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo duas naturas vel substantias, divinam et humanam (Heb. iv. 14); et has ita dicimus conjunctas et unitas esse, ut absorptae, aut confusae, aut inmixtae non sint, sed salvis potius et permanentibus naturarum proprietatibus, in una persona, unitae vel conjunctae; ita ut unum Christum Dominum, non duos veneremur: unum inquam verum Deum, et hominem, juxta divinam naturam Patri, juxta humanam vero nobis hominibus consubstantialem, et per omnia similem, peccato excepto (Heb. iv. 15). 7. Etenim, ut Nestorianum dogma ex uno Christo duos faciens, et unionem personae dissolvens, abominamur: ita Eutychetis et Monothelitarum vel Monophysicorum vesaniam, expungentem naturae humanae proprietatem execramur [174] penitus. 8. Ergo minime docemus, naturam in Christo divinam passam esse, aut Christum secundum humanam naturam adhuc esse in hoc mundo, adeoque esse ubique. Neque enim vel sentimus, vel docemus, veritatem corporis Christi a clarificatione desiisse, aut deificatam, adeoque sic deificatam esse, ut suas proprietates, quoad corpus et animam deposuerit, ac prorsus in naturam divinam abierit, unaque duntaxat substantia esse coeperit. 9. Et proinde Schwenkfeldii similiumque leptologorum inargutas argutias, intricatas, obscurasque, et parum sibi constantes hac de re dissertationes, haudquaquam probamus aut recipimus, neque Schwenkfeldiani sumus. 10. Praeterea credimus, Dominum nostrum Jesum Christum, vere passum et mortuum esse pro nobis, sicut Petrus ait, carne (1 Pet. iv. 8). Abominamur Jacobitarum et omnium Turcarum, passionem Domini exsecrantium, impiissimam vesaniam. Interim non negamus et Dominum gloriae juxta verba Pauli, crucifixum esse pro nobis (2 Cor. ii. 8). Nam communicationem idiomatum, ex Scripturis petitam, et ab universa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus, usurpatam, religiose et reverenter recipimus et usurpamus. 11. Credimus et docemus, eundem Dominum nostrum Jesum Christum vera sua carne, in qua crucifixus et mortuus fuerat, a mortuis resurrexisse, et non aliam pro sepulta excitasse, aut spiritum pro carne suscepisse, sed veritatem corporis retinuisse. Ergo dum discipuli ejus arbitrarentur, se Domini spiritum videre, exhibet eis manus atque pedes, stigmatibus utique clavorum et vulnerum notatas, et addit: Adspicite manus meas et pedes meos: quia ego ipse sum. Contrectate me et videte: quia spiritus carnem et ossa non habet, sicut videtis me habere (Luc. xxiv. 39). 12. In eadem illa carne sua credimus adscendisse Dominum nostrum Jesum Christum, supra omnes coelos adspectabiles, in ipsum caelum supremum, sedem videlicet Dei et beatorum, ad dextram Dei Patris, quae, etsi et gloriae majestatisque consortium aequale significet, accipitur tamen et pro loco certo, de quo in Evangelio loquens Dominus dicit, se abiturum et suis paraturum locum (Joh. xiv. 2). Sed et Apostolus Petrus: Oportet Christum, inquit, caelum accipere, usque ad tempus restitutionis omnium (Act. iii. 21). 13. [Conf. Aug., Art. XVII.] Ex caelis autem idem ille redibit in judicium, tum, quando summa erit in mundo consceleratio, et antichristus, corrupta religione vera, superstitione impietateque omnia opplevit, et sanguine atque flamma ecclesiam crudeliter vastavit. Redibit autem Christus, adserturus suos, et aboliturus adventu suo antichristum, judicaturusque vivos et mortuos. Resurgent enim mortui, et qui illa die (quae omnibus incognita est creaturis) superstites futuri sunt, mutabuntur in momento oculi, fidelesque omnes una obviam Christo rapientur in aera, ut inde cum ipso ingrediantur in sedes beatas sine fine victuri (Act. xvii. 31; 1 Thess. iv. 15-17; Marc. xiii. 32; 1 Cor. xv. 51; Matt. xxv. 41). Increduli vero vel impii descendent cum daemonibus ad tartara, in sempiternum arsuri, atque ex tormentis numquam liberandi. 14. Damnamus ergo omnes negantes veram carnis resurrectionem (2 Tim. ii. 18), aut qui cum Joanne Hierosolymitano, contra quem scripsit Hieronymus, non recte sentiunt de clarificatis corporibus. Damnamus eos, qui senserunt, et daemones et impios omnes aliquando servandos, et poenarum finem futurum. Simpliciter enim pronunciavit Dominus: Ignis eorum numquam exstinguitur, et vermis eorum non moritur (Marc. ix. 44). Damnamus praeterea Judaica somnia, quod ante judicii diem aureum in terris sit futurum seculum, et pii regns mundi occupaturi, oppressis suis hostibus impiis. Nam Evangelica veritas (Matt. xxiv. et xxv.; Luc. item xviii.) et Apostolica doctrina (2 Thess ii., et in 2 Tim. iii. et iv. capite) longe aliud perhibere inveniuntur. 15. Porro passione vel morte sua omnibusque adeo, quae a suo in carne adventu nostra causa fecit et pertulit, reconciliavit omnibus fidelibus Dominus noster Patrem coelestem, expiavit peccatum, exarmavit mortem, condemnationemque et inferos confregit, ac resurrectione sua ex mortuis vitam immortalitatemque reduxit ac restituit (Rom. iv. 25; x. 4; 1 Cor. xv. 17; Joh. vi. 45; xi. 25, 26). Ipse enim est justitia nostra, vita et resurrectio, denique plenitudo et absolutio fidelium omnium, salusque et sufficientia abundantissima. Apostolus enim, sic placuit Patri, inquit, omnem in ipso habitare plenitudinem, et in ipso estis completi (Col. i. 19 et ii. 10). 16. Docemus enim ac credimus, hunc Jesum Christum, Dominum nostrum, unicum et aeternum generis humani adeoque totius mundi esse Servatorem, in quo per fidem servati sint, quotquot ante legem, sub lege, et sub Evangelio salvati sunt, et quotquot adhuc in finem usque seculi salvabuntur. Nam ipse Dominus in Evangelio dicit: Qui non intrat per ostium in stabulum ovium, sed adscendit aliunde, ille fur est et latro. Ego sum ostium ovium (Joh. x. 1, 2). Item alibi in eodem Evangelio (viii. 56): Abraham vidit diem meum, et gavisus est. Sed et Petrus Apostolus: Non est in quoquam alio, inquit, nisi in Christo solus. Neque aliud nomen est sub coelo datum inter homines, in quo oporteat nos salvos fieri (Act. iv. 12 et x. 43). Credimus ergo per gratiam Domini Jesu Christi nos servatum iri, sicuti et Patres nostros (Act. xv. 11). Nam et Paulus ait: Omnes Patres nostros eandem escam spiritualem edisse; et omnes eundem potum spiritualem bibisse; bibisse autem de spirituali ipsos consequente petra, petram vero Christum fuisse (1 Cor. x. 3, 4). Ideoque legimus, et Joannem dixisse, Christum esse agnum illum, qui occisus sit ab origine mundi (Apoc. xiii. 8); et Baptistam testatum: Christum esse agnum illum Dei, qui tollat peccatum mundi (Joh. i. 29). 17. Unde pleno ore profitemur, et praedicamus, Jesum Christum unicum esse mundi Redemptorem et Salvatorem, regem et pontificem maximum, Messiam verum et exspectatum illum, inquam, sanctum benedictum, quem omnes legis typi et vaticinia prophetarum praefigurarint atque promiserint, Deus autem praestiterit ac miserit illum nobis, ut alius porro non sit ullus nobis exspectandus. Nec restat jam aliud, quam ut omnes omnem gloriam Christo tribuamus, in ipsum credamus, et in ipso solo adquiescamus, omnibus aliis vitae praesidiis spretis atque abjectis. Nam gratia Dei exciderunt, et Christum inanem sibi reddunt, quotquot salutem in alia re ulla, quam in uno Christo quaerunt (Gal. v. 4). 18. Et ut paucis multa hujus causae dicamus, quaecunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis Sanctis, et comprehensa symbolis ac sententiis quatuor primarum et praestantissimarum synodorum, celebratarum Niceae, Constantinopoli, Ephesi et Chalcedone, una cum beati Athanasii symbolo, et omnibus his similibus symbolis, credimus corde sincero, et ore libero ingenue profitemur, condemnantes omnia his contraria. Atque ad hunc modum retinemus inviolatam sive integram fidem Christianam, orthodoxam atque Catholicam: scientes, symbolis praedictis nihil contineri, quod non sit conforme verbo Dei, et prorsus faciat ad sinceram fidei explicationem. CAP. XII. De Lege Dei. 1. Docemus, lege Dei exponi nobis voluntatem Dei, quid a nobis fieri velit aut nolit, quid bonum et justum, quidve malum sit et injustum. Bonam igitur et sanctam confitemur esse legem. Et hanc quidem alias digito Dei inscriptam esse in corda hominum, vocarique legem naturae (Rom. ii. 15), alias autem digito insculptam esse in tabulas Mosis geminas, et libris Mosis copiosius expositam (Exod. xx.; Deut. v.). Distinguimus illam, perspicuitatis gratia, in moralem, quae comprehenditur decalogo vel geminis tabulis, per Mosis libros expositis, in ceremonialem item, quae de caeremoniis cultuque Dei constituit, et in judicialem, quae versatur circa politica atque oeconomica. 2. Credimus, hac Dei lege omnem Dei voluntatem, et omnia praecepta necessaria, ad omnem vitae partem, plenissime tradi. Alioqui enim non vetuisset Dominus, huic legi nihil vel addi vel adimi (Deut. iv. 2); non praecepisset, recta ad hanc incedi, neque in dextram vel sinistram deflexo itinere, declinare (Isa. xxx. 21). 3. Docemus, legem hanc non datam esse hominibus, ut ejus justificemur observatione: sed ut ex ejus indicio infirmitatem potius, peccatum atque condemnationem agnoscamus, et de viribus nostris desperantes, convertamur ad Christum in fide. Aperte enim Apostolus: Lex iram, ait, operatur (Rom. iv. 15). Per legem agnitio peccati (Rom. iii. 20). Si data fuisset lex, quae posset justificare, vel vivificare, vere ex lege esset justitia: sed conclusit Scriptura (legis nimirum) omnia sub peccatum, ut promissio ex fide Jesu daretur credentibus. Itaque lex paedagogus noster ad Christum fuit, ut ex fide justificaremur (Gal. iii. 21, 22, 24). Neque vero potuit aut potest ulla caro legi Dei satisfacere, et hanc adimplere, ob imbecillitatem in carne nostra, ad extremum usque spiritum in nobis haerentem aut remanentem. Rursus enim Apostolus: Quod lex praestare non poterat, inquit, quia imbecillis erat per carnem, hoc Deus, proprio Filio misso sub specie carnis peccato obnoxiae, praestitit (Rom. viii. 3). Idcirco Christus est perfectio legis et adimpletio nostra (Rom. x. 4), qui ut execrationem legis sustulit, dum factus est pro nobis maledictio, vel execratio (Gal. iii. 13), ita communicat nobis per fidem adimpletionem suam, nobisque ejus imputatur justitia et obedientia. 4. Hactenus itaque abrogata est lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur. Sumus enim sub gratia, et non sub lege. Praeterea implevit Christus omnes legis figuras. Unde umbrae cesserunt, corpore adveniente, ut jam in Christo et veritatem habeamus et omnem plenitudinem. Attamen legem non ideo fastidientes rejicimis. Meminimus enim verboram Domini, dicentis: Non veni legem et prophetas solvere, sed implere (Matt. v. 17). Scimus, lege nobis tradi formulas virtutum atque vitiorum. Scimus, Scripturam legis, si exponatur per Evangelium, Ecclesiae esse utilem, et idcirco ejus lectionem non exterminandam esse ex Ecclesia. Licet enim velo obtectus fuerit Mosis vultus, Apostolus tamen perhibet, velum per Christum tolli atque aboleri. Damnamus omnia, quae haeretici veteres et neoterici contra legem Dei docuerunt. CAP. XIII. De Evangelio Jesu Christi, de Promissionibus, item Spiritu et Litera. 1. Evangelium quidem opponitur legi. Nam lex iram operatur, et maledictionem adnunciat; Evangelium vero gratiam et benedictionem praedicat. Sed et Joannes dicit: Lex per Mosen data est, gratia et veritas per Jesum Christum exorta est (Joh. i. 17; nihilominus tamen certissimum est, eos, qui ante legem et sub lege fuerunt, non omnino destitutos fuisse Evangelio. Habuerunt enim promissiones evangelicas insignes, quales hae sunt: Semen mulieris conculcabit caput serpentis (Gen. iii. 15). In semine tuo benedicentur omnes gentes (Gen. xxii. 18). Non auferetur sceptrum de Juda, nisi prius venerit Silo (Gen. xlix. 10). Prophetam excitabit Dominus de medio fratrum,' etc. (Deut. xviii. 18). 2. Et quidem agnoscimus, Patribus duo fuisse promissionum genera, sicuti et nobis, revelata. Aliae enim erant rerum praesentium vel terrenarum, quales sunt promissiones de terra Canaan, de victoriis, et quales hodie adhuc sunt de pane quotidiano. Aliae vero erant tunc, et sunt etiam nunc, rerum coelestium et aeternarum, gratiae videlicet divinae, remissionis peccatorum, et vitae aeternae, per fidem in Jesum Christum. Habuerunt autem veteres non tantum externas vel terrenas, sed spirituales etiam coelestesque promissiones, in Christo. Nam de salute, ait Petrus, exquisiverunt et scrutati sunt prophetae, qui de ventura in nos gratia vaticinati sunt, etc. (1 Pet. i. 10). Unde et Paulus Apostolus dixit: Evangelium Dei ante promissum esse per prophetas Dei, in Scripturis sanctis (Rom. i. 2). Inde nimirum claret, veteres non prorsus destitutos fuisse omni Evangelio. 3. Et, quamvis ad hunc modum patres nostri in Scripturis prophetarum habuerint Evangelium, per quod salutem in Christo per fidem consecuti sunt, Evangelium tamen proprie illud dicitur laetum et felix nuncium, quod nobis primum per Joannem Baptistam, deinde per ipsum Christum Dominum, postea per Apostolos ejus Apostolorumque successores praedicatum est mundo, Deum jam praestitisse, quod ab exordio mundi promisit, ac misisse, imo donavisse nobis Filium unicum, et in hoc reconciliationem cum Patre, remissionem peccatorum, omnem plenitudinem, et vitam aeternam. Historia ergo descripta a quatuor Evangelistis, explicans, quomodo haec sint facta vel adimpleta a Christo, quae docuerit et fecerit Christus; et quod in ipso credentes omnem habent plenitudinem, recte nuncupatur Evangelium. Praedicatio item et Scriptura Apostolica, qua nobis exponunt Apostoli, quomodo nobis a Patre datus sit Filius, et in hoc vitae salutisque omnia, recte dicitur doctrina Evangelica, sic, ut ne hodie quidem, si sincera sit, appellationem tam praeclaram amittat. 4. Illa ipsa Evangelii praedicatio nuncupatur item ab Apostolo spiritus et ministerium spiritus, eo, quod efficax et viva fiat per fidem in auribus, imo cordibus credentium, per Spiritum Sanctum illuminantem. Nam litera, quae opponitur spiritui, significat quidem omnem rem externam, sed maxime doctrinam legis, sine spiritu et fide in animis, non viva fide credentium, operantem iram, et excitantem peccatum. Quo nomine et ministerium mortis ab Apostolo nuncupatur. Huc enim illud Apostoli pertinet, Litera occidit, spiritus vivificat (2 Cor. iii. 6). Et pseudoapostoli praedicabant Evangelium, lege admixta, corruptum, quasi Christus sine lege non possit servare. Quales fuisse dicuntur Ebionaei, ab Ebione haeretico descendentes, et Nazaraei, qui et Minaei antiquitus vocabantur. Quos omnes nos damnamus, pure praedicantes Evangelium, docentesque per Spiritum [al. Christum] solum, et non per legem justificari credentes. De qua re mox sequetur sub titulo justificationis copiosior expositio. 5. Et quamvis Evangelii doctrina collata cum Pharisaeorum doctrina legis, visa sit, cum primum praedicaretur per Christum, nova esse doctrina, quod et Jeremias de Novo Testamento vaticinatus sit, revera tamen illa, non modo vetus erat, et est adhuc (nam nova dicitur et hodie a Papistis, collata cum doctrina jam Papistarum recepta) vetus doctrina, sed omnium in mundo antiquissima. 6. Deus enim ab aeterno praedestinavit mundum servare per Christum, et hanc suam praedestinationem et consilium sempiternum aperuit mundo per Evangelium (2 Tim. i. 9, 10). Unde claret religionem doctrinamque Evangelicam, inter omnes, quotquot fuerunt unquam, sunt atque erunt, omnium esse antiquissimam. 7. Unde dicimus, omnes eos errare turpiter, et indigna aeterno Dei consilio loqui, qui Evangelicam doctrinam et religionem nuncupant nuper exortam, et vix XXX. annorum fidem. In quos competit illud Jesaiae Prophetae: Vae his, qui dicunt, malum esse bonum, et bonum malum, qui ponunt tenebras lucem, et lucem tenebras, amarum dulce, et dulce amarum (Isa. v. 20). CAP. XIV. De Poenitentia et Conversione Hominis. [Conf. Aug., Art. XI., XII.] 1. Habet Evangelium conjunctam sibi doctrinam de poenitentia. Ita enim dixit in Evangelio Dominus: Oportet praedicari in nomine meo poenitentiam et remissionem peccatorum in omnes gentes (Luc. xxiv. 47). 2. Per poenitentiam autem intelligimus mentis in homine peccatore resipiscentiam, verbo Evangelii et Spiritu Sancto excitatam, fideque vera acceptam, qua protinus homo peccator, agnatam sibi corruptionem peccataque omnia sua, per Verbum Dei accusata, agnoscit, ac de his ex corde dolet, eademque coram Deo non tantum deplorat et fatetur ingenue cum pudore, sed etiam cum indignatione execratur, cogitans jam sedulo de emendatione, et perpetuo innocentiae virtutumque studio, in quo sese omnibus diebus vitae reliquis sancte exerceat. 3. Et haec quidem est vera poenitentia, sincera nimirum ad Deum et omne bonum conversio, sedula vero a diabolo et ab omni malo aversio. Diserte vero dicimus, hanc poenitentiam merum esse Dei donum, et non virium nostrarum opus. Jubet enim Apostolus: Fidelem ministrum diligenter erudire obsistentes veritati, si quando Deus his det poenitentiam ad agnoscendum veritatem (2 Tim. ii. 25). 4. Jam vero peccatrix illa Evangelica, quae lacrymis rigat pedes Domini, ac Petrus, amare flens deploransque Domini sui abnegationem, manifeste ostendunt, qualis esse debeat poenitentis animus, serio deplorans commissa peccata (Luc. vii. 38; xxii. 62). 5. Sed et filius ille concoctor, et publicanus ille in Evangelio, cum Pharisaeo collatus, praeeunt nobis formulis adcommodatissimis peccata nostra Deo confitendi. Ille dicebat: Pater, peccavi in caelum et coram te! Jam non sum dignus vocari filius tuus, fac me sicut unum de mercenariis tuis (Luc.xv. 18, 19). Hic vero non audens elevare oculos in caelum, pectus suum tundendo, clamabat: Deus propitius esto mihi peccatori (Luc. xviii. 13). Nec dubitamus, illos in gratiam a Deo esse receptos. Etenim Joannes Apostolus: Si confiteamur peccata nostra, inquit, fidelis est et justus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate. Si dixerimus: non peccavimus, mendacem facimus eum, et sermo ejus non est in nobis (1 Joh. i. 9, 10). 6. Credimus autem, hanc confessionem ingenuam, quae soli Deo fit., vel privatim inter Deum et peccatorem, vel palam in templo, ubi generalis illa peccatorum confessio recitatur, sufficere, nec necessarium esse ad remissionem peccatorum consequendam, ut quis peccata sua confiteatur sacerdoti, susurrando in aures ipsius, ut vicissim cum impositione manuum ejus audiat ab ipso absolutionem; quod ejus rei nec praeceptum ullum, nec exemplum exstet in Scripturis Sanctis, David protestatur et ait: Delictum meum cognitum tibi feci, et injustitiam meam non abscondi. Dixi, confitebor contra me injustitiam meam Domino; et tu remisisti impietatem peccati mei (Psa. xxxii. 5). Sed et Dominus orare nos docens, simul et confiteri peccata, dixit: Sic orabitis: Pater noster, qui es in caelis, remitte nobis debita nostra; sicut et nos remittimus debitoribus nostris (Matt. vi. 12). 7. Necesse est ergo, ut Deo Patri nostro confiteamur peccata nostra, et cum proximo nostro, si ipsum offendimus, redeamus in gratiam. De quo confessionis genere loquens Jacobus Apostolus: Confitemini, inquit, alterutrum peccata vestra (Jac. v. 16). Si quis vero peccatorum mole et tentationibus perplexis oppressus, velit consilium, institutionem, et consolationem privatim, vel a ministro ecclesiae, aut ullo aliquo fratre, in lege Dei docto, petere, non improbamus, quemadmodum et generalem et publicam illam in templo ac coetibus sacris recitari solitam (cujus et superius meminimus) peccatorum confessionem utpote Scripturis congruam, maxime approbamus. 8. De clavibus regni Dei, traditis a Domino Apostolis, multi admiranda garriunt, et ex his cudunt enses, lanceas, sceptra et coronas, plenamque in maxima regna, denique in animas et corpora potestatem. Nos simpliciter judicantes, secundum Verbum Dei dicimus: omnes ministros legitime vocatos habere et exercere claves vel usum clavium, cum Evangelium adnunciant, id est, populum suae fidei creditum docent, hortantur, consolantur et increpant, inque disciplina retinent. Ita enim regnum coelorum aperiunt obsequentibus, et inobsequentibus claudunt. Has claves promisit Apostolis Dominus (Matt. xvi. 19) et praestitit (Joh. xx. 23, Marc. xvi. 15, et Luc. xxiv. 47) dum ablegat discipulos et jubet eos universo mundo praedicare Evangelium, et condonare peccata. Apostolus in Ep. I. ad Cor. (v. 18, 19) dicit: Dominum ministris dedisse reconciliationis ministerium; et quale hoc sit, mox explicat et ait: Sermonem vel doctrinam reconciliationis. Et adhuc clarius sua illa exponens addit: Ministros Christi, nomine Christi fungi legatione, tanquam ipso Deo, per ministros adhortante populos, ut reconcilientur Deo, nimirum per fidelem obedientiam. Exercent ergo claves, cum suadent fidem et poenitentiam. Sic illi reconciliant Deo. Sic remittunt peccata. Sic aperiunt regnum coelorum, et credentes introducunt: multum distantes ab istis, de quibus dixit in Evangelio Dominus: Vae vobis legisperitis, quia tulistis clavem scientia, ipsi non introistis, et eos, qui introibant, vetuistis (Luc. xi. 52). 9. Rite itaque et efficaciter ministri absolvunt, dum Evangelium Christi, et in hoc remissionem peccatorum, quae singulis promittitur fidelibus, sicuti et singuli sunt baptizati, praedicant, et ad singulos peculiariter pertinere testantur. Nec putamus absolutionem hanc efficaciorem fieri, per hoc, quod in aurem alicui aut super caput alicujus singulariter inmurmuratur. Censemus tamen, sedulo adnunciandam esse hominibus remissionem peccatorum in sanguine Christi, admonendosque singulos, quod ad ipsos pertineat remissio peccatorum. 10. Ceterum quam vigilantes sedulosque oporteat esse poenitentes in studio vitae novae, et in conficiendo vetere et excitando novo homine, docent nos exempla Evangelica. Dominus enim ad paralyticum, quem sanaverat, dicit: Ecce sanus factus es, ne posthac pecces, ne quid deterius tibi contingat (Joh. v. 14). Ad adulteram liberatam idem dixit: Vade, et ne posthac peccaveris (Joh. viii. 11). Quibus sane verbis non significavit, fieri posse, ut homo aliquando non peccet, dum adhuc in hac carne vivit, sed vigilantiam accuratumque studium commendat, ut modis in quam omnibus adnitamur, et precibus a Deo petamus, ne relabamur in peccata, ex quibus veluti resurreximus, et ne vincamur a carne, mundo et diabolo. Zachaeus publicanus in gratiam receptus a Domino clamat in Evangelio: Ecce, dimidium bonorum meorum, Domine, do pauperibus, et si quem defraudavi, reddo quadruplum (Luc. xix. 8). Ad eundem ergo modum praedicamus restitutionem et misericordiam, adeoque eleemosynam vere poenitentibus esse necessariam; et in universum Apostoli verbis hortamur omnes, ac dicimus: Ne regnet peccatum in mortali vestro corpore, ut obediatis ei per cupiditates ejus; neque adcommodetis membra vestra arma injustitiae peccato, sed accommodetis vosmet ipsos Deo, velut ex mortuis viventes, et membra vestra arma justitiae Deo (Rom. vi. 12, 13). 11. Proinde damnamus omnes impias quorundam Evangelica praedicatione abutentium voces, et dicentium: facilis est ad Deum reditus. Christus expiavit omnia peccata; facilis est peccatorum condonatio. Quid ergo peccare nocebit? Nec magnopere curanda est poenitentia, etc. Docemus interim semper, et omnibus peccatoribus aditum patere ad Deum, et hunc omnia omnibus fidelibus condonare peccata, excepto uno illo peccato, in Spiritum Sanctum (Marc. iii. 29). 12. Ideoque damnamus et veteres et novos Novatianos, atque Catharos. Damnamus imprimis lucrosam papae de poenitentia doctrinam; et contra simoniam ejus simoniacasque ejus indulgentias illud usurpamus Simonis Petri judicium: Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti parari pecuniis. Non est tibi pars neque sors in ratione hac. Cor enim tuum non est rectum coram Deo (Act. viii. 20, 21). 13. Improbamus item illos, qui suis satisfactionibus existimant, se pro commissis satisfacere peccatis. Nam docemus, Christum unum, morte vel passione sua, esse omnium peccatorum satisfactionem, propitiationem vel expiationem (Isa. liii. 5; 1 Cor. i. 30; 1 Joh. ii. 2). Interim tamen, quod et ante diximus, mortificationem carnis urgere non desinimus: addimus tamen, hanc non obtrudendam esse Deo superbe pro peccatorum satisfactione, sed praestandam humiliter, pro ingenio filiorum Dei, ut obedientiam novam, gratitudinis ergo, pro consecuta, per mortem et satisfactionem Filii Dei, liberatione, et plenaria satisfactione. CAP. XV. De vera Fidelium Justificatione. [Conf. Aug., Art. IV.] 1. Justificare significat Apostolo in disputatione de justificatione, peccata remittere, a culpa et poena absolvere, in gratiam recipere, et justum pronunciare. Etenim ad Romanos dicit Apostolus: Deus est, qui justificat, quis ille, qui condemnet? (Rom. viii. 33) opponuntur justificare et condemnare. Et in Actis App. dicit Apostolus: Per Christum adnunciatur nobis remissio peccatorum: et ab omnibus, a quibus non potuistis per legem Mosis justificari, per hunc omnis, qui credit, justificatur (Act. xiii. 38, 39). Nam in lege quoque et prophetis legimus: Si lis fuerit orta inter aliquos, et venerint ad judicium, judicent eos judices justificentque justum, et impient vel condemnent impium (Deut. xxv. 1). Et: Vae illis, qui justificant impium pro muneribus (Isa. v. 23). 2. Certissimum est autem, omnes nos esse natura peccatores et impios, ac coram tribunali Dei convictos impietatis et reos mortis. Justificari autem, id est, absolvi a peccatis et morte, a judice Deo, solius Christi gratia, et nullo nostro merito aut respectu. Quid enim apertius, quam quod Paulus dixit? Omnes peccaverunt, et destituuntur gloria Dei. Justificantur autem gratis per illius gratiam, per redemptionem, quae est in Christo Jesu (Rom. iii. 23, 24). 3. Etenim Christus peccata mundi in se recepit et sustulit, divinaeque justitiae satisfecit. Deus ergo propter solum Christum passum et resuscitatum, propitius est peccatis nostris, nec illa nobis imputat, imputat autem justitiam Christi pro nostra: ita, ut jam simus non solum mundati a peccatis et purgati, vel sancti, sed etiam donati justitia Christi, adeoque absoluti a peccatis, morte vel condemnatione, justi denique ac haeredes vitae aeternae. Proprie ergo loquendo, Deus solus nos justificat, et duntaxat propter Christum justificat, non imputans nobis peccata, sed imputans ejus nobis justitiam (2 Cor. v. 21; Rom. iv. 24, 25). 4. Quoniam vero nos justificationem hanc recipimus, non per ulla, opera, sed per fidem in Dei misericordiam et Christum, ideo docemus et credimus cum Apostolo, hominem peccatorem justificari sola fide in Christum, non lege, aut ullis operibus. Dicit enim Apostolus: Arbitramur, fide justificari hominem absque operibus legis (Rom. iii. 28). Item: Si Abraham ex operibus justificatus fait, habet, quod glorietur, sed non apud Deum. Quid enim Scriptura dicit? Credidit Abraham Deo, et imputatum est ei ad justitiam. At ei, qui non operatur, sed credit in eum, qui justificat impium, imputatur fides sua ad justitiam (Rom. iv. 2-5). Et iterum: Gratia estis servati per fidem, idque non ex vobis, Dei donum est. Non ex operibus, ne quis glorietur, etc. (Eph. ii. 8, 9). Ergo, quia fides Christum justitiam nostram recipit, et gratiae Dei in Christo omnia tribuit, ideo fidei tribuitur justificatio, maxime propter Christum, et non ideo, quia nostrum opus est. Donum enim Dei est. Ceterum nos Christum fide recipere multis ostendit Dominus, apud Joan. cap. vi. ubi pro credere ponit manducare, et pro manducare credere. Nam sicut manducando cibum recipimus, ita credendo participamus Christum. 5. Itaque justifications beneficium non partimur, partim gratiae Dei, vel Christo, partim nobis, aut dilectioni operibusve, vel merito nostro, sed insolidum gratiae Dei in Christo per fidem tribuimus. Sed et non possent Deo placere dilectio et opera nostra, si fierent ab injustis; proinde oportet nos prius justos esse, quam diligamus aut faciamus opera justa. Justi vere efficimur, quemadmodum diximus, per fidem in Christum, mera gratia Dei, qui peccata nobis non imputat, sed justitiam Christi, adeoque fidem in Christum ad justitiam nobis imputat. Apostolus praeterea apertissime dilectionem derivat ex fide, dicens: Finis praecepti est caritas, ex puro corde, conscientia bona, et fide non ficta (1 Tim. i. 5). 6. Quapropter loquimur in hac causa non de ficta fide, de inani et otiosa, aut mortua, sed de fide viva vivificanteque, quae propter Christum, qui vita est et vivificat, quern comprehendit, viva est et dicitur, ac se vivam esse vivis declarat operibus. Nihil itaque contra hanc nostram doctrinam pugnat Jacobus, qui de fide loquitur inani et mortua, quam quidam jactabant, Christum autem intra se viventem per fidem non habebant. Idem ille dixit, opera justificare, non contra dicens Apostolo (rejiciendus alioqui), sed ostendens Abrahamum vivam justificantemque fidem suam declaravisse per opera (Jac. ii.). Id quod omnes pii faciunt, qui tamen soli Christo, nullis suis operibus fidunt. Iterum enim Apostolus dixit: Vivo jam non ego, sed vivit in me Christus. Vitam autem, quam nunc vivo in carne, per fidem vivo Filii Dei, qui dilexit me, et tradidit semetipsum pro me. Non adspernor gratiam Dei. Nam si per legem est justitia: igitur Christus frustra mortuus est, etc. (Gal. ii. 20, 21). CAP. XVI. De Fide, et Bonis Operibus, Eorumque Mercede, et Merito Hominis. [Conf. Aug., Art. VI., XX.] 1. Fides enim Christiana non est opinio ac humana persuasio, sed firmissima fiducia et evidens ac constans animi adsensus, denique certissima comprehensio veritatis Dei, propositae in Scripturis et Symbolo Apostolico, atque adeo Dei ipsius summi boni, et praecipue promissionis divinae, et Christi, qui omnium promissionum est colophon. 2. Haec autem fides merum est Dei donum, quod solus Deus ex gratia sua, electis suis, secundum mensuram, et quando, cui, et quantum ipse vult, donat, et quidem per Spiritum Sanctum, mediante praedicatione Evangelii, et oratione fideli. Haec etiam sua habet incrementa; quae nisi et ipsa darentur a Deo, non dixissent Apostoli: Domine! adauge nobis fidem (Luc. xvii. 5). 3. Et haec quidem omnia, quae hactenus de fide diximus, ante nos ita docuerunt Apostoli. Paulus enim: Est autem fides, inquit, eorum, quae sperantur, hupostasis, vel subsistentia firma, et earum rerum, quae non videntur, elenchos, id est, evidens ei certa rei comprehensio (Heb. xi. 1). Et idem iterum: Quotquot sunt promissiones Dei, inquit, per Christum sunt etiam et per ipsum Amen (2 Cor. i. 20). Ad Philipp. idem ait, donatum esse ipsis ut credant in Christum (Phil. i. 29). Item: Deus unicuique partitus est mensuram fidei (Rom. xii. 3; 2 Thess. iii. 2). Rursus: Non omnium est fides, ait, neque obediunt omnes Evangelio (Rom. x. 16). Sed et Lucas testatur et ait: Et crediderunt, quotquot erant ordinati ad vitam (Act. xiii. 48). Unde idem iterum fidem nuncupat, fidem electorum Dei (Tit. i. 1). Et iterum: Fides est ex auditu, auditus autem per verbum Dei (Rom. x. 17). Alibi saepe jubet orare pro fide. 4. Idem ille Apostolus fidem vocat efficacem et sese exserentem per dilectionem (Gal. v. 6). Illa conscientiam quoque pacificat, et liberum ad Deum aditum aperit, ut cum fiducia ad ipsum accedamus, et obtineamus ab eo utilia et necessaria. Eadem retinet nos in officio, quod Deo debemus et proximo, et in adversis patientiam firmat, et confessionem veram format atque facit, et, ut uno verbo omnia dicam, omnis generis bonos fructus et bona opera progignit (Gal. v. 22 sqq.). 5. Docemus enim, vere bona opera enasci ex viva fide, per Spiritum Sanctum, et a fidelibus fieri secundum voluntatem vel regulam Verbi Dei. Nam Petrus Apostolus: Omni adhibito studio, inquit, subministrate in fide vestra virtutem, in virtute vero scientiam, in scientia vero temperantiam, etc. (2 Pet. i. 5-7). Diximus autem antea, legem Dei, quae voluntas Dei est, formulam nobis praescribere bonorum operum. Et Apostolus ait: Haec est voluntas Dei, sanctificatio vestra, ut abstineatis ab immunditie, et ne quis opprimat aut fraudet in negotio fratrem suum (1 Thess. iv. 4-6). Etenim non probantur Deo opera, et nostro arbitrio delecti cultus, quos Paulus nuncupat: ethelothreskeias (Col. ii. 18). De quibus et Dominus in Evangelio: Frustra me colunt, ait, docentes doctrinas praecepta hominum (Matt. xv. 9). 6. Improbamus ergo hujusmodi opera: adprobamus et urgemus illa, quae sunt ex voluntate et mandato Dei. Illa ipsa fieri debent, non ut his promereamur vitam aeternam. Donum Dei enim est, ut Apostolus ait, vita aeterna, neque ad ostentationem, quam rejecit Dominus (Matt. vi. ), neque ad quaestum, quem et ipsum rejecit (Matt. xxiii. ), sed ad gloriam Dei, ad ornandam vocationem nostram, gratitudinemque Deo praestandam, et ad utilitatem proximi. Rursus enim Dominus noster in Evangelio dicit: Sic luceat lux vestra coram hominibus, ut videant vestra opera bona, et glorificent Patrem, qui in caelis est (Matt. v. 16). Sed et Apostolus Paulus: Ambulate digne vocatione vestra (Eph. iv. 1). Item: Quidquid egeritis, inquit, aut sermone aut facto, omnia in nomine Jesu facite, gratias agentes Deo et Patri per illum (Col. iii. 17). Idem: Nemo, quod suum est, quaerat, sed quisque quod alterius (Phil. ii. 4). Et: Discant et nostri, bona opera tueri ad ne cessarios usus, ut non sint infrugiferi (Tit. iii. 14). 7. Quamvis ergo doceamus cum Apostolo, hominem gratis justificari per fidem in Christum, et non per ulla opera bona, non ideo tamen vilipendimus aut condemnamus opera bona. Cum sciamus, hominem nec conditum nec regenitum esse per fidem, ut otietur, sed potius, ut indesinenter, quae bona et utilia sunt, faciat. Etenim in Evangelio dicit Dominus: Bona arbor bonum fructum adfert (Matt. xii. 33). Et iterum: Quid in me manet, plurimum fructum adfert (Joh. xv. 5). Denique Apostolus: Dei sumus creatura, ait, conditi in Christo Jesu ad opera bona, quae praeparavit Deus, ut in eis ambulemus (Eph. ii. 10). Et iterum: Qui tradidit semetipsum pro nobis, ut redimeret ah omni iniquitate et mundaret sibi populum peculiarem, sectatorem bonorum operum (Tit. ii. 14). 8. Damnamus itaque omnes, qui bona opera contemnunt, non curanda et inutilia esse blaterant. Interim, quod et antea dictum est, non sentimus, per opera bona nos servari, illaque ad salutem ita esse necessaria, ut absque illis nemo unquam sit servatus. Gratia enim soliusque Christi beneficio servamur. Opera necessario ex fide progignuntur. At improprie his salus attribuitur: quae propriissime adscribitur gratiae. Notissima enim est illa Apostoli sententia: Si per gratiam, jam non ex operibus: quandoquidem gratia, jam non est gratia. Sin ex operibus, jam non ex gratia; quandoquidem jam opus, non est opus (Rom. xi. 6). 9. Placent vero adprobanturque a Deo opera, quae a nobis fiunt per fidem. Quia illi placent Deo, propter fidem in Christum, qui faciunt opera bona, quae insuper per Spiritum Sanctum ex gratia Dei sunt facta. S. Petrus enim: In quavis gente, inquit, qui timet ipsum et operatur justitiam, is acceptus est illi (Act. x. 35). Et Paulus: Non desinimus orare pro vobis, ut ambuletis digne Domino, ut per omnia placeatis, in omni opere bono fructificantes (Col i. 9, 10). Itaque veras, non falsas aut philosophicas virtutes, vere bona opera et genuina Christiani hominis officia sedulo docemus, et quanta possumus, diligentia vehementiaque omnibus inculcamus, vituperantes omnium illorum et desidiam et hypocrisin, qui ore Evangelium laudant et profitentur, vita autem turpi dedecorant, proponentes hac in causa horribiles Dei minas, amplas denique promissiones Dei, et liberalia praemia, exhortando, consolando, et objurgando. 10. Etenim docemus, Deum bona operantibus amplam dare mercedem, juxta illam prophetae sententiam: Cohibe vocem tuam a fletu: quoniam erit merces operi tuo (Jer. xxxi. 16). In Evangelio quoque dixit Dominus: Gaudete et exultate, quia merces vestra multa est in caelis (Matt. v. 12). Et qui dederit uni ex minimis meis poculum aquae frigidae, amen dico vobis, non perdet mercedem suam (Matt. x. 42). Referimus tamen mercedem hanc, quam Dominus dat, non ad meritum hominis accipientis, sed ad bonitatem, vel liberalitatem, et veritatem Dei promittentis atque dantis, qui, cum nihil debeat cuiquam, promisit tamen, se suis cultoribus fidelibus mercedem daturum: qui interim dat eis etiam, ut ipsum colant. Sunt multa praeterea indigna Deo, et imperfecta plurima inveniuntur in operibus etiam sanctorum: quia vero Deus recipit in gratiam et complectitur propter Christum operantes, mercedem eis promissam persolvit. Alioqui enim justitiae nostrae comparantur panno menstruato (Isa. lxiv. 6). Sed et Dominus dicit in Evangelio: Cum feceritis omnia, quae praecepta sunt vobis, dicite, servi inutiles sumus: quod debuimus facere, facimus (Luc. xvii. 10). 11. Tametsi ergo doceamus, mercedem dari a Deo nostris benefactis, simul tamen docemus cum Augustino, coronare Deum in nobis non merita nostra, sed dona sua. Et proinde quidquid accipimus mercedis, dicimus gratiam quoque esse, et magis quidem gratiam quam mercedem: quod, quae bona facimus, per Deum magis, quam per nos ipsos facimus: et quod Paulus dicat: Quid habes, quod non accepisti? Si vero accepisti, quid gloriaris, quasi non acceperis? (1 Cor. iv. 7). Et quod hinc collegit beatus martyr Cyprianus: In nullo nobis gloriandum esse, quando nostrum nihil sit. Damnamus ergo illos, qui merita hominum sic defendunt, ut [175] evacuent gratiam Dei. CAP. XVII. De Catholica et Sancta Dei Ecclesia, et Unico Capite Ecclesiae. [Conf. Aug., Art. VII., VIII.] 1. Quando autem Deus ab initio salvos voluit fieri homines, et ad agnitionem veritatis venire, oportet omnino semper fuisse, nunc esse, et ad finem usque seculi futuram esse Ecclesiam, id est, e mundo evocatum vel collectum coetum fidelium, sanctorum, inquam, omnium communionem, eorum videlicet, qui Deum verum, in Christo Servatore, per verbum et Spiritum Sanctum vere cognoscunt et rite colunt, denique omnibus bonis per Christum gratuito oblatis fide participant. Sunt isti omnes unius civitatis cives, viventes sub eodem Domino, sub iisdem legibus, in eadem omnium bonorum participatione. Sic enim hos concives sanctorum et domesticos Dei appellavit Apostolus (Eph. ii. 19): Sanctos appellans fideles in terris, sanguine Filii Dei sanctificatos (1 Cor. vi. 11). De quibus omnino intelligendus est Symboli articulus: Credo sanctam Ecclesiam Catholicam, sanctorum communionem. 2. Et cum semper unus modo sit Deus, unus Mediator Dei et hominum Jesus Messias, unus item gregis universi pastor, unum hujus corporis caput, unus denique Spiritus, una salus, una fides, unum testamentum vel foedus; necessario consequitur unam duntaxat esse Ecclesiam: quam propterea Catholicam nuncupamus, quod sit universalis, et diffundatur per omnes mundi partes, et ad omnia se tempora extendat, nullis vel locis inclusa vel temporibus. Damnamus ergo Donatistas, qui Ecclesiam in nescio quos Africae coarctabant angulos. Nec Romanensem adprobamus clerum, qui solam prope Romanam Ecclesiam venditat pro Catholica. 3. Diducitur quidem Ecclesia in partes vel species varias, non quod divisa aut divulsa sit in semetipsa, sed magis propter membrorum in ipsa diversitatem distincta. Aliam enim faciunt Ecclesiam militantem, aliam vero triumphantem. Militat illa adhuc in terris, et certat cum carne, cum mundo, et principe mundi hujus, diabolo, cum peccato atque morte. Haec vero rude jam donata, in coelo triumphat de istis devictis omnibus, et exultat coram Domino: nihilominus habent illae inter sese communionem, vel conjunctionem. 4. Et militans in terris Ecclesia semper plurimas habuit particulares ecclesias, quae tamen omnes ad unitatem Catholicae Ecclesiae referuntur. Haec aliter fuit instituta ante legem inter patriarchas, aliter sub Mose per legem, aliter a Christo per Evangelium. Vulgo numerantur fere duo populi, Israelitarum videlicet et gentium, vel eorum, qui ex Judaeis et gentibus collecti sunt in Ecclesiam, testamenta item duo, vetus et novum. Omnium tamen horum populorum una fuit et est societas, una salus in uno Messia, in quo ceu membra unius corporis sub unum caput connectuntur omnes, in eadem fide, etiam de eodem cibo et potu spirituali participantes. Agnoscimus hie tamen diversa fuisse tempora, diversa symbola promissi et exhibiti Messiae, sublatisque caerimonialibus, lucem nobis illustriorem lucere, et dona auctiora donari, et libertatem esse pleniorem. 5. Haec Ecclesia Dei sancta vocatur domus Dei viventis, exstructa ex lapidibus vivis et spiritualibus, et imposita super petram immotam, super fundamentum, quo aliud collocari non potest: et ideo nuncupatur etiam columna et basis veritatis (1 Tim. iii. 15). Non errat illa, quamdiu innititur petrae Christo et fundamento Prophetarum et Apostolorum. Nec mirum, si erret, quoties deserit ilium, qui solus est veritas. Vocatur Ecclesia etiam virgo ac sponsa Christi, et quidem unica et dilecta. Apostolus enim: Adjunxi vos, inquit, uni viro, ut virginem castam, exhiberetis Christo (2 Cor. xi. 2). Vocatur Ecclesia grex ovium sub uno pastore Christo, idque apud Ezechielem in Cap. XXXIV. et apud Joannem in Cap. X. Vocatur item corpus Christi, quia fideles sunt viva Christi membra, sub capite Christo. 6. Caput est, quod in corpore eminentiam habet, et unde corpus vitam haurit, cujus spiritu regitur in omnibus, unde et incrementa et, ut crescat, habet. Unicum item est corporis caput, et cum corpore habet congruentiam. Ergo Ecclesia non potest ullum aliud habere caput, quam Christum. Nam ut Ecclesia est corpus spirituale, ita caput habeat sibi congruens spirituale, utique oportet. Nec alio potest regi spiritu, quam Christi. Paulus quoque: Ipse est caput, inquit, corporis ecclesiae, qui est principium, primogenitus ex mortuis, ut sit ipse in omnibus primas tenens (Col. i. 18). Et idem iterum: Christus est, inquit, caput ecclesiae, qui idem salutem dat corpori (Eph. i. 23). Et rursus: Qui est caput ecclesiae, ait, quae corpus illius, complementum ejus, qui omnia in omnibus adimplet (Eph. i. 22, 23). Item: Adolescamus in illum per omnia, qui est caput, nempe Christus, in quo totum corpus, si compingatur, incrementum capit (Eph. iv. 15, 16). 7. Non probamus ergo doctrinam cleri Romani, facientis suum illum Romanum Pontificem Catholicae in terris ecclesiae militantis pastorem universalem et caput summum, adeoque verum Christi vicarium, qui habeat in Ecclesia plenitudinem, ut vocant, potestatis, et dominium supremum. 8. Docemus enim, Christum Dominum esse et manere unicum pastorem universalem, summum item Pontificem coram Deo Patre, ac in Ecclesia ipsum omnia pontificis vel pastoris obire munia, ad finem usque saeculi, ideoque nullo indigere vicario, qui absentis est. Christus vero praesens est ecclesiae, et caput vivificum. Hic Apostolis suis Apostolorumque successoribus primatum et dominium in Ecclesia severissime prohibuit. [Quicunque ergo huic illustri veritati contradicentes reluctantur, et in Ecclesiam Christi diversam inducunt gubernationem, quis non videat, eos illis potius esse adcensendos, de quibus Apostoli Christi vaticinantur, Petrus (2 Pet. ii.), et Paulus (Act. xx., 2 Cor. xi., et 2 Thess. ii.), et aliis quoque in locis?] [176] 9. Sublato autem capite Romano; nullam inducimus in Ecclesiam Christi ataxian, vel perturbationem: cum doceamus, gubernationem Ecclesiae, ab Apostolis traditam, nobis sufficere ad retinendam in justo ordine Ecclesiam, quae ab initio, dum hujusmodi capite Romano, quale hodie dicitur Ecclesiam conservare in ordine, caruit, atactica vel inordinata non fuit. Servat quidem caput Romanum tyrannidem suam, et corruptelam inductam in Ecclesiam: sed impedit interim, oppugnat, et, quantis potest viribus, exscindit justam ecclesiae reformationem. 10. Objicitur nobis, varia esse in ecclesiis nostris certamina atque dissidia, posteaquam se a Romana separarunt Ecclesia, proinde non esse eas Ecclesias veras. Quasi vero nullae unquam fuerint in Ecclesia Romana sectae, nulla unquam dissidia atque certamina, et quidem de religione, non tam in scholis, quam in cathedris sacris, in medio populi instituta. Agnoscimus sane, dixisse Apostolum: Deus non est Deus dissensionis, sed pacis (1 Cor. xiv. 33). Et: Cum sit in vobis aemulatio et contentio, an non carnales estis? (1 Cor. iii. 3). Negari tamen non potest, Deum fuisse in Ecclesia Apostolica, et Apostolicam Ecclesiam fuisse Ecclesiam veram, in qua tamen fuerunt concertationes et dissidia. Reprehendit enim Petrum Apostolum Apostolus Paulus, ab hoc dissidet Barnabas (Gal. ii. ). Certamen grave exoritur in Ecclesia Antiochena inter eos, qui unum Christum praedicabant: sicut commemorat Lucas in Actis Apost., Cap. XV. Gravia semper fuerunt in Ecclesia certamina, et dissenserunt inter sese de rebus non levibus doctores ecclesiae praeclarissimi, ut ex his contentionibus interim Ecclesia non id esse desineret, quod erat. Ita enim placet Deo, dissidiis ecclesiasticis uti, ad gloriam nominis sui, ad illustrandam denique veritatem, et ut qui probati sunt, manifesti fiant. 11. Ceterum, ut non agnoscimus aliud caput Ecclesiae quam Christum, ita non agnoscimus quamlibet Ecclesiam, quae se venditat pro vera, veram esse Ecclesiam; sed illam docemus veram esse Ecclesiam, in qua signa vel notae inveniuntur Ecclesiae verae, imprimis vero Verbi Dei legitima vel sincera praedicatio, prout nobis est tradita in libris Prophetarum et Apostolorum, qui omnes ad Christum deducunt, qui in Evangelio dixit: Oves meae vocem meam audiunt, et ego cognosco eas, et sequuntur me, et ego vitam aeternam do eis. Alienum autem non sequuntur, sed fugiunt, ab eo, quia non noverunt vocem alienorum (Joh. x. 4, 5, 27, 28). 12. Et qui tales sunt in Ecclesia, hi unam habent fidem, unum spiritum, et idcirco unum solum Deum adorant, solum hunc in spiritu et veritate colunt, hunc ex toto corde et omnibus viribus solum diligunt, solum per Christum mediatorem et intercessorem unicum invocant, extra Christum fidemque in ipsum nullam quaerunt justitiam et vitam; quia Christum solum caput et fundamentum Ecclesiae agnoscunt, ac super hoc impositi quotidie se poenitentia reparant, patientia impositam ipsis crucem ferunt, sed et caritate non ficta cum omnibus Christi membris connexi, hac se declarant discipulos esse Christi, perseverando in vinculo pacis atque unitatis sanctae; simul et participant sacramentis a Christo institutis, et ab Apostolis traditis: neque his aliter utuntur, quam uti acceperunt a Domino. Notum est enim omnibus illud Apostoli: Ego enim accepi a Domino, quod et tradidi vobis (1 Cor. xi. 23). Proinde damnamus illas ecclesiae, ut alienas a vera Christi Ecclesia, quae tales non sunt, quales esse debere audivimus, utcunque interim jactent successionem episcoporum, unitatem, et antiquitatem. Quinimo praecipiunt nobis Apostoli, ut fugiamus idololatriam et Babylonem, et ne participemus cum hac, nisi et plagarum. Dei participes esse velimus (1 Cor. x. 14, 21; 1 Joh. v. 21; Apoc. xviii. 4; 1 Cor. vi. 9). 13. Communionem vero cum Ecclesia Christi vera tanti facimus, ut negemus eos coram Deo vivere posse, qui cum vera Dei Ecclesia non communicant, sed ab ea se separant. Nam ut extra arcam Noe non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum praebet, nullam esse salutem certam: et proinde docemus, vivere volentes non oportere separari a vera Christi Ecclesia. 14. Signis tamen commemoratis non ita arcte includimus Ecclesiam, ut omnes illos extra Ecclesiam esse doceamus, qui vel sacramentis non participant, non quidem volentes, neque per contemtum, sed necessitate potius inevitabili coacti, nolentes ab iis abstinent, aut iis carent: vel in quibus aliquando deficit fides, non tamen penitus exstingnitur, aut prorsus desinit: vel in quibus infirmitatis vitia atque errores inveniuntur. Scimus enim, Deum aliquot habuisse in mundo amicos, extra Israelis rempublicam. Scimus, quid populo Dei evenerit in captivitate Babylonica, in qua sacrificiis suis caruerunt annis septuaginta; scimus, quid evenerit S. Petro negatori, et quid quotidie evenire soleat electis Dei fidelibus, errantibus et infirmis. Scimus praeterea, quales Apostolorum temporibus fuerint Galatarum et Corinthiorum ecclesiae, in quibus multa et gravia accusat Apostolus scelera, et tamen nuncupat easdem sanctas Christi ecclesiae. 15. Quinimo fit aliquando, ut Deus justo judicio veritatem verbi sui, fidemque Catholicam, et cultum Dei legitimum sic obscurari et convelli sinat, ut prope videatur exstincta, et nulla amplius superesse Ecclesia: sicuti factum videmus Elise et aliis temporibus. Interim habet Deus in hoc mundo et in hisce tenebris suos illos veros adoratores, nec paucos, sed septem millia ac plures (1 Reg. xix. 18; Apoc. vii. 4, 9). Nam et Apostolus clamat: Solidum fundamentum Dei stat, habens signaculum hoc, novit Dominus, qui sunt sui! etc. (2 Tim. ii. 19). Unde et Ecclesia invisibilis appellari potest, non, quod homines sint invisibiles, ex quibus Ecclesia colligitur, sed quod oculis nostris absconsa, Deo autem soli nota, judicium humanum saepe subterfugiat. 16. Rursus non omnes, qui numerantur in Ecclesia, sancti et viva atque vera sunt ecclesiae membra. Sunt enim hypocritae multi, qui foris Verbum Dei audiunt, et sacramenta palam percipiunt, Deum quoque per Christum invocare solum, Christum confiteri, justitiam suam unicam, Deum item colere, et caritatis officia exercere, patientiaque in calamitatibus ad tempus perdurare videntur; sed intus vera Spiritus illuminatione, et fide animique sinceritate, et finali perseverantia destituuntur. Qui etiam, quales sint, tandem deteguntur fere. Joannes enim Apostolus: Exierunt ex nobis, inquit, sed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique nobiscum (1 Joh. ii. 19). Et tamen, dum hi simulant pietatem, licet ex Ecclesia non sint, numerantur tamen in Ecclesia: sicuti proditores in republica, priusquam detegantur, numerantur et ipsi inter cives, et quemadmodum lolium vel zizania et palea inveniuntur in tritico, ant sicut strumae et tumores inveniuntur in integro corpore, cum revera morbi et deformitates sint verius corporis, quam membra vera. Proinde Ecclesia Dei recte comparatur sagenae, quae omnis generis pisces attrahit, et agro, in quo inveniuntur et zizania et triticum. Ubi maxime cavere oportet, ne ante tempus judicemus, et excludere abjicereque, aut excindere conemur eos, quos Dominus excludi abjicique non vult, aut quos sine jactura Ecclesiae separare non possumus. Rursus vigilandum est, ne, stertentibus piis, impii proficiendo damnum dent Ecclesiae (Matt. xiii. 25). 17. Observandum praeterea diligenter docemus, in quo potissimum sit sita veritas et unitas Ecclesiae, ne temere schismata excitemus, et in Ecclesia foveamus. Sita est illa non in caerimoniis et ritibus externis, sed magis in veritate et unitate fidei Catholicae. Fides Catholica non est nobis tradita humanis legibus, sed Scriptura divina, en jus compendium est Symbolum Apostolicum. Unde legimus, apud veteres rituum fuisse diversitatem variam, sed eam liberam, qua nemo unquam existimavit dissolvi unitatem ecclesiasticam. In dogmatibus itaque et in vera concordique praedicatione Evangelii Christi, et in ritibus a Domino diserte traditis, dicimus veram Ecclesiae constare concordiam; ubi illam maxime Apostoli sententiam urgemus. Quotquot itaque perfecti sumus, hoc sentiamus. Quod si quid aliter sentitis, hoc quoque vobis Deus revelabit. Attamen in eo, ad quod pervenimus, eadem incedamus regula, et itidem simus affecti (Phil. iii. 15,16). CAP. XVIII. De Ministris Ecclesiae, ipsorumque Institutione et Officiis. [Conf. Aug., Art. XIV.] 1. Deus ad colligendam vel constituendam sibi Ecclesiam, eandemque gubernandam et conservandam, semper usus est ministris, iisque utitur adhuc, et utetur porro, quoad Ecclesia in terris fuerit. Ergo ministrorum origo, institutio et functio vetustissima et ipsius Dei, non nova aut hominum est ordinatio. Posset sane Deus sua potentia immediate sibi adjungere ex hominibus Ecclesiam, sed maluit agere cum hominibus per ministerium hominum. Proinde spectandi sunt ministri, non ut ministri duntaxat per se, sed sicut ministri Dei, utpote per quos Deus salutem hominum operatur. Unde cavendum monemus, ne ea, quae sunt conversionis nostrae et institutionis, ita occultae virtuti Spiritus Sanctum attribuamus, ut ministerium ecclesiasticum evacuemus. Nam convenit nos semper esse memores verborum Apostoli: Quomodo credent, de quo non audierunt? Quomodo autem audient absque praedicante? Ergo fides est ex auditu, auditus autem per Verbum Dei (Rom. x. 14, 17). Et quod Dominus dixit in Evangelio: Amen, amen, dico vobis, qui recipit, quemcunque misero, me recipit, qui autem me recipit, recipit eum, qui me misit (Joh. xiii. 20). Et quod vir Macedo per visionem Paulo in Asia agenti apparens, submonuit et dixit: Profectus in Macedoniam, sucurre nobis (Act. xvi. 9). Alibi enim idem Apostolus dixit: Dei sumus cooperarii, Dei agricolatio et aedificatio estis (1 Cor. iii. 9). 2. Rursus tamen et hoc cavendum est, ne ministris et ministerio nimium tribuamus, memores etiam hie verborum Domini, dicentis in Evangelio: Nemo venit ad me, nisi Pater meus traxerit eum (Joh. vi. 44), et verborum Apostoli: Quis igitur est Paulus? quis autem Apollo, nisi ministri, per quos credidistis, et ut cuique Dominus dedit? Ego plantavi, Apollo rigavit: sed Deus dedit incrementum. Itaque non qui plantat, est aliquid, neque qui rigat, sed qui dat incrementum Deus (1 Cor. iii. 57). Credamus ergo, Deum Verbo suo nos docere foris per ministros suos, intus autem commovere electorum suorum corda ad fidem per Spiritum Sanctum; ideoque omnem gloriam totius hujus beneficii referendam esse ad Deum. Sed ea de re dictum est et primo capite hujus expositionis. 3. Et quidem ab initio mundi usus est Deus omnium praaetantissimis in mundo (simplicibus quidem pluribus in mundana sapientia vel philosophia, sed excellentissimis in vera theologia) hominibus, Patriarchis videlicet, cum quibus non raro collocutus est per angelos. Fuerunt enim Patriarchae sui seculi Prophetae sive Doctores, quos Deus hoc nomine aliquot voluit secula vivere, ut essent veluti Patres et lumina orbis. Secutus est illos Moses cum Prophetis [177] per universum mundum celeberrimis. 4. Quid quod post hos misit Pater coelestis Filium suum unigenitum, doctorem mundi absolutissimum, in quo est abscondita divina illa sapientia, et in nos derivata, per sacratissimam simplicissimamque et omnium perfectissimam doctrinam. Allegit enim ille sibi discipulos, quos fecit Apostolos. Hi vero exeuntes in mundum universum collegerunt ubique ecclesias per praedicationem Evangelii, deinde vero per omnes mundi ecclesias ordinarunt pastores atque doctores, ex praecepto Christi, per quorum successores hucusque Ecclesiam docuit ac gubernavit. Itaque ut Deus veteri populo dedit Patriarchas una cum Mose et Prophetis: ita novi testamenti populo misit suum unigenitum Filium una cum Apostolis et doctoribus ecclesiae. 5. Porro ministri novi populi variis nuncupantur appellationibus. Dicuntur enim Apostoli, Prophetae, Evangelistae, Episcopi, Presbyteri, Pastores atque Doctores (1 Cor. xii. 3; Eph. iv. 11). Apostoli nullo certo consistebant loco, sed per orbem varias colligebant ecclesias. Quae, ubi jam constitutae erant, desierunt esse Apostoli, ac subierunt quique in sua ecclesia in locum istorum pastores. Prophetae quondam, praescii futurorum, vates erant: sed et Scripturas interpretabantur, quales etiam hodie adhuc inveniuntur. Evangelistae appellabantur scriptores Evangelicae historiae, sed et praecones Evangelii Christi; quomodo et Paulus Timotheum jubet implere opus Evangelistae. Episcopi vero sunt inspectores vigilesque Ecclesiae, qui victum et necessaria ecclesiae dispensant. Presbyteri sunt seniores, et quasi senatores patresque Ecclesiae, gubernantes ipsam consilio salubri. Pastores ovile Domini et custodiunt, et ei de rebus prospiciunt necessariis. Doctores erudiunt, et veram fidem pietatemque docent. Licebit ergo nunc ecclesiarum ministros nuncupare Episcopos, Presbyteros, Pastores atque Doctores. 6. Subsequentibus porro temporibus, multo plures in Ecclesiam Dei inductae sunt nuncupationes ministrorum in Ecclesia. Alii enim ordinati sunt Patriarchae, alii Archiepiscopi, alii Suffraganei, item Metropolitani, Archipresbyteri, Diaconi quoque, Subdiaconi, Acoluthi, Exorcistae, Cantores, Janitores, et nescio, qui alii, ut Cardinales, Praepositi, et Priores, Patres minores et majores, ordines majores et minores. At de his omnibus nihil sumus nos soliciti, quales olim fuerint, aut nunc sint. Sufficit nobis Apostolica de ministris doctrina. 7. [Conf. Aug., de Abus. 6.] Ita cum sciamus certo, monachos et monachorum ordines vel sectas neque a Christo, neque ab Apostolis esse institutas; docemus, nihil eas ecclesiae Dei utiles esse, imo perniciosas. Tametsi enim quondam (cum essent solitarii, et manibus sibi victum quaererent, nec ullis essent oneri, sed pastoribus ecclesiarum ubique parerent, ut laici) fuerint tolerabiles, tamen nunc, quales sint, videt et sentit universus orbis. Praetexunt nescio quae vota et vivunt votis suis vitam prorsus contrariam: ut prorsus optimi eorum inter eos numerari mereantur, de quibus dixit Apostolus: Audimus quosdam versantes inter vos inordinate, nihil operis facientes, sed curiose agentes. Tales ergo nos in nostris ecclesiis nec habemus, nec in ecclesiis Christi habendos esse docemus (2 Thess. iii. 11, 12). 8. Nemo autem honorem ministerii ecclesiastici usurpare sibi, id est, ad se largitionibus, aut ullis artibus, aut arbitrio proprio, rapere debet. Vocentur et eligantur electione ecclesiastica et legitima ministri ecclesiae: id est, eligantur religiose ab Ecclesia, vel ad hoc deputatis ab Ecclesia, ordine justo, et absque turba, seditionibus et contentione. Eligantur autem non quilibet, sed homines idonei, eruditione justa et sacra, eloquentia pia, prudentiaque simplici, denique moderatione et honestate vitae insignes, juxta canonem Apostolicum, qui ab Apostolo contexitur in 1 ad Tim. iii. et ad Tit. i. Et qui electi sunt, ordinentur a senioribus cum orationibus publicis, et impositione manuum. Damnamus hic omnes, qui sua sponte currunt, cum non sint electi, missi, vel ordinati (Jer. xxiii. 32). Damnamus ministros ineptos, et non instructos donis pastori necessariis. 9. Interim agnoscimus, quorundam in veteri Ecclesia pastorum simplicitatem innocuam plus aliquando profuisse ecclesiae, quam quorundam eruditionem variam, exquisitam, delicatamque, sed paulo fastnosiorem. Unde ne hodie quidem rejicimus simplicitatem quorundam probam, nec tamen omnino imperitam. 10. Nnncupant sane Apostoli Christi omnes in Christum credentes sacerdotes, sed non ratione ministerii, sed quod per Christum omnes fideles facti reges et sacerdotes, offerre possumus spirituales Deo hostias (Exod. xix. 6; 1 Pet. ii. 9; Apoc. i. 6). Diversissima ergo inter se sunt sacerdotium et ministerium. Illud enim commune est Christianis omnibus, ut modo diximus, hoc non item. Nec e medio sustulimus ecclesiae ministerium, quando repudiavimus ex Ecclesia Christi sacerdotium papisticum. 11. Equidem in Novo Testamento Christi non est amplius tale sacerdotium, quale fuit in populo veteri, quod unctionem habuit externam, vestes sacras et caerimonias plurimas: quae typi fuerunt Christi, qui illa omnia veniens et adimplens abrogavit. Manet autem ipse solus sacerdos in aeternum (Ebr. v. 6); cui ne quid derogemus, nemini inter ministros sacerdotis vocabulum communicamus. Ipse enim Dominus noster non ordinavit ullos in Ecclesia Novi Testamenti sacerdotes, qui accepta potestate a suffraganeo, offerant quotidie hostiam, ipsam inquam carnem et ipsum sanguinem Domini pro vivis et mortuis, sed qui doceant et sacramenta administrent. Paulus enim simpliciter et breviter, quid sentiamus de Novi Testamenti vel de Ecclesiae Christianae ministris, et quid eis tribuamus, exponens: Sic nos aestimet homo, inquit, ut ministros Christi, et dispensatores mysteriorum Dei (1 Cor. iv. 1). Proinde vult Apostolus, ut de ministris sentiamus, tanquam de ministris. Huperetas vero nuncupavit Apostolus subremigatores, qui ad nauclerum unice respiciunt, vel homines non sibi, nec suo arbitrio, sed aliis viventes, Dominis inquam suis, a quorum mandatis omnino dependent. Nam minister Ecclesiae totus et in omnibus suis officiis non suo arbitrio indulgere, sed illud duntaxat exsequi jubetur, quod in mandatis habet a suo Domino. Et in praesenti, quis sit Dominus, exprimitur, Christus, cui in omnibus ministerii negotiis sunt mancipati ministri. 12. Adjicit praeterea, quo ministerium plenius explanet, ministros Ecclesiae oeconomos esse vel dispensatores mysteriorum Dei. Mysteria vero Dei multis in locis, imprimis ad Eph. iii. 3 appellavit Paulus Evangelium Christi. Mysteria nuncupavit etiam vetustas Christi sacramenta. Proinde in hoc sunt vocati ministri Ecclesiae, ut Evangelium Christi adnuncient fidelibus, et sacramenta administrent. Alibi enim legimis in Evangelio de fideli servo et prudente, quod eum Dominus constituit super familiam suam, ut tempore opportuno det ei cibum suum (Luc. xii. 42). Rursus proficiscitur alibi in Evangelio peregre homo, relinquens domum, et in hac dat servis suis potestatem vel substantiam suam, et suum cuique opus (Matt. xxv. 14 sqq.). 13. [Conf. Aug., de Abus. 7.] Nunc ergo commode dicemus etiam quaedam de potestate et officio ministrorum Ecclesiae. De potestate hac operosius quidam disputarunt, subdideruntque suae potestati omnia in terris summa, idque contra mandatum Domini, qui suis dominium prohibuit, humilitatem autem maximopere commendavit (Luc. xxii. 25; Matt. xviii. 1 sqq.; xx. 25). Revera alia quidem potestas est mera et absoluta, quae et juris vocatur. Ea potestate Christo Domino universorum subjecta sunt omnia: sicuti ipse testatus est et dixit: Data est mihi potestas in coelo et in terra (Matt. xxviii. 18). Et iterum: Ego sum primus et novissimus, ecce sum vivens in saecula saeculorum, et habeo claves inferni et mortis (Apoc. i. 17, 18). Item: Ipse habet clavem David, qui aperit, et nemo claudit, claudit, et nemo aperit (Apoc. iii. 7). 14. Hanc potestatem sibi servat Dominus, nec in alium quemquam transfert, ut ipse deinceps otiosus adsistat, operantibus ministris spectator. Jesaias enim: Clavem domus David, inquit, ponam super humerum ejus (Jes. xxii. 22), et iterum: Cujus imperium erit super humerum ejus (Jer. ix. 6). Nam gubernationem non injicit aliis in suos humeros, sed servat et utitur adhuc potestate sua, gubernans omnia. Alia porro potestas est officii vel ministerialis, limitata ab eo, qui plena utitur potestate. Ea ministerio, quam imperio similior est. Concedit enim Dominus aliquis oeconomo suo potestatem in domum suam, quo nomine et claves dat, quibus intromittat in domum, vel ex domo excludat, quos Dominus vel intromitti vult, vel excludi. Juxta hanc potestatem facit minister ex officio, quod a Domino jussus est facere: et Dominus ratum habet, quod facit, ipsumque ministri sui factum, perinde ut suum vult aestimari atque agnosci. 15. Quo nimirum pertinent illae Evangelicae sententiae: Dabo tibi claves regni coelorum, et, quicquid adligaveris aut solveris in terra, adligatum aut solutum erit in caelis (Matt. xvi. 19). Item: Quorumcunque remiseritis peccata, remittentur eis, et quorumcunque retinueritis peccata, retenta erunt (Joh. xx. 23). Nisi vero minister res omnes ita expediverit, sicut jussus est a Domino suo, sed limites fidei transilieret, sane irritum habetur a Domino, quod fecit. Proinde potestas ecclesiastica ministrorum Ecclesiae est functio illa, qua ministri Ecclesiam Dei gubernant quidem, verum omnia in Ecclesia sic faciunt, quemadmodum verbo suo praescripsit Dominus: quae cum facta sunt, fideles tanquam ab ipso Domino facta reputant. Et de clavibus antea quoque dictum est nonihil. 16. Data est autem omnibus in Ecclesia ministris una et aequalis potestas sive functio. Certe ab initio Episcopi vel Presbyteri Ecclesiam communi opera gubernaverunt; nullus alteri se praetulit, aut sibi ampliorem potestatem dominiumve in coepiscopos usurpavit. Memores enim verborum Domini: Qui voluerit inter vos primus esse, sit vester servus (Luc. xxii. 26); continuerunt se in humilitate, et mutuis officiis juverunt se invicem in gubernanda et conservanda Ecclesia. Interea propter ordinem servandum, unus aut certus aliquis ministrorum coetum convocavit, et in coetu res consultandas proposuit, sententias item aliorum collegit, denique, ne qua oriretur confusio, pro virili cavit. 17. Sic legitur fecisse in Actis App. S. Petrus, qui tamen ideo nec aliis fuit praepositus, nec potestate majore ceteris praeditus. Rectissime enim Cyprianus, martyr, de simplicitate clericorum: Hoc erant utique, inquit, et ceteri Apostoli, quod fuit Petrus, pari consortio praediti et honoris et potestatis; sed exordium ab initate proficiscitur, ut Ecclesia una monstretur. Refert item S. Hieronymus non disparia in Comment, ad Ep. ad Tit. Pauli, et dicit: Antequam diaboli instinctu studia in religione fierent, communi Presbyterorum consilio Ecclesiae gubernabantur, postquam vero unusquisque eos, quos baptizaverat, suos putabat, non Christi, decretum est, ut unus de Presbyteris electus superponeretur ceteris, ad quem omnis ecclesiae cura pertineret, et schismatum semina tollerentur. Hoc tamen decretum Hieronymus non pro divino venditat. Mox enim subjicit: Sicut Presbyteri sciunt, se ex ecclesiae consuetudine, ei, qui sibi praepositus fuerit, esse subjectos: ita Episcopi noverint, se magis consuetudine, quam dispositionis Dominicae veritate, Presbyteris esse majores, et in commune debere Ecclesiam regere. Haec ille. Ideoque nemo jure prohibuerit ad veterem Ecclesiae Dei constitutionem redire, et illam prae humana consuetudine recipere. 18. Officia ministrorum sunt varia, quae tamen plerique ad duo restringunt, in quibus omnia alia comprehenduntur, ad doctrinam Christi Evangelicam, et ad legitimam sacramentorum administrationem. Ministrorum enim est congregare coetum sacrum, in hoc exponere Verbum Dei, et universam doctrinam accommodare ad rationem usumque Ecclesiae, ut ea, quae docentur, prosint auditoribus, et aedificent fideles. Ministrorum, inquam, est, docere imperitos, hortari item, et urgere ad progrediendum in via Domini cessantes, aut etiam tardius procedentes, consolari item et confirmare pusillanimes, munireque contra Satanae tentationes varias, corripere peccantes, revocare in viam errantes, lapsos erigere, contradicentes revincere, lupos denique ab ovili Dominico abigere, scelera item et sceleratos prudenter et graviter increpare, neque connivere aut tacere ad conscelerationem: sed et sacramenta administrare, usumque eorum justum commendare, et omnes ad illa percipienda per sanam doctrinam praeparare, in unitate quoque sancta fideles conservare, et schismata prohibere, denique catechisare rudes, pauperum necessitatem commendare ecclesiae, aegrotantes et variis impexos tentationibus visitare, instruere, et in via vitae retinere: praeterea orationes publicas, vel supplicationes necessitatis tempore, una cum jejunio, id est, abstinentia sancta procurare; et omnia quae pertinent ad ecclesiarum tranquillitatem, pacem et salutem, quam diligentissime curare. 19. Ut autem haec omnia rectius faciliusque possit minister praestare, requiritur ab eo imprimis, ut sit Dei timens, oret sedulo, lectioni sacrae intendat, et in omnibus et semper vigilet, et puritate vitae omnibus praeluceat. 20. Cumque omnino oporteat esse in Ecclesia disciplinam, et apud veteres quondam usitata fuerit excommunicatio, fuerintque judicia ecclesiastica in populo Dei, in quibus per viros prudentes et pios exercebatur haec disciplina, ministrorum quoque fuerit, ad aedificationem, disciplinam moderari hanc, pro conditione temporum, status publici, ac necessitate. Ubi semper tenenda est regula, omnia fieri debere ad aedificationem, decenter, honeste, sine tyrannide et seditione. Apostolus enim testatur: Sibi a Deo traditam esse in Ecclesia potestatem ad aedificationem et non ad destructionem (2 Cor. x. 8). Nam ipsemet Dominus vetuit, lolium in agro Dominico eradicari, quando periculum sit, ne et triticum evellatur (Matt. xiii. 29). 21. Ceterum exsecramur in praesenti Donatistarum errorem, qui doctrinam et administrationem sacramentorum, vel efficacem vel inefficacem, ex mala vel bona ministrorum vita aestimant. Scimus enim, vocem Christi audiendam esse vel ex malorum ministrorum ore. Quando ipse Dominus dixit: Quae dicunt, facite, secundum opera autem eorum nolite facere (Matt. xxiii. 3). Scimus, sacramenta ex institutione et per Verbum Christi sanctificari, et efficacia esse piis, tametsi offerantur ab indignis ministris. De qua re ex Scripturis multa contra Donatistas disputavit beatus Dei servus Augustinus. 22. Atqui debet interim justa esse inter ministros disciplina. Inquirendum enim diligenter in doctrinam et vitam ministrorum, in synodis. Corripiendi sunt peccantes a senioribus, et in viam reducendi, si sunt sanabiles, aut deponendi, et velut lupi abigendi sunt per veros Pastores a grege Dominico, si sunt incurabiles. Si enim sint pseudodoctores, minime ferendi sunt. Neque vero et oecumenica improbamus concilia, si ad exemplum celebrentur Apostolicum, ad Ecclesiae salutem, non perniciem. 23. Ministri quoque fideles omnes, ut boni operarii, mercede sua digni sunt, nec peccant, quando stipendium omniaque interim necessaria pro se et sua familia accipiunt. Nam Apostolus ostendit, haec jure dari ab Ecclesia, et accipi a ministris, in 1 ad Cor. ix. et 1 ad Tim. v. et alibi quoque. Confutati sunt autem Apostolica doctrina et Anabaptistae, qui ministros ex ministerio suo viventes damnant, et conviciis proscindunt. CAP. XIX. De Sacramentis Ecclesiae Christi. [Conf. Aug., Art. XIII.] 1. Praedicationi verbi sui adjunxit Deus mox ab initio, in Ecclesia sua, sacramenta vel signa sacramentalia. Ita enim clare testatur universa Scriptura sacra. Sunt autem sacramenta symbola mystica, vel ritus sancti aut sacrae actiones, a Deo ipso institutae, constantes verbo suo, signis, et rebus significatis, quibus in Ecclesia summa sua beneficia, homini exhibita, retinet in memoria, et subinde renovat, quibus item promissiones suas obsignat, et quae ipse nobis interius praestat, exterius repraesentat, ac veluti oculis contemplanda subjicit, adeoque fidem nostram, Spiritu Dei in cordibus nostris operante, roborat et auget: quibus denique nos ab omnibus aliis populis et religionibus separat, sibique soli consecrat et obligat, et quid a nobis requirat, significat. 2. Et sunt quidem alia veteris, alia novi populi sacramenta. Veteris populi sacramenta fuerunt circumcisio, et agnus paschalis, qui immolabatur: quo nomine ad sacrificia refertur, quae fuerunt celebrata ab origine mundi. Novi populi sacramenta sunt baptismus, et coena Dominica. Sunt, qui septem sacramenta novi populi numerent. Ex quibus nos poenitentiam, ordinationem ministrorum, non papisticam quidem illam, sed Apostolicam, et matrimonium agnoscimus instituta esse Dei utilia, sed non sacramenta. Confirmatio et extrema unctio inventa sunt hominum, quibus nullo cum damno carere potest Ecclesia. Neque illa nos in nostris ecclesiis habemus. Nam habent illa quaedam, quae minime probare possumus. Nundinationem omnem, quam exercent Romanenses in dispensatione sacramentorum, omnino execramur. 3. Auctor autem sacramentorum omnium non est homo ullus, sed Deus solus. Homines sacramenta instituere non possunt. Nam pertinent illa ad cultum Dei. At hominum non est, instituere et formare cultum Dei; sed traditum a Deo recipere et custodire. Praeterea habent symbola promissiones adjunctas, quae requirunt fidem. Fides autem solo Dei Verbo innititur. Et Verbum Dei habetur instar tabularum vel literarum, sacramenta vero instar sigillorum: quae literis Deus adpendit solus. Et ut Deus sacramentorum auctor est, ita perpetuo operatur in Ecclesia, in qua rite peraguntur sacramenta: adeo ut fideles, cum a ministris sacramenta percipiunt, agnoscant, operari Deum in suo instituto, ideoque sacramenta perinde, ac ex ipsius Dei manu percipere, et ipsis ministri vitium (si quod insigne ipsi insit) non obesse, quando agnoscant, sacramentorum integritatem dependere ab institutione Domini. Unde etiam discriminant aperte in administratione sacramentorum inter Dominum ipsum, et Domini ministrum, confitentes, sacramentorum res dari ab ipso Domino, symbola autem a Domini ministris. 4. Ceteram praecipuum illud, quod in omnibus sacramentis proponitur a Deo, et attenditur a piis omnibus omnium temporum (quod alii nuncupant substantiam et materiam sacramentorum) Christus est Servator, hostia illa unica, agnus item ille Dei mactatus ab origine mundi, petra quoque illa, de qua omnes majores nostri biberunt, per quem electi omnes circumciduntur sine manibus, per Spiritum Sanctum, abluunturque a peccatis suis omnibus, et aluntur vero corpore et sanguine Christi ad vitam aeternam. 5. Et quantum quidem attinet ad illud, quod in sacramentis est praeecipuum et res ipsa, paria sunt utriusque populi sacramenta. Nam Christus unicus Mediator et Servator fidelium utrobique est illud praecipuum et ipsa res sacramentorum. Unus et idem Deus, utrobique horum est auctor. Utrique populo data sunt illa, ut signa adeoque obsignationes gratiae et promissionum Dei, quae in memoriam reducant, reparentque maxima Dei beneficia, quibus item fideles ab omnibus aliis orbis religionibus sejungerentur, denique quae spiritualiter per fidem perciperentur, et percipientes obstringerent Ecclesiae, et ipsos sui admonerent officii. In his inquam et similibus non disparia sunt utriusque populi sacramenta, quae tamen in signis sunt di versa. 7. Certe cum Christus verus Messias nobis sit exhibitus, et abundantia gratiae [178] effusa in populum Novi Testamenti, abrogata sunt utique, ac desierunt veteris populi sacramenta, et subrogata sunt Novi Testamenti symbola, in locum circumcisionis, baptismus, et in locum agni Paschalis sacrificiorumque, coena Dominica. 8. Sicut autem quondam sacramenta constabant verbo, signo et re significata, ita nunc quoque iisdem veluti partibus absolvuntur. Nam Verbo Dei fiunt, quae antea non fuerunt, sacramenta. Consecrantur enim Verbo et sanctificata esse ostenduntur ab eo, qui instituit. Et sanctificare vel consecrare est, rem aliquam Deo sacrisque usibus dedicare, h. e. a communi vel profano usu segregare et sacro usui destinare. Sunt enim in sacramentis signa petita ex usu vulgari, res externae et visibiles. In baptismo enim signum est elementum aquae, ablutioque illa visibilis, quae fit per ministrum. Res autem significata est regeneratio vel ablutio a peccatis. In coena vero Domini signum est panis et vinum, sumptum ex communi usu cibi et potus. Res autem significata est ipsum traditum Domini corpus, et sanguis ejus effusus pro nobis, vel communio corporis et sanguinis Domini. Proinde aqua, panis et vinum sua natura, et extra institutionem divinam ac usum sanctum, duntaxat id sunt, quod esse dicuntur, et experimur. Ceterum, si accedat Domini Verbum, cum invocatione divini nominis, et renovatione primae institutionis et sanctificationis, signa ista consecrantur, et sanctificata a Christo esse ostenduntur. Manet enim semper efficax in Ecclesia Dei prima Christi institutio et consecratio sacramentorum adeo ut, qui non aliter celebrent sacramenta, quam ipse Dominus ab initio instituit, fruantur etiam nunc prima illa consecratione omnium praestantissima. Et ideo recitantur in celebratione sacramentorum ipsa verba Christi. 9. Et quoniam Verbo Dei discimus, quod signa haec in alium finem sint instituta a Domino, quam usurpentur vulgo, ideo docemus, signa nunc in usu sacro usurpare rerum signatarum vocabula, nec appellari amplius aquam tantum, panem et vinum, sed etiam regenerationem vel lavacrum renovationis, item corpus et sanguinem Domini, vel symbola aut sacramenta corporis et sanguinis Domini; non quod symbola mutentur in res siguificatas, et desinant esse id, quod sunt sua natura. Alioqui enim sacramenta non essent, quae re significata duntaxat constarent, signa non essent: sed ideo usurpant signa rerum nomina, quod rerum sacrarum sint symbola mystica, et signa et res significatae inter se sacramentaliter conjungantur, conjungantur inquam, vel uniantur per significationem mysticam, et voluntatem vel consilium ejus, qui sacramenta instituit. 10. Non enim aqua, panis et vinum sunt signa vulgaria, sed sacra. Et qui instituit aquam baptismi, non ea voluntate consilioque instituit, ut fideles aqua duntaxat baptismi perfundantur: et qui jussit in coena sacra panem edere, et vinum bibere, non hoc voluit, ut fideles panem et vinum tantum percipiant sine mysterio, sicut domi suae panem manducant, sed ut rebus quoque significatis spiritualiter communicent, et vere per fidem abluantur a peccatis, et Christo participent. 11. Idcirco minime probamus eos, qui sanctificationem sacramentorum attribuunt, nescio, quibus characteribus, et recitationi, vel virtuti verborum pronuntiatorum a consecratore, [179] et qui habeat intentionem consecrandi, aut rebus aliis adventitiis, quae neque Christi, neque Apostolorum, vel verbo, vel exemplo nobis traduntur. Neque probamus eorum quoque doctrinam, qui de sacramentis perinde loquuntur, ut signis communibus, non sanctificatis aut efficacibus. Neque eos probamus, qui propter invisibilia aspernantur in sacramentis visibilia, adeoque signa sibi credunt fore supervacanea, quod rebus se jam frui arbitrantur, quales Messaliani fuisse dicuntur. Neque vero approbamus istorum quoque doctrinam, qui docent, gratiam et res significatas signis ita alligari et includi, ut quicunque signis exterius participent, etiam interius gratiae rebusque significatis participes sint, quales quales sint. 12. Interim sicut a dignitate vel indignitate ministrorum non aestimamus integritatem sacramentorum, ita neque a conditione sumentium. Agnoscimus enim sacramentorum integritatem ex fide vel veritate meraque bonitate Dei dependere. Sicut enim Verbum Dei manet verum Verbum Dei, quo non tantum verba nuda recitantur, dum praedicatur, sed simul a Deo offeruntur res verbis significatae, vel adnunciatae, tametsi impii vel increduli verba audiant, et intelligant, rebus tamen significatis non perfruantur: eo quod vera fide non recipiant: Ita sacramenta verbo, signis et rebus significatis constantia, manent vera et integra sacramenta, non tantum significantia res sacras, sed Deo offerente etiam res significatas, tametsi increduli res oblatas non percipiant. Fit hoc non dantis aut offerentis Dei vitio, sed hominum sine fide illegitimeque accipientium culpa: Quorum incredulitas fidem Dei irritam non facit (Rom. iii. 3). 13. Porro cum mox ab initio, quando expositum est, quid sint sacramenta, pariter et obiter explicatum sit, ad quid sint instituta; non est, quod semel dicta cum molestia repetantur. Consequenter ergo sigillatim dicemus de novi populi sacramentis. CAP. XX. De Sancto Baptismo. [Conf. Aug., Art. IX.] 1. Baptismus a Deo institutus et consecratus est, primusque baptizavit Joannes, qui Christum aqua in Jordano tinxit. Inde defluxit ad Apostolos, qui et ipsi aqua baptizarunt. Jussit hos manifeste Dominus Evangelium praedicare, et baptizare in nomine Patris et Filii et Spiritus Sancti (Matt. xxviii. 19); et Petrus ad Judaeos interrogantes, quid facere deberent? dixit in Actis: Baptizetur unusquisque vestrum in nomine Jesu Christi, ad remissionem peccatorum, et accipietis donum Spiritus Sancti (Act. ii. 37, 38). Unde a nonnullis baptismus nuncupatus est signum initiale populi Dei, utpote quo initiantur Deo electi Dei. 2. Unus est duntaxat baptismus in Ecclesia Dei, et satis est semel baptizari vel initiari Deo. Durat autem semel susceptus baptismus per omnem vitam, et est perpetua obsignatio adoptionis nostrae. Etenim baptizari in nomine Christi est: inscribi, initiari et recipi in foedus atque familiam adeoque in haereditatem filiorum Dei, imo, jam nunc nuncupari nomine Dei, id est, appellari filium Dei, pnrgari item a sordibus peccatorum, et donari varia Dei gratia ad vitam novam et innocentem. Baptismus ergo in memoria retinet et reparat ingens Dei beneficium generi mortalium praestitum. 3. Nascimur enim omnes in peccatorum sordibus, et sumus filii irae. Deus autem, qui dives est misericordia, purgat nos a peccatis gratuito, per sanguinem Filii sui, et in hoc adoptat nos in filios, adeoque foedere sancto nos sibi connectit, et variis donis ditat, ut possimus novam vivere vitam. Obsignantur haec omnia baptismo. Nam intus regeneramur, purificamur, et renovamur a Deo per Spiritum Sanctum: foris autem accipimus obsignationem maximorum donorum in aqua, qua etiam maxima illa beneficia repraesentantur et veluti oculis nostris conspicienda proponuntur. Ideoque baptizamur, id est, abluimur, aut adspergimur aqua visibili. Aqua enim sordes mundat, deficientia et aestuantia recreat et refrigerat corpora. Gratia vero Dei haec animabus praestat, et quidem invisibiliter vel spiritualiter. 4. Separat item Deus nos baptismi symbolo ab omnibus alienis religionibus et populis, et sibi consecrat ceu peculium: nos itaque, dum baptizamur, confitemur fidem nostram et obstringimur Deo ad obedientiam et mortificationem carnis vitaeque novitatem, adeoque inscribimur in sanctam Christi militiam, ut toto vitae cursu pugnemus contra mundum, et Satanam, atque carnem propriam. Baptizamur praeterea in. unum Ecclesiae corpus, ut cum omnibus membris Ecclesiae pulchre in una et eadem religione mutuisque officiis consentiamus. 5. Credimus perfectissimam esse baptizandi formam, qua Christus ipse baptizatus est, et qua baptizarunt Apostoli. Ergo, quae humana inventione postea adjecta et usurpata sunt in Ecclesia, non arbitramur necessaria esse ad perfectionem baptismi: cujus generis est exorcismus, usus item ardentis luminis, olei, salis, sputi, et similium rerum, ut, quod baptismus singulis annis pluribus caerimoniis bis consecratur. Nos enim credimus, unum Ecclesiae baptismum in prima Dei institutione sanctificatum esse, et consecrari per verbum, efficacemque esse nunc etiam propter primam Dei benedictionem. 6. Docemus, baptismum in Ecclesia non administrari debere a mulierculis, vel ab obstetricibus. Paulus enim removit mulierculas ab officiis ecclesiasticis. Baptismus autem pertinet ad officia ecclesiastica. Damnamus Anabaptistas, qui negant baptizandos esse infantulos recens natos a fidelibus. Nam juxta doctrinam Evangelicam horum est regnum Dei, et sunt in foedere Dei; cur itaque non daretur eis signum foederis Dei? cur non per sanctum baptisma initiarentur, qui sunt peculium et in Ecclesia Dei? Damnamus Anabaptistas et in aliis ipsorum dogmatibus, quae contra Verbum Dei peculiaria habent. Non sumus ergo Anabaptistae, neque cum eis in ulla re ipsorum communicamus. CAP. XXI. De Sacra Coena Domini. [Conf. Aug., Art. X.] 1. Coena Domini, quae et mensa Domini, et eucharistia, id est, gratiarum actio nuncupatur, ideo coena nuncupatur vulgo, quod a Christo in ultima illa coena sua instituta sit, eamque adhuc repraesentet, ac in ipsa spiritualiter cibentur et potentur fideles. Auctor enim coenae Dominicae non est angelus aut homo ullus, sed ipse Dei Filius, Dominus noster Jesus Christus, qui primus eam Ecclesiae suae consecravit. Durat autem ea consecratio vel benedictio adhuc apud omnes eos, qui non aliam coenam, sed illam ipsam celebrant, quam Dominus instituit; ad quam verba coenae Domini recitant, et in omnibus ad unum Christum vera fide respiciunt, et cujus veluti manibus accipiunt, quod per ministerium ministrorum Ecclesiae accipiunt. 2. Retinere vult Dominus ritu hoc sacro in recenti memoria maximum generi mortalium praestitum beneficium, nempe quod, tradito corpore, et effuso suo sanguine, omnia nobis peccata nostra condonavit, ac a morte aeterna et potestate diaboli nos redemit, jam pascit nos sua carne et potat suo sanguine, quae vera fide spiritualiter percepta, alunt nos ad vitam aeternam. Et hoc tantum beneficium renovatur toties, quoties coena Domini celebratur. Dixit enim Dominus: Hoc facite in mei commemorationem. Obsignatur item hac coena sancta, quod revera corpus Domini pro nobis traditum et sanguis ejus in remissionem peccatorum nostrorum effusus est, ne quid fides nostra vacillet. 3. Et quidem visibiliter hoc foris sacramento per ministrum repraesentatur, et veluti oculis contemplandum exponitur, quod intus in anima invisibiliter per ipsum Spiritum Sanctum praestatur. Foris offertur a ministro panis, et audiuntur voces Domini: Accipite, edite, hoc est corpus meum, accipite et dividite inter vos, bibite ex hoc omnes, hic est sanguis meus. Ergo accipiunt fideles, quod datur a ministro Domini, et edunt panem Domini, ac bibunt de poculo Domini: intus interim opera Christi per Spiritum Sanctum percipiunt etiam carnem et sanguinem Domini, et pascuntur his in vitam aeternam. Etenim caro et sanguis Christi verus cibus et potus est ad vitam aeternam; et Christus ipse, quatenus pro nobis traditus et Salvator noster est, illud praecipuum coenae est, nec patimur, quicquam aliud in locum ejus substitui. 4. Ut autem rectius et perspicacius intelligatur, quo modo caro et sanguis Christi sint cibus et potus fidelium, percipianturque a fidelibus ad vitam aeternam, paucula haec adjiciemus. Manducatio non est unius generis. Est enim manducatio corporalis, qua cibus in os percipitur ab homine, dentibus atteritur et in ventrem deglutitur. Hoc manducationis genere intellexerunt olim Capernaitae sibi manducandam carnem Domini, sed refutantur ab ipso, Joann. cap. vi. Nam ut caro Christi corporaliter manducari non potest citra flagitium aut truculentiam, ita non est cibus ventris. Id quod omnes fateri coguntur. Improbamus canonem in decretis itaque pontificum: Ego Berengarius, etc. (De Consecratione, Distinct. 2). Neque enim credidit vetustas pia, neque nos credimus, corpus Christi manducari ore corporis corporaliter vel essentialiter. 5. Est et spirituals manducatio corporis Christi, non ea quidem, qua existimemus cibum mutari in spiritum, sed qua, manente in sua essentia et proprietate corpore et sanguine Domini, ea nobis communicantur spiritualiter, utique non corporali modo, sed spirituali, per Spiritum Sanctum, qui videlicet ea, quae per carnem et sanguinem Domini pro nobis in mortem tradita parata sunt, ipsam, inquam, remissionem peccatorum, liberationem et vitam aeternam, applicat et confert nobis, ita ut Christus in nobis vivat et nos in ipso vivamus, efficitque, ut ipsum, quo talis fit cibus et potus spiritualis noster, id est, vita nostra, vera fide percipiamus. 6. Sicut enim cibus et potus corporalis corpora nostra non tantum reficiunt ac roborant, sed et in vita conservant: ita et caro Christi tradita pro nobis, et sanguis ejus effusus pro nobis, non tantum reficiunt et roborant animas nostras, sed etiam in vita conservant, non quatenus quidem corporaliter eduntur et bibuntur, sed quatenus spiritualiter nobis a Spiritu Dei communicantur, dicente Domino: Et panis, quem ego dabo, caro mea est, quam dabo pro mundi vita. Item: Caro (nimirum corporaliter manducato) non prodest quidquam, spiritus est, qui vivificat. Et: Verba, quae loquor vobis, spiritus et vita sunt (Joh. vi. 51, 63). Et sicut oportet cibum in nosmetipsos edendo recipere, ut operetur in nobis, suamque in nobis efficaciam exserat, cum extra nos positus nihil nobis prosit: ita necesse est, nos fide Christum recipere, ut noster fiat, vivatque in nobis et nos in ipso. Dicit enim: Ego sum panis vitae. Qui venit ad me, non esuriet, et qui credit in me, non sitiet unquam. Item: Qui ederit me, vivet et ipse propter me: ac manet in me et ego in ipso (Joh. vi. 51, 52). 7. Ex quibus omnibus claret, nos per spiritualem cibum minime intelligere imaginarium, nescio quem, cibum, sed ipsum Domini corpus pro nobis traditum, quod tamen percipiatur a fidelibus, non corporaliter, sed spiritualiter per fidem. In qua re sequimur per omnia doctrinam ipsius Salvatoris Christi Domini apud Joh. vi. Et hic esus carnis et potus sanguinis Domini ita est necessarius ad salutem, ut sine ipso nullus servari possit. Fit autem hic esus et potus spiritualis etiam extra Domini coenam, et quoties, aut ubicunque homo in Christum crediderit. Quo fortassis illud Augustini pertinet: quid paras dentem et ventrem? crede, et manducasti. 8. Praeter superiorem manducationem spiritualem est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed foris etiam accedendo ad mensam Domini accipit visibile corporis et sanguinis Domini sacramentum. Prius quidem, dum credidit fidelis, vivificum alimentum percepit, et ipso fruitur adhuc, sed ideo, dum nunc sacramentum quoque accipit, non nihil accipit. Nam in continuatione communicationis corporis et sanguinis Domini pergit, adeoque magis magisque incenditur et crescit fides, ac spirituali alimonia reficitur. Dum enim vivimus, fides continuas habet accessiones. Et qui foris vera fide sacramentum percipit, idem ille non signum duntaxat percipit, sed re ipsa quoque, ut diximus, fruitur. Praeterea idem ille institutioni et mandato Domini obedit, laetoque animo gratias pro redemptione sua totiusque generis humani agit, ac fidelem mortis Dominicae memoriam peragit, atque coram Ecclesia, cujus corporis membrum sit, attestatur; obsignatur item percipientibus sacramentum, quod corpus Domini non tantum in genere pro hominibus sit traditum, et sanguis ejus effusus, sed peculiariter pro quovis fideli communicante, cujus cibus et potus sit ad vitam aeternam. 9. Caeterum qui nulla cum fide ad hanc sacram Domini mensam accedit, Sacramento duntaxat communicat, et rem sacramenti, unde est vita et salus, non percipit. Et tales indigne edunt de mensa Domini. Qui autem indigne edunt de pane Domini et de poculo ejus bibunt, rei fiunt corporis et sanguinis Domini, et ad judicium sibi edunt et bibunt. Nam cum vera fide non accedant, mortem Christi contumelia adficiunt, et ideo damnationem sibi ipsis edunt et bibunt. 10. Ergo corpus Domini et sanguinem ejus cum pane et vino non ita conjungimus, ut panem ipsum dicamus esse corpus Christi, nisi ratione sacramentali, aut sub pane corporaliter latitare corpus Christi: ut etiam sub speciebus panis adorari debeat, aut quicunque signum percipiat, idem et rem percipiat ipsam. Corpus Christi in coelis est ad dextram Patris. Sursum ergo elevanda sunt corda, et non defigenda in panem, nec adorandus Dominus in pane. Et tamen non est absens Ecclesiae suae celebranti coenam Dominus. Sol absens a nobis in coelo, nihilominus efficaciter praesens est nobis: quanto magis sol justitiae Christus, corpore in coelis absens nobis, praesens est nobis, non corporaliter quidem, sed spiritualiter per vivificam operationem, et ut ipse se nobis praesentem futurum exposuit in ultima coena (Joh. xiv., xv., xvi.). Unde consequens est, nos non habere coenam sine Christo, interim tamen habere coenam incruentam et mysticam, sicuti universa nuncupavit vetustas. 11. Admonemur praeterea celebratione coenae Dominicae, ut memores simus, cujus corporis membra facti simus, et idcirco concordes simus cum omnibus fratribus, ut sancte vivamus, et non polluamus nos flagitiis et peregrinis religionibus. sed in vera fide in finem usque vitae perseverantes, studeamus excellere sanctimonia vitae. Decet ergo, ut accessuri ad coenam, prius nos ipsos juxta praeceptum Apostoli probemus, imprimis quali simus fide praediti, an credamus, Christum venisse, servandis peccatoribus et ad poenitentiam vocandis, et an quisque credat, se in horum esse numero, qui per Christum liberati servantur, et an mutare vitam pravam instituerit, ac vivere sancte, perse verareque, auxiliante Domino, in vera religione et in concordia cum fratribus, dignasque Deo pro liberatione agere gratias, etc. 12. Ritum, modum vel formam coenae, illam existimamus esse simplicissimam et praestantissimam, quae proxime accedit ad primam Domini institutionem et apostolicam doctrinam: quae videlicet constat annuntiatione verbi Dei, precibus piis, ipsa actione dominica et repetitione ejus, manducatione corporis et potu sanguinis domini, memoria item mortis dominicae salubri, et gratiarum actione fideli, nec non sancta consociatione in corporis ecclesiastici unionem. Improbamus itaque illos, qui alteram speciem, poculum, inquam, domini, fidelibus subtraxerunt. Graviter enim hi peccant contra institutionem domini, dicentis: Bibite ex hoc omnes: Id quod ad panem, non ita expresse dixit. 13. Missa qualis aliquando apud veteres fuerit, tolerabilis an intolerabilis, modo non disputamus; hoc autem libere dicimus, missam, quae hodie in usu est per universam Romanam Ecclesiam, plurimas et justissimas quidem ob causas in ecclesiis nostris esse abrogatam, quas sigillatim ob brevitatem nunc non commemoramus. Certe approbare non potuimus, quod ex actione salubri, spectaculum inane est factum, quod item facta est meritoria, vel celebrata pro pretio, quodque in ea sacerdos dicitur conficere ipsum Domini corpus, et hoc offerre realiter pro remissione peccatorum vivorum et mortuorum, adde et in honorem et celebrationem, vel memoriam sanctorum in coelis, etc. CAP. XXII. De Coetibus Sacris et Ecclesiasticis. 1. Tametsi omnibus sacras literas privatim legere domi, et instruendo aedificare mutuum in vera religione liceat; ut tamen legitime adnuncietur verbum Dei populo, et preces ac supplicationes fiant publice, sacramenta item celebrentur legitime, et collecta Ecclesiae fiat in pauperes et omnes Ecclesiae necessarios sumtus faciendos, aut usus sustentandos, necessarii sunt omnino coetus sacri, vel ecclesiastici fidelium conventus. Constat enim, in Ecclesia Apostolica et primitiva hujusmodi coetus esse ab omnibus piis frequentatos. 2. Quotquot hos aspernantur, et ab his sese segregant, religionem veram contemnunt, urgendique sunt a pastoribus et piis magistratibus, ne contumacius se segregare, et coetus sacros aversari pergant. Sint vero coetus ecclesiastici non occulti et obscuri, sed publici atque frequentes, nisi, persecutio hostium Christi et Ecclesiae non sinat esse publicos. Scimus enim, quales fuerint quondam primitivae Ecclesiae coetus in abditis locis, sub tyrannide Romanorum principum. 3. Sint autem loca, in quibus coeunt fideles, honesta et Ecclesiae Dei per omnia commoda. Deligantur ergo aedes amplae, aut templa. Repurgentur tamen ab iis rebus omnibus, quae Ecclesiam non decent. Instruantur autem omnia pro decoro, necessitate et honestate pia, ne quid desit, quod requiritur ad ritus et usus Ecclesiae necessarios. 4. Sicut autem credimus, Deum non habitare in templis manu factis, ita propter verbum Dei et usus sacros scimus, loca Deo cultuique ejus dedicata non esse profana sed sacra, et qui in his versantur, reverenter et modeste conversari debere, utpote qui sint in loco sacro, coram Dei conspectu et sanctorum angelorum ejus. Longe itaque a templis et oratoriis Christianorum repellendus, est omnis vestium luxus, omnis superbia, et omnia, quae humilitatem, disciplinam et modestiam dedecent christianam. Ac verus templorum ornatus non constat ebore, auro et gemmis, sed frugalitate, pietate, virtutibusque eorum, qui versantur in templo. Omnia autem decenter et ordine fiant in Ecclesia, omnia denique fiant ad aedificationem. Taceant ergo omnes peregrinae linguae in coetibus sacris. Omnia proponantur lingua vulgari, et quae eo in loco ab hominibus in coetu intelligatur. CAP. XXIII. De Precibus Ecclesiae, Cantu et Horis Canonicis. 1. Licet sane privatim precari quavis lingua quam quis intelligat, sed publicae preces in sacris coetibus vulgari lingua vel omnibus cognita fieri debent. Oratio fidelium omnis per solum Christi interventum soli Deo fundatur ex fide et caritate. Divos coelites invocare, aut his uti pro intercessoribus, prohibet sacerdotium Christi Domini et vera religio. Orandum est autem pro magistratu, pro regibus aut omnibus in eminentia constitutis, pro ministris Ecclesiae et omnibus necessitatibus ecclesiarum. In calamitatibus vero et potissimum Ecclesiae, absque intermissione, et privatim et publice precandum est. 2. Sponte item precandum est, non coacte, neque pro ullo pretio. Neque decet orationem superstitiose adstrictam esse loco, quasi alibi non liceat, nisi in templo precari. Neque oportet preces publicas, quoad formam et tempus, in omnibus ecclesiis esse pares. Libertate enim sua utantur Ecclesiae quaelibet. Socrates in historia, In omnibus, ubique regionibus, inquit, non poteris invenire duas ecclesias, quae orando plene consentiant. Hujusmodi discrepantiae autores eos esse puto, qui singulis temporibus ecclesiis praefuerunt. Si tamen sunt congruentes, maximopere commendandum id et aliis imitandum videtur. 3. Sed et modum esse decet, ut in re quavis, ita et in precibus publicis, ne nimis sint prolixae et molestae. Cedant ergo potiores partes in coetibus sacris doctrinae evangelicae, caveaturque, ne nimis prolixis precibus fatigetur in coetu populus, ut cum audienda est praedicatio Evangelii, vel egredi ex coetu, vel hunc in universum solvi cupiant defatigati. Talibus in concione nimis videtur prolixum esse, quod alias succinctum est satis. Nam et concionatores modum tenere decet. 4. Sic et cantus in coetu sacro est moderandus, ubi is est in usu. Cantus, quem Gregorianum nuncupant, plurima habet absurda: unde rejectus est merito a nostris et pluribus ecclesiis. Si ecclesiae sunt, quae orationem fidelem legitimamque habent, cantum autem nullum habent, condemnari non debent. Non enim canendi commoditatem omnes habent ecclesiae. Ac certum est ex testimoniis vetustatis, ut cantus usum fuisse vetustissimum in orientalibus ecclesiis, ita sero tandem receptum esse ab occidentalibus. 5. Horas canonicas, id est, preces ad certas in die horas compositas, a Papistis cantatas aut recitatas, nescivit vetustas: quod ex ipsis horarum lectionibus et argumentis pluribus demonstrari potest. Sed et absurda non pauca habent, ut nihil dicam aliud, proinde omittuntur recte ab ecclesiis substituentibus in locum ipsarum res salutares Ecclesiae Dei universae. CAP. XXIV. De Feriis, Jejuniis, Ciborumque Delectu. [Conf. Aug., De Abus. 5.] 1. Quamquam religio tempori non alligetur, non potest tamen absque justa temporis distinctione vel ordinatione plantari et exerceri. Deligit ergo quaevis ecclesia sibi tempus certum ad preces publicas et Evangelii praedicationem, nec non sacramentorum celebrationem. Non licet autem cuivis pro suo arbitrio Ecclesiae ordinationem hanc convellere. Ac nisi otium justum concedatur religionis externae exercitio, abstrahuntur certe ab eo negotiis suis homines. 2. Unde videmus in ecclesiis vetustis, non tantum certas fuisse horas in septimana constitutas coetibus, sed ipsam diem dominicam ab ipsis Apostolorum temporibus, iisdem sacroque otio fuisse consecratam: quod etiam nunc recte propter cultum et caritatem, ab ecclesiis nostris custoditur. Observationi Judaicae et superstitionibus nihil hic permittimus. Neque enim alteram diem altera sanctiorem esse credimus, neque otium Deo per se probari existimamus, sed et dominicam non sabbatum libera observatione celebramus. 3. Praeterea si ecclesiae pro Christiana libertate memoriam dominicae nativitatis, circumcisionis, passionis et resurrectionis, ascensionis item in coelum, et missionis Sancti Spiritus in discipulos religiose celebrent, maximopere approbamus. Festa vero hominibus aut divis instituta non probamus. Et sane pertinent feriae ad tabulam legis primam, et sunt solius Dei: denique habent feriae divis institutae et a nobis abrogatae, absurda, inutilia, minimeque toleranda plurima. Interim fatemur non inutiliter sanctorum memoriam, suo loco et tempore in sacris concionibus populo commendari, et omnibus sancta exempla sanctorum imitanda proponi. 4. Quanto vero gravius accusat Christi Ecclesia crapulam, ebrietatem, et omnem libidinem ac intemperantiam, tanto vehementius commendat nobis jejunium Christianum. Est enim jejunium aliud nihil, quam abstinentia et temperantia piorum, disciplina item, custodia, et castigatio carnis nostrae, pro necessitate praesenti suscepta, qua humiliamur coram Deo, et carni sua fomenta detrahimus, quo facilius libentiusque spiritui pareat. Proinde non jejunant, qui istorum nullam rationem habent, sed jejunare se credunt, si semel in die farciant ventrem, et certo vel praescripto tempore a certis abstineant cibis, existimantes, hoc opere operato se Deo placere et bonum opus facere. Jejunium est adminiculum orationis sanctorum ac virtutum omnium. Non placuit Deo (ut videre est in Prophetarum libris), jejunium, quo a cibo non a sceleribus jejunabant Judaei. 5. Est autem publicum jejunium, et privatum. Celebrarunt olim jejunia publica calamitosis temporibus rebusque Ecclesiae afflictis. Abstinebant in universum a cibo ad vesperam usque. Totum autem hoc tempus impendebant precibus sacris cultuique Dei et poenitentiae. Parum haec abfuerunt a luctu: et frequens fit horum mentio in Prophetis, praecipue apud Joelem (cap. ii.). Celebrari debet hujusmodi jejunium etiam hodie in rebus Ecclesiae difficilibus. Privata jejunia suscipiuntur abs quovis nostrum, prout quisque senserit detrahi spiritui. Hactenus enim fomenta carni detrahit. 6. Omnia jejunia proficisci debent ex libero, spontaneoque spiritu et vere humiliato, nec composita esse ad plausum vel gratiam hominum consequendam, multo minus eo, ut per ipsa velit homo justitiam demereri. Jejunet autem in hunc finem quilibet, ut fomenta carni detrahat, et ferventius Deo inserviat. 7. Quadragesimale jejunium vetustatis habet testimonia, sed nulla ex literis Apostolicis: ergo non debet, nec potest imponi fidelibus. Certum est, quondam varias fuisse jejuniorum formas vel consuetudines. Unde Irenaeus, scriptor vetustissimus, Quidam, inquit, putant uno tantum die observari debere jejunium, alii duobus, alii vero pluribus, nonnulli etiam quadraginta diebus. Quae varietas observantiae, non nostris nunc demum temporibus coepit, sed multo ante noe, ex illis, ut opinor, qui non simpliciter, quod ab initio traditum est, tenentes, in alium morem, vel per negligentiam, vel per imperitiam postmodum decidere. Sed et Socrates historicus, Quia lectio nulla, inquit, de hoc invenitur antiqua, puto, Apostolos hoc singulorum reliquisse sententiae, ut unusquisque operetur, non timore et necessitate, quod bonum est. 8. Jam vero, quoad delectum ciborum attinet, in jejuniis arbitramur omne id detrahendum esse carni, unde redditur ferocior, et quo delectatur impensius, unde existunt fomenta carni, sive pisces sint, sive carnes, sive aromata, delitiaeve aut praestantia vina. Alioqui scimus, creaturas Dei omnes conditas esse in usus et servitia hominum. Omnia, quae condidit Deus, bona sunt (Gen. i. 31), et citra delectum, cum timore Dei et justa moderatione usurpanda. Apostolus enim, Omnia, inquit, mundis munda sunt (Tit. i. 15). Item: Omne, quod in macello venditur, edite, nihil interrogantes propter conscientiam (1 Cor. x. 25). Idem Apostolus nominat doctrinam eorum, qui jubent abstinere a cibis, doctrinam daemoniorum. Cibos enim creasse Deum ad sumendum cum gratiarum actione fidelibus, et his, qui cognoverunt veritatem, quod quidquid creavit Deus, bonum sit, et nihil rejiciendum, si sumatur cum gratiarum actione, etc. (1 Tim. iv. 1, 3, 4). Idem ad Colossenses reprobat eos, qui nimia abstinentia, sibi comparare volunt existimationem sanctitatis (Coloss. ii. 21, 23). Nos itaque in universum reprobamus Tatianos et Encratitas, omnes denique Eustathii discipulos, contra quos congregata est Gangrensis synodus. CAP. XXV. De Catechesi, et AEgrotantium Consolatione vel Visitatione. 1. Dominus veteri suo populo injunxit, maximam curam ut impenderent ab infantia recte instituendae juventuti, adeoque mandavit diserte in lege sua, erudirent et sacramentorum mysteria interpretarentur. Cum autem ex Evangelicis et Apostolicis literis constet, Deum non minorem rationem habere novi sui populi pubis, cum palam testetur et dicat, Sinite pueros venire ad me, talium enim est regnum coelorum (Marc. x. 14), consultissime faciunt ecclesiarum pastores, qui juventutem mature et diligenter catechisant, prima fidei fundamenta jacientes, ac rudimenta religionis nostrae fideliter docentes, explicando decalogum mandatorum Dei, symbolum item Apostolorum, orationem quoque dominicam, et sacramentorum rationem, cum aliis ejus generis primis principiis, et religionis nostrae capitibus praecipuis. Fidem vero et diligentiam hic suam in adducendis ad catechismum liberis praestet Ecclesia, cupiens et gaudens liberos suos recte institui. 2. Cum vero nunquam gravioribus tentationibus expositi sunt homines, quam dum infirmitatibus exercentur aut aegrotant, morbis cum animi tum corporis fracti, nunquam sane convenit pastores ecclesiarum saluti sui gregis invigilare accuratius, quam in hujusmodi morbis et infirmitatibus. Visitent ergo mature aegrotantes, vocentur item mature ab aegrotantibus, siquidem res ipsa postulaverit: consolentur autem illos, et in vera fide confirment, muniant denique contra perniciosas Satanae suggestiones: instituant item preces apud aegrotantem domesticas, ac si necesse sit, precentur pro aegrotantis salute etiam in. coetu publico curentque, quo feliciter ex hoc seculo migret. Papisticam visitationem cum sua illa unctione extrema, diximus superius, nos non approbare, quod absurda habeat, et a scriptura canonica non approbetur. CAP. XXVI. De Sepultura Fidelium, Curaque pro Mortuis Gerenda, de Purgatorio, et Apparitione Spirituum. 1. Fidelium corpora, ut Spiritus Sancti templa, et quae in ultimo die recte creduntur resurrectura, jubet scriptura honeste absque superstitione humo mandare, sed et honestam eorum, qui sancte in Domino obdormiverunt, mentionem facere, relictisque eorum, ut viduis et pupillis, omnia pietatis officia praestare: aliam non docemus pro mortuis curam gerere. Improbamus ergo maxime Cynicos, corpora mortuorum negligentes, aut quam negligentissime contemptissimeque in terram abjicientes, nunquam vel verbum bonum de defunctis facientes, aut relictos ipsorum ne tantillum quidem curantes. 2. Improbamus rursus nimis et praepostere officiosos in defunctos, qui instar Ethnicorum suos deplangunt mortuos (luctum moderatum, quem Apostolus (1 Thess. iv. ) concessit, non vituperamus, inhumanum esse judicantes, prorsus nihil dolere), et pro mortuis sacrificant, et preculas certas, non sine pretio, demurmurant, hujusmodi suis officiis liberaturi suos illos ex tormentis, quibus a morte inmersos, et inde rursus liberari posse hujusmodi naeniis arbitrantur. 3. Credimus enim, fideles recta a morte corporea migrare ad Christum, ideoque viventium suffragiis aut precibus pro defunctis, denique illis suis officiis nihil indigere. Credimus item, infideles recta praecipitari in tartara, ex quibus nullus impiis aperitur, ullis viventium officiis, exitus. 4. Quod autem quidam tradunt de igne purgatorio, fidei Christianae: Credo remissionem peccatorum et vitam aeternam, purgationique plenae per Christum, et Christi Domini hisce sententiis adversatur: Amen, amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitam aeternam, et in judicium non veniet, sed transivit a morte in vitam (Joh. v. 24). Item, Qui lotus est, non opus habet, nisi ut pedes lavet, sed est mundus totus, et vos mundi estis (Joh. xiii. 10). 5. Jam quod traditur de spiritibus vel animabus mortuorum apparentibus aliquando viventibus, et petentibus ab eis officia, quibus liberentur, deputamus apparitiones eas inter ludibria, artes et deceptiones diaboli, qui, ut potest se transfigurare in angelum lucis, ita satagit fidem veram vel evertere, vel in dubium revocare. Dominus in veteri testamento vetuit veritatem sciscitari a mortuis, et ullum cum spiritibus habere commercium (Deut. xviii. 10, 11). Epuloni vero poenis mancipato, sicut narrat veritas evangelica, negatur ad fratres suos reditus: pronunciante interim divino oraculo, atque dicente, Habent Mosen et Prophetas, audiant illos. Si Mosen et Prophetas non audiunt, neque si quis ex mortuis resurrexit, credent (Luc. xvi. 31). CAP. XXVII. De Ritibus et Caeremoniis, et Mediis. [Conf. Aug., Art. XV.] 1. Veteri populo traditae sunt quondam caeremoniae, ut paedagogia quaedam, iis qui sub lege veluti sub paedagogo et tutore quodam custodiebantur, sed adveniente Christo liberatore, legeque sublata, fideles sub lege amplius non sumus (Rom. vi. 14), disparueruntque caeremoniae, quas in Ecclesia Christi adeo retinere aut reparare noluerunt Apostoli, ut aperte sint testati se nullum onus velle imponere Ecclesiae (Act. xv. 28). Proinde Judaismum videremur reducere aut restituere, si in Ecclesia Christi, ad morem veteris Ecclesiae, caeremonias, ritusve multiplicaremus. Ideoque minime approbamus eorum sententiam, quibus visum est Ecclesiam Christi cohiberi oportere, ceu paedagogia quadam, multis variisque ritibus. Nam si populo Christiano Apostoli caeremonias vel ritus divinitus traditos imponere noluerunt, quis ergo sanae mentis obtrudet illi adinventiones adinventas humanitus? Quanto magis accedit cumulo rituum in Ecclesia, tanto magis detrahitur non tantum libertati Christianae, sed et Christo et ejus fidei: dum vulgus ea quaerit in ritibus, quae quaereret in solo Dei Filio Jesu Christo per fidem. Sufficiunt itaque piis pauci, moderati, simplices, nec alieni a verbo Dei ritus. 2. Quod si in ecclesiis dispares inveniuntur ritus, nemo ecclesiae existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit, omnes ecclesiarum, quae per civitates et regiones sunt, ritus conscribere. Nulla religio eosdem ritus custodit, etiamsi eandem de illis doctrinam amplectatur. Etenim, qui ejusdem sunt fidei, de ritibus inter se dissentiunt. Haec ille. Et nos hodie ritus diversos in celebratione coenae Domini et in aliis nonnullis rebus habentes in nostris ecclesiis, in doctrina tamen et fide non dissidemus, neque unitas societasque ecclesiarum nostrarum ea re discinditur. Semper vero ecclesiae in hujusmodi ritibus, sicut mediis, usae sunt libertate. Id quod nos hodie quoque facimus. 3. At cavendum interim monemus, ne inter media deputentur, ut quidem solent missam et usum imaginum in templo pro mediis reputare, quae revera non sunt media, Indifferens (dixit ad Augustinum Hieron.) illud est, quod nec bonum nec malum est, ut sive feceris, sive non feceris, nec justitiam habeas nec injustitiam. Proinde cum adiaphora rapiuntur ad fidei confessionem, libera esse desinunt: sicuti Paulus ostendit, licitum esse carnibus vesci, si quis non submoneat, idolis esse litatas, alioqui fore illicitas, quod qui his vescitur, jam vescendo, idololatriam approbare videatur (1 Cor. viii. 10). CAP. XXVIII. De Bonis Ecclesiae. 1. Opes habet Ecclesia Christi ex munificentia principum ac liberalitate fidelium, qui facilitates suas Ecclesiae donarunt. Opus enim habet Ecclesia facultatibus, et habuit ab antiquo facultates ad res Ecclesiae necessarias sustinendas. Ac verus usus opum Ecclesiae quondam fuit, et nunc est, conservare doctrinam in scholis, et coetibus sacris, cum universo cultu, ritibus et aedificio sacro, conservare denique doctores, discipulos atque ministros, cum rebus aliis necessariis, et imprimis pauperibus juvandis atque alendis. Deligantur autem viri timentes Deum, prudentes, et in oeconomia insignes, qui legitime bona dispensent ecclesiastica. 2. Si vero opes Ecclesiae per injuriam temporis, et quorundam audaciam, inscitiam, ant avaritiam translatae sunt in abusum, reducantur a viris piis et prudentibus ad sanctum usum. Neque enim connivendum est ad abusum maxime sacrilegum. Docemus itaque reformandas esse scholas et collegia corrupta in doctrina, in cultu, et in moribus, ordinandamque esse pie, bona fide, atque prudenter pauperum subventionem. CAP. XXIX. De Coelibatu, Conjugio, et OEconomia. [Conf. Aug., De Abus. 2.] 1. Qui coelitus donum habent coelibatus, ita ut ex corde, vel toto animo, puri sint ac continentes, nec urantur graviter, serviant in ea vocatione Domino, donec senserint se divino munere praeditos, et ne efferant se caeteris, sed serviant Domino assidue, in simplicitate et humilitate. Aptiores autem hi sunt curandis rebus divinis, quam qui privatis familiae negotiis distrahuntur. Quod si adempto rursus dono, ustionem senserint durabilem, meminerint verbi Apostolici: Melius est nubere, quam uri (1 Cor. vii.). 2. Conjugium enim (incontinentiae medicina et continentia ipsa est) institutum est ab ipso Domino Deo, qui ei liberalissime benedixit, ac virum ac foeminam inseparabiliter sibi mutuum adhaerere, et una in summa dilectione, concordiaque vivere voluit (Matt. xiii.). Unde scimus Apostolum dixisse: Honorabile est conjugium inter omnes et cubile impollutum (Heb. xiii. 4). Et iterum: Si virgo nupserit, non peccavit (1 Cor. vii.). Damnamus ergo polygamiam, et eos, qui secundas damnant nuptias. Docemus, contrahenda esse conjugia legitime in timore Domini, et non contra leges, prohibentes aliquot in conjugio gradus, ne incestae fiant nuptiae. Contrahantur cum consensu parentum, aut qui sunt loco parentum, ac in illum maxime finem, ad quem Dominus conjugia instituit et confirmentur publice in templo cum precatione et benedictione. Colantur denique sancte, cum maxima conjugum fide, pietate et dilectione, nec non puritate. Caveantur itaque rixae, dissidia, libidines et adulteria. Constituantur legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia, et omnem impudicitiam impudentiamque coerceant, et apud quos controversiae matrimoniales transigantur. 3. Educentur quoque liberi a parentibus, in timore Domini: provideant item parentes liberis, memores Apostolicae sententiae: Qui suis non prospicit, fidem abnegavit, et infideli est deterior (1 Tim. v. 8). Imprimis autem doceant suos, quibus sese alant, artes honestas, abstrahant ab otio, et veram in his omnibus fiduciam in Deum inserant, ne diffidentia ant securitate nimia aut avaritia foeda diffluant, nec ad ullum fructum perveniant. 4. Estque certissimum opera illa, quae in vera fide fiunt a parentibus, per conjugii officia et oeconomiam, esse coram Deo sancta et vere bona opera, et placere haec Deo non minus, quam preces, jejunia, atque eleemosynas. Sic enim docuit et Apostolus in epistolis suis, praecipue vero ad Tim. et Titum. Numeramus autem cum eodem Apostolo inter dogmata Satanica illorum doctrinam, qui matrimonium prohibent, aut palam vituperant, vel oblique perstringunt, quasi non sanctum vel mundum sit. 5. Execramur autem coelibatum immundum, libidines et fornicationes tectas et apertas hypocritarum, simulantium continentiam, cum omnium sint incontinentissimi. Hos omnes judicabit Deus. Divitias, et divites, si pii sunt et recte utantur divitiis, non reprobamus. Reprobamus autem sectam Apostolicorum, etc. CAP. XXX. De Magistratu. [Conf. Aug., Art. XVI.] 1. Magistratus omnis generis ab ipso Deo est institutus ad generis humani pacem ac tranquillitatem, ac ita, ut primum in mundo locum obtineat. Si hic sit adversarius Ecclesiae, et impedire et obturbare potest plurimum. Si autem sit amicus, adeoque membrum Ecclesiae, utilissimum excellentissimumque membrum est Ecclesiae, quod ei permultum prodesse, eam denique peroptime juvare potest. 2. Ejus officium praecipuum est, pacem et tranquillitatem publicam procurare et conservare. Quod sane nunquam fecerit felicius, quam cum fuerit vere timens Dei ac religiosus, qui videlicet ad exemplum sanctissimorum regum principumque populi Domini, veritatis praedicationem et fidem sinceram promoverit, mendacia et superstitionem omnem cum omni impietate et idololatria exciderit ecclesiamque Dei defenderit. Equidem docemus religionis curam imprimis pertinere ad magistratum sanctum. 3. Teneat ergo ipse in manibus verbum Dei, et ne huic contrarium doceatur, procuret, bonis item legibus ad verbum Dei compositis moderetur populum, sibi a Deo creditum, eundemque in disciplina, officio, obedientiaque contineat. Judicia exerceat juste judicando, ne respiciat personam, aut munera accipiat; viduas, pupillos et afflictos asserat, injustos, impostores et violentos coerceat atque adeo et exscindat. Neque enim frustra accepit a Deo gladium (Rom. xiii. 4). Stringat ergo hunc Dei gladium in omnes maleficos, seditiosos, latrones vel homicidas, oppressores, blasphemos, perjuros et in omnes eos, quos Deus punire ac etiam caedere jussit. Coerceat et haereticos (qui vere haeretici sunt) incorrigibiles, Dei majestatem blasphemare et Ecclesiam Dei conturbare, adeoque perdere non desinentes. 4. Quod si necesse sit, etiam bello populi conservare salutem, bellum, in nomine Dei suscipiat, modo prius pacem modis omnibus quaesierit, nec aliter nisi bello suos servare possit. Et dum haec ex fide facit magistratus, illis ipsis operibus, ut vere bonis, Deo inservit, ac benedictionem a Domino accipit. Damnamus Anabaptistas, qui, ut Christianum negant fungi posse officio magistratus, ita etiam negant, quemquam a magistratu juste occidi, aut magistratum bellum gerere posse, aut juramenta magistratui praestanda esse, etc. 5. Sicut enim Deus salutem populi sui operari vult per magistratum, quem mundo veluti patrem dedit: ita subditi omnes, hoc Dei beneficium in magistratu agnoscere jubentur. Honorent ergo et revereantur magistratum, tanquam Dei ministrum: ament eum, faveant ei, et orent pro illo, tanquam pro Patre: obediant item omnibus ejus justis et aequis mandatis: denique pendant vectigalia atque tributa, et quae hujus generis debita sunt, fideliter atque libenter. Et si salus publica patriae vel justitia requirat, et magistratus ex necessitate bellum suscipiat, deponant etiam vitam, et fundant sanguinem pro salute publica magistratusque, et quidem in Dei nomine, libenter, fortiter et alacriter. Qui enim magistratui se opponit, iram Dei gravem in se provocat. Damnamus itaque omnes magistratus contemptores, rebelles, reipublicae hostes, et seditiosos nebulones, denique omnes, quotquot officia debita praestare, vel palam, vel arte renuunt. -------------- Oramus Deum Patrem nostrum in coelis clementissimum, ut principibus populi, nobis quoque et universo populo suo benedicat, per Jesum Christum, Dominum et Servatorem nostrum unicum, cui laus et gloria ac gratiarum actio in secula seculorum. Amen. __________________________________________________________________ [171] Kindler and Niemeyer read plurimum. [172] Haec ille are not in the Zurich MS. [173] Expressions of Luther and Flacius, afterwards sanctioned by the Formula of Concord, Art. II. [174] Execramur is omitted in Kindler's edition. [175] Kindler reads et for ut--a typographical error. [176] The passage inclosed in brackets was substituted by Bullinger for the following passage; 'Quae vero Romanenses fingunt de ministeriali capite et titulo servi servorum Dei, minime recipimus. Experimur enim voces illas inanes jactari, et papam sese constituere adversarium Christi et efferre se adversus Deum, adeo ut in templo Dei sedeat ostentans se ipsum esse Deum. 2 Thess. ii.' See Niemeyer, p. 50l. [177] For Prophetis Niemeyer reads prophetia. [178] Kindler reads 'et abundans gratia.' [179] Niemeyer: 'a consecrato.' __________________________________________________________________ Page facsimile Frage 1. Question 1. Was ist dein einiger Trost im Leben und im Sterben? What is thy only comfort in life and in death? Antwort. Answer. Dass ich mit Leib und Seele, beides im Leben und im Sterben, nicht mein, sondern meines getreuen Heilandes Jesu Christi eigen bin, der mit seinem That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with his theuren Blute fuer alle meine Suenden vollkommen bezahlet, und mich aus aller Gewalt des Teufels erloeset hat; und also bewahret, dass ohne den Willen meines Vaters im Himmel kein Haar von meinem Haupte kann fallen, ja auch mir alles zu meiner Seligkeit dienen muss. Darum er mich auch durch seinen heiligen Geist des ewigen Lebens versichert, und ihm forthin zu leben von Herzen willig und bereit macht. precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; yea, that all things must work together for my salvation. Wherefore, by his Holy Spirit, he also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto him. Frage 2. Question 2. Wie viele Stuecke sind dir noethig zu wissen, dass du in diesem Troste seliglich leben und sterben moegest? How many things are necessary for thee to know, that thou in this comfort mayest live and die happily? Antwort. Answer. Drei Stuecke: Erstlich, wie gross meine Suende und Elend seien. Zum Andern, wie ich von allen meinen Suenden und Elend erloeset werde. Und zum Dritten, wie ich Gott fuer solche Erloesung soll dankbar sein. Three things: First, the greatness of my sin and misery. Second, how I am redeemed from all my sins and misery. Third, how I am to be thankful to God for such redemption. -------- -------- Der erste Theil. THE FIRST PART. Von des Menschen Elend. OF MAN'S MISERY. Frage 3. Question 3. Woher erkennest du dein Elend? Whence knowest thou thy misery? Antwort. Answer. Aus dem Gesetz Gottes. Out of the Law of God. Frage 4. Question 4. Was erfordert denn das goettliche Gesetz von uns? What does the Law of God require of us? Antwort. Answer. Diess lehret uns Christus in einer This Christ teaches us in sum, Summa, Matthaei am 22sten: Du sollst lieben Gott, deinen Herrn, von ganzem Herzen, von ganzer Seele, von ganzem Gemueth und allen Kraeften: diess ist das vornehmste und groesste Gebot. Das andere aber ist dem gleich: Du sollst deinen Naechsten lieben als dich selbst.--In diesen zweien Geboten hanget das ganze Gesetz und die Propheten. Matt 22: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great commandmen; and the second is like unto it: Thou shalt love thy neighbor as thyself.--On these two commandments hang all the law and the prophets. Frage 5. Question 5. Kannst du diess Alles vollkommen halten? Canst thou keep all this perfectly? Antwort. Answer. Nein: denn ich bin von Natur geneigt, Gott und meinen Naechsten zu hassen. No; for I am by nature prone to hate God and my neighbor. Frage 6. Question 6. Hat denn Gott den Menschen also boese und verkehrt erschaffen? Did God create man thus wicked and perverse? Antwort. Answer. Nein: sondern Gott hat den Menschen gut und nach seinem Ebenbild erschaffen, das ist, in wahrhaftiger Gerechtigkeit und Heiligkeit; auf dass er Gott seinen Schoepfer recht erkenne, und von Herzen liebe, und in ewiger Seligkeit mit ihm lebe, [180] Ihn zu loben und zu preisen. No; but God created man good, and after his own image--that is, in righteousness and true holiness; that he might rightly know God his Creator, heartily love him, and live with him in eternal blessedness, to praise and glorify him. Frage 7. Question 7. Woher kommt denn solche verderbte Art des Menschen? Whence, then, comes this depraved nature of man? Antwort. Answer. Aus dem Fall und Ungehorsam unserer From the fall and disobedience ersten Eltern, Adam und Eva, im Paradies, da unsere Natur also vergiftet worden, dass wir Alle in Suenden empfangen und geboren werden. of our first parents, Adam and Eve, in Paradise, whereby our nature became so corrupt that we are all conceived and born in sin. Frage 8. Question 8. Sind wir aber dermassen verderbt, dass wir ganz und gar untuechtig sind zu einigem Guten und geneigt zu allem Boesen? But are we so far depraved that we are wholly unapt to any good, and prone to all evil? Antwort. Answer. Ja: es sei denn, dass wir durch den Geist Gottes wiedergeboren werden. Yes; unless we are born again by the Spirit of God. Frage 9. Question 9. Thut denn Gott dem Menschen nicht Unrecht, dass er in seinem Gesetz von ihm fordert, was er nicht thun kann? Does not God, then, wrong man by requiring of him in his law that which he can not perform? Antwort. Answer. Nein: denn Gott hat den Menschen also erschaffen, dass er es konnte thun. Der Mensch aber hat sich und alle seine Nachkommen, aus Anstiftung des Teufels, durch muthwilligen Ungehorsam derselbigen Gaben beraubet. No; for God so made man that he could perform it; but man, through the instigation of the devil, by willful disobedience deprived himself and all his posterity of this power. Frage 10. Question 10. Will Gott solchen Ungehorsam und Abfall ungestraft lassen hingehen? Will God suffer such disobedience and apostasy to go unpunished? Antwort. Answer. Mit nichten: sondern Er zuernet schrecklich, beides ueber angeborne und wirkliche Suenden, und will sie aus gerechtem Urtheil zeitlich und ewig strafen, wie Er gesprochen hat: Verflucht sei jedermann, der nicht bleibet in allem dem, das geschrieben stehet im Buch des Gesetzes, dass er's thue. By no means; but he is terribly displeased with our inborn as well as actual sins, and will punish them in just judgment in time and eternity, as he has declared: Cursed is every one that continueth not in all things which are written in the book of the law, to do them. Frage 11. Question 11. Ist denn Gott nicht auch barmherzig? Is, then, God not also merciful? Antwort. Answer. Gott ist wohl barmherzig, Er ist aber auch gerecht. Derhalben erfordert seine Gerechtigkeit, dass die Suende, welche wider die allerhoechste Majestaet Gottes begangen ist, auch mit der hoechsten, das ist, der ewigen Strafe, an Leib und Seele gestraft werde. God is indeed merciful, but he is likewise just; wherefore his justice requires that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment both of body and soul. -------- -------- Der andere [zweite] Theil. THE SECOND PART. Von des Menschen Erloesung. OF MAN'S REDEMPTION. Frage 12. Question 12. Dieweil wir denn nach dem gerechten Urtheil Gottes zeitliche und ewige Strafe verdienet haben: wie moechten wir dieser Strafe entgehen, und wiederum zu Gnaden kommen? Since, then, by the righteous judgment of God we deserve temporal and eternal punishment, what is required that we may escape this punishment and be again received into favor? Antwort. Answer. Gott will, dass seiner Gerechtigkeit genug geschehe; desswegen muessen wir derselben entweder durch uns selbst, oder durch einen Andern vollkommene Bezahlung thun. God wills that his justice be satisfied; therefore must we make full satisfaction to the same, either by ourselves or by another. Frage 13. Question 13. Koennen wir aber durch uns selbst Bezahlung thun? Can we ourselves make this satisfaction? Antwort. Answer. Mit nichten: sondern wir machen auch die Schuld noch taeglich groesser. By no means; on the contrary, we daily increase our guilt. Frage 14. Question 14. Kann aber irgend eine blosse Creatur fuer uns bezahlen? Can any mere creature make satisfaction for us? Antwort. Answer. Nein: denn erstlich will Gott an keiner andern Creatur strafen, was der None; for, first, God will not punish, in any other creature, that Mensch verschuldet hat. Zum andern, so kann auch keine blosse Creatur die Last des ewigen Zornes Gottes wider die Suende ertragen, und andere davon erloesen. of which man has made himself guilty; and, further, no mere creature can sustain the burden of God's eternal wrath against sin, and redeem others therefrom. Frage 15. Question 15. Was muessen wir denn fuer einen Mittler und Erloeser suchen? What manner of mediator and redeemer, then, must we seek? Antwort. Answer. Einen solchen, der ein wahrer und gerechter Mensch, und doch staerker denn alle Creaturen, das ist, zugleich wahrer Gott sei. One who is a true and sinless man, and yet more powerful than all creatures; that is, one who is at the same time true God. Frage 16. Question 16. Warum muss Er ein wahrer und gerechter Mensch sein? Why must he be a true and sinless man? Antwort. Answer. Darum, weil die Gerechtigkeit Gottes erfordert, dass die menschliche Natur, die gesuendiget hat, fuer die Suende bezahle, aber Einer, der selbst ein Suender waere, nicht koennte fuer Andere bezahlen. Because the justice of God requires that the same human nature which has sinned should make satisfaction for sin; but no man, being himself a sinner, could satisfy for others. Frage 17. Question 17. Warum muss Er zugleich wahrer Gott sein? Why must he be at the same time true God? Antwort. Answer. Dass er aus Kraft seiner Gottheit die Last des Zornes Gottes an seiner Menschheit ertragen, und uns die Gerechtigkeit und das Leben erwerben und wieder geben moechte. That by the power of his Godhead he might bear, in his manhood, the burden of God's wrath, and so obtain for and restore to us righteousness and life. Frage 18. Question 18. Wer ist aber derselbe Mittler, der zugleich wahrer Gott und ein wahrer gerechter Mensch ist? But who, now, is that mediator, who is at the same time true God and a true, sinless man? Antwort. Answer. Unser Herr Jesus Christus, der Our Lord Jesus Christ, who is uns zur vollkommenen Erloesung und Gerechtigkeit geschenkt ist. freely given unto ns for complete redemption and righteousness. Frage 19. Question 19. Woher weisst du das? Whence knowest thou this? Antwort. Answer. Aus dem heiligen Evangelio, welches Gott selbst anfaenglich im Paradies hat geoffenbaret, in der Folge durch die heiligen Erzvaeter und Propheten lassen verkuendigen, und durch die Opfer und andere Ceremonien des Gesetzes vorgebildet, endlich aber durch seinen eingeliebten Sohn erfuellet. From the Holy Gospel, which God himself first revealed in Paradise, afterwards proclaimed by the holy Patriarchs and Prophets, and foreshadowed by the sacrifices and other ceremonies of the law, and finally fulfilled by his well-beloved Son. Frage 20. Question 20. Werden denn alle Menschen wiederum durch Christum selig, wie sie durch Adam sind verloren worden? Are all men, then, saved by Christ, as they have perished by Adam? Antwort. Answer. Nein: sondern allein diejenigen, die durch wahren Glauben ihm werden einverleibt, und alle seine Wohlthaten annehmen. No; only such as by true faith are ingrafted into him, and receive all his benefits. Frage 21. Question 21. Was ist wahrer Glaube? What is true faith? Antwort. Answer. Es ist nicht allein eine gewisse Erkenntniss, dadurch ich Alles fuer wahr halte, was uns Gott in seinem Worte hat geoffenbaret, sondern auch ein herzliches Vertrauen, welches der heilige Geist durch's Evangelium in mir wirket, dass nicht allein Andern, sondern auch mir Vergebung der Suenden, ewige Gerechtigkeit und Seligkeit von Gott geschenket sei, aus lauter Gnaden, allein um des Verdienstes Christi willen. It is not only a certain knowledge whereby I hold for truth all that God has revealed to us in his Word, but also a hearty trust which the Holy Ghost works in me by the Gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ's merits. Frage 22. Question 22. Was ist aber einem Christen noethig zu glauben? What is it, then, necessary for a Christian to believe? Antwort. Answer. Alles, was uns im Evangelio verheissen wird, welches uns die Artikel unseres allgemeinen ungezweifelten christlichen Glaubens in einer Summa lehren. All that is promised us in the Gospel, which the articles of our catholic, undoubted Christian faith teach us in sum. Frage 23. Question 23. Wie lauten dieselben? What are these Articles? Antwort. Answer. Ich glaube in Gott Vater, den Allmaechtigen, Schoepfer Himmels und der Erden. I believe in God the Father Almighty, Maker of heaven and earth. Und in Jesum Christum, seinen eingebornen Sohn, unsern Herrn; der empfangen ist von dem heiligen Geiste, geboren aus Maria der Jungfrau; gelitten unter Pontio Pilato, gekreuziget, gestorben und begraben; abgestiegen zu der Hoelle; am dritten Tage wieder auferstanden von den Todten; aufgefahren gen Himmel; sitzet zu der Rechten Gottes, des allmaechtigen Vaters; von dannen Er kommen wird zu richten die Lebendigen und die Todten. And in Jesus Christ, his only-begotten 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 Hades; the third day he rose from the dead; he ascended into Heaven, and sitteth at the right hand of God the Father Almighty; from, thence he shall come to judge the quick and the dead. Ich glaube in den heiligen Geist; eine heilige, allgemeine christliche Kirche; die Gemeinschaft der Heiligen; Vergebung der Suenden; Auferstehung des Fleisches, und ein ewiges Leben. I believe in the Holy Ghost; the holy Catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting. Frage 24. Question 24. Wie werden diese Artikel abgetheilt? How are these Articles divided? Antwort. Answer. In drei Theile: Der erste ist von Gott dem Vater und unserer Erschaffung. Der andere von Gott dem Sohne und unserer Erloesung. Der dritte von Gott dem heiligen Geiste und unserer Heiligung. Into three parts: The first is of God the Father and our creation; the second, of God the Son and our redemption; the third, of God the Holy Ghost and our sanctification. Frage 25. Question 25. Dieweil nur ein einig goettlich Wesen ist, warum nennest du drei, den Vater, Sohn und heiligen Geist? Since there is but one Divine Being, why speakest thou of three, Father, Son, and Holy Ghost? Antwort. Answer. Darum, weil sich Gott also in seinem Wort geoffenbaret hat, dass diese drei unterschiedlichen Personen der einige wahrhaftige ewige Gott sind. Because God has so revealed himself in his Word that these three distinct Persons are the one, true, eternal God. -------- -------- Von Gott dem Vater. OF GOD THE FATHER. Frage 26. Question 26. Was glaubest du, wenn du sprichst: Ich glabe in Gott Vater, den Allmaechtigen, Schoepfer Himmels und der Erden? What dost thon believe when thou sayest: I believe in God the Father Almighty, Maker of Heaven and Earth? Antwort. Answer. Dass der ewige Vater unsers Herrn Jesu Christi, der Himmel und Erde, sammt allem, was darinnen ist, aus nichts erschaffen, auch dieselbigen noch durch seinen ewigen Rath und Fuersehung erhaelt und regieret, um seines Sohnes Christi willen mein Gott und mein Vater sei, auf welchen ich also vertraue, dass ich nicht zweifle, Er werde mich mit aller Nothdurft Leibes und der Seele versorgen, auch alles That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth, with all that in them is, who likewise upholds and governs the same by his eternal counsel and providence, is for the sake of Christ his Son my God and my Father, in whom I so trust as to have no doubt that he will provide me with all things necessary for body and soul; and further, Uebel, so Er mir in diesem Jammerthal zuschicket, mir zu gut wenden, dieweil Er's thun kann, als ein allmaechtiger Gott, und auch thun will, als ein getreuer Vater. that whatever evil he sends upon me in this vale of tears, he will turn to my good; for he is able to do it, being Almighty God, and willing also, being a faithful Father. Frage 27. Question 27. Was verstehst du unter der Fuersehung Gottes? What dost thou understand by the Providence of God? Antwort. Answer. Die allmaechtige und gegenwaertige Kraft Gottes, durch welche Er Himmel und Erde, sammt allen Creaturen, gleich als mit seiner Hand noch erhaelt, und also regieret, dass Laub und Gras, Regen und Duerre, fruchtbare und unfruchtbare Jahre, Essen und Trinken, Gesundheit und Krankheit, Reichtum und Armuth, und alles nicht von ohngefaehr, sondern von seiner vaeterlichen Hand uns zukomme. The almighty and every where present power of God, whereby, as it were by his hand, he still upholds heaven and earth, with all creatures, and so governs them that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, all things, come not by chance, but by his fatherly hand. Frage 28. Question 28. Was fuer Nutzen bekommen wir aus der Erkenntniss der Schoepfung und Fuersehung Gottes? What does it profit us to know that God has created, and by his providence still upholds all things? Antwort. Answer. Dass wir in aller Widerwaertigkeit geduldig, in Glueckseligkeit dankbar, und auf's Zukuenftige guter Zuversicht zu unserm getreuen Gott und Vater sein sollen, dass uns keine Creatur von seiner Liebe scheiden wird, dieweil alle Creaturen also in seiner Hand sind, dass sie sich ohne seinen Willen auch nicht regen noch bewegen koennen. That we may be patient in adversity, thankful in prosperity, and for what is future have good confidence in our faithful God and Father that no creature shall separate us from his love, since all creatures are so in his hand that without his will they can not so much as move. Von Gott dem Sohn. OF GOD THE SON. Frage 29. Question 29. Warum wird der Sohn Gottes Jesus, das ist, Seligmacher, genannt? Why is the Son of God called Jesus, that is, Saviour? Antwort. Answer. Darum, weil er uns selig macht von unsern Suenden, und weil bei keinem Andern einige Seligkeit zu suchen noch zu finden ist. Because he saves us from our sins; and no salvation is to be either sought or found in any other. Frage 30. Question 30. Glauben denn die auch an den einigen Seligmacher Jesum, die ihre Seligkeit und Heil bei Heiligen, bei sich selbst, oder anderswo suchen? Do such, then, believe in the only Saviour Jesus who seek their salvation and welfare of saints, of themselves, or any where else? Antwort. Answer. Nein: sondern sie verlaeugnen mit der That den einigen Seligmacher und Heiland Jesum, ob sie sich sein gleich ruehmen. Denn entweder Jesus nicht ein vollkommener Heiland sein kann, oder die diesen Heiland mit wahrem Glauben annehmen, muessen alles in Ihm haben, das zu ihrer Seligkeit vonnoethen ist. No; although they may make their boast of him, yet in act they deny the only Saviour Jesus. For either Jesus is not a complete Saviour, or they who by true faith receive this Saviour must have in him all that is necessary to their salvation. Frage 31. Question 31. Warum ist Er Christus, das ist, ein Gesalbter, genannt? Why is he called Christ, that is, Anointed? Antwort. Answer. Weil Er von Gott dem Vater verordnet und mit dem heiligen Geiste gesalbet ist zu unserm obersten Propheten und Lehrer, der uns den heimlichen Rath und Willen Gottes von unserer Erloesung vollkommen offenbaret; und zu unserm einigen Hohenpriester, der uns mit dem einigen Opfer seines Leibes erloeset hat, und immerdar Because he is ordained of God the Father, and anointed with the Holy Ghost, to be our chief Prophet and Teacher, who fully reveals to us the secret counsel and will of God concerning our redemption; and our only High Priest, who by the one sacrifice of his body has redeemed us, and ever liveth mit seiner Fuerbitte vor dem Vater vertritt; und zu unserm ewigen Koenig, der uns mit seinem Wort und Geist regieret, und bei der erworbenen Erloesung schuetzet und erhaelt. to make intercession for us with the Father; and our eternal King, who governs us by his Word and Spirit, and defends and preserves us in the redemption obtained for us. Frage 32. Question 32. Warum wirst aber du ein Christ gennant? But why art thou called a Christian? Antwort. Answer. Weil ich durch den Glauben ein Glied Christi, und also seiner Salbung theilhaftig bin, auf dass auch ich seinen Namen bekenne, mich Ihm zu einem lebendigen Dankopfer darstelle, und mit freiem Gewissen in diesem Leben wider die Suende und Teufel streite, und hernach in Ewigkeit mit Ihm ueber alle Creaturen herrsche. Because by faith I am a member of Christ, and thus a partaker of his anointing; in order that I also may confess his name, may present myself a living sacrifice of thankfulness to him, and may with free conscience fight against sin and the devil in this life, and hereafter, in eternity, reign with him over all creatures. Frage 33. Question33. Warum heisst Er Gottes eingeborener Sohn, so doch wir auch Gottes Kinder sind? Why is he called God's only-begotten Son, since we also are the children of God? Antwort. Answer. Darum, weil Christus allein der ewige natuerliche Sohn Gottes ist, wir aber um seinetwillen aus Gnaden zu Kindern Gottes angenommen sind. Because Christ alone is the eternal natural Son of God; but we are children of God by adoption through grace for his sake. Frage 34. Question 34. Warum nennest du Ihn unsern Herrn? Why callest thou him our Lord? Antwort. Answer. Weil Er uns mit Leib und Seele von der Suende und aus aller Gewalt des Teufels nicht mit Gold oder Silber, sondern mit seinem theuren Blut ihm zum Eigenthum erloeset und erkaufet hat. Because, not with silver or gold, but with his precious blood, he has redeemed and purchased us, body and soul, from sin and from all the power of the devil, to be his own. Frage 35. Question 35. Was heisst, dass Er empfangen ist von dem heiligen Geist, geboren aus Maria der Jungfrau? What is the meaning of Conceived by the Holy Ghost, born of the Virgin Mary? Antwort. Answer. Dass der ewige Sohn Gottes, der wahrer und ewiger Gott ist und bleibet, wahre menschliche Natur aus dem Fleisch und Blut der Jungfrau Maria, durch Wirkung des heiligen Geistes, an sich genommen hat, auf dass Er auch der wahre Same Davids sei, seinen Bruedern in allem gleich, ausgenommen die Suende. That the eternal Son of God, who is and continues true and eternal God, took upon him the very nature of man, of the flesh and blood of the Virgin Mary, by the operation of the Holy Ghost, so that he also might be the true seed of David, like unto his brethren in all things, sin excepted. Frage 36. Question 36. Was fuer Nutzen bekommst du aus der heiligen Empfaengniss und Geburt Christi? What benefit dost thou receive from the holy conception and birth of Christ? Antwort. Answer. Dass Er unser Mittler ist, und mit seiner Unschuld und vollkommenen Heiligkeit meine Suende, darin ich bin empfangen, vor Gottes Angesicht bedecket. That he is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin wherein I was conceived. Frage 37. Question 37. Was verstehst du unter dem Woertlein: Gelitten? What dost thou understand by the word Suffered? Antwort. Answer. Dass Er an Leib und Seele die ganze Zeit seines Lebens auf Erden, sonderlich aber am Ende desselben, den Zorn Gottes wider die Suende des ganzen menschlichen Geschlechts getragen hat, auf dass Er mit seinem Leiden, als mit dem einigen Suehnopfer, unsern Leib und Seele von der ewigen Verdammniss erloesete, und uns Gottes Gnade, Gerechtigkeit und ewiges Leben erwuerbe. That all the time he lived on earth, but especially at the end of his life, he bore, in body and soul, the wrath of God against the sin of the whole human race, in order that by his passion, as the only atoning sacrifice, he might redeem our body and soul from everlasting damnation, and obtain for us the grace of God, righteousness, and eternal life. Frage 38. Question 38. Warum hat Er under dem Richter Pontio Pilato gelitten? Why did he suffer under Pontius Pilate, as judge? Antwort. Answer. Auf dass Er urschuldig unter dem weltlichen Richter verdammet wuerde, und uns damit von dem strengen Urtheil Gottes, das ueber uns ergehen sollte, erledigte. That he, being innocent, might be condemned by the temporal judge, and thereby deliver us from the severe judgment of God to which we were exposed. Frage 39. Question 39. Ist es etwas mehr, dass Er ist gekreuziget worden, denn so Er eines andern Todes gestorben waere? Is there any thing more in his having been crucified than if he had died some other death? Antwort. Answer. Ja: denn dadurch bin ich gewiss, dass Er die Vermaledeiung, die auf mir lag, auf sich geladen habe, dieweil der Tod des Kreuzes von Gott verflucht war. Yes; for thereby I am assured that he took on himself the curse which lay upon me, because the death of the cross was accursed of God. Frage 40. Question 40. Warum hat Christus den Tod muessen leiden? Why was it necessary for Christ to suffer death? Antwort. Answer. Darum, weil wegen der Gerechtigkeit und Wahrheit Gottes nicht anders fuer unsere Suenden moechte bezahlet werden, denn durch den Tod des Sohnes Gottes. Because, by reason of the justice and truth of God, satisfaction for our sins could be made no other wise than by the death of the Son of God. Frage 41. Question 41. Warum ist Er begraben worden? Why was he buried? Antwort. Answer. Damit zu bezeugen, dass Er wahrhaftig gestorben sei. To show thereby that he was really dead. Frage 42. Question 42. Weil denn Christus fuer uns gestorben ist, wie kommt's, dass wir auch sterben muessen? Since, then, Christ died for us, why must we also die? Antwort. Answer. Unser Tod ist nicht eine Bezahlung fuer unsere Suende, sondern nur eine Our death is not a satisfaction for our sin, but only a dying to Absterbung der Suenden, und Eingang zum ewigen Leben. sins and entering into eternal life. Frage 43. Question 43. Was bekommen wir mehr fuer Nutzen aus dem Opfer und Tod Christi am Kreuz? What further benefit do we receive from the sacrifice and death of Christ on the cross? Antwort. Answer. Dass durch seine Kraft unser alter Mensch mit Ihm gekreuziget, getoedtet und begraben wird, auf dass die boesen Lueste des Fleisches nicht mehr in uns regieren, sondern dass wir uns selbst Ihm zur Danksagung aufopfern. That by his power our old man is with him crucified, slain, and buried; that so the evil lusts of the flesh may no more reign in us, but that we may offer ourselves unto him a sacrifice of thanksgiving. Frage 44. Question 44. Warum folget: Abgestiegen zu der Hoelle? [181] Why is it added: He descended into Hades? [182] Antwort. Answer. Dass ich in meinen hoechsten Anfechtungen versichert sei, mein Herr Christus habe mich durch seine unaussprechliche Angst, Schmerzen und Schrecken, die Er auch an seiner Seele am Kreuz und zuvor erlitten, vor der hoellischen Angst und Pein erloeset. That in my greatest temptations I may be assured that Christ, my Lord, by his inexpressible anguish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell. Frage 45. Question 45. Was nuetzet uns die Auferstehung Christi? What benefit do we receive from the resurrection of Christ? Antwort. Answer. Erstlich hat Er durch seine Auferstehung den Tod ueberwunden, dass Er uns der Gerechtigkeit, die Er uns durch seinen Tod erworben hat, koennte theilhaftig machen. Zum andern werden auch wir jetzt durch seine Kraft erwecket First, by his resurrection he has overcome death, that he might make us partakers of the righteousness which by his death he has obtained for us. Secondly, we also are now by his power zu einem neuen Leben. Zum dritten ist uns die Auferstehung Christi ein gewisses Pfand unserer seligen Auferstehung. raised up to a new life. Thirdly the resurrection of Christ is to us a sure pledge of our blessed resurrection. Frage 46. Question 46. Wie verstehst du [diess], dass Er ist gen Himmel gefahren? How dost thon understand the words, He ascended into Heaven? Antwort. Answer. Dass Christus vor den Augen seiner Juenger ist von der Erde aufgehoben gen Himmel, und uns zu gut daselbst ist, bis dass Er wiederkommt zu richten die Lebendigen und die Todten. That Christ, in sight of his disciples, was taken up from the earth into heaven, and in our behalf there continues, until he shall come again to judge the living and the dead. Frage 47. Question 47. Ist denn Christus nicht bei uns bis an's Ende der Welt, wie Er uns verhiessen hat? Is not, then, Christ with us even unto the end of the world, as he has promised? Antwort. Answer. Christus ist wahrer Mensch und wahrer Gott: nach seiner menschlichen Natur ist Er jetzt nicht auf Erden, aber nach seiner Gottheit, Majestaet, Gnade und Geist weicht Er nimmer von uns. Christ is true Man and true God: according to his human nature, he is now not upon earth; but according to his Godhead, majesty, grace, and Spirit, he is at no time absent from us. Frage 48. Question 48. Werden aber auf diese Weise die zwei Naturen in Christo nicht von einander getrennt, so die Menschheit nicht ueberall ist, da die Gottheit ist? But are not, in this way, the two natures in Christ separated from one another, if the Manhood be not wherever the Godhead is? Antwort. Answer. Mit nichten: denn weil die Gottheit unbegreiflich und allenthalben gegenwaertig ist, so muss folgen, dass sie wohl ausserhalb ihrer angenommenen Menschheit, und dennoch nichts desto weniger auch in derselben ist, und persoenlich mit ihr vereiniget bleibt. By no means; for since the Godhead is incomprehensible and every where present, it must follow that it is indeed beyond the bounds of the Manhood which it has assumed, but is yet none the less in the same also, and remains personally united to it. Frage 49. Question 49. Was nuetzet uns die Himmelfahrt Christi? What benefit do we receive from Christi ascension into heaven? Antwort. Answer. Erstlich, dass Er im Himmel vor dem Angesicht seines Vaters unser Fuersprecher ist. Zum andern, dass wir unser Fleisch im Himmel zu einem sichern Pfand haben, dass Er, als das Haupt, uns, seine Gleider, auch zu sich werde hinauf nehmen. Zum dritten, dass Er uns seinen Geist zum Gegenpfand herab sendet, durch welches Kraft wir suchen, was droben ist, da Christus ist, sitzend zur Rechten Gottes, und nicht, das auf Erden ist. First, that he is our Advocate in the presence of his Father in heaven. Secondly, that we have our flesh in heaven, as a sure pledge that he, as the Head, will also take us, his members, up to himself. Thirdly, that he sends us his Spirit, as an earnest, by whose power we seek those things which are above, where Christ sitteth on the right hand of God, and not things on the earth. Frage 50. Question 50. Warum wird hinzugesetzt, dass Er sitze zur Rechten Gottes? Why is it added, And sitteth at the right hand of God? Antwort. Answer. Weil Christus darum gen Himmel gefahren ist, dass Er sich daselbst erzeige als das Haupt seiner christlichen Kirche, durch welches der Vater alles regieret. Because Christ ascended into heaven for this end, that he might there appear as Head of his Church, by whom the Father governs all things. Frage 51. Question 51. Was nuetzet uns diese Herrlichkeit unsers Hauptes Christi? What benefit do we receive from this glory of our Head, Christ? Antwort. Answer. Erstlich, dass Er durch seinen heiligen Geist in uns, seine Glieder, die himmlischen Gaben ausgeusst; darnach, dass Er uns mit seiner Gewalt wider alle Feinde schuetzet und erhaelt. First, that by his Holy Spirit he sheds forth heavenly gifts in us, his members; then, that by his power he defends and preserves us against all enemies. Frage 52. Question 52. Wes troestet dich die Wiederkunft Christi What comfort is it to thee that Christ zu richten die Lebendigen und die Todten? shall come again to judge the quick and the dead? Antwort. Answer. Dass ich in aller Truebsal und Verfolgung mit aufgerichtetem Haupt eben des Richters, der sich zuvor dem Gerichte Gottes fuer mich dargestellt und alle Vermaledeiung von mir hinweggenommen hat, aus dem Himmel gewaertig bin, dass Er alle seine und meine Feinde in die ewige Verdammniss werfe, mich aber, sammt allen Auserwaehlten, zu sich in die himmlische Freude und Herrlichkeit nehme. That in all my sorrows and persecutions, with uplifted head, I look for the self-same One who has before offered himself for me to the judgment of God, and removed from me all curse, to come again as Judge from heaven; who shall cast all his and my enemies into everlasting condemnation, but shall take me, with all his chosen ones, to himself, into heavenly joy and glory. -------- -------- Von Gott dem Heiligen Geiste. OF GOD THE HOLY GHOST. Frage 53. Question 53. Was glaubest du vom Heiligen Geiste? What dost thou believe concerning the Holy Ghost? Antwort. Answer. Erstlich, dass Er gleich ewiger Gott mit dem Vater und dem Sohne ist. Zum andern, dass Er auch mir gegeben ist, mich durch einen wahren Glauben Christi und aller seiner Wohlthaten theilhaftig macht, mich troestet und bei mir bleiben wird bis in Ewigkeit. First, that he is co-eternal God with the Father and the Son. Secondly, that he is also given unto me, makes me by a true faith partaker of Christ and all his benefits, comforts me, and shall abide with me forever. Frage 54. Question 54. Was glaubest du von der heiligen allgemeinen Christlichen Kirche? What dost thou believe concerning the Holy Catholic Church? Antwort. Answer. Dass der Sohn Gottes aus dem ganzen menschlichen Geschlechte sich eine auserwaehlte Gemeine zum ewigen Leben, durch seinen Geist und Wort, in Einigkeit des wahren Glaubens, That out of the whole human race, from the beginning to the end of the world, the Son of God, by his Spirit and Word, gathers, defends, and preserves for himself unto everlasting von Anbeginn der Welt bis an's Ende versammle, schuetze und erhalte; und dass ich derselben ein lebendiges Glied bin, und ewig bleiben werde. life, a chosen communion in the unity of the true faith; and that I am, and forever shall remain, a living member of the same. Frage 55. Question 55. Was verstehst du under der Gemeinschaft der Heiligen? What dost thou understand by the communion of saints? Antwort. Answer. Erstlich, dass alle und jede Glaeubigen als Glieder an dem Herrn Christo und allen seinen Schaetzen und Gaben Gemeinschaft haben. Zum andern, dass ein jeder seine Gaben zu Nutz und Heil der andern Glieder willig und mit Freuden anzulegen sich schuldig wissen soll. First, that believers, all and every one, as members of Christ, have part in him and in all his treasures and gifts. Secondly, that each one must feel himself bound to use his gifts, readily and cheerfully, for the advantage and welfare of other members. Frage 56. Question 56. Was glaubest du von der Vergebung der Suenden? What dost thou believe concerning the forgiveness of sins? Antwort. Answer. Dass Gott um der Genugthuung Christi willen aller meiner Suenden, auch der suendlichen Art, mit der ich mein Leben lang zu streiten habe, nimmermehr gedenken will, sondern mir die Gerechtigkeit Christi aus Gnaden schenket, dass ich in's Gericht nimmermehr soll kommen. That God, for the sake of Christ's satisfaction, will no more remember my sins, neither the sinful nature with which I have to struggle all my life long; but graciously imparts to me the righteousness of Christ, that I may nevermore come into condemnation. Frage 57. Question 57. Wes troestet dich die Auferstehung des Fleisches? What comfort does the resurrection of the body afford thee? Antwort. Answer. Dass nicht allein meine Seele nach diesem Leben alsbald zu Christo, ihrem Haupt, genommen wird, sondern auch, dass diess mein Fleisch, durch die Kraft That not only my soul, after this life, shall be immediately taken up to Christ its Head, but also that this my body, raised by the power Christi auferwecket, wieder mit meiner Seele vereiniget, und dem herrlichen Leibe Christi gleichfoermig werden soll. of Christ, shall again be united with my soul, and made like unto the glorious body of Christ. Frage 58. Question 58. Wes troestet dich der Artikel vom ewigen Leben? What comfort hast thou from the article of the life everlasting? Antwort. Answer. Dass, nachdem ich jetzt den Anfang der ewigen Freude in meinem Herzen empfinde, ich nach diesem Leben vollkommene Seligkeit besitzen werde, die kein Auge gesehen, kein Ohr gehoeret, und in keines Menschen Herz gekommen ist, Gott ewiglich darin zu preisen. That, inasmuch as I now feel in my heart the beginning of eternal joy, I shall after this life possess complete bliss, such as eye hath not seen, nor ear heard, neither hath entered into the heart of man, therein to praise God forever. Frage 59. Question 59. Was hilft es dir aber nun, wenn du diess Alles glaubest? But what does it help thee now that thou believest all this? Antwort. Answer. Dass ich in Christo vor Gott gerecht, und ein Erbe des ewigen Lebens bin. That I am righteous in Christ before God, and an heir of eternal life. Frage 60. Question 60. Wie bist du gerecht vor Gott? How art thou righteous before God? Antwort. Answer. Allein durch wahren Glauben in Jesum Christum: also, dass, ob mich schon mein Gewissen anklagt, dass ich wider alle Gebote Gottes schwerlich gesuendiget, und derselben keines je gehalten habe, auch noch immerdar zu allem Boesen geneigt bin, doch Gott ohne all mein Verdienst aus lauter Gnaden, mir die vollkommene Genugthuung, Gerechtigkeit und Heiligkeit Christi schenket und zurechnet, als haette ich nie eine Suende begangen noch gehabt, und selbst allen den Only by true faith in Jesus Christ; that is, although my conscience accuse me that I have grievously sinned against all the commandments of God, and have never kept any of them, and that I am still prone always to all evil, yet God, without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never committed nor had any sin, and had myself accomplished Gehorsam vollbracht, den Christus fuer mich hat geleistet, wenn ich allein solche Wohlthat mit glaeubigem Herzen annehme. all the obedience which Christ has fulfilled for me, if only I accept such benefit with a believing heart. Frage 61. Question 61. Warum sagst du, dass du allein durch den Glauben gerecht seiest? Why sayest thou that thou art righteous only by faith? Antwort. Answer. Nicht dass ich von wegen der Wuerdigkeit meines Glaubens Gott gefalle, sondern darum, dass allein die Genugthuung, Gerechtigkeit, und Heiligkeit Christi meine Gerechtigkeit vor Gott ist, und ich dieselbe nicht anders, denn allein durch den Glauben annehmen, und mir zueignen kann. Not that I am acceptable to God on account of the worthiness of my faith; but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before trod, and I can receive the same and make it my own in no other way than by faith only. Frage 62. Question 62. Warum koennen aber unsere guten Werke nicht die Gerechtigkeit vor Gott oder ein Stueck derselben sein? But why can not our good works be the whole or part of oar righteousness before God? Antwort. Answer. Darum, weil die Gerechtigkeit, so vor Gottes Gericht bestehen soll, durchaus vollkommen und dem Gesetz ganz gleichfoermig sein muss, aber auch unsere besten Werke in diesem Leben alle unvollkommen und mit Suenden befleckt sind. Because the righteousness which can stand before the judgment-seat of God must be perfect throughout, and wholly conformable to the divine law; whereas even our best works in this life are all imperfect and defiled with sin. Frage 63. Question 63. Verdienen aber unsere guten Werke nichts, so sie doch Gott in diesem und dem zukuenftigen Leben will belohnen? How is it that our good works merit nothing, while yet it is God's will to reward them in this life and in that which is to come? Antwort. Answer. Diese Belohnung geschieht nicht aus Verdienst, sondern aus Gnaden. The reward comes not of merit, but of grace. Frage 64. Question 64. Macht aber diese Lehre nicht sorglose und verruchte Leute? But does not this doctrine make men careless and profane? Antwort. Answer. Nein: denn es unmoeglich ist, dass die, so Christo durch wahren Glauben sind eingepflanzet, nicht Frucht der Dankbarkeit sollen bringen. No; for it is impossible that those who are implanted into Christ by true faith should not bring forth fruits of righteousness. -------- -------- Von den heiligen Sacramenten. OF THE HOLY SACRAMENTS. Frage 65. Question 65. Dieweil denn allein der Glaube uns Christi und aller seiner Wohlthaten theilhaftig macht, woher kommt solcher Glaube? Since, then, we are made partakers of Christ and all his benefits by faith only, whence comes this faith? Antwort. Answer. Der Heilige Geist wirket denselben in unsern Herzen durch die Predigt des heiligen Evangeliums, und bestaetigt ihn durch den Brauch der heiligen Sacramente. The Holy Ghost works it in our hearts by the preaching of the holy Gospel, and confirms it by the use of the holy Sacraments. Frage 66. Question 66. Was sind die Sacramente? What are the Sacraments? Antwort. Answer. Es sind sichtbare heilige Wahrzeichen und Siegel, von Gott dazu eingesetzt, dass er uns durch den Brauch derselben die Verheissung des Evangeliums desto besser zu verstehen gebe und versiegele: naemlich, dass er uns von wegen des einigen Opfers Christi, am Kreuz vollbracht, Vergebung der Suenden und ewiges Leben aus Gnaden schenke. The Sacraments are visible, holy signs and seals, appointed of God for this end, that by the use thereof he may the more fully declare and seal to us the promise of the Gospel; namely, that he grants us out of free grace the forgiveness of sins and everlasting life, for the sake of the one sacrifice of Christ accomplished on the cross. Frage 67. Question 67. Sind den beide, das Wort und die Sacramente, dahin gerichtet, dass sie unsern Glauben Are both these, then, the Word and the sacraments, designed to direct our faith to auf das Opfer Jesu Christi am Kreuz, als auf den einigen Grund unserer Seligkeit, weisen? the sacrifice of Jesus Christ on the cross as the only ground of our salvation? Antwort. Answer. Ja freilich: denn der Heilige Geist lehret im Evangelio, und bestaetigt durch die heiligen Sacramente, dass unsere ganze Seligkeit stehe in dem einigen Opfer Christi, fuer uns am Kreuz geschehen. Yes, truly; for the Holy Ghost teaches in the Gospel, and by the holy Sacraments assures us, that our whole salvation stands in the one sacrifice of Christ made for us on the cross. Frage 68. Question 68. Wie veil Sacramente hat Christus in Neuen Testament eingesetzt? How many Sacraments has Christ appointed in the New Testament? Antwort. Answer. Zwei: die heilige Taufe und das heilige Abendmahl. Two: holy Baptism and the holy Supper. -------- -------- Von der heiligen Taufe. OF HOLY BAPTISM. Frage 69. Question 69. Wie wirst du in der heiligen Taufe erinnert und versichert, dass das einige Opfer Christi am Kreuz dir zu gut komme? How is it signified and sealed unto thee in holy Baptism that thou hast part in the one sacrifice of Christ on the cross? Antwort. Answer. Also, dass Christus diess aeusserliche Wasserbad eingesetzt, und dabei verheissen hat, dass ich so gewiss mit seinem Blut und Geist von der Unreinigkeit meiner Seele, das ist, allen meinen Suenden gewaschen sei, so gewiss ich aeusserlich mit dem Wasser, welches die Unsauberkeit des Leibes pflegt hinzunehmen, gewaschen bin. Thus: that Christ has appointed this outward washing with water, and has joined therewith this promise, that I am washed with his blood and Spirit from the pollution of my soul, that is, from all my sins, as certainly as I am washed outwardly with water whereby commonly the filthiness of the body is taken away. Frage 70. Question 70. Was heisst mit dem Blut und Geist Christi gewaschen sein? What is it to be washed with the blood and Spirit of Christ? Antwort. Answer. Es heisst Vergebung der Suenden It is to have the forgiveness of von Gott aus Gnaden haben, um des Blutes Christi willen, welches er in seinem Opfer am Kreuz fuer uns vergossen hat; darnach auch durch den Heiligen Geist erneuert, und zu einem Glied Christi geheiliget sein, dass wir je laenger je mehr der Suende absterben, und in einem gottseligen, unstraeflichen Leben wandeln. sins from God, through grace, for the sake of Christ's blood, which he shed for us in his sacrifice on the cross; and also to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and unblamable lives. Frage 71. Question 71. Wo hat Christus verheissen, dass wir so gewiss mit seinem Blut und Geist, als mit dem Taufwasser, gewaschen sind? Where has Christ promised that we are as certainly washed with his blood and Spirit as with the water of Baptism? Antwort. Answer. In der Einsetzung der Taufe, welche also lautet: Gehet hin, und lehret alle Voelker, und taufet sie im Namen des Vaters, und des Sohnes, und des Heiligen Geistes: wer da glaubet und getauft wird, der wird selig werden; wer aber nicht glaubet, der wird verdammt werden. Diese Verheissung wird auch wiederholt, da die Schrift die Taufe das Bad der Wiedergeburt und Abwaschung der Suenden nennet. In the institution of Baptism, which runs thus: Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. He. that believeth and is baptized, shall be saved y but he that believeth not, shall be damned. This promise is also repeated where the Scripture calls Baptism the washing of regeneration and the washing away of sins. Frage 72. Question 72. Ist denn das aeusserliche Wasserbad die Abwaschung der Suenden selbst? Is, then, the outward washing of water itself the washing away of sins? Antwort. Answer. Nein; denn allein das Blut Jesu Christi, und der Heilige Geist reiniget uns von allen Suenden. No; for only the blood of Jesus Christ and the Holy Spirit cleanse us from all sin. Frage 73. Question 73. Warum nennet denn der Heilige Geist die Why, then, doth the Holy Ghost call Baptism Taufe das Bad der Wiedergeburt und die Abwaschung der Suenden? the washing of regeneration and the washing away of sins? Antwort. Answer. Gott redet also nicht ohne grosse Ursache: naemlich, nicht allein, dass Er uns damit will lehren, dass, gleichwie die Unsauberkeit des Leibes durch Wasser, also unsere Suenden durch's Blut und Geist Christi hinweg genommen werden; sondern vielmehr, dass Er uns durch diess goettliche Pfand und Wahrzeichen will versichern, dass wir so wahrhaftig von unsern Suenden geistlich gewaschen sind, als wir mit dem leiblichen Wasser gewaschen werden. God speaks thus not without great cause: namely, not only to teach us thereby that like as the filthiness of the body is taken away by water, so our sins also are taken away by the blood and Spirit of Christ; but much more, that by this divine pledge and token he may assure us that we are as really washed from our sins spiritually as our bodies are washed with water. Frage 74. Question 74. Soll man auch die jungen Kinder taufen? Are infants also to be baptized? Antwort. Answer. Ja: denn dieweil sie sowohl als die Alten in den Bund Gottes und seine Gemeine gehoeren, und ihnen in dem Blut Christi die Erloesung von Suenden und der Heilige Geist, welcher den Glauben wirket, nicht weniger denn den Alten zugesagt wird; so sollen sie auch durch die Taufe, als des Bundes Zeichen, der christlichen Kirche eingeleibt und von der Unglaeubigen Kindern unterschieden werden, wie im alten Testament durch die Beschneidung geschehen ist, an welcher Statt im neuen Testament die Taufe ist eingesetzt. Yes; for since they, as well as their parents, belong to the covenant and people of God, and both redemption from sin and the Holy Ghost, who works faith, are through the blood of Christ promised to them no less than to their parents, they are also by Baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and distinguished from the children of unbelievers, as was done in the Old Testament by Circumcision, in place of which in the New Testament Baptism is appointed. Vom Heiligen Abendmahl Jesu Christi. OF THE HOLY SUPPER OF THE LORD. Frage 75. Question 75. Wie wirst du im Heiligen Abendmahl erinnert und versichert, dass du an dem einigen Opfer Christi am Kreuz und allen seinen Guetern Gemeinschaft habest? How is it signified and sealed unto thee in the Holy Supper that thon dost partake of the one sacrifice of Christ on the cross and all his benefits? Antwort. Answer. Also, dass Christus mir und allen Glaeubigen von diesem gebrochenen Brot zu essen, und von diesem Kelch zu trinken befohlen hat, zu seinem Gedaechtniss, und dabei verheissen: Erstlich, dass sein Leib so gewiss fuer mich am Kreuz geopfert und gebrochen, und sein Blut fuer mich vergossen sei, so gewiss ich mit Augen sehe, dass das Brot des Herrn mir gebrochen, und der Kelch mir mitgetheilet wird; und zum andern, dass Er selbst meine Seele mit seinem gekreuzigten Leib und vergossenen Blut so gewiss zum ewigen Leben speise und traenke, als ich aus der Hand des Dieners empfange und leiblich geniesse das Brot und den Kelch des Herrn, welche mir als gewisse Wahrzeichen des Leibes und Bluts Christi gegeben werden. Thus, that Christ has commanded me and all believers to eat of this broken bread, and to drink of this cup, and has joined therewith these promises: First, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me; and, further, that with his crucified body and shed blood he himself feeds and nourishes my soul to everlasting life, as certainly as I receive from the hand of the minister, and taste with my mouth, the bread and cup of the Lord, which are given me as certain tokens of the body and blood of Christ. Frage 76. Question 76. Was heisst den gekreuzigten Leib Christi essen und sein vergossenes Blut trinken? What is it to eat the crucified body and drink the shed blood of Christ? Antwort. Answer. Es heisst nicht allein mit glaeubigem Herzen das ganze Leiden und Sterben Christi annehmen, und dadurch Vergebung der Suenden und ewiges Leben It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the forgiveness of sins bekommen, sondern auch daneben durch den Heiligen Geist, der zugleich in Christo und in uns wohnet, also mit seinem gebenedeiten Leibe je mehr und mehr vereiniget werden, dass wir, obgleich Er im Himmel, und wir auf Erden sind, dennoch Fleisch von seinem Fleisch und Bein von seinen Beinen sind, und von Einem Geiste (wie die Glieder unsers Leibes von Einer Seele) ewig leben und regieret werden. and life eternal, but moreover, also, to be so united more and more to his sacred body by the Holy Ghost, who dwells both in Christ and in us, that although he is in heaven, and we on the earth, we are nevertheless flesh of his flesh and bone of his bones, and live and are governed forever by one Spirit, as members of the same body are by one soul. Frage 77. Question 77. Wo hat Christus verheissen, dass Er die Glaeubigen so gewiss mit seinem Leib und Blut speise und traenke, als sie von diesem gebrochenen Brot essen, und von diesem Kelch trinken? Where has Christ promised that he will thus feed and nourish believers with his body and blood, as certainly as they eat of this broken bread and drink of this cup? Antwort. Answer. In der Einsetzung des heiligen Abendmahls, welche also lautet: Unser Herr Jesus, in der Nacht, da Er verrathen ward, nahm Er das Brot, dankete, und brach's, und sprach: 'Nehmet, esset, das ist mein Leib, der fuer euch gebrochen wird; solches thut zu meinem Gedaechtniss.'Desselben gleichen auch den Kelch, nach dem Abendmahl, und sprach: 'Dieser Kelch ist das Neue Testament in meinem Blut; solches thut, so oft ihr's trinket, zu meinem Gedaechtniss.'Denn so oft ihr von diesem Brot esset, und von diesem Kelch trinket, sollt ihr des Herrn Tod verkuendigen, bis dass Er kommt. Und diese Verheissung wird auch wiederholet In the institution of the Supper, which runs thus: The Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it and said: 'Take, eat, this is my body, which is broken for you; this do in remembrance of me' After the same manner also he took the cup, when he had supped, saying: 'This cup is the New Testament in my blood; this do ye as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.' And this promise is repeated also by St. Paul, where he says: The cup of durch St. Paulum, da er spricht: Der Kelch der Danksagung, damit wir danksagen, ist er nicht die Gemeinschaft des Bluts Christi? Das Brot, das wir brechen, ist das nicht die Gemeinschaft des Leibes Christi? Denn Ein Brot ist's, so sind wir viele Ein Leib, dieweil wir alle Eines Brots theilhaftig sind? blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, and one body; for we are all partakers of that one bread. Frage 78. Question 78. Wird denn aus Brot und Wein der wesentliche Leib und Blut Christi? Do, then, the bread and wine become the real body and blood of Christ? Antwort. Answer. Nein: sondern wie das Wasser in der Taufe nicht in das Blut Christi verwandelt, oder die Abwaschung der Suenden selbst wird, deren es allein ein goettlich Wahrzeichen und Versicherung ist: also wird auch das heilige Brot im Abendmahl nicht der Leib Christi selbst, wiewohl es, nach Art und Brauch der Sacramente, der Leib Christi genennet wird. No; but as the water in Baptism is not changed into the blood of Christ, nor becomes the washing away of sins itself, being only the divine token and assurance thereof, so also in the Lord's Supper the sacred bread does not become the body of Christ itself, though agreeably to the nature and usage of sacraments it is called the body of Christ. Frage 79. Question 79. Warum nennet denn Christus das Brot seinen Leib, und den Kelch sein Blut, oder das Neue Testament in seinem Blute, und St. Paulus die Gemeinschaft des Leibes und Blutes Jesu Christi? Why, then, doth Christ call the bread his body, and the cup his blood, or the New Testament in his blood; and St. Paul, the communion of the body and blood of Christ? Antwort. Answer. Christus redet also nicht ohne grosse Ursache: naemlich, dass Er uns nicht allein damit will lehren, dass, gleich wie Brot und Wein das zeitliche Leben erhalten, also sei auch sein gekreuzigter Christ speaks thus not without great cause: namely, not only to teach us thereby that like as bread and wine sustain this temporal life, so also his crucified Leib und vergossen Blut die wahre Speise und Trank unserer Seelen zum ewigen Leben, sondern vielmehr, dass Er uns durch diess sichtbare Zeichen und Pfand will versichern, dass wir so wahrhaftig seines wahren Leibes und Blutes durch Wirkung des Heiligen Geistes theilhaftig werden, als wir diese heiligen Wahrzeichen mit dem leiblichen Mund zu seinem Gedaechtniss empfangen, und dass all sein Leiden und Gehorsam so gewiss unser eigen sei, als haetten wir selbst in unserer eigenen Person alles gelitten und genug gethan. body and shed blood are the true meat and drink of our souls unto life eternal; but much more, by this visible sign and pledge to assure us that we are as really partakers of his true body and blood, through the working of the Holy Ghost, as we receive by the mouth of the body these holy tokens in remembrance of him; and that all his sufferings and obedience are as certainly our own as if we had ourselves suffered and done all in our own persons. (Frage 80. (Question 80. Was ist fuer ein Unterschied zwischen dem Abendmahl des Herrn und der paepstlichen Messe? What difference is there between the Lord's Supper and the Popish Mass? Antwort. Answer. Das Abendmahl bezeuget uns, dass wir vollkommene Vergebung aller unserer Suenden haben durch das einige Opfer Jesu Christi, so Er selbst einmal am Kreuz vollbracht hat; [und dass wir durch den Heiligen Geist Christo werden eingeleibet, der jetzt mit seinem wahren Leib im Himmel zur Rechten des Vaters ist, und daselbst will angebetet werden]. Die Messe aber lehret, dass die Lebendigen und die Todten nicht durch das Leiden Christi Vergebung der Suenden haben, es sei denn, dass Christus noch taeglich fuer sie von den Messpriestern geopfert werde; [und dass Christus leiblich unter der Gestalt Brots und Weins sei, und derhalben The Lord's Supper testifies to us that we have full forgiveness of all our sins by the one sacrifice of Jesus Christ, which he himself has once accomplished on the cross; [and that by the Holy Ghost we are ingrafted into Christ, who with his true body is now in heaven at the right hand of the Father, and is to be there worshiped]. But the Mass teaches that the living and the dead have not forgiveness of sins through the sufferings of Christ unless Christ is still daily offered for them by the priests; [and that Christ is bodily under the form of bread and wine, and darin soll angebetet werden]. Und ist also die Messe im Grund nichts anders, denn eine Verlaeugnung des einigen Opfers und Leidens Jesu Christi [und eine vermaledeite Abgoetterei].) [183] is therefore to be worshiped in them]. And thus the Mass at bottom is nothing else than a denial of the one sacrifice and passion of Jesus Christ [and an accursed idolatry].) [184] Frage 81. Question 81. Welche sollen zum Tische des Herrn kommen? Who are to come unto the table of the Lord? Antwort. Answer. Die sich selbst um ihrer Suenden willen missfallen, und doch vertrauen, dass dieselbigen ihnen verziehen, und die uebrige Schwachheit mit dem Leiden und Sterben Christi bedeckt sei, begehren auch je mehr und mehr ihren Glauben zu staerken, und ihr Leben zu bessern. Die Unbussfertigen aber und Heuchler essen und trinken sich selbst das Gericht. Those who are displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by the passion and death of Christ; who also desire more and more to strengthen their faith and amend their life. But the impenitent and hypocrites eat and drink judgment to themselves. Frage 82. Question 82. Sollen aber zu diesem Abendmahl auch zugelassen werden, die sich mit ihrem Bekenntniss und Leben als Unglaeubige und Gottlose erzeigen? Are they, then, also to be admitted to this Supper who show themselves to be, by their confession and life, unbelieving and ungodly? Antwort. Answer. Nein: denn es wird also der Bund Gottes geschmaehet, und sein Zorn ueber die ganze Gemeine gereizet. Derhalben die christliche Kirche schuldig ist, nach der Ordnung Christi und seiner Apostel, solche bis zur Besserung ihres No; for by this the covenant of God is profaned, and his wrath provoked against the whole congregation; wherefore the Christian Church is bound, according to the order of Christ and his Apostles, by the office Lebens durch das Amt der Schluessel auszuschliessen. of the keys to exclude such person until they amend their life. Frage 83. Question 83. Was ist das Amt der Schluessel? What is the Office of the Keys? Antwort. Answer. Die Predigt des heiligen Evangeliums, und die christliche Busszucht, durch welche beide Stuecke das Himmelreich den Glaeubigen aufgeschlossen und den Unglaeubigen zugeschlossen wird: The preaching of the holy Gospel and Church discipline; by which two things the kingdom of heaven is opened to believers and shut against unbelievers. Frage 84. Question 84. Wie wird das Himmelreich durch die Predigt des heiligen Evangeliums auf- und zugeschlossen? How is the kingdom of heaven opened and shut by the preaching of the holy Gospel? Antwort. Answer. Also, dass nach dem Befehl Christi allen und jeden Glaeubigen verkuendigt und oeffentlich bezeuget wird, dass ihnen, so oft sie die Verheissung des Evangeliums mit wahrem Glauben annehmen, wahrhaftig alle ihre Suenden von Gott, um des Verdienstes Christi willen, vergeben sind; und hinwiederum allen Unglaeubigen und Heuchlern, dass der Zorn Gottes und die ewige Verdammniss auf ihnen liegt, so lange sie sich nicht bekehren. Nach welchem Zeugniss des Evangelii Gott beide in diesem und dem zukuenftigen Leben urtheilen will. In this way: that, according to the command of Christ, it is proclaimed and openly witnessed to believers, one and all, that as often as they accept with true faith the promise of the Gospel, all their sins are really forgiven them of God for the sake of Christ's merits; and on the contrary, to all unbelievers and hypocrites, that the wrath of God and eternal condemnation abide on them so long as they are not converted: according to which witness of the Gospel will be the judgment of God, both in this life and in that which is to come. Frage 85. Question 85. Wie wird das Himmelreich auf- und zugeschlossen durch die christliche Busszucht? How is the kingdom of heaven shut and opened by Church discipline? Antwort. Answer. Also, dass nach dem Befehl Christi diejenigen, so unter dem christlichen In this way: that, according to the command of Christ, if any under Namen unchristliche Lehre oder Wandel fuehren, nachdem sie etlichemal bruederlich vermahnet sind, und von ihren Irrthuemern oder Lastern nicht abstehen, der Kirche, oder denen, so von der Kirche dazu verordnet sind, angezeiget, und so sie sich an derselben Vermahnung auch nicht kehren, von ihnen durch Verbietung der heiligen Sacramente aus der christlichen Gemeine, und von Gott selbst aus dem Reiche Christi werden ausgeschlossen; und wiederum als Glieder Christi und der Kirche angenommen, wenn sie wahre Besserung verheissen und erzeigen. the Christian name show themselves unsound either in doctrine or life, and after repeated brotherly admonition refuse to turn from their errors or evil ways, they are complained of to the Church or to its proper officers, and, if they neglect to hear them also, are by them excluded from the holy Sacraments and the Christian communion, and by God himself from the kingdom of Christ; and if they promise and show real amendment, they are again received as members of Christ and his Church. -------- -------- Der dritte Theil. THE THIRD PART. Von der Dankbarkeit. OF THANKFULNESS. Frage 86. Question 86. Dieweil wir denn aus unserm Elend, ohne all unser Verdienst, aus Gnaden durch Christum erloeset sind, warum sollen wir gute Werke thun? Since, then, we are redeemed from our misery by grace through Christ, without any merit of ours, why must we do good works? Antwort. Answer. Darum, dass Christus, nachdem Er uns mit seinem Blut erkauft hat, uns auch durch seinen Heiligen Geist erneuert zu seinem Ebenbild, dass wir mit unserm ganzen Leben uns dankbar gegen Gott fuer seine Wohlthat erzeigen, und Er durch uns gepriesen werde. Darnach auch, dass wir bei uns selbst unsers Glaubens aus seinen Fruechten gewiss seien, und mit unserm gottseligen Wandel unsern Naechsten auch Christo gewinnen. Because Christ, having redeemed us by his blood, renews us also by his holy Spirit after his own image, that with our whole life we may show ourselves thankful to God for his blessing, and that he may be glorified through us; then, also, that we ourselves may be assured of our faith by the fruits thereof, and by our godly walk may win our neighbors also to Christ. Frage 87. Question 87. Koennen denn die nicht selig werden, die sich von ihrem undankbaren, unbussfertigen Wandel zu Gott nicht bekehren? Can they, then, not be saved who do not turn to God from their unthankful, impenitent life? Antwort. Answer. Keineswegs; denn, wie die Schrift sagt: Kein Unkeuscher, Abgoettischer, Ehebrecher, Dieb, Geiziger, Trunkenbold, Laesterer, Raeuber und dergleichen, wird das Reich Gottes erben. By no means; for, as the Scripture saith, no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God. Frage 88. Question 88. In wie viel Stuecken stehet die wahrhaftige Busse oder Bekehrung des Menschen? In how many things does true repentance or conversion consist? Antwort. Answer. In zwei Stuecken: in Absterbung des alten, und Auferstehung des neuen Menschen. In two things: the dying of the old man, and the quickening of the new. Frage 89. Question 89. Was ist die Absterbung des alten Menschen? What is the dying of the old man? Antwort. Answer. Sich die Suende von Herzen lassen leid sein, und dieselbe je laenger je mehr hassen und fliehen. Heartfelt sorrow for sin; causing us to hate and turn from it always more and more. Frage 90. Question 90. Was ist die Auferstehung des neuen Menschen? What is the quickening of the new man? Antwort. Answer. Herzliche Freude in Gott durch Christum, und Lust und Liebe haben, nach dem Willen Gottes in allen guten Werken zu leben. Heartfelt joy in God; causing us to take delight in living according to the will of God in all good works. Frage 91. Question 91. Welches sind aber gute Werke? But what are good works? Antwort. Answer. Allein die aus wahrem Glauben nach dem Gesetz Gottes ihm zu Ehren Those only which are done from true faith, according to the law of geschehen, und nicht die auf unser Gutduenken oder Menschen-Satzung gegruendet sind. God, for his glory; and not such as rest on our own opinion or the commandments of men. Frage 92. Question 92. Wie lautet das Gesetz des Herrn? What is the law of God? Antwort. Answer. Gott redet alle diese Worte: God spake all these words, saying: Das Erste Gebot. FIRST COMMANDMENT. Ich bin der Herr, den Gott, der Ich dich aus Aegyptenland, aus dem Diensthause, gefuehret habe. Du sollst keine anderen Goetter vor Mir haben. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Das Andere Gebot. SECOND COMMANDMENT. Du sollst dir kein Bildniss, noch irgend ein Gleichniss machen, weder dess, das oben im Himmel, noch dess, das unten auf Erden, oder dess, das im Wasser unter der Erde ist; du sollst sie nicht anbeten, noch ihnen dienen. Denn Ich, der Herr, dein Gott, bin ein starker, eifriger Gott, der die Missethat der Vaeter heimsucht an den Kindern bis in's dritte und vierte Glied, derer, die Mich hassen, und thue Barmherzigkeit an vielen Tausenden, die Mich lieben und Meine Gebote halten. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them. For 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. Das Dritte Gebot. THIRD COMMANDMENT. Du sollst den Namen des Herrn, deines Gottes, nicht missbrauchen, denn der Herr wird den nicht ungestraft lassen, der seinen Namen missbraucht. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. Das Vierte Gebot. FOURTH COMMANDMENT. Gedenke des Sabbathtages, dass du ihn heiligest. Sechs Tage sollst du arbeiten, und alle deine Werke thun: aber am siebenten Tage ist der Sabbath des Herrn, deines Gottes; da sollst du keine Arbeit thun, noch dein Sohn, noch deine Tochter, noch dein Knecht, noch deine Magd, noch dein Vieh, noch der Fremdling, der in deinen Thoren ist; denn in sechs Tagen hat der Herr Himmel und Erde gemacht, und das Meer, und alles, was darinnen ist, und ruhete am siebenten Tage: darum segnete der Herr den Sabbathtag, und heiligte ihn. Remember the Sabbath day to keep it holy. Six days shalt thon labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it. Das Fuenfte Gebot. FIFTH COMMANDMENT. Du sollst deinen Vater und deine Mutter ehren, auf dass du lange lebest im Lande, das dir der Herr, dein Gott, giebt. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. Das Sechste Gebot. SIXTH COMMANDMENT. Du sollst nicht toedten. Thou shalt not kill. Das Siebente Gebot. SEVENTH COMMANDMENT. Du sollst nicht ehebrechen. Thou shalt not commit adultery. Das Achte Gebot. EIGHTH COMMANDMENT. Du sollst nicht stehlen. Thou shalt not steal. Das Neunte Gebot. NINTH COMMANDMENT. Du sollst kein falsch Zeugniss reden wider deinen Naechsten. Thou shalt not bear false witness against thy neighbor. Das Zehnte Gebot. TENTH COMMANDMENT. Lass dich nicht geluesten deines Naechsten Hauses; lass dich nicht geluesten deines Naechsten Weibes, Thou shalt not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, nor his man-servant, noch seines Knechts, noch seiner Magd, noch seines Ochsens, noch seines Esels, noch alles, was dein Naechster hat. nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's. Frage 93. Question 93. Wie werden diese Gebote getheilet? How are these Commandments divided? Antwort. Answer. In zwei Tafeln: deren die erste in vier Geboten lehret, wie wir uns gegen Gott sollen halten; die andere in sechs Geboten, was wir unserm Naechsten schuldig sind. Into two tables: the first of which teaches us, in four commandments, what duties we owe to God; the second, in six, what duties we owe to our neighbor. Frage 94. Question 94. Was fordert der Herr im ersten Gebot? What does God require in the first commandment? Antwort. Answer. Dass ich, bei Verlierung meiner Seelen Heil und Seligkeit, alle Abgoetterei, Zauberei, aberglaeubische Segen, Anrufung der Heiligen oder anderer Creaturen, meiden und fliehen soll, und den einigen wahren Gott recht erkennen, ihm allein vertrauen, in aller Demuth und Geduld, von ihm allein alles Gute gewarten, und ihn von ganzem Herzen lieben, fuerchten, und ehren; also, dass ich ehe alle Creaturen uebergebe, denn in dem Geringsten wider seinen Willen thue. That, on peril of my soul's salvation, I avoid and flee all idolatry, sorcery, enchantments, invocation of saints or of other creatures; and that I rightly acknowledge the only true God, trust in him alone, with all humility and patience expect all good from him only, and love, fear, and honor him with my whole heart; so as rather to renounce all creatures than do the least thing against his will. Frage 95. Question 95. Was ist Abgoetterei? What is idolatry? Antwort. Answer. An Statt des einigen wahren Gottes, der sich in seinem Wort hat offenbaret, oder neben demselben, etwas anderes dichten oder haben, darauf der Mensch sein Vertrauen setzt. It is, instead of the one true God who has revealed himself in his Word, or along with the same, to conceive or have something else on which to place our trust. Frage 96. Question 96. Was will Gott im andern Gebot? What does God require in the second commandment? Antwort. Answer. Dass wir Gott in keinem Wege verbilden, noch auf irgend eine andere Weise, denn Er in seinem Wort befohlen hat, verehren sollen. That we in nowise make any image of God, nor worship him in any other way than he has commanded in his Word. Frage 97. Question 97. Soll man denn gar kein Bildniss machen? Must we, then, not make any image at all? Antwort. Answer. Gott kann und soll keineswegs abgebildet werden; die Creaturen aber, ob sie schon moegen abgebildet werden, so verbietet doch Gott derselben Bildniss zu machen und zu haben, dass man sie verehre, oder ihm damit diene. God may not and can not be imaged in any way; as for creatures, though they may indeed be imaged, yet God forbids the making or keeping any likeness of them, either to worship them, or by them to serve himself. Frage 98. Question 98. Moegen aber nicht die Bilder als der Laien Buecher in den Kirchen geduldet werden? But may not pictures be tolerated in churches as books for the laity? Antwort. Answer. Nein: denn wir sollen nicht weiser sein denn Gott, welcher seine Christenheit nicht durch stumme Goetzen, sondern durch die lebendige Predigt seines Worts will unterwiesen haben. No; for we should not be wiser than God, who will not have his people taught by dumb idols, but by the lively preaching of his Word. Frage 99. Question 99. Was will das dritte Gebot? What is required in the third commandment? Antwort. Answer. Dass wir nicht allein mit Fluchen, oder mit falschem Eid, sondern auch mit unnoethigem Schwoeren den Namen Gottes nicht laestern oder missbrauchen, noch uns mit unserm Stillschweigen und Zusehen, solcher schrecklichen Suenden That we must not by cursing, or by false swearing, nor yet by unnecessary oaths, profane or abuse the name of God; nor even by our silence and connivance be partakers of these horrible sins in theilhaftig machen; und in Summa, dass wir den heiligen Namen Gottes anders nicht, denn mit Furcht und Ehrerbietung gebrauchen, auf dass er von uns recht bekennet, angerufen, und in allen unsern Worten und Werken gepriesen werde. others; and in sum, that we use the holy name of God no otherwise than with fear and reverence, so that he may be rightly confessed and worshiped by us, and be glorified in all our words and works. Frage 100. Question 100. Ist denn mit Fluchen und Schwoeren Gottes Namen laestern so eine schwere Suende, dass Gott auch ueber die zuernet, die, so viel an ihnen ist, dieselbe nicht helfen wehren und verbieten? Is, then, the profaning of God's name, by swearing and cursing, so grievous a sin that his wrath is kindled against those also who seek not, as much as in them lies, to hinder and forbid the same? Antwort. Answer. Ja freilich: denn keine Suende groesser ist, noch Gott heftiger erzuernet, denn Laesterung seines Namens: darum er sie auch mit dem Tode zu strafen befohlen hat. Yes, truly; for no sin is greater or more provoking to God than the profaning of his name. Wherefore he even commanded it to be punished with death. Frage 101. Question 101. Mag man aber auch gottselig bei dem Namen Gottes einen Eid schwoeren? But may we not swear by the name of God in a religious manner? Antwort. Answer. Ja: wenn es die Obrigkeit von ihren Unterthanen oder sonst die Noth erfordert, Treue und Wahrheit zu Gottes Ehre und des Naechsten Heil dadurch zu erhalten und zu foerdern. Denn solches Eidschwoeren ist in Gottes Wort gegruendet, und derhalben von den Heiligen im alten und neuen Testament recht gebraucht worden. Yes; when the magistrate requires it, or it may be needful otherwise to maintain arid promote fidelity and truth, to the glory of God and our neighbor's good. For such swearing is grounded in God's Word, and therefore was rightly used by the saints in the Old and New Testament. Frage 102. Question 102. Mag man auch bei den Heiligen, oder andern Creaturen einen Eid schwoeren? May we swear by the saints or any other creatures? Antwort. Answer. Nein: denn ein rechtmaessiger Eid No; for a lawful oath is a calling ist eine Anrufung Gottes, dass Er, als der einige Herzenskuendiger, der Wahrheit Zeugniss wolle geben, und mich strafen, so ich falsch schwoere, welche Ehre denn keiner Creatur gebuehret. upon God, as the only searcher of hearts, to bear witness to the truth, and to punish me if I swear falsely; which honor is due to no creature. Frage 103. Question 103. Was will Gott im vierten Gebot? What does God require in the fourth commandment? Antwort. Answer. Gott will erstlich, dass das Predigtamt und Schulen erhalten werden, und ich, sonderlich am Feiertag, zu der Gemeine Gottes fleissig komme, das Wort Gottes zu lernen, die heiligen Sacramente zu gebrauchen, den Herrn oeffentlich anzurufen, und das christliche Almosen zu geben. Zum andern, dass ich alle Tage meines Lebens von meinen boesen Werken feire, den Herrn durch seinen Geist in mir wirken lasse, und also den ewigen Sabbath in diesem Leben anfange. In the first place, that the ministry of the Gospel and schools be maintained; and that I, especially on the day. of rest, diligently attend church, to learn the Word of God, to use the holy Sacraments, to call publicly upon the Lord, and to give Christian alms. In the second place, that all the days of my life I rest from my evil works, allow the Lord to work in me by his Spirit, and thus begin in this life the everlasting Sabbath. Frage 104. Question 104. Was will Gott im fuenften Gebot? What does God require in the fifth commandment? Antwort. Answer. Dass ich meinem Vater und Mutter, und allen, die mir vorgesetzt sind, alle Ehre, Liebe und Treue beweisen, und mich aller guten Lehre und Strafe mit gebuehrlichem Gehorsam unterwerfen, und auch mit ihren Gebrechen Geduld haben soll, dieweil uns Gott durch ihre Hand regieren will. That I show all honor, love, and faithfulness to my father and mother, and to all in authority over me; submit myself with due obedience to all their good instruction and correction, and also bear patiently with their infirmities, since it is God's will to govern us by their hand. Frage 105. Question 105. Was will Gott im sechsten Gebot? What does God require in the sixth commandment? Antwort. Answer. Dass ich meinen Naechsten weder mit Gedanken, noch mit Worten oder Geberden, viel weniger mit der That, durch mich selbst oder Andere, schmaehen, hassen, beleidigen oder toedten; sondern alle Rachgierigkeit ablegen, auch mich selbst nicht beschaedigen, oder muthwillig in Gefahr begeben soll. Darum auch die Obrigkeit, dem Todtschlag zu wehren, das Schwert traegt. That I neither in thought, nor in word or look, much less in deed, revile, hate, insult, or kill my neighbor, whether by myself or by another; but lay aside all desire of revenge: moreover, that I harm not myself, nor willfully run into any danger. Wherefore, also, to restrain murder, the magistrate is armed with the sword. Frage 106. Question 106. Redet doch diess Gebot allein vom Toedten. But this commandment speaks only of killing. Antwort. Answer. Es will uns aber Gott durch Verbietung des Todtschlags lehren, dass Er die Wurzel des Todtschlags, als Neid, Hass, Zorn, Rachgierigkeit, hasset, und dass solches alles vor ihm ein heimlicher Todtschlag sei. In forbidding this, however, God means to teach ns that he abhors the root of murder--namely, envy, hatred, anger, and desire of revenge; and that all these are in his sight hidden murder. Frage 107. Question 107. Ist's aber damit genug, dass wir unsern Naechsten, wie gemeldet, nicht toedten? Is it, then, enough that we do not kill our neighbor in any such way? Antwort. Answer. Nein: denn indem Gott Neid, Hass und Zorn verdammt, will Er von uns haben, dass wir unsern Naechsten lieben, als uns selbst, gegen ihn Geduld, Friede, Sanftmuth, Barmherzigkeit und Freundlichkeit erzeigen, seinen Schaden, so viel uns moeglich, abwenden, und auch unsern Feinden Gutes thun. No; for in condemning envy, hatred, and anger, God requires us to love our neighbor as ourselves, to show patience, peace, meekness, mercy, and kindness towards him, and, so far as we have power, to prevent his hurt; also, to do good even unto our enemies. Frage 108. Question 108. Was will das siebente Gebot? What does the seventh commandment teach us? Antwort. Answer. Dass alle Unkeuschheit von Gott vermaledeiet sei, und dass wir darum ihr von Herzen feind sein, und keusch und zuechtig leben sollen, es sei im heiligen Ehestand, oder ausserhalb desselben. That all unchastity is accursed of God; and that we should therefore loathe it from the heart, and live chastely and modestly, whether in holy wedlock or single life. Frage 109. Question 109. Verbietet Gott in diesem Gebot nichts mehr denn Ehebruch und dergleichen Schanden? Does God in this commandment forbid nothing more than adultery, and such like gross sins? Antwort. Answer. Dieweil beide unser Leib und Seele ein Tempel des Heiligen Geistes sind: so will Er, dass wir sie beide sauber und heilig bewahren; verbietet derhalben alle unkeusche Thaten, Geberden, Worte, Gedanken, Lust, und was den Menschen dazu reizen mag. Since our body and soul are both temples of the Holy Ghost, it is his will that we keep both pure and holy; for which reason he forbids all unchaste actions, gestures, words, thoughts, desires, and whatever may entice thereto. Frage 110. Question 110. Was verbietet Gott im achten Gebot? What does God forbid in the eighth commandment. Antwort. Answer. Er verbietet nicht allein den Diebstahl und Raeuberei, welche die Obrigkeit straft; sondern Gott nennet auch Diebstahl alle boese Stuecke und Anschlaege, damit wir unseres Naechsten Gut gedenken an uns zu bringen, es sei mit Gewalt oder Schein des Rechtes, als unrechtem Gewicht, Elle, Mass, Waare, Muenze, Wucher, oder durch einiges Mittel, das von Gott verboten ist; dazu auch allen Geiz und unnuetze Verschwendung seiner Gaben. Not only such theft and robbery as are punished by the magistrate, but God views as theft also all wicked tricks and devices whereby we seek to draw to ourselves our neighbor's goods, whether by force or with show of right, such as unjust weights, ells, measures, wares, coins, usury, or any means forbidden of God; so, moreover, all covetousness, and all useless waste of his gifts. Frage 111. Question 111. Was gebietet dir aber Gott in diesem Gebot? But what does God require of thee in this commandment? Antwort. Answer. Dass ich meines Naechsten Nutzen, wo ich kann und mag, foerdere, gegen ihn also handele, wie ich wollte, dass man mit mir handelte, und treulich arbeite, auf dass ich dem Duerftigen in seiner Noth helfen moege. That I further my neighbor's good where I can and may, deal with him as I would have others deal with me, and labor faithfully that I may be able to help the poor in their need. Frage 112. Question 112. Was will das neunte Gebot? What is required in the ninth commandment? Antwort. Answer. Dass ich wider Niemand falsch Zeugniss gebe, Niemand seine Worte verkehre, kein Afterreder und Laesterer sei, Niemand unverhoert und leichtlich verdammen helfe; sondern allerlei Luegen und Truegen, als eigene Werke des Teufels, bei schwerem Gottes-Zorn vermeide, in Gerichts- und allen andern Handlungen die Wahrheit liebe, aufrichtig sage und bekenne, auch meines Naechsten Ehre und Glimpf, nach meinem Vermoegen, rette und foerdere. That I bear false witness against no one; wrest no one's words; be no backbiter or slanderer; join in condemning no one unheard and rashly: but that I avoid, on pain of God's heavy wrath, all lying and deceit, as being the proper works of the devil; in matters of judgment and justice, and in all other affairs, love, honestly speak and confess the truth; and, so far as I can, defend and promote my neighbor's good name. Frage 113. Question 113. Was will das zehnte Gebot? What is required in the tenth commandment? Antwort. Answer. Dass auch die geringste Lust oder Gedanken wider irgend ein Gebot Gottes in unser Herz nimmermehr kommen; sondern wir fuer und fuer von ganzem Herzen aller Suende feind sein, und Lust zu aller Gerechtigkeit haben sollen. That not even the least inclination or thought against any of God's commandments ever enter into our heart; but that, with our whole heart, we continually hate all sin, and take pleasure in all righteousness. Frage 141. Question 114. Koennen aber die, so zu Gott bekehret sind, solche Gebote vollkommen halten? Can those who are converted to God keep these commandments perfectly? Antwort. Answer. Nein; sondern es haben auch die Allerheiligsten, so lange sie in diesem Leben sind, nur einen geringen Anfang dieses Gehorsams; doch also, dass sie mit erstlichem Vorsatz, nicht allein nach etlichen, sondern nach allen Geboten Gottes anfangen zu leben. No; but even the holiest men, while in this life, have only a small beginning of this obedience, yet so that with earnest purpose they begin to live, not only according to some, but according to all the commandments of God. Frage 115. Question 115. Warum laesst uns denn Gott also scharf die zehn Gebote predigen, wenn sie in diesem Leben Niemand halten kann. Why, then, doth God sp strictly enjoin upon us the ten commandments, since in this life no one can keep them? Antwort. Answer. Erstlich, auf dass wir unser ganzes Leben lang unsere suendliche Art je laenger je mehr erkennen, und [so viel] [185] desto begieriger Vergebung der Suenden und Gerechtigkeit in Christo suchen. Darnach, dass wir ohne Unterlass uns befleissigen, und Gott bitten um die Gnade des Heiligen Geistes, dass wir je laenger je mehr zu dem Ebenbilde Gottes erneuert werden, bis wir das Ziel der Vollkommenheit nach diesem Leben erreichen. First, that all our life long we may learn more and more to know our sinful nature, and so the more earnestly seek forgiveness of sins and righteousness in Christ; secondly, that we may continually strive and beg from God the grace of the Holy Ghost, so as to become more and more changed into the image of God, till we attain finally to full perfection after this life. Vom Gebet. OF PRAYER. Frage 116. Question 116. Warum ist den Christen das Gebet noethig? Why is prayer necessary for Christians? Antwort. Answer. Darum, weil es das vornehmste Stueck der Dankbarkeit ist, welche Gott von uns fordert, und weil Gott seine Gnade und Heiligen Geist allein denen will geben, die ihn mit herzlichem Seufzen ohne Unterlass darum bitten, und ihm dafuer danken. Because it is the chief part of the thankfulness which God requires of us, and because God will give his grace and Holy Spirit only to such as earnestly and without ceasing beg them from him and render thanks unto him for them. Frage 117. Question 117. Was gehoert zu einem solchen Gebet, das Gott gefalle, und von ihm erhoert werde? What belongs to such prayer as God is pleased with and will hear? Antwort. Answer. Erstlich, dass wir allein den einigen wahren Gott, der sich uns in seinem Wort hat geoffenbaret, um alles, das er uns zu bitten befohlen hat, von Herzen anrufen. Zum andern, dass wir unsere Noth und Elend recht gruendlich erkennen, uns vor dem Angesicht seiner Majestaet zu demuethigen. Zum dritten, dass wir diesen festen Grund haben, dass Er unser Gebet, unangesehen, dass wir's unwuerdig sind, doch um des Herrn Christi willen gewisslich wolle erhoeren, wie Er uns in seinem Wort verheissen hat. First, that from the heart we call only upon the one true God, who has revealed himself to us in his Word, for all that he has commanded us to ask of him; secondly, that we thoroughly know our need and misery, so as to humble ourselves before the face of his divine majesty; thirdly, that we be firmly assured that, notwithstanding our unworthiness, he will, for the sake of Christ our Lord, certainly hear our prayer, as he has promised us in his Word. Frage 118. Question 118. Was hat uns Gott befohlen, von ihm zu bitten? What has God commanded us to ask of him? Antwort. Answer. Alle geistliche und leibliche Nothdurft, welche der Herr Christus begriffen hat All things necessary for soul and body, which Christ our Lord has in dem Gebet, das Er uns selbst gelehret. comprised in the prayer taught us by himself. Frage 119. Question 119. Wie lautet das Gebet des Herrn? What is the Lord's Prayer? Antwort. Answer. Unser Vater, der du bist in den Himmeln: [186] Geheiliget werde dein Name. Dein Reich komme. Dein Wille geschehe auf Erden, wie im Himmel. Unser taeglich Brot gieb uns heute. Und vergieb uns unsere Schulden, wie auch wir vergeben unsern Schuldigern. Und fuehre uns nicht in Versuchung, sondern erloese uns vom Boesen. Denn dein ist das Reich, und die Kraft, und die Herrlichkeit in Ewigkeit. Amen. Our Father who art in heaven: Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen. Frage 120. Question 120. Warum hat uns Christus befohlen, Gott also anzureden: Unser Vater? Why has Christ commanded us to address God thus: Our Father? Antwort. Answer. Dass Er gleich im Anfang unsers Gebets in uns erweck die kindliche Furcht und Zuversicht gegen Gott, welche der Grund unseres Gebets sein soll, naemlich, dass Gott unser Vater durch Christum worden sei, und wolle uns viel weniger versagen, warum wir ihn im Glauben bitten, denn unsere Vaeter uns irdische Dinge abschlagen. To awaken in us, at the very beginning of our prayer, that filial reverence and trust toward God which are to be the ground of our prayer; namely, that God has become our Father through Christ, and will much less deny us what we ask of him in faith than our parents refuse us earthly things. Frage 121. Question 121. Warum wird hinzugethan: Der du bist in den Himmeln? Why is it added: Who art in heaven? Antwort. Answer. Auf dass wir von der himmlichen Majestaet Gottes nichts Irdisches gedenken, und von seiner Allmaechtigkeit alle Nothdurft Leibes und der Seele gewarten. That we may have eo earthly thought of the heavenly majesty of God, and may expect from his almighty power all things necessary for body and soul. Frage 122. Question 122. Was ist die erste Bitte? What is the first petition? Antwort. Answer. Geheiliget werde dein Name; das ist: Gieb uns erstlich, dass wir dich recht erkennen, und dich in allen deinen Werken, in welchen leuchtet deine Allmaechtigkeit, Weisheit, Guete, Gerechtigkeit, Barmherzigkeit und Wahrheit, heiligen, ruehmen und preisen. Darnach auch, dass wir unser ganzes Leben, Gedanken, Worte und Werke dahin richten, dass dein Name um unsertwillen nicht gelaestert, sondern geehret und gepriesen werde. Hallowed be thy name. That is: Enable us rightly to know thee, and to hallow, magnify, and praise thee in all thy works, in which shine forth thy power, wisdom, goodness, justice, mercy, and truth; and likewise so to order our whole life, in thought, word, and work, that thy name may not be blasphemed, but honored and praised on our account. Frage 123. Question 123. Was ist die andere Bitte? What is the second petition? Antwort. Answer. Dein Reich komme; das ist, Regiere uns also durch dein Wort und Geist, dass wir uns dir je laenger je mehr unterwerfen; erhalte und mehre deine Kirche, und zerstoere die Werke des Teufels und alle Gewalt, die sich wider dich erhebt, und alle boesen Rathschlaege, die wider dein heiliges Wort erdacht werden, bis die Vollkommenheit deines Reichs herzukomme, Thy kingdom come. That is: So govern us by thy Word and Spirit that we may submit ourselves unto thee always more and more; preserve and increase thy Church; destroy the works of the devil, every power that exalteth itself against thee, and all wicked devices formed against thy holy Word, until the full coming of thy darin du wirst Alles in Allen sein. kingdom, wherein thou shalt be all in all. Frage 124. Question 124. Was ist die dritte Bitte? What is the third petition? Antwort. Answer. Dein Wille geschehe auf Erden, wie im Himmel; das ist: Verleihe, dass wir und alle Menschen unserem eigenen Willen absagen, und deinem allein guten Willen, ohne alles Widersprechen, gehorchen; dass also Jedermann sein Amt und Beruf so willig und treulich ausrichte, wie die Engel im Himmel. Thy will be done in earth as it is in heaven. That is: Grant that we and all men may renounce our own will, and yield ourselves, without gainsaying, to thy will, which alone is good; that so every one may fulfill his office and calling as willingly and truly as the angels do in heaven. Frage 125. Question 125. Was ist die vierte Bitte? What is the fourth petition? Antwort. Answer. Gieb uns heute unser taeglich Brot; das ist: Wollest uns mit aller leiblichen Nothdurft versorgen, auf dass wir dadurch erkennen, dass Du der einige Ursprung alles Guten bist, und dass ohne deinen Segen weder unsere Sorgen und Arbeit, noch deine Gaben uns gedeihen, und wir derhalben unser Vertrauen von allen Creaturen abziehen, und allein auf dich setzen. Give us this day our daily bread. That is: Be pleased to provide for all our bodily need, that we may thereby know that thou art the only fountain of all good, and that without thy blessing neither our care and labor nor thy gifts can profit us, and may therefore withdraw our trust from all creatures, and place it alone in thee. Frage 126. Question 126. Was ist die fuenfte Bitte? What is the fifth petition? Antwort. Answer. Vergieb uns unsere Schulden, wie auch wir vergeben unseren Schuldigern; das ist: Wollest uns armen Suendern alle unsere Missethat, auch das Boese, so uns noch immerdar anhaenget, um des Bluts Christi willen And forgive us our debts as we forgive our debtors. That is: Be pleased, for the sake of Christ's blood, not to impute to us, miserable sinners, our manifold transgressions, nor the evil which still nicht zurechnen, wie auch wir diess Zeugniss deiner Gnade in uns finden, dass unser ganzer Vorsatz ist, unserem Naechsten von Herzen zu verzeihen. always cleaves to us; as we also find this witness of thy grace in us, that it is our full purpose heartily to forgive our neighbor. Frage 127. Question 127. Was ist die sechste Bitte? What is the sixth petition? Antwort. Answer. Und fuehre uns nicht in Versuchung, sondern erloese uns vom Boesen; das ist: Dieweil wir aus uns selbst so schwach sind, dass wir nicht einen Augenblick bestehen koennen, und dazu unsere abgesagten Feinde, der Teufel, die Welt, und unser eigen Fleisch, nicht aufhoeren uns anzufechten: so wollest Du uns erhalten und staerken durch die Kraft deines Heiligen Geistes, auf dass wir ihnen moegen festen Widerstand thun, und in diesem geistlichen Streit nicht unterliegen, bis dass wir endlich den Sieg vollkommen behalten. And lead us not into temptation, but deliver us from evil. That is: Since we are so weak in ourselves that we can not stand a moment, while our deadly enemies--the devil, the world, and our own flesh--assail us without ceasing, be pleased to preserve and strengthen us by the power of thy Holy Spirit, that we may make firm stand against them, and not sink in this spiritual war, until we come off at last with complete victory. Frage 128. Question 128. Wie beschliessest du diess Gebet? How do you close this Prayer? Antwort. Answer. Denn dein ist das Reich, und die Kraft, und die Herrlichkeit in Ewigkeit; das ist, Solches alles bitten wir darum von Dir, weil Du, als unser Koenig, und aller Dinge maechtig, uns alles Gute geben willst und kannst, und dass dadurch nicht wir, sondern Dein heiliger Name ewig soll gepriesen werden. For thine is the kingdom, and the power, and the glory, forever. That is: All this we ask of thee, because as our King, having power over all things, thou art both willing and able to give us all good, and that thereby not we but thy holy name may be glorified forever. Frage 129. Question 129. Was bedeutet das Woertlein: Amen? What is the meaning of the word Amen? Antwort. Answer. Amen heisst: das soll wahr und gewiss sein; denn mein Gebet viel gewisser von Gott erhoeret ist, denn ich in meinem Herzen fuehle, dass ich solches von ihm begehre. [187] Amen means: So shall it truly and surely be. For my prayer is much more certainly heard of God than I feel in my heart that I desire these things of him. __________________________________________________________________ [180] See here the critical note in my German edition, p. 5. [181] In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of departed spirits; but the Heidelberg Catechism explains the descent figuratively of the vicarious sufferings on the cross. [182] In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of departed spirits; but the Heidelberg Catechism explains the descent figuratively of the vicarious sufferings on the cross. [183] This 80th Question, as is now ascertained beyond controversy, is no part of the original Heidelberg Catechism, and was inserted by express order of the Elector Frederick III., as a counterblast to the anathemas of the Council of Trent (which closed December 4, 1563). It appeared in part in the second edition, and the passages in brackets were added in the third, with the remark at the close: 'What in the first edition was overlooked, especially on p. 55 [the place for the 80th Question in the first edition], has now been added by command of his Electoral Grace.' For further information on this famous Question, which caused even a temporary prohibition of the Catechism in the German Empire, see Vol. I., and my German edition of the Heidelberg Catechism. [184] This 80th Question, as is now ascertained beyond controversy, is no part of the original Heidelberg Catechism, and was inserted by express order of the Elector Frederick III., as a counterblast to the anathemas of the Council of Trent (which closed December 4, 1563). It appeared in part in the second edition, and the passages in brackets were added in the third, with the remark at the close: 'What in the first edition was overlooked, especially on p. 55 [the place for the 80th Question in the first edition], has now been added by command of his Electoral Grace.' For further information on this famous Question, which caused even a temporary prohibition of the Catechism in the German Empire, see Vol. I., and my German edition of the Heidelberg Catechism. [185] The words 'so viel' are to be found in all the German editions, but they are superseded by the following word 'desto;' they were, therefore, omitted in the Latin and English translations. [186] The plural form 'Himmeln,' as given in the editions of 1563, 1684, and 1724, follows closely the Greek original, Matt. vi. 9 (en tois ouranois; Latin, in coelis), though it is unusual in German. [187] The first edition of 1563 (pp. 84-94), as also the third (Niemeyer, p. 424), conclude with a 'List of such important proof-texts as have been explained in the preceding Catechism.' The List contains the summary of the divine law in the words of our Lord. Matt. xxii. 37-40, as a mirror of repentance, with the threat, Deut. xxvii. 26; then the Apostles' Creed, the words of institution for Holy Baptism and the Lord's Supper, the Ten Commandments, and the Lord's Prayer. The large and fine pulpit edition in the 'Kurpfaelzischen Kirchenordnung' of 1724 adds to it 'A Short Summary of the Catechism,' and a number of Scripture passages for all sorts and conditions of men. The second and third editions of 1563 close with a remark already noticed with reference to the 80th Question, which was wanting in the first edition. Most editions are fortified with Scripture proofs, a careful selection of which has been made for my German tercentenary edition. __________________________________________________________________ CONFESSIO FIDEI GALLICANA. The French Confession of Faith. A.D. 1559. [This Confession was prepared by Calvin and his pupil, De Chandieu, revised and approved by a synod at Paris, 1559, delivered by Beza to Charles IX. at Poissy, 1561, adopted by the Synod of La Rochelle, 1571 (hence also called the 'Confession of Rochelle'), and solemnly sanctioned by Henry IV. The French original, with the old spelling, is printed in Beza's Histoire ecclesiastique des eglises reformees, in Niemeyer's Collectio (pp. 313-320), and by Dr. Heppe, in the Zeitschrift fuer die historische Theologie, Gotha, 1875, pp. 524 sqq., from a MS. copy in Geneva. A Latin version of 1566 in the Corpus et Syntagma Confess., and in Niemeyer (pp. 329-339). A German translation, Heidelberg, 1562, and in Boeckel. We give the authoritative text, in modern spelling, from the edition published by the Societe des livres religieux, at Toulouse, 1864: Confession de foi et discipline ecclesiastique des eglises reformees de France. The Preface we have supplied in its original form, as reprinted by Niemeyer, and in Calvin's Opera, Vol. IX. p. 737. The shorter French recension, which has only thirty-five Articles, is reprinted in Calvin's Opera, Vol. IX. pp. 738-752, with the changes of the later edition. The English translation was kindly prepared for this work by Miss Emily O. Butler, of New York. An older version is in Quick's Synodicon, 1692, Vol. I.] LES FRANC,OIS QUI DESIRENT VIVRE SELON LA PURETE DE L'EVANGILE DE NOSTRE SEIGNEUR IESUS CHRIST. THE FRENCH SUBJECTS WHO WISH TO LIVE IN THE PURITY OF THE GOSPEL OF OUR LORD JESUS CHRIST. Au Roy. To the King. Sire, nous rendons graces `a Dieu, de ce que n'ayans eu iusques icy aucun acces `a vostre Maieste, pour luy faire entendre la rigueur des persecutions que nous avons endurees, et endurons iournellement pour vouloir suyure la purete de l'Evangile, et le repos de nostre conscience: maintenant il nous fait cet heur de veoir qu'avez la volonte de connoitre le merite de nostre cause, suyvant l'Edit dernier donne `a Amboise au moys de Mars, l'An present 1559, qu'il a pleu `a vostre Maieste faire publier. Qui est la cause qu'`a present nous osons ouvrir la bouche: laquelle nous a este parddevant fermee par l'iniustice et violence de plusieurs voz officiers, estans plustost incitez de haine contre nous, que de bonne affection `a vostre service. Et `a fin, Sire, que nous puissions pleinement informer vostre Maieste de ce qui concerne cette cause, nous vous supplions tres-humblement de voir et entendre nostre Confession de Foy, laquelle nous vous presentons: esperans qu'elle nous sera defence suffisante contre tous les blasmes et opprobres, dont iusques icy avons este chargez `a grand tort par ceux qui ont tousiours fait mestier de nous condamner, premier que nostre cause leur fust conneve. En laquelle, Sire, we thank God that hitherto having had no access to your Majesty to make known the rigor of the persecutions that we have suffered, and suffer daily, for wishing to live in the purity of the Gospel and in peace with our own consciences, he now permits us to see that you wish to know the worthiness of our cause, as is shown by the last Edict given at Amboise in the month of March of this present year, 1559, which it has pleased your Majesty to cause to be published. This emboldens us to speak, which we have been prevented from doing hitherto through the injustice and violence of some of your officers, incited rather by hatred of us than by love of your service. And to the end, Sire, that we may fully inform your Majesty of what concerns this cause, we humbly beseech that you will see and hear our Confession of Faith, which we present to you, hoping that it will prove a sufficient answer to the blame and opprobrium unjustly laid upon us by those who have always made a point of condemning us without having any knowledge of our cause. In the which, Sire, we can affirm that there is nothing contrary to Sire, nous pouvons protester qu'il n'y a aucune chose qui repugne `a la parole de Dieu, ne qui contrevienne `a l'hommage que nous vous devons. the Word of God, or to the homage which we owe to you. Car les articles de nostre Foy qui sont descrits assez au long en nostre Confession, reviennent tous `a ce poinct, que puisque Dieu nous a suffisamment declare sa volonte par ses Prophetes et Apostres, et mesmes par la bouche de son fils nostre Seigneur Iesus Christ nous devons cet honneur et reverence `a la parole de Dieu de n'y rien aioutter du nostre: mais de nous conformer entierement `a la reigle qui nous y est prescritte. Et pour ce que l'Eglise Romaine, laissant l'usage et coustume de la primitive Eglise, a introduit nouveaux commandemens et nouvelle forme du service de Dieu: nous estimons estre tres-raisonnable de preferer les commandemens de Dieu, qui est la verite mesme, aux commandemens des hommes: qui de leur nature sont enclins `a mensonge et vanite. Et quoy que noz adversaires pretendent `a l'encontre de nous, si pouvons nous dire devant Dieu et les hommes, que nous ne souffrons pour autre raison que pour maintenir nostre Seigneur Iesus Christ estre nostre Seul Sauveur et Redempteur, et sa doctrine seule doctrine de vie et de salut. For the articles of our faith, which are all declared at some length in our Confession, all come to this: that since God has sufficiently declared his will to us through his Prophets and Apostles, and even by the mouth of his Son, our Lord Jesus Christ, we owe such respect and reverence to the Word of God as shall prevent us from adding to it any thing of our own, but shall make us conform entirely to the rules it prescribes. And inasmuch as the Roman Church, forsaking the use and customs of the primitive Church, has introduced new commandments and a new form of worship of God, we esteem it but reasonable to prefer the commandments of God, who is himself truth, to the commandments of men, who by their nature are inclined to deceit and vanity. And whatever our enemies may say against us, we can declare this before God and men, that we suffer for no other reason than for maintaining our Lord Jesus Christ to be our only Saviour and Redeemer, and his doctrine to be the only doctrine of life and salvation. Et cette est la seule cause, Sire, pour laquelle les bourreaux ont en tant de fois les mains souillees du sang de voz poures suiets, lesquels n'espargnent point leurs vies pour maintenir cette mesme confession de Foy, ont bien peu faire entendre `a tous qu'ils estoyent poussez d'autre esprit que de celuy des hommes, qui naturellement ont plus de soucy de leurs repos et commoditez, que de l'honneur et gloire de Dieu. And this is the only reason, Sire, why the executioners' hands have been stained so often with the blood of your poor subjects, who, sparing not their lives to maintain this same Confession of Faith, have shown to all that they were moved by some other spirit than that of men, who naturally care more for their own peace and comfort than for the honor and glory of God. Et partant, Sire, suyvant, la bonte et douceur de laquelle promettez user envers voz poures suiets, nous supplions tres-humblement vostre Maieste nous faire cette misericorde, que de prendre en main la connaissance de la cause, pour laquelle estans poursvyvis `a toute heure ou de mort, ou de bannissement, nous perdons And therefore, Sire, in accordance with your promises of goodness and mercy toward your poor subjects, we humbly beseech your Majesty graciously to examine the cause for which, being threatened at all times with death or exile, we thus lose the power of rendering the humble service, that we owe you. May it par ce moyen la puissance de vous faire le tres-humble service que nous vous devons. Qu'il plaise donq `a vostre Maieste, Sire, `a lieu des feus et glaives dont on a use parcidevant, faire decider nostre confession de Foy par la parole de Dieu: donnant permission et sevrete pour ce faire. Et nous esperons que vous-mesmes serez iuge de nostre innocence, connoissant qu'il n'y a en nous ny heresie, ny rebellion aucune: mais que nous tendons seulement `a ce but, de pouvoir vivre en saine conscience, servans `a Dieu selon ses commandemens, et honorans vostre Maieste en toute obeissance et servitude. please your Majesty, then, instead of the fire and sword which have been used hitherto, to have our Confession of Faith decided by the Word of God: giving permission and security for this. And we hope that you yourself will be the judge of our innocence, knowing that there is in us no rebellion or heresy whatsoever, but that our only endeavor is to live in peace of conscience, serving God according to his commandments, and honoring your Majesty by all obedience and submission. Et par ce que nous avons necessairement besoin d'estre, par la predication de la parole de Dieu, retenus en nostre devoir et office tant envers luy: qu'envers vous: nous vous supplions tres-humblement, Sire, qu'il nous soit permis d'estre quelquefois assemblez tant pour estre exhortez par la parole de Dieu `a sa crainte, que pour estre conformez par l'administration des Sacremens que nostre Seigneur Iesus Christ a instituez en son Eglise. Et s'il plaist `a vostre Maieste nous donner lieu, auquel un chacun puisse voir ce qui se fait en noz assemblees, la seule veue nous absoudra de l'accusation de tant de crimes enormes, dont nosdittes assemblees ont este diffamees parcidevant. Car on n'y pourra veoir que toute modestie et chastete, et on n'y pourra ovyr que louanges de Dieu, exhortations `a son service, et prieres pour la conservation de vostre Maieste et de vostre Royaume. Que s'il ne vous plaist nous faire tant de grace, au moins qu'il nous soit permis de poursvyvre particulierement entre nous avec repos l'ordre qui y est estably. And because we have great need, by the preaching of the Word of God, to be kept in our duty to him, as well as to yourself, we humbly beg, Sire, that we may sometimes be permitted to gather together, to be exhorted to the fear of God by his Word, as well as to be confirmed by the administration of the Sacraments which the Lord Jesus Christ instituted in his Church. And if it should please your Majesty to give us a place where any one may see what passes in our assemblies, we shall thereby be absolved from the charge of the enormous crimes with which these same assemblies have been defamed. For nothing will be seen but what is decent and well-ordered, and nothing will be heard but the praise of God, exhortations to his service, and prayers for the preservation of your Majesty and of your kingdom. And if it do not please you to grant us this favor, at least let it be permitted us to follow the established order in private among ourselves. Vous supplions tres-humblement, Sire, de croyre, que oyant lire cette supplication qui votis est maintenant presentee, vous oyez les cris et gemissemens d'une infinite de voz poures suiets qui implorent vostre misericorde: `a ce qu'elle esteigne les feus que la cruante de voz iuges a allumez en vostre Royaume. Et ainsi qu'il nous soit loisible, servans `a vostre Maieste We beseech you most humbly, Sire, to believe that in listening to this supplication which is now presented to you, you listen to the cries and groans of an infinite number of your poor subjects, who implore of your mercy that you extinguish the fires which the cruelty of your judges has lighted in your kingdom. And that we may thus be permitted, in de servir `a celui qui vous a eleve en vostre dignite et grandeur. serving your Majesty, to serve him who has raised yon to your power and dignity. Et s'il ne vous plaist, Sire, d'ouyr nostre voix, qu'il vous plaise d'ouyr celle du Fils de Dieu, lequel vous ayant donne puissance sur noz biens, sur noz corps et sur nostre propre vie: vous demande que la puissance et domination sur noz ames et consciences (lesquelles il s'est acquises au pris de son sang) luy soyent reservees. And if it should not please you, Sire, to listen to our voice, may it please you to listen to that of the Son of God, who, having given you power over our property, our bodies, and even our lives, demands that the control and dominion of our souls and consciences, which he purchased with his own blood, be reserved to him. Nous le supplions, Sire, qu'il vous conduise tousiours par son Esprit, accroissant avec vostre aage, vostre grandeur et puissance, vous donnant victoire contre tous voz ennemis, establissant pour iamais en toute equite et iustice le throsne de vostre Maieste: devant laquelle aussi il luy plaise nous faire trouver grace, pour resentir quelque fruit de nostre presente supplication, `a fin qu'ayons change noz peines et afflictions `a quelque repos et liberte, nous changeons aussi noz pleurs et larmes `a une perpetuelle action de graces `a Dieu, et `a vostre Maieste, pour avoir fait chose `a luy tres-agreable, tres-digne de vostre bonte et iustice, et tres-necessaire pour la conservation de voz plus humbles et plus obeissons suiets et serviteurs. We beseech him, Sire, that he may lead you always by his Spirit, increasing with your age, your greatness and power, giving you victory over all your enemies, and establishing forever, in all equity and justice, the throne of your Majesty: before whom, may it please him that we find grace, and some fruit of this our present supplication, so that having exchanged our pains and afflictions for some peace and liberty, we may also change oar tears and lamentations into a perpetual thanksgiving to God, and to your Majesty for having done that which is most agreeable to him, most worthy of your goodness and mercy, and most necessary for the preservation of your most humble and obedient subjects and servants. Confession de Foi, Confession of Faith, faite d'un commun accord par les Franc,ois, qui desirent vivre selon la purete de l'evangile de notre Seigneur Jesus-Christ. A.D. 1559. made in one accord by the French people, who desire to live according to the purity of the Gospel of our Lord Jesus Christ. A.D. 1559. Art. I. Nous croyons et confessons qu'il y a un seul Dieu, qui est une seule et simple essence, [188] spirituelle, [189] eternelle, [190] invisible, [191] immuable, [192] infinie, [193] incomprehensible, [194] Art. I. We believe and confess that there is but one God, who is one sole and simple essence, spiritual, eternal, invisible, immutable, infinite, incomprehensible, ineffable, ineffable, qui peut toutes choses, qui est toute sage, [195] toute bonne, [196] toute juste, [197] et toute misericordieuse. [198] omnipotent; who is all-wise all-good, all-just, and all-merciful. II. Ce Dieu se manifeste tel aux hommes, [199] premierement par ses oeuvres, tant par la creation que par la conservation et conduite d'icelles. Secondement et plus clairement, par sa Parole, [200] laquelle au commencement revelee par oracles, [201] a ete puis apres redigee par ecrit [202] aux livres que nous appellons l'Ecriture sainte. [203] II. As such this God reveals himself to men; firstly, in his works, in their creation, as well as in their preservation and control. Secondly, and more clearly, in his Word, which was in the beginning revealed through oracles, and which was afterward committed to writing in the books which we call the Holy Scriptures. II. Toute cette Ecriture sainte est comprise aux livres canoniques du Vieux et du Nouveau Testament, desquels le nombre s'ensuit: les cinq livres de Moise, savoir: Genese, Exode, Levitique, Nombres, Deuteronome. Item, Josue, Juges, Ruth, le premier et le second livres de Samuel, le premier et le second livres des Rois, le premier et le second livres des Chroniques, autrement dits Paralipomenon; le premier livre d'Esdras. Item, Nehemie, le livre d'Esther, Job, les Psaumes de David, les Proverbes ou sentences de Salomon; le livre de l'Ecclesiaste, dit le Precheur; le Cantique de III. These Holy Scriptures are comprised in the canonical books of the Old and New Testaments, as follows: the five books of Moses, namely: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; then Joshua, Judges, Ruth, the first and second books of Samuel, the first and second books of the Kings, the first and second books of the Chronicles, otherwise called Paralipomenon, the first book of Ezra; then Nehemiah, the book of Esther, Job, the Psalms of David, the Proverbs or Maxims of Solomon ; the book of Ecclesiastes, called the Preacher, the Song of Solomon; then the book of Isaiah, Jeremiah, Lamentations Salomon. Item, le livre d'Esaie, Jeremie, Lamentations de Jeremie, Ezechiel, Daniel, Osee, Joel, Amos, Abdias, Jonas, Michee, Nahum, Abakuk, Sophonie, Aggee, Zacharie, Malachie. Item, le saint Evangile selon saint Matthieu, selon saint Marc, selon saint Luc, et selon saint Jean. Item, le second livre de saint Luc, autrement dit les Actes des Apotres. Item, les Epitres de saint Paul, aux Romains une, aux Corinthiens deux, aux Galates une, aux Ephesiens une, aux Philippiens une, aux Colossiens une, aux Thessaloniciens deux, `a Timothee deux, `a Tite une, `a Philemon une. Item, l'Epitre aux Hebreux, l'Epitre de saint Jacques, la premiere et la seconde Epitres de saint Pierre, la premiere, la deuxieme, et la troisieme Epitres de saint Jean, l'Epitre de saint Jude. Item, l'Apocalypse ou Revelation de saint Jean. of Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then the Holy Gospel according to St. Matthew, according to St. Mark, according to St. Luke, and according to St. John; then the second book of St. Luke, otherwise called the Acts of the Apostles; then the Epistles of St. Paul: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; then the E pistle to the Hebrews, the Epistle of St. James, the first and second Epistles of St. Peter, the first, second, and third Epistles of St. John, the Epistle of St. Jude; and then the Apocalypse, or Revelation of St. John. II. Nous connaissons ces livres etre canoniques, et la regle tres-certaine de notre foi, [204] non tant par le commun accord et consentement de l'Eglise, que par le temoignage et persuasion interieure du Saint-Esprit, qui nous les fait discerner d'avec les autres livres ecclesiastiques, sur lesquels, encore IV. We know these books to be canonical, and the sure rule of our faith, not so much by the common accord and consent of the Church, as by the testimony and inward illumination of the Holy Spirit, which enables us to distinguish them from other ecclesiastical books upon which, however useful, qu'ils soient utiles, on ne peut fonder aucun article de foi. we can not found any articles of faith. V. Nous croyons que la Parole qui est contenue en ces livres, est procedee de Dieu, [205] duquel seul elle prend son autorite, [206] et non des hommes. Et d'autant qu'elle est la regle de toute verite, [207] contenant tout ce qui est necessaire pour le service de Dieu et de notre salut, il n'est pas loisible aux hommes, ni meme aux Anges, d'y ajouter, diminuer ou changer. [208] D'ou il s'ensuit que ni l'antiquite, ni les coutumes, ni la multitude, ni la sagesse humaine, ni les jugements, ni les arrets, ni les edits, ni les decrets, ni les conciles, ni les visions, ni les miracles, ne doivent etre opposes `a cette Ecriture sainte, [209] mais, au contraire, toutes choses doivent etre examinees, reglees et reformees selon elle. [210] Et suivant cela, nous avouons les trois symboles, savoir: des Apotres, de Nicee, et d'Athanase, parce qu'ils sont conformes `a la parole de Dieu. V. We believe that the Word contained in these books has proceeded from God, and receives its authority from him alone, and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for men, nor even for angels, to add to it, to take away from it, or to change it. Whence it follows that no authority, whether of antiquity, or custom, or numbers, or human wisdom, or judgments, or proclamations, or edicts, or decrees, or councils, or visions, or miracles, should be opposed to these Holy Scriptures, but, on the contrary, all things should be examined, regulated, and reformed according to them. And therefore we confess the three creeds, to wit: the Apostles', the Nicene, and the Athanasian, because they are in accordance with the Word of God. VI. Cette Ecriture sainte nous enseigne qu'en cette seule et simple essence divine, que nous avons confessee, il y a trois personnes, le Pere, le Fils, et le Saint-Esprit. [211] VI. These Holy Scriptures teach us that in this one sole and simple divine essence, whom we have confessed, there are three persons: the Father, the Son, and the Holy Le Pere, premiere cause, principe et origine de toutes choses. Le Fils, sa parole et sapience eternelle. Le Saint-Esprit, sa vertu, puissance et efficace. Le Fils eternellement engendre du Pere. Le Saint-Esprit procedant eternellement de tous deux, les trois personnes non confuses, mais distinctes, et toutefois non divisees, mais d'une meme essence, eternite, puissance et egalite. Et en cela avouons ce qui a ete determine par les conciles anciens, et detestons toutes sectes et heresies qui ont ete rejetees par les saints docteurs, comme saint Hilaire, saint Athanase, saint Ambroise, et saint Cyrille. Spirit. The Father, first cause, principle, and origin of all things. The Son, his Word and eternal wisdom. The Holy Spirit, his virtue, power, and efficacy. The Son begotten from eternity by the Father. The Holy Spirit proceeding eternally from them both; the three persons not confused, but distinct, and yet not separate, but of the same essence, equal in eternity and power. And in this we confess that which hath been established by the ancient councils, and we detest all sects and heresies which were rejected by the holy doctors, such as St. Hilary, St. Athanasius, St. Ambrose, and St. Cyril. VII. Nous croyons que Dieu en trois personnes cooperantes, par sa vertu, sagesse et bonte incomprehensible, a cree toutes choses, nonseulement le ciel, la terre et tout ce qui y est contenu; mais aussi les esprits invisibles, [212] desquels les uns sont dechus et trebuches en perdition, [213] les autres ont persiste en obeissance. [214] Que les premiers s'etant corrompus en malice, sont ennemis de tout bien, par consequent de toute l'Eglise. [215] Les seconds ayant ete preserves par la grace de Dieu, sont ministres pour VII. We believe that God, in three co-working persons, by his power, wisdom, and incomprehensible goodness, created all things, not only the heavens and the earth and all that in them is, but also invisible spirits, some of whom have fallen away and gone into perdition, while others have continued in obedience. That the first, being corrupted by evil, are enemies of all good, consequently of the whole Church. The second, having been preserved by the grace of God, are ministers to glorify God's name, glorifier le nom de Dieu, et servir au salut de ses elus. [216] and to promote the salvation of his elect. VIII. Nous croyons que non-seulement il a cree toutes choses, mais qu'il les gouverne et conduit, [217] disposant, ordonnant selon sa volonte, de tout ce qui advient au monde; [218] non pas qu'il soit auteur du mal, ou que la coulpe lui en puisse etre imputee, [219] vu que sa volonte est la regle souveraine et infaillible de toute droiture et equite; [220] mais il a des moyens admirables de se servir tellement des diables et des mechants, qu'il sait convertir en bien le mal qu'ils font, et duquel ils sont coupables. [221] Et ainsi en confessant que rien ne se fait sans la providence de Dieu, nous adorons en humilite les secrets qui nous sont caches, sans nous enquerir par - dessus notre mesure; mais plutot appliquons `a notre usage ce qui nous est montre, en l'Ecriture sainte pour etre en repos et surete, [222] d'autant que Dieu, qui a toutes choses sujettes `a soi, veille sur nous d'un soin paternel, tellement qu'il ne tombera point un cheveu de notre tete sans sa volonte. [223] Et cependant il tient les diables et tous nos enne mis brides, en sorte qu'ils ne nous peuvent faire aucune nuisance sans son conge. [224] VIII. We believe that he not only created all things, but that he governs and directs them, disposing and ordaining by his sovereign will all that happens in the world; not that he is the author of evil, or that the guilt of it can be imputed to him, as his will is the sovereign and infallible rule of all right and justice; but he hath wonderful means of so making use of devils and sinners that he can turn to good the evil which they do, and of which they are guilty. And thus, confessing that the providence of God orders all things, we humbly bow before the secrets which are hidden to us, without questioning what is above our understanding; but rather making use of what is revealed to us in Holy Scripture for our peace and safety, inasmuch as God, who has all things in subjection to him, watches over us with a Father's care, so that not a hair of our heads shall fall without his will. And yet he restrains the devils and all our enemies, so that they can not harm us without his leave. IX. Nous croyons que l'homme ayant ete cree pur et entier, et conforme `a l'image de Dieu, est, par sa propre faute, dechu de la grace qu'il avait rec,ue, [225] et ainsi s'est aliene de Dieu, qui est la fontaine de justice et de tous biens, en sorte que sa nature est du tout corrompue. Et etant aveugle en son esprit, et deprave en son coeur, a perdu toute integrite sans avoir rien de reste. [226] Et bien qu'il ait encore quelque discretion du bien et du mal, [227] nonobstant nous disons, que ce qu'il a de clarte, se convertit en tenebres quand il est question de chercher Dieu, tellement qu'il n'en peut nullement approcher par son intelligence et raison. [228] Et bien qu'il ait une volonte par laquelle il est incite `a faire ceci ou cela, toutefois elle est du tout captive sous peche, en sorte qu'l n'a nulle liberte `a bien, que celle que Dieu lui donne. [229] IX. We believe that man was created pure and perfect in the image of God, and that by his own guilt he fell from the grace which he received, and is thus alienated from God, the fountain of justice aud of all good, so that his nature is totally corrupt. And being blinded in mind, and depraved in heart, he has lost all integrity, and there is no good in him. And although he can still discern good and evil, we say, notwithstanding, that the light he has becomes darkness when he seeks for God, so that he can in nowise approach him by his intelligence and reason. And although he has a will that incites him to do this or that, yet it is altogether captive to sin, so that he has no other liberty to do right than that which God gives him. X. Nous croyons que toute la lignee d'Adam est infectee de telle contagion, qui est le peche originel, et un vice hereditaire, et non pas seulement une imitation, comme les Pelagiens ont voulu dire, lesquels nous detestons en leurs erreurs. Et n'estimons pas qu'il soit besoin de s'enquerir comme le peche vient d'un homme `a l'autre, vu que c'est X. We believe that all the posterity of Adam is in bondage to original sin, which is an hereditary evil, and not an imitation merely, as was declared by the Pelagians, whom we detest in their errors. And we consider that it is not necessary to inquire how sin was conveyed from one man to another, for what God had given Adam assez, que ce que Dieu lui avait donne n'etait pas pour lui seul, mais pour toute sa lignee; et ainsi, qu'en la personne d'icelui nous avons ete denues de tous biens, et sommes trebuches en toute pauvrete et malediction. [230] was not for him alone, but for all his posterity; and thus in his person we have been deprived of all good things, and have fallen with him into a state of sin and misery. XI. Nous croyons aussi que ce vice est vraiment peche, qui suffit `a condamner tout, le genre humain, jusqu'aux petits enfants des le ventre de la mere, et que pour tel il est repute devant Dieu; [231] meme qu'apres le bapteme, c'est toujours peche quant `a la coulpe, bien que la condamnation en soit abolie aux enfants de Dieu, ne la leur imputant point par sa bonte gratuite. [232] Outre cela, que c'est une perversite produisant toujours des fruits de malice et de rebellion, [233] tels que les plus saints, encore qu'ils y resistent, ne laissent point d'etre entaches d'infirmites et de fautes pendant qu'ils habitent en ce monde. [234] XI. We believe, also, that this evil is truly sin, sufficient for the condemnation of the whole human race, even of little children in the mother's womb, and that God considers it as such; even after baptism it is still of the nature of sin, but the condemnation of it is abolished for the children of God, out of his mere free grace and love. And further, that it is a perversity always producing fruits of malice and of rebellion, so that the most holy men, although they resist it, are still stained with many weaknesses and imperfections while they are in this life. XII. Nous croyons que de cette corruption et condamnation generale, en laquelle tous les hommes sont plonges, Dieu, retire ceux lesquels en son conseil eternel et immuable il a elus par sa seule bonte et misericorde en notre Seigneur Jesus-Christ, sans consideration de XII. We believe that from this corruption and general condemnation in which all men are plunged, God, according to his eternal and immutable counsel, calleth those whom he hath chosen by his goodness and mercy alone in our Lord Jesus Christ, without consideration leurs oeuvres, [235] laissant les autres en cette meme corruption et condamnation, pour demontrer en eux sa justice, comme aux premiers il fait luire les richesses de sa misericorde. [236] Car les uns ne sont point meilleurs que les autres, jusqu'`a ce que Dieu les discerne, selon son conseil immuable qu'il a determine en Jesus-Christ devant la creation du monde; et nul aussi ne se pourrait introduire `a un tel bien de sa propre vertu, vu que de notre nature nous ne pouvons avoir un seul bon mouvement, ni affection, ni pensee, jusqu'`a ce que Dieu nous ait prevenus et nous y ait disposes. [237] of their works, to display in them the riches of his mercy; leaving the rest in this same corruption and condemnation to show in them his justice. For the ones are no better than the others, until God discerns them according to his immutable purpose which he has determined in Jesus Christ before the creation of the world. Neither can any man gain such a reward by his own virtue, as by nature we can not have a single good feeling, affection, or thought, except God has first put it into our hearts. XIII. Nous croyons qu'en icelui Jesus-Christ tout ce qui etait requis `a notre salut nous a ete offert et communique. Lequel nous etant donne `a salut, nous `a ete quant et quant fait sapience, sanctification et redemption: en sorte qu'en declinant de lui, on renonce `a la misericorde du Pere, ou il nous convient avoir refuge unique. [238] XIII. We believe that all that is necessary for our salvation was offered and communicated to us in Jesus Christ. He is given to us for our salvation, and 'is made unto us wisdom, and righteousness, and sanctification, and redemption:' so that if we refuse him, we renounce the mercy of the Father, in which alone we can find a refuge. XIV. Nous croyons que Jesus-Christ etant la sagesse de Dieu, et son Fils eternel, a revetu notre chair, afin d'etre Dieu et homme en une personne, [239] meme homme semblable `a nous, passible en corps et en ame, XIV. We believe that Jesus Christ, being the wisdom of God and his eternal Son, has put on our flesh, so as to be God and man in one person; man, like unto us, capable of suffering in body and sinon en tant qu'il a ete pur de toute macule. [240] Et quant `a son humanite, qu'il a ete vraie semence d'Abraham et de David, [241] bien qu'il ait ete conc,u par la vertu secrete du Saint-Esprit. [242] En quoi nous detestons toutes les heresies qui ont anciennement trouble les Eglises; et notamment aussi les imaginations diaboliques de Servet, lequel attribue au Seigneur Jesus une divinite fantastique, d'autant qu'il le dit etre idee et patron de toutes choses, et le nomme Fils personnel ou figuratif de Dieu; et finalement lui forge un corps de trois elements increes, ainsi mele et detruit toutes les deux natures. soul, yet free from all stain of sin. And as to his humanity, he was the true seed of Abraham and of David, although he was conceived by the secret power of the Holy Spirit. In this we detest all the heresies that have of old troubled the Church, and especially the diabolical conceits of Servetus, which attribute a fantastical divinity to the Lord Jesus, calling him the idea and pattern of all things, and the personal or figurative Son of God, and, finally, attribute to him a body of three uncreated elements, thus confusing and destroying the two natures. XV. Nous croyons qu'en une meme personne, savoir, Jesus-Christ, les deux natures sont vraiment et inseparablement conjointes et unies, demeurant neanmoins chacune nature en sa propriete distincte: [243] tellement que comme en cette conjonction la nature divine retenant sa propriete, est demeuree increee, infinie et remplissant toutes choses; aussi la nature humaine est demeuree finie, ayant sa forme, mesure et propriete; [244] et meme bien que Jesus-Christ en ressuscitant ait donne l'immortalite `a son corps, XV. We believe that in one person, that is, Jesus Christ, the two natures are actually and inseparably joined and united, and yet each remains in its proper character: so that in this union the divine nature, retaining its attributes, remained uncreated, infinite, and all-pervading; and the human nature remained finite, having its form, measure, and attributes; and although Jesus Christ, in rising from the dead, bestowed immortality upon his body, yet he did not take from toutefois il ne lui a pas ote la verite de sa nature. Et ainsi, nous le considerons tellement en sa divinite, que nous ne le depouillons point de son humanite. it the truth of its nature, and we so consider him in his divinity that we do not despoil him of his humanity. XVI. Nous croyons que Dieu envoyant son Fils, a voulu montrer son amour et bonte inestimable envers nous, en le livrant `a la mort, et le ressuscitant pour accomplir toute justice et pour nous acquerir la vie celeste. [245] XVI. We believe that God, in sending his Son, intended to show his love and inestimable goodness towards us, giving him up to die to accomplish all righteousness, and raising him from the dead to secure for us the heavenly life. XVII. Mous croyons que par le sacrifice unique que le Seigneur Jesus a offert en la croix, [246] nous sommes reconcilies `a Dieu pour etre tenus et reputes justes devant lui, parce que nous ne lui pouvons etre agreables, ni etre participants de son adoption, sinon d'autant qu'il nous pardonne nos fautes, et les ensevelit. [247] Ainsi nous protestons que Jesus-Christ est notre lavement entier et parfait, qu'en sa mort nous avons entiere satisfaction, pour nous acquitter de nos forfaits et iniquites dont nous sommes coupables, et ne pouvons etre delivres que par ce remede. [248] XVII. We believe that by the perfect sacrifice that the Lord Jesus offered on the cross, we are reconciled to God, and justified before him; for we can not be acceptable to him, nor become partakers of the grace of adoption, except as he pardons [all] our sins, and blots them out. Thus we declare that through Jesus Christ we are cleansed and made perfect; by his death we are fully justified, and through him only can we be delivered from our iniquities and transgressions. XVIII. Nous croyons que toute notre justice est fondee en la remission de nos peches, comme aussi c'est notre seule felicite, comme dit David. [249] C'est pourquoi nous rejetons XVIII. We believe that all our justification rests upon the remission of our sins, in which also is our only blessedness, as saith the Psalmist (Psa. xxxii. 2). tous autres moyens de nous pouvoir justifier devant Dieu; [250] et sans presumer de nulles vertus, ni merites, nous nous tenons simplement `a l'obeissance de Jesus-Christ, laquelle nous est allouee, tant pour couvrir toutes nos fautes, que pour nous faire trouver grace et faveur devant Dieu. Et de fait, nous croyons qu'en declinant de ce fondement, tant peu que ce soit, nous ne pourrions trouver ailleurs aucun repos, mais serions toujours agites d'inquietude: d'autant que jamais nous ne sommes paisibles avec Dieu, jusqu'`a ce que nous soyons bien resolus d'etre aimes en Jesus-Christ, vu que nous sommes dignes d'etre hais en nousmemes. We therefore reject all other means of justification before God, and without claiming any virtue or merit, we rest simply in the obedience of Jesus Christ, which is imputed to us as much to blot out all our sins as to make us find grace and favor in the sight of God. And, in fact, we believe that in falling away from this foundation, however slightly, we could not find rest elsewhere, but should always be troubled. Forasmuch as we are never at peace with God till we resolve to be loved in Jesus Christ, for of ourselves we are worthy of hatred. XIX. Nous croyons que c'est par ce moyen que nous avons liberte et privilege d'invoquer Dieu, avec pleine fiance qui'l se montrera notre Pere. [251] Car nous n'aurions aucun acces au Pere, si nous n'etions adresses par ce mediateur. Et pour etre exauces en son nom, il convient tenir notre vie du lui, comme de notre chef. XIX. We believe that by this means we have the liberty and privilege of calling upon God, in full confidence that he will show himself a Father to us. For we should have no access to the Father except through this Mediator. And to be heard in his name, we must hold our life from him as from our chief. XX. Nous croyons que nous sommes faits participants de cette justice par la seule foi, comme il est dit qu'il a souffert pour nous acquerir le salut, afin que quiconque XX. We believe that we are made partakers of this justification by faith alone, as it is written: 'He suffered for our salvation, that whosoever believeth on croira en lui, ne perisse point. [252] Et que cela se fait, d'autant que les promesses de vie qui nous sont donnees en lui, sont appropriees `a notre usage, et en sentons l'effet quand nous les acceptons, ne doutant point qu'etant assures par la bouche de Dieu, nous ne serons point frustres. [253] Ainsi la justice que nous obtenons par la foi, depend des promesses gratuites par lesquelles Dieu nous declare et testifie qu'il nous aime. [254] him should not perish.' And this is done inasmuch as we appropriate to our use the promises of life which are given to us through him, and feel their effect when we accept them, being assured that we are established by the Word of God and shall not be deceived. Thus our justification through faith depends upon the free promises by which God declares and testifies his love to us. XXI. Nous croyons que nous sommes illumines en la foi par la grace secrete du Saint-Esprit, tellement que c'est un don gratuit et particulier que Dieu depart `a ceux que bon lui semble, en sorte que les fideles n'ont de quoi s'en glorifier, etant obliges au double, de ce qu'ils ont ete preferes aux autres. [255] Meme que la foi n'est pas seulement baillee pour un coup aux elus pour les introduire au bon chemin, mais pour les y faire continuer aussi jusqu'au bout. [256] Car comme c'est `a Dieu, de faire le commencement, aussi `a est `a lui de parachever. [257] XXI. We believe that we are enlightened in faith by the secret power of the Holy Spirit, that it is a gratuitous and special gift which God grants to whom he will, so that the elect have no cause to glory, but are bound to be doubly thankful that they have been preferred to others. We believe also that faith is not given to the elect only to introduce them into the right way, but also to make them continue in it to the end. For as it is God who hath begun the work, he will also perfect it. XXII. Nous croyons que, par cette foi, nous sommes regeneres en nouveaute de vie, etant naturellement XXII. We believe that by this faith we are regenerated in newness of life, being by nature subject asservis `a peche. [258] Or, nous recevons par foi la grace de vivre saintement, et en la crainte de Dieu, en recevant la promesse gui nous est donnee par l'Evangile, savoir, que Dieu nous donnera son Saint-Esprit. Ainsi la foi non-seulement ne refroidit pas l'affection de bien et saintement vivre, mais l'engendre et excite en nous, produisant necessairement les bonnes oeuvres. [259] Au reste, bien que Dieu, pour accomplir notre salut, nous regenere, nous reformant `a bien faire, [260] toutefois nous confessons que les bonnes oeuvres que nous faisons par la conduite de son Esprit, ne viennent point en compte pour nous justifier, ou meriter que Dieu nous tienne pour ses enfants, parce que nous serions toujours flottants en doute et inquietude, si nos consciences ne s'appuyaient sur la satisfaction par laquelle Jesus-Christ nous a acquittes. [261] to sin. Now we receive by faith grace to live holily and in the fear of God, in accepting the promise which is given to us by the Gospel, namely: that God will give us his Holy Spirit. This faith not only doth not hinder us from holy living, or turn us from the love of righteousness, but of necessity begetteth in us all good works. Moreover, although God worketh in us for our salvation, and reneweth our hearts, determining us to that which is good, yet we confess that the good works which we do proceed from his Spirit, and can not be accounted to us for justification, neither do they entitle us to the adoption of sons, for we should always be doubting and restless in our hearts, if we did not rest upon the atonement by which Jesus Christ hath acquitted us. XXIII. Nous croyons que toutes les figures de la loi ont pris fin `a la venue de Jesus-Christ. [262] Mais bien que les ceremonies ne soient plus en usage, neanmoins la substance et verite nous en est demeuree en la personne de celui auquel git tout accomplissement. [263] Au surplus, XXIII. We believe that the ordinances of the law came to an end at the advent of Jesus Christ; but, although the ceremonies are no more in use, yet their substance and truth remain in the person of him in whom they are fulfilled. And, moreover, we must seek aid from il nous faut aider de la loi et des prophetes, tant pour regler notre vie, que pour etre confirmes aux promesses de l'Evangile. the law and the prophets for the ruling of our lives, as well as for our confirmation in the promises of the gospel. XXIV. Nous croyons, puisque Jesus-Christ nous est donne pour seul avocat, [264] et qu'il nous commande de nous retirer privement en son nom vers son Pere; [265] et meme qu'il ne nous est pas licite de prier, sinon en suivant la forme que Dieu nous a dictee par sa Parole; [266] que tout ce que les hommes ont imagine de l'intercession des Saints trepasses, n'est qu'abus et follace de Satan, pour faire devoyer les hommes de la forme de bien prier. [267] Nous rejetons aussi tous autres moyens que les hommes presument avoir pour se racheter envers Dieu, comme derogeants au sacrifice de la mort et passion de Jesus-Christ. XXIV. We believe, as Jesus Christ is our only advocate, and as he commands us to ask of the Father in his name, and as it is not lawful for us to pray except in accordance with the model God hath taught us by his Word, that all imaginations of men concerning the intercession of dead saints are an abuse and a device of Satan to lead men from the right way of worship. We reject, also, all other means by which men hope to redeem themselves before God, as derogating from the sacrifice and passion of Jesus Christ. Finalement, nous tenons le purgatoire pour une illusion procedee de cette meme boutique, de laquelle sont aussi procedes les voeux monastiques, pelerinages, defenses du mariage, et de l'usage des viandes, l'observation ceremonielle des jours la confession auriculaire, les indulgences et toutes autres telles choses, par lesquelles on pense meriter grace et salut. [268] Lesquelles Finally, we consider purgatory as an illusion proceeding from the same shop, from which have also sprung monastic vows, pilgrimages, the prohibition of marriage, and of eating meat, the ceremonial observance of days, auricular confession, indulgences, and all such things by which they hope to merit forgiveness and salvation. These things choses nous rejetons, non-seulement pour la fausse opinion du merite qui y est attache, mais aussi parce que ce sont des inventions humaines, qui imposent joug aux consciences. we reject, not only for the false idea of merit which is attached to them, but also because they are human inventions imposing a yoke upon the conscience. XXV. Or, parce que nous ne jouissons de Jesus-Christ que par l'Evangile, [269] nous croyons que l'ordre de l'Eglise, qui a ete etabli en son autorite, doit etre sacre et inviolable, et partant que l'Eglise ne peut subsister sinon qu'il y ait des pasteurs qui aient la charge d'enseigner, [270] lesquels on doit honorer et ecouter en reverence quand ils sont dument appeles, et exercent fidelement leur office. [271] Non pas que Dieu soit attache `a telles aides ou moyens inferieurs, mais parce qu'il lui plait nous entretenir sous telle bride. En quoi nous detestons tous Fantastiques qui voudraient bien, en tant qu'en eux est, aneantir le ministere et predication de la parole de Dieu et des sacrements. XXV. Now as we enjoy Christ only through the gospel, we believe that the order of the Church, established by his authority, ought to be sacred and inviolable, and that, therefore, the Church can not exist without pastors for instruction, whom we should respect and reverently listen to, when they are properly called and exercise their office faithfully. Not that God is bound to such aid and subordinate means, but because it pleaseth him to govern us by such restraints. In this we detest all visionaries who would like, so far as lies in their power, to destroy the ministry and preaching of the Word and sacraments. XXVI. Nous croyons donc que nul ne se doit retirer `a part, et se contenter de sa personne, mais que tous ensemble doivent garder et entretenir l'union de l'Eglise, se soumettant `a l'instruction commune et au joug de Jesus-Christ; [272] et ce en quelque lieu, ou Dieu aura etabli un vrai ordre de l'Eglise, XXVI. We believe that no one ought to seclude himself and be contented to be alone; but that all jointly should keep and maintain the union of the Church, and submit to the public teaching, and to the yoke of Jesus Christ, wherever God shall have established a true order of the Church, even encore que les magistrats et leurs edits y soient contraires, que tous ceux qui ne s'y rangent, ou s'en separent, contrarient `a l'ordonnance de Dieu. [273] if the magistrates and their edicts are contrary to it. For if they do not take part in it, or if they separate themselves from it, they do contrary to the Word of God. XXVII. Toutefois, nous croyons qu'il convient discerner soigneusement, et avec prudence, quelle est la vraie Eglise, parce que par trop on abuse de ce titre. [274] Nous disons donc, suivant la parole de Dieu, que c'est la. compagnie des fideles qui s'accordent `a suivre cette Parole et la pure religion qui en depend, et qui profitent en elle tout le temps de leur vie, croissant et se confirmant en la crainte de Dieu, selon qu'ils ont besoin de s'avancer et de marcher toujours plus outre. [275] Meme quoiqu'ils s'efforcent, qu'il leur convient avoir incessamment recours `a la remission de leurs peches, [276] neanmoins nous ne nions point que parmi les fideles il n'y ait des hypocrites et reprouves, desquels la malice ne peut effacer le titre de l'Eglise.5 [277] XXVII. Nevertheless we believe that it is important to discern with care and prudence which is the true Church, for this title has been much abused. We say, then, according to the Word of God, that it is the company of the faithful who agree to follow his Word, and the pure religion which it teaches; who advance in it all their lives, growing and becoming more confirmed in the fear of God according as they feel the want of growing and pressing onward. Even although they strive continually, they can have no hope save in the remission of their sins. Nevertheless we do not deny that among the faithful there may be hypocrites and reprobates, but their wickedness can not destroy the title of the Church. XXVIII. Sous cette creance nous protestons que l`a ou la parole de Dieu n'est point rec,ue, et ou on ne fait nulle profession de s'assujettir `a elle, et ou il n'y a nul usage des sacrements, `a parler proprement, on XXVIII. In this belief we declare that, properly speaking, there can be no Church where the Word of God is not received, nor profession made of subjection to it, nor use of the sacraments. ne peut juger qu'il y ait aucune Eglise. [278] Partant, nous condamnons les assemblees de la papaute, vu que la pure verite de Dieu en est bannie, esquelles les sacrements sont corrompus, abatardis, falsifies ou aneantis du tout; et esquelles toutes superstitions et idolatries ont la vogue. Nous tenons donc que tous ceux qui se melent en tels actes, et y communiquent, se separent et se retranchent du corps de Jesus-Christ. [279] Toutefois, parce qu'il reste encore quelque petite trace de l'Eglise en la papaute, et meme que la vertu et substance du bapteme y est demeuree, joint que l'efficace du bapteme ne depend pas de celui qui l'administre, nous confessons ceux qui y sont baptises n'avoir besoin d'un second bapteme. [280] Cependant `a cause des corruptions qui y sont, on n'y peut presenter les enfants sans se polluer. Therefore we condemn the papal assemblies, as the pure Word of God is banished from them, their sacraments are corrupted, or falsified, or destroyed, and all superstitions and idolatries are in them. We hold, then, that all who take part in these acts, and commune in that Church, separate and cut themselves off from the body of Christ. Nevertheless, as some trace of the Church is left in the papacy, and the virtue and substance of baptism remain, and as the efficacy of baptism does not depend upon the person who administers it, we confess that those baptized in it do not need a second baptism. But, on account of its corruptions, we can not present children to be baptized in it without incurring pollution. XXIX. Quant est de la vraie Eglise, nous croyons qu'elle doit etre gouvernee selon la police que notre Seigneur Jesus-Christ a etablie. [281] C'est qu'il y ait des pasteurs, des surveillants et des diacres, afin que la pure doctrine ait son cours, que les vices soient corriges et reprimes, et que les pauvres XXIX. As to the true Church, we believe that it should be governed according to the order established by our Lord Jesus Christ. That there should be pastors, overseers, and deacons, so that true doctrine may have its course, that errors may be corrected and suppressed, and the poor and all et tous autres affliges soient secourus en leurs necessities; et que les assemblees se fassent au nom de Dieu, esquelles grands et petits soient edifies. who are in affliction may be helped in their necessities; and that assemblies may be held in the name of God, so that great and small may be edified. XXX. Nous croyons tous vrais pasteurs, en quelque lieu qu'ils soient, avoir meme autorite et egale puissance sous un seul chef, seul souverain et seul universel eveque, Jesus-Christ; [282] et pour cette cause, que nulle Eglise ne doit pretendre aucune domination ou seigneurie sur l'autre. XXX. We believe that all true pastors, wherever they may be, have the same authority and equal power under one head, one only sovereign and universal bishop, Jesus Christ; and that consequently no Church shall claim any authority or dominion over any other. XXXI. Nous croyons que nulne se doit ingerer de son autorite propre pour gouverner l'Eglise, mais que cela se doit faire par election, en tant qu'l est possible et que Dieu le permet. [283] Laquelle exception nous y ajoutons notamment, parce qu'il a fallu quelquefois, et meme de notre temps {auquel l'etat de l'Eglise etait interrompu), que Dieu ait suscite des gens d'une fac,on extraordinaire pour dresser l'Eglise de nouveau, qui etait en ruine et desolation. Mais, quoi qu'il en soit, nous croyons qu'il se faut toujours conformer `a cette regle. Que tous pasteurs, surveillants et diacres aient temoignage d'etre appeles `a leur office. [284] XXXI. We believe that no person should undertake to govern the Church upon his own authority, but that this should be derived from election, as far as it is possible, and as God will permit. And we make this exception especially, because sometimes, and even in our own days, when the state of the Church has been interrupted, it has been necessary for God to raise men in an extraordinary manner to restore the Church which was in ruin and desolation. But, notwithstanding, we believe that this rule must always be binding: that all pastors, overseers, and deacons should have evidence of being called to their office. XXXII. Nous croyons aussi qu'il est bon et utile que ceux qui sont elus pour etre superintendants, avisent entre eux quel moyen ils devront tenir pour le regime de tout le corps, [285] et toutefois qu'ils ne declinent nullement de ce qui nous en a ete donne par notre Seigneur Jesus-Christ. [286] Ce qui n'empeche point qu'il n'y ait quelques ordonnances particulieres en chacun lieu, selon que la commodite le requerra. XXXII. We believe, also, that it is desirable aud useful that those elected to be superintendents devise among themselves what means should be adopted for the government of the whole body, and yet that they should never depart from that which was ordained by our Lord Jesus Christ. Which does not prevent there being some special ordinances in each place, as convenience may require. XXXII. Cependant nous excluons toutes inventions humaines, et toutes lois qu'on voudrait introduire sous ombre du service de Dieu, par lesquelles on voudrait lier les consciences; [287] mais seulement recevons ce qui fait et est propre pour nourrir la concorde, et tenir chacun depuis le premier jusqu'au dernier en obeisance. En quoi nous avons `a suivre ce que notre Seigneur Jesus a declare quant `a l'excommunication; [288] laquelle nous approuvons et confessons etre necessaire avec toutes ses appartenances. XXXIII. However, we reject all human inventions, and all laws which men may introduce under the pretense of serving God, by which they wish to bind consciences ; and we receive only that which conduces to concord and holds all in obedience, from the greatest to the least. In this we must follow that which the Lord Jesus Christ declared as to excommunication, which we approve and confess to be necessary with all its antecedents and consequences. XXXIV. Nous croyons que les sacrements sont ajoutes `a la Parole pour plus ample confirmation, afin de nous etre gages et marreaux de XXXIV. We believe that the sacraments are added to the Word for more ample confirmation, that they may be to us pledges and la grace de Dieu, et par ce moyen aider et soulager notre foi, `a cause de l'infirmite et rudesse qui est en nous, [289] et qu'ils sont tellement signes exterieurs, que Dieu opere par eux en la vertu de son Esprit, afin de ne nous y rien signifier en vain. [290] Toutefois, nous tenons que toute leur substance et verite est en Jesus-Christ; [291] et si on les separe, ce n'est plus rien qu'ombrage et fumee. seals of the grace of God, and by this means aid and comfort our faith, because of the infirmity which is in us, and that they are outward signs through which God operates by his Spirit, so that he may not signify any thing to us in vain. Yet we hold that their substance and truth is in Jesus Christ, and that of themselves they are only smoke and shadow. XXXV. Nous en confessons seulement deux, communs `a toute l'Eglise, desquels le premier, qui est le bapteme, nous est donne pour temoignage de notre adoption; parce que l`a nous sommes entes au corps de Christ, `a fin d'etre laves et nettoyes par son sang, et puis renouveles en saintete de vie par son Saint-Esprit. [292] Nous tenons aussi, bien que nous ne soyons baptises qu'une fois, que le profit qui nous est l`a signifie s'etend `a la vie et `a la mort, `a fin que nous ayons une signature permanente, que Jesus-Christ nous sera toujours justice et sanctification. [293] Or, bien que ce soit un sacrement de foi et de penitence, neanmoins parce que Dieu rec,oit en son Eglise les petits enfants avec leurs peres, nous disons que par l'autorite de Jesus-Christ les petits XXXV. We confess only two sacraments common to the whole Church, of which the first, baptism, is given as a pledge of our adoption; for by it we are grafted into the body of Christ, so as to be washed and cleansed by his blood, and then renewed in purity of life by his Holy Spirit. We hold, also, that although we are baptized only once, yet the gain that it symbolizes to us reaches over our whole lives and to our death, so that we have a lasting witness that Jesus Christ will always be our justification and sanctification. Nevertheless, although it is a sacrament of faith and penitence, yet as God receives little children into the Church with their fathers, we say, upon the authority of Jesus enfante engendres des fideles doivent etre baptises. [294] Christ, that the children of believing parents should be baptized. XXXVI. Nous confessons que la sainte Cene {qui est le second sacrement) nous est un temoignage de l'union que nous avons avec Jesus-Christ, [295] d'autant qu'il n'est pas seulement une fois mort et ressuscite pour nous, mais aussi nous repait et nourrit vraiment de sa chair et de son sang, `a ce que nous soyons un avec lui, et que sa vie nous soit commune. [296] Or, bien qu'il soit au ciel jusqu'`a ce qu'il vienne pour juger tout le monde, [297] toutefois nous croyons que par la vertu secrete et incomprehensible de son Esprit, il nous nourrit et vivifie de la substance de son corps et de son sang. [298] Nous tenons bien que cela se fait spirituellement, non pas pour mettre au lieu de l'effet et de la verite, imagination, ni pensee; mais d'autant que ce mystere surmonte en sa hautesse la mesure de notre sens, et tout ordre de nature. Bref, parce qu'il est celeste, il ne peut etre apprehende que par la foi. XXXVI. We confess that the Lord's Supper, which is the second sacrament, is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common. Although he be in heaven until he come to judge all the earth, still we believe that by the secret and incomprehensible power of his Spirit he feeds and strengthens us with the substance of his body and of his blood. We hold that this is done spiritually, not because we put imagination and fancy in the place of fact and truth, but because the greatness of this mystery exceeds the measure of our senses and the laws of nature. In short, because it is heavenly, it can only be apprehended by faith. XXXVII. Nous croyons {ainsi qu'il a ete dit), que tant en la cene qu'au bapteme, Dieu nous donne reellement et par effet ce qu'il y figure. Et partant, nous joignons XXXVII. We believe, as has been said, that in the Lord's Supper, as well as in baptism, God gives us realty and in fact that which he there sets forth to us; avec les signes la vraie possession et jouissance de ce qui nous est l`a presente. Et ainsi, tous ceux qui apportent `a la table sacree de Christ une pure foi, comme un vaisseau, rec,oivent vraiment ce que les signes y testifient; c'est que le corps et le sang de Jesus-Christ ne servent pas moins de manger et de boire `a l'ame, que le pain et le vin font au corps. [299] and that consequently with these signs is given the true possession and enjoyment of that which they present to us. And thus all who bring a pure faith, like a vessel, to the sacred table of Christ, receive truly that of which it is a sign; for the body and the blood of Jesus Christ give food and drink to the soul, no less than bread and wine nourish the body. XXXVIII. Ainsi nous tenons que l'eau etant un element caduc, ne laisse pas de nous testifier en verite le lavement interieur de notre ame au sang de Jesus-Christ, par l'efficace de son Esprit, [300] et que le pain et le vin nous etant donnes en la cene, nous servent vraiment de nourriture spirituelle, d'autant qu'ils nous montrent comme `a l'oeil la chair de Jesus-Christ nous etre notre viande, et son sang notre breuvage. [301] Et rejetons les Fantastiques et Sacrementaires, qui ne veulent recevoir tels signes et marques, vu que notre Seigneur Jesus prononce: Ceci est mon corps, et cette coupe est mon sang. [302] XXXVIII. Thus we hold that water, being a feeble element, still testifies to us in truth the inward cleansing of our souls in the blood of Jesus Christ by the efficacy of his Spirit, and that the bread and wine given to us in the sacrament serve to our spiritual nourishment, inasmuch as they show, as to our sight, that the body of Christ is our meat, and his blood our drink. And we reject the Enthusiasts and Sacramentarians who will not receive such signs and marks, although our Saviour said: 'This is my body, and this cup is my blood.' XXXIX. Nous croyons que Dieu veut que le monde soit gouverne par lois et police, [303] afin qu'il y ait quelque bride pour reprimer les appetits desordonnes du monde. Et XXXIX. We believe that God wishes to have the world governed by laws and magistrates, so that some restraint may be put upon its disordered appetites. ainsi qu'il a etabli les royaumes, republiques et toutes autres sortes de principautes, soit hereditaires ou autrement, et tout ce qui appartient `a l'Etat de justice, et en veut etre reconnu auteur: `a cette cause il a mis le glaive en la main des magistrats pour reprimer les peches commis non-seulement contre la seconde table des commandements de Dieu, mais aussi contre la premiere. Il faut donc, `a cause de lui, que non-seulement on endure que les superieurs dominant, [304] mais aussi qu'on les honore et prise en toute reverence, les tenant pour ses lieutenants et officiers, lesquels il a commis pour exercer une charge legitime et sainte. And as he has established kingdoms, republics, and all sorts of principalities, either hereditary or otherwise, and all that belongs to a just government, and wishes to be considered as their Author, so he has put the sword into the hands of magistrates to suppress crimes against the first as well as against the second table of the Commandments of God. We must therefore, on his account, not only submit to them as superiors, but honor and hold them in, all reverence as his lieutenants and officers, whom he has commissioned to exercise a legitimate and holy authority. XL. Nous tenons donc qu'il faut obeir `a leurs lois et statuts, [305] payer tributs, impots et autres devoirs, et porter le joug de subjection d'une bonne et franche volonte, encore qu'ils fussent infideles, moyennant que l'empire souverain de Dieu demeure en son entier. [306] Ainsi nous detestons ceux qui voudraient rejeter les superiorities, mettre communaute et confusion de biens, et renverser l'ordre de la justice. XL. We hold, then, that we must obey their laws and statutes, pay customs, taxes, and other dues, and bear the yoke of subjection with a good and free will, even if they are unbelievers, provided that the sovereign empire of God remain intact. Therefore we detest all those who would like to reject authority, to establish community and confusion of property, and overthrow the order of justice. __________________________________________________________________ [188] Deut. iv. 35, 39; 1 Cor. viii. 4, 6. [189] Gen. i. 3; Jean iv. 24; 2 Cor. iii. 17. [190] Exode iii. 15, 16,18. [191] Rom. i. 20; 1 Tim. i. 47. [192] Mal. iii. 6. [193] Rom. xi. 33; Actes vii. 48. [194] Jer. x. 7, 10; Luc. i. 37. [195] Rom. xvi. 27. [196] Matt. xix. 17. [197] Jer. xii. 1. [198] Exode xxxiv. 6, 7. [199] Rom. i. 20. [200] Heb. i. 4. [201] Gen. xv. 1. [202] Exode xxiv. 3, 4. [203] Rom. i. 2. [204] Psa. xix. 9; xii. 7. [205] 2 Tim. iii. 15, 16; 2 Pierre i. 21. [206] Jean iii. 31, 34; 1 Tim. i. 15. [207] Jean xv. 11; Actes xx. 27. [208] Deut. 12:32 ;iv. 1 ;Gal. i. 8, Apoc. xxii. 18, 19. [209] Matt. xv. 9, Actes v. 28, 29. [210] 1 Cor. xi. 1, 2, 23. [211] Deut. iv. 12; Matt. xxviii. 19; 2 Cor. xiii. 14; 1 Jean v. 7 [?]; Jean i. 1, 17, 32. [212] Gen. i. 1; Jean i. 3; Jude vi.; Col. i. 16; Heb. i. 2. [213] 2 Pierre ii. 4. [214] Psa. ciii. 20, 21. [215] Jean viii. 44. [216] Heb. i. 7, 14. [217] Psa. civ. [218] Prov. xvi. 4; Matt. x. 29; Rom. ix. 11; Actes xvii. 24, 26, 28. [219] 1 Jean ii. 16; Osee xiii. 9; 1 Jean iii. 8. [220] Psa. v. 5; cxix.; Job i. 22. [221] Actes ii. 23, 24, 27. [222] Rom. ix. 19, 20; [223] Matt. x. 30; Luc. xxi. 18. [224] Job i. 12; Gen. iii. 15. [225] Gen. i. 26; Eccles. vii. 10; Rom. v. 12; Ephes. ii. 2, 3. [226] Gen. vi. 5; viii. 21. [227] Rom. i. 21; ii. 18-20. [228] 1 Cor. ii. 14. [229] Jean i. 4, 5, 7;viii. 36; Rom. viii. 6, 7. [230] Gen. viii. 21; Rom. v. 12; Job xiv. 4. [231] Psa. li. 7; Rom. iii. 9-13v. 12. [232] Rom. vii. [233] Rom. vii. 5. [234] Rom. vii. 18, 19; 2 Cor. xii. 7. [235] Rom. iii. 2; ix. 23; 2 Tim. ii. 20; Tite iii. 5, 7; Ephes. i. 4; 2 Tim. i. 9. [236] Exode ix. 16; Rom. ix. 22. [237] Jer. x. 23; Ephes, i. 4, 5. [238] 1 Cor. i. 30; Ephes. i. 6, 7; Col. i. 13, 14; Tite ii. 14. [239] Jean i. 14; Philip. ii. 6. [240] [241] Heb. ii. 17; 2 Cor. v. 21. [242] Matt. i. 18; Luc i. 35. [243] Matt. i.; Luc i.; Jean i. 14; 1 Tim. ii. 5; iii. 16; Heb. v. 8. [244] Luc. xxiv. 38, 39; Rom. i. 4; Philip. ii. 6-11. [245] Jean iii. 16; xv. 13. [246] 2 Cor. v. 19; Heb. v. 7-9. [247] 1 Pierre ii. 24, 25. [248] Heb. ix. 14; Ephes. v. 26; 1 Pierre i. 18, 19. [249] Psa. xxxii. 2; Jean xvii. 23; Rom. iv. 7, 8; viii. 1-3; v. 19, 20. [250] 1 Tim. ii. 5; 1 Jean ii. 1; Rom. v. 19; Actes iv. 12. [251] Rom. v. 12; viii. 15; Gal. iv. 4-7; Ephes. ii. 13-15. [252] Rom. iii.; Gal. ii.; iii. 24; Jean iii. 15. [253] Matt. xvii. 20; Jean iii. 16, 17; x. 4. [254] Rom. i. 17; iii. 24, 25, 27, 30; iv. 1-3; Gal. ii. 20, 21. [255] Ephes. ii. 8; 1 Thess. i. 5; 1 Cor. ii. 12; 2 Pierre i. 3, 4. [256] 1 Cor. i. 8, 9. [257] Philip. ii. 13; i. 6. [258] Rom. vi. 1, 2; vii. 1, 2; Col. i. 13; iii. 10; 1 Pierre i. 3. [259] Jacq. ii.; Gal. v. 6; 1 Jean ii. 3, 4; v. 18. [260] Deut. xxx. 6; Jean iii. 5. [261] Luc xvii. 10; Psa. xvi. 2; Rom. iii.; Tite iii. 5; Rom. iv. [262] Rom. x. 4; Gal. iii., Gal. iv.; Col. ii. 17. [263] 2 Tim. iii. 16; 2 Pierre i. 19; iii. 2. [264] 1 Tim. ii. 5; Actes iv. 12; 1 Jean ii. 1, 2. [265] Jean xvi. 23, 24. [266] Matt. vi. 9; Luc xi. 1. [267] Actes x. 25, 26; xiv. 14; Apoc. xix. 10. [268] Matt. xv. 11; Actes x. 14, 15; Rom. iv. 1-4; Gal. iv. 9, 10; Col. ii. 18-23; 1 Tim. iv. 2-5. [269] Rom. 1. 16, 17; x. 3. [270] Matt. xviii. 20>; Ephes, 1, 22, 23. [271] Matt. x. 40; Jean xiii. 20; Rom. x. 15. [272] Psa. v. 8; xxii. 23; xlii. 5; Ephes. iv. 11; Heb. ii. 12. [273] Actes iv. 19, 20; Heb. x. 25. [274] Jer. vii. 4, 8, 11, 12; Matt. iii. 9; vii. 22; xxiv. 5. [275] Ephes. ii. 20; iv. 11, 12; 1 Tim. iii. 15; Deut. xxxi. 12. [276] Rom. iii. 3. [277] Matt. xiii. 30; 1 Tim. i. 18-20. [278] Matt. x. 14, 15; Jean x. 1; 1 Cor. iii. 12, 13. [279] 2 Cor. vi. 14-16; 1 Cor. vi. 15. [280] Matt. iii. 11; 1; Marc i. 8; Actes i. 5; xi. 15-17; xix. 4-6. [281] Actes vi. 3-5; Ephes. iv. 11-13; 1 Tim. iii.; Tite i., ii.; Matt. xviii. 17. [282] Matt. xx. 26, 27; xviii. 2-4; 1 Cor. iii. 1-6; Ephes. i. 22; Col. i. 18, 19. [283] Matt. xxviii. 18, 19; Marc xvi. 15; Jean xv. 16; Actes i. 21-26; vi. 1, 2; Rom. x. 15; Tite i. 5-7. [284] Gal. i. 15; 1 Tim. iii. 7-10, 15. [285] Actes xv. 2, 6, 7, 25, 28; Rom. xii. 6-8; 1 Cor. xiv. 12; 2 Cor. xii. 7, 8. [286] 1 Pierre v.; 1 Cor. xiv. 40. [287] Rom. xvi. 17, 18; 1 Cor. iii. 11; Col. ii.6-8; Gal. v. l. [288] Matt. xviii. 17; 1 Cor. v. 5; 1 Tim. i. 9, 10. [289] 1 Cor. x.; xi. 23-34; Exode xii. 13; Matt. xxvi. 26, 27; Rom. iv. 11; Actes xxii. 16. [290] Gal. iii. 27; Ephes. v. 26. [291] Jean vi. 50-57; iii. 12. [292] Rom. vi. 3; Tite iii. 5, 6; Actes xxii. 16. [293] Matt. iii. 11, 12; Marc xvi. 16; Rom. vi. 1-4. [294] Matt. xix. 14; 1 Cor. vii. 14. [295] 1 Cor. x. 16, 17; xi. 24. [296] Jean vi. 56, 57; xvii. 11, 12. [297] Marc xvi. 19; Actes iii. 21. [298] 1 Cor. x. 16; Jean vi. [299] 1 Cor. xi.; Jean vi. [300] Rom. vi. 3. [301] Jean vi.; 1 Cor. xi. [302] Matt. xxvi. 26; 1 Cor. xi. [303] Exode xviii. 20, 21; Matt. xvii. 24-27; Rom. xiii. [304] 1 Pierre ii. 13, 14; 1 Tim. ii. 2. [305] Matt. xvii. 24. [306] Actes iv. 17-20; xviii. 9. __________________________________________________________________ CONFESSIO BELGICA. The Belgic Confession. A.D. 1561. Revised 1619. [The Belgic Confession, composed in French by Guy de Bres (died a martyr, 1567) for the Churches in Flanders and the Netherlands, 1561, was adopted by a Reformed Synod at Emden, 1571, and by the National Synod of Dort, 1619, which subjected the text to a careful revision by a comparison of French, Dutch, and Latin copies. The French text is taken from the authentic MS. of 1580, with the revision of Dort, as reprinted by the Societe evanigelique Belge, at Brussels, 1850, under the title, La Confession de foi des eglises reformees Walonnes et Flamandes, including a table of various readings. The headings of articles are supplemented from the Latin editions. The English text (made from the Latin) is the one authorized by the 'Reformed (Dutch) Church in America,' and printed in its Constitution, etc. (New York, 103 Fulton Street). An older English version in the English Harmony of Confessions, Cambridge, 1586, and a recent one by Owen Jones, in Church of the Living God, etc. London, 1865, pp. 203-237. A Latin translation, probably made by Beza, or under his direction, appeared in the Harmonia Confessionum, Geneva, 1581, and in the first edition of the Corpus et Syntagma Confessionum, Geneva, 1612; another, by Festus Hommius, Leyden, 1618; this was revised by the Synod of Dort, reprinted (as revised) in the second edition of the Corp. et Syntag. (1654), and (in its original form), with various readings, in Niemeyer's Collectio (pp. 360-389). It is also given in the Oxford Sylloge Confessionum (pp. 327-354). The Latin texts in these editions differ considerably. There are several Dutch and German editlons, and a Greek version (ekklesion tes Belgikis exomologesis), made by Jac. Revius (Lugd. Batav. 1635, and Amstelod. 1638). The Greek edition before me (Utrecht, 1660) gives the Greek and Latin in parallel columns, and contains also the Heidelberg Catechism in Latin, with the Greek version of Fred. Sylburg.] La Confession de Foi The Confession of Faith DES OF THE EGLISES REFORMEES WALLONNES ET FLAMANDES. REFORMED CHURCH. [De l'ancien text du manuscrit authentique de 1580, avec la revision de Dortrecht de 1619.] Revised in the National Synod, held at Dordrecht, in the Years 1618 and 1619. Art. I Art. I. DE NATURA DEI. THERE IS ONE ONLY GOD. Nous croyons tous de coeur et confessons de bouche, qu'il y a une seule et simple essence [307] spirituelle, [308] laquelle nous appelons Dieu eternel, [309] incomprehensible, [310] invisible, [311] immutable, [312] infini; [313] lequel est tout puissant, tout sage, [314] juste, [315] et bon, [316] We all believe with the heart, and confess with the mouth, that there is one only simple and spiritual Being, which we call God; and that he is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, et source tres-abondante de tous biens. [317] just, good, and the overflowing fountain of all good. [318] Art. II. Art. II. DE COGNITIONE DEI. BY WHAT MEANS GOD IS MADE KNOWN UNTO US. Nous le connaissons par deux moyens. Premierement: Par la creation, conservation et gouvernement du monde universel, [319] d'autant que c'est devant nos yeux comme un beau livre, auquel toutes creatures, petites et grandes, servent de lettres pour nous faire contempler les choses invisibles de Dieu, savoir sa puissance eternelle et sa divinite, comme dit l'Apotre saint Paul (Rom. i. 20). Toutes lesquelles choses sont suffisantes pour convaincre les hommes, et les rendre inexcusables. We know him by two means: first, by the creation, preservation, and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to contemplate the invisible things of God, namely, his eternal power and Godhead, as the Apostle Paul saith (Rom. i. 20). All which things are sufficient to convince men, and leave them without excuse. Secondement: Il se donne `a connaitre `a nous plus manifestement et evidemment par sa sainte et divine Parole, [320] tout autant pleinement qu'il nous est de besoin en cette vie pour sa gloire et le salut des siens. Secondly, he makes himself more clearly and fully known to us by his holy and divine Word; that is to say, as far as is necessary for us to know in this life, to his glory and our salvation. Art. III. Art. III. DE SACRA SCRIPTURA. OF THE WRITTEN WORD OF GOD. Nous confessons que cette Parole de Dieu n'a point ete envoyee We confess that this Word of God was not sent nor delivered ni apportee par volonte humaine: mais les saints hommes de Dieu ont parle etant pousses du Saint-Esprit, comme dit saint Pierre. [321] Puis apres, par le soin singulier que notre Dieu a de nous et de notre salut, il a commande `a ses serviteurs les Prophetes [322] et Apotres [323] de rediger ses oracles par ecrit: et lui-meme a ecrit de son doigt les deux Tables de la Loi. [324] Pour cette cause, nous appelons tels ecrits: Ecritures saintes et divines. by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the Apostle Peter saith. And that afterwards God, from a special care which he has for us and our salvation, commanded his servants, the Prophets and Apostles, to commit his revealed Word to writing; and he himself wrote with his own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures. Art. IV. Art. IV. DE CANONICIS LIBRIS VETERIS ET NOVI TESTAMENTI. CANONICAL BOOKS OF THE HOLY SCRIPTURES. Nous comprenons l'Ecriture Sainte aux deux volumes du l'ieux et du Nouveau Testament, qui sont livres canoniques, auxquels il n'y a rien `a repliquer. Le nombre en est tel en l'Eglise de Dieu. We believe that the Holy Scriptures are contained in two books, namely, the Old and New Testaments, which are canonical, against which nothing can be alleged. These are thus named in the Church of God. Dans l'Ancien Testament: Les cinq livres de Moise, le livre de Josue, des Juges, Ruth, les deux livres de Samuel, et deux des Rois, les deux livres des Chroniques dits Paralipomenes, le premier d'Esdras, Nehemie, Ester, Job, les Psaumes de David, les trois livres de Salomon, savoir: les Proverbes, l'Ecclesiaste, et le Cantique; les quatre grands Prophetes: Esaie, The books of the Old Testament are: the five books of Moses, viz., Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, two books of Samuel, and two of the Kings, two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther; Job, the Psalms of David, the three books of Solomon, namely, Jeremie, Ezechiel, et Daniel. Puis les autres douze petits Prophetes: Osee, Joel, Amos, Abdias, Jonas, Michee, Nahum, Habacuc, Sophonie, Aggee, Zacharie, Malachie. the Proverbs, Ecclesiastes, and the Song of Songs; the four great Prophets: Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser Prophets, viz., Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Dans le Nouveau Testament: les quatre Evangelistes, saint Matthieu, saint Marc, saint Luc, saint Jean; les Actes des Apotres, les quatorze Epitres de saint Paul: aux Romains, deux aux Corinthiens, aux Galates, Ephesiens, Philippiens, Colossiens, deux aux Thessaloniciens, deux `a Timothee, `a Tite, Philemon, aux Hebreux; et les sept Epitres des autres Apotres, savoir une de saint Jacques, deux de saint Pierre, trois de saint Jean, et une de saint Jude; enfin l'Apocalypse de saint Jean Apotre. Those of the New Testament are: the four Evangelists, viz., Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen Epistles of the Apostle Paul, viz., one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the seven Epistles of the other Apostles, viz., one of James, two of Peter, three of John, one of Jude; and the Revelation of the Apostle John. Art. V. Art. V. DE AUCTORITATE SACRAE SCRIPTURAE. WHENCE DO THE HOLY SCRIPTURES DERIVE THEIR DIGNITY AND AUTHORITY. Nous recevons tous ces livres-l`a seulement, pour saints et canoniques, pour regler, fonder et etablir notre foi, et croyons pleinement toutes les choses qui y sont contenues, non pas tant parce que l'Eglise les rec,oit et approuve tels, mais principalement parce que le Saint-Esprit nous rend temoignage We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing, without any doubt, all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Ghost en notre coeur, qu'ils sont de Dieu, et aussi qu'ils sont approuves tels par eux-memes; car les aveugles memes peuvent apercevoir que les choses adviennent qui y sont predites. witnesseth in our hearts that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling. Art. VI. Art. VI. DE DISCRIMINE LIBRORUM CANONICORUM ET APOCRYPHORUM. THE DIFFERENCE BETWEEN THE CANONICAL AND APOCRYPHAL BOOKS. Nous mettons difference entre ces saints livres et les livres apocryphes, qui sont le troisieme et quatrieme livre d'Esdras, le livre de Tobie, Judith, Sapience, Ecclesiastique, Baruc, ce qui a ete ajoute `a l'histoire d'Ester, le cantique des trois Enfants en la fournaise, l'histoire de Susanne, l'histoire de l'idole Bel et du Dragon, l'Oraison de Manasse, et les deux livres des Maccabees, lesquels l'Eglise peut bien lire et y prendre instruction dans les choses conformes aux livres canoniques; mais ils n'ont point telle force et vertu que par un temoignage qui en est tire, on puisse arreter quelque chose de la foi ou religion chretienne, tant s'en faut qu'ils puissent ramoindrir l'autorite des autres saints livres. We distinguish these sacred books from the apocryphal, viz., the third and fourth book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the Song of the Three Children in the Furnace, the History of Susannah, of Bell and the Dragon, the Prayer of Manasses, and the two books of Maccabees. All which the Church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy as that we may from their testimony confirm any point of faith or of the Christian religion; much less to detract from the authority of the other sacred books. Art. VII. Art. VII. DE PERFECTIONE SACRAE SCRIPTURAE. THE SUFFICIENCY OF THE HOLY SCRIPTURES TO BE THE ONLY RULE OF FAITH. Nous croyons que cette Ecriture Sainte contient parfaitement la volonte divine, et que tout ce que We believe that these Holy Scriptures fully contain the will of God, and that whatsoever man ought to l'homme doit croire pour etre sauve, y est suffisamment enseigne. [325] Car puisque toute la maniere du service que Dieu requiert de nous y est tres au long decrite, les hommes, meme fussent-ils Apotres, ne doivent enseigner autrement [326] que ce qui nous a ete enseigne par les Saintes Ecritures, encore meme que ce fut un ange du Ciel, comme dit saint Paul: [327] car puisqu'il est defendu d'ajouter ni diminuer `a la Parole de Dieu, [328] cela demontre bien que la doctrine est tres-parfaite et accomplie en toutes sortes. Aussi ne faut-il pas comparer les ecrits des hommes, quelque saints qu'ils aient ete, aux ecrits divins, [329] ni la coutume `a la verite de Dieu [330] (car la verite est par-dessus tout), ni le grand nombre, ni l'anciennete, ni la succession des temps ni des personnes, ni les conciles, decrets, ou arrets: car tous hommes d'eux-memes sont menteurs, [331] et plus vains que la vanite meme. C'est pourquoi nous rejetons de tout notre coeur tout ce qui ne s'accorde believe unto salvation, is sufficiently taught therein. For since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an Apostle, to teach otherwise than we are now taught in the Holy Scriptures: nay, though it were an angel from heaven, as the Apostle Paul saith. For since it is forbidden to add unto or take away any thing from the Word of God, it doth thereby evidently appear that the doctrine thereof is most perfect and complete in all respects. Neither may we compare any writings of men, though ever so holy, with those divine Scriptures; nor ought we to compare custom, or the great multitude, or antiquity, or succession of times or persons, or councils, decrees, or statutes, with the truth of God, for the truth is above all: for all men are of themselves liars, and more vain than vanity itself. Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule, which the `a cette regle infaillible, [332] comme nous sommes enseignes de faire par les Apotres, disant: Eprouvez les esprits s'ils sont de Dieu, [333] et: Si quelqu'un vient `a vous et n'apporte point cette doctrine, ne le recevez point en votre maison. [334] Apostles have taught us, saying, Try the spirits whether they are of God; likewise, If there come any unto you, and bring not this doctrine, receive him not into your house. Art. VIII. Art. VIII. DE SACROSANCTA TRINITATE PERSONARUM IN UNICA ESSENTIA DIVINA. GOD IS ONE IN ESSENCE, YET DISTINGUISHED IN THREE PERSONS. Suivant cette verite et Parole de Dieu, nous croyons en un seul Dieu qui est une seule essence, [335] en laquelle il y a trois personnes [336] reellement, et `a la verite, et eternellement distinguees selon leurs proprietes incommunicables, savoir: le Pere, le Fils, et le Saint-Esprit; [337] le Pere etant cause, origine et commencement de toutes choses, tant visibles qu'invisibles. [338] Le Fils qui est la Parole, [339] la Sagesse, [340] et l'Image du Pere. [341] Le Saint-Esprit, la Vertu et Puissance eternelle [342] procedante du Pere et du Fils. [343] Et cependant une telle distinction ne fait pas que Dieu soit divise en trois, puisque l'Ecriture nous enseigne que le Pere, le Fils, et le Saint-Esprit ont chacun sa personne According to this truth and this Word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin, and beginning of all things, visible and invisible; the Son is the Word, Wisdom, and Image of the Father; the Holy Ghost is the eternal Power and Might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the Holy Scriptures teach us that the Father, and the Son, and the Holy Ghost have each his personality, distinguished by their properties; distincte par des proprietes; de sorte, toutefois, que ces trois personnes ne sont qu'un seul Dieu. Il est donc manifeste que le Pere n'est point le Fils, et que le Fils n'est point le Pere: semblablement que le Saint-Esprit n'est pas le Pere ni le Fils. Cependant ces personnes ainsi distinctes ne sont pas divisees, ni confondues, ni melees: car le Pere n'a point pris chair ni aussi le Saint-Esprit, mais c,'a ete seulement le Fils. [344] Le Pere n'a jamais ete sans son Fils ni sans son Saint-Esprit, parce que tous trois sont d'eternite egale, en une meme essence. Il n'y a point de premier ni de dernier, car tous trois sont un en verite et puissance, en bonte et misericorde. but in such wise that these three persons are but one only God. Hence, then, it is evident that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided nor intermixed; for the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last; for they are all three one, in truth, in power, in goodness, and in mercy. Art. IX. Art. IX. DE SACROSANCTA TRINITATE SCRIPTURAE TESTIMONIA. THE PROOF OF THE FOREGOING ARTICLE OF THE TRINITY OF PERSONS IN ONE GOD. Nous connaissons toutes ces choses tant par les temoignages de la Sainte Ecriture, que par les effets, et principalement par ceux-l`a que nous sentons en nous. Les temoignages des Ecritures Saintes qui nous enseignent de croire cette sainte Trinite sont ecrits en plusieurs lieux de l'Ancien Testament, qui n'ont point besoin de denombrement, mais de choix et de All this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures, that teach us to believe this Holy Trinity, are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment. In Genesis i. 26,27, discretion. Au livre de la Genese Dieu dit: Faisons l'homme `a notre image, et selon notre semblance, etc. [345] Dieu donc crea l'homme `a son image: il les crea, dis-je, male et femelle. Voici Adam est fait comme l'un de nous. [346] Il appert par cela, qu'il y a pluralite de personnes en la Divinite, quand il dit: Faisons l'homme `a notre image; et puis il montre l'unite quand il dit: Dieu crea, etc. Il est vrai qu'il ne dit point l`a combien il y a de personnes; mais ce qui nous est obscur en l'Ancien Testament nous est tres-clair au Nouveau. God saith: Let us make man in our image, after our likeness, etc. So God created man in his own image, male and female created he them. And Gen. iii. 22: Behold, the man has become as one of us. From this saying, Let us make man in our image, it appears that there are more persons than one in the Godhead; and when he saith God created, this signifies the unity. It is true he doth not say how many persons there are, but that which appears to us somewhat obscure in the Old Testament is very plain in the New. Car quand notre Seigneur fut baptise au Jourdain, [347] la voix du Pere a ete entendue, disant: Celui-ci est mon Fils bien-aime; le Fils est vu en l'eau, et le Saint-Esprit apparait en forme de colombe. De meme au bapteme de tous fideles cette fac,on a ete ordonnee de Christ: Baptisez toutes les nations au nom du Pere et du Fils et du Saint-Esprit. [348] En l'Evangile selon Saint Luc, l'ange Gabriel parle ainsi `a Marie, mere de notre Seigneur: Le Saint-Esprit surviendra en toi et la vertu du Souverain te couvrira de son ombre, c'est pourquoi ce qui naitra de toi For when our Lord was baptized in Jordan, the voice of the Father was heard, saying, This is my beloved Son: the Son was seen in the water; and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptize all nations, in the name of the Father and of the Son, and of the Holy Ghost. In the Gospel of Luke the angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also saint, sera appele le Fils de Dieu. [349] Et ailleurs il est dit: La grace de notre Seigneur Jesus-Christ, et la charite de Dieu, et la communication du Saint-Esprit soient avec vous. [350] Il y en a trois qui donnent temoignage au Ciel, le Pere, la Parole, et le Saint-Esprit et ces trois sont un. [351] Dans tous ces passages nous sommes `a plein enseignes des trois personnes en une seule essence divine. Et quoique cette doctrine surpasse l'entendement humain, cependant nous la croyons maintenant par la Parole, attendant d'en avoir pleine connaissance et jouissance au ciel. [352] that holy thing which shall he born of thee shall be called the Son of God. Likewise, The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding, nevertheless we now believe it by means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven. Or il faut aussi noter les offices et effets particuliers des trois personnes envers nous. Le Pere est appele notre Createur par sa vertu. [353] Le Fils est notre Sauveur et Redempteur par son sang. [354] Le Saint-Esprit est notre sanctificateur par sa demeurance en nos coeurs. [355] Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by his power; the Son is our Saviour and Redeemer by his blood; the Holy Ghost is our Sanctifier by his dwelling in our hearts. Cette doctrine de la sainte Trinite a toujours ete maintenue en la vraie Eglise, depuis le temps des Apotres jusqu'`a present, contre les Juifs, les Mahometans, et contre This doctrine of the Holy Trinity hath always been defended and maintained by the true Church, since the times of the Apostles to this very day, against the Jews, quelques faux Chretiens et Heretiques, comme Marcion, Manes, Praxeas, Sabellius, Paul de Samosate, Arius et autres semblables, lesquels `a bon droit ont ete condamnes par les Saints Peres. Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers. Ainsi nous recevons volontiers en cette matiere les trois symboles, celui des Apotres, ceux de Nicee et d'Athanase, et semblablement ce qui en a ete determine par les Anciens conformement `a ceux-ci. Therefore, in this point, we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius; likewise that which, conformable thereunto, is agreed upon by the ancient fathers. Art. X. Art. X. DE AETERNA DEITATE FILII DEI, DOMINI NOSTRI JESU CHRISTI. JESUS CHRIST IS TRUE AND ETERNAL GOD. Nous croyons que Jesus-Christ, quant `a sa nature divine, est Fils unique de Dieu, [356] eternellement engender, [357] n'etant ni fait ni cree (car il serait creature), d'une essence avec le Pere, [358] coeternel, [359] la marque engravee de la personne du Pere, et la splendeur de sa glorie, [360] etant en tout semblable `a Lui; [361] lequel est Fils de Dieu non point seulement depuis qu'il a pris notre nature, mais de toute eternite; [362] comme ces temoignages nous enseignent, etant rapportes l'un `a l'autre. Moyse dit que Dieu a cree le monde; [363] Saint-Jean dit que toutes choses We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God, begotten from eternity, not made nor created (for then he would be a creature), but co-essential and co-eternal with the Father, the express image of his person, and the brightness of his glory, equal unto him in all things. Who is the Son of God, not only from the time that he assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith that God created the world; and John saith that all ont ete creees par la Parole, laquelle il appelle Dieu. [364] L'Apotre dit que Dieu a fait les siecles par son Fils. [365] Saint-Paul dit encore que Dieu a cree toutes choses par Jesus-Christ. [366] Il faut donc que celui qui est nomme Dieu, Parole, Fils, et Jesus-Christ, ait dej`a ete lorsque toutes choses ont ete creees par lui. [367] C'est pourquoi le prophete Michee dit: Son issue est des les jours d'eternite. [368] Et l'Apotre: Il est sans commencement de jours, sans fin de vie. [369] Il est donc le vrai Dieu eternel, le Tout-Puissant, lequel nous invoquons, adorons et servons. things were made by that Word, which he calleth God; and the Apostle saith that God made the worlds by his Son; likewise, that God created all things by Jesus Christ. Therefore it must needs follow that he--who is called God, the Word, the Son, and Jesus Christ--did exist at that time when all things were created by him. Therefore the Prophet Micah saith: His goings forth have been from of old, from everlasting. And the Apostle: He hath neither beginning of days nor end of life. He therefore is that true, eternal, and almighty God, whom we invoke, worship, and serve. Art. XI. Art. XI. DE PERSONA ET .AETERNA DEITATE SPIRITUS SANCTI. THE HOLY GHOST IS TRUE AND ETERNAL GOD. Nous croyons et confessons aussi que le Saint-Esprit procede eternellement du Pere [370] et du Fils, [371] n'etant ni fait, ni cree, ni aussi engendre, mais seulement procedant des deux; lequel est la troisieme personne de la Trinite en ordre, d'une meme essence et majeste et gloire avec le Pere et le Fils, etant vrai et eternel We believe and confess also that the Holy Ghost from eternity proceeds from the Father and Son; and therefore is neither made, created, nor begotten, but only proceedeth from both; who in order is the third person of the Holy Trinity; of one and the same essence, majesty, and glory with the Father and the Son; and therefore Dieu, comme nous enseignent les Ecritures Saintes. [372] is the true and eternal God, as the Holy Scripture teaches us. Art. XII. Art. XII. DE CREATIONE MUNDI, ET DE ANGELIS. OF THE CREATION. Nous croyons que le Pere a cree de rien le ciel et la terre, et toutes creatures, quand bon lui a semble, par sa Parole, c'est-`a-dire par son Fils, [373] donnant `a chaque creature leur etre, forme et figures, et divers offices pour servir `a leur Createur: et que maintenant meme il les soutient et gouverne toutes selon sa providence eternelle et par sa vertu infinie, [374] pour servir `a l'homme, [375] afin que l'homme serve `a son Dieu. [376] Il a aussi cree les anges bons [377] pour etre ses messagers [378] et pour servir `a ses elus: [379] desquels les uns sont trebuches de l'excellence en laquelle Dieu les avait crees, en perdition eternelle; [380] et les autres ont persiste et demeure en leur premier etat, par la grace de Dieu. [381] Les diables et esprits malins sont tellement corrompus, qu'ils sont ennemis de Dieu et de tout bien, epiant l'Eglise comme brigands, de tout leur pouvoir, [382] We believe that the Father, by the Word--that is, by his Son--created of nothing the heaven, the earth, and all creatures, as it seemed good unto him, giving unto every creature its being, shape, form, and several offices to serve its Creator; that he doth also still uphold and govern them by his eternal providence and infinite power for the service of mankind, to the end that man may serve his God. He also created the angels good, to be his messengers and to serve his elect: some of whom are fallen from that excellency, in which God created them, into everlasting perdition; and the others have, by the, grace of God, remained steadfast, and continued in their primitive state. The devils and evil spirits are so depraved that they are enemies of God and every good thing to the utmost of their power, as murderers watching to ruin the Church et aussi chaque membre, pour tout detruire et gater par leurs tromperies; [383] c'est pourquoi, par leur propre malice, ils sont condamnes `a perpetuelle damnation, attendant de jour en jour leurs tourments. [384] Et sur ceci nous detestons l'erreur des Sadduceens qui nient qu'il y ait des esprits et des anges, [385] et aussi l'erreur des Manicheens qui disent que les diables ont leur origine d'eux-memes, etant mauvais de leur propre nature sans avoir ete corrompus. and every member thereof, and by their wicked stratagems to destroy all; and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels; and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted. Art. XIII. Art. XIII. DE PROVIDENTIA DEI. OF DIVINE PROVIDENCE. Nous croyons que ce bon Dieu, apres avoir cree toutes choses, ne les a pas abandonnees `a l'aventure ni `a fortune; mais les conduit et gouverne de telle fac,on, selon sa sainte volunte, [386] que rien n'advient en ce monde sans son ordonnance, [387] quoique toutefois Dieu ne soit point auteur ni coupable du mal qui arrive; car sa puissance et bonte est tellement grande et incomprehensible, que meme il ordonne We believe that the same God, after he had created all things, did not forsake them, or give them up to fortune or chance, but that he rules and governs them, according to his holy will, so that nothing happens in this world without his appointment; nevertheless, God neither is the author of, nor can be charged with, the sins which are committed. For his power and goodness are so great and incomprehensible, donne et fait tres-bien et justement son oeuvre, quand meme le diable et les mechants font injustement. [388] Et quant `a ce qu'il fait outrepassant le sens humain, nous ne voulons nous en enquerir curieusement plus que notre capacite ne porte, mais, en toute humilite et reverence, nous adorons les justes jugements de Dieu qui nous sont caches, [389] nous contentant d'etre disciples de Christ, pour apprendre seulement ce qu'il nous montre par sa Parole, et ne point outrepasser ces bornes. that he orders and executes his work in the most excellent and just manner even when the devil and wicked men act unjustly. And as to what he doth surpassing human understanding we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things which he has revealed to us in his Word without transgressing these limits. Cette doctrine nous apporte une consolation indicible, puisque nous sommes enseignes par elle, que rien ne nous peut arriver `a l'aventure, mais par l'ordonnance de notre bon Pere celeste, lequel veille pour nous par un soin paternel, tenant toutes creatitres sujettes `a lui; [390] de sorte que pas un des cheveux de notre tete {car ils sont tous nombres) ni meme un petit oiseau, ne peut tomber en terre, sans la volonte de notre Pere. [391] En quoi nous nous reposons, sachant qu'il tient les diables en bride, et tous nos ennemis, qui ne nous peuvent nuire sans sa permission et bonne volonte. This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creatures so under his power that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground, without the will of our Father, in whom we do entirely trust; being persuaded that he so restrains the devil and all our enemies that, without his will and permission, they can not hurt us. Sur cela nous rejetons l'erreur damnable des Epicuriens, qui disent que Dieu ne se mele de rien et laisse aller toutes choses `a l'aventure. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance. Art. XIV. Art. XIV. DE HOMINIS CREATIONE, LAPSU ET CORRUPTIONE. OF THE CREATION AND FALL OF MAN, AND HIS INCAPACITY TO PERFORM WHAT IS TRULY GOOD. Nous croyons que Dieu a cree l'homme du limon de la terre, et l'a fait et forme `a son image et resemblance, [392] bon, juste et saint, pouvant par son vouloir accorder en tout au vouloir de Dieu; [393] mais quand il a ete en honneur, il n'en a rien su; et n'a pas reconnu son excellence, [394] mais s'est volontairement assujetti au peche, et par consequent `a mort et `a malediction, en pretant l'oreille `a la parole du diable. [395] Car il a transgresse le commandement de vie qu'il avait rec,u, [396] et s'est retranche de Dieu, qui etait sa vraie vie, par son peche, [397] ayant corrompu toute sa nature, [398] par ou il s'est rendu coupable de mort corporelle et spirituelle, [399] et etant devenu mechant, pervers, corrompu en toutes ses voies, a perdu tous ses excellents dons qu'il avait rec,us de Dieu, [400] We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will agreeably to the will of God. But being in honor, he understood it not, neither knew his excellency, but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life, having corrupted his whole nature, whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God, and et il ne lui en est demeure de reste que de petites traces, [401] qui sont suffisantes pour rendre l'homme in-eoccusable, [402] d'autant que tout ce qui est de lumiere en nous est converti en tenebres, [403] comme l'Ecriture nous enseigne, disant: La lumiere luit dans les tenebres et les tenebres ne l'ont point comprise [404] ou saint Jean appelle les hommes tenebres. only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not: where St. John calleth men darkness. Par quoi mous rejetons tout ce qu'on enseigne du franc arbitre de l'homme, parce qu'il n'est que serf de peche, [405] et ne peut aucune chose, s'il ne lui est donne du Ciel; [406] car qui est-ce qui se vantera de pouvoir faire quelque bien, comme de soi-meme, puisque Christ dit: Nul ne peut venir `a moi si mon Pere qui m'a envoye, ne l'attire? [407] Qui alleguera sa volonte, entendant que l'affection de la chair est inimitie contre Dieu? [408] Qui parlera de sa connaissance, voyant que l'homme sensuel ne comprend point les choses qui sont de l'Esprit de Dieu? [409] Bref, qui mettra en avant une seule pensee? vu qu'il entend que nous ne sommes pas capables de penser quelque chose comme de Therefore we reject all that is taught repugnant to this concerning the free will of man, since man is but a slave to sin; and has nothing of himself unless it is given him from heaven. For who may presume to boast that he of himself can do any good, since Christ saith, No man can come to me, except the Father which hath sent me draw him? Who will glory in his own will, who understands that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our nous-memes mais que notre capacite est de Dieu? [410] C'est pourquoi ce que dit l'Apotre doit `a bon droit demeurer ferme et arrete, que Dieu fait en nous le vouloir et le faire selon son bon plaisir. [411] Car il n'y a ni entendement ni volonte conforme `a celle de Dieu si Christ n'y a opere, ce qu'il nous enseigne, disant: Sans moi vous ne pouvez rien faire. [412] sufficiency is of God? And therefore what the Apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but what Christ hath wrought in man: which he teaches us when he saith, Without me ye can do nothing. Art. XV. Art. XV. DE PECCATO ORIGINALI. OF ORIGINAL SIN. Nous croyons que par la desobeissance d'Adam, le peche originel a ete repandu par tout le genre humain; [413] lequel peche est une corruption de toute la nature, et un vice hereditaire, duquel meme sont entaches les petits enfants au ventre de leur mere: [414] et qui produit en l'homme toute sorte de peche, y servant de racine, [415] dont il est tant vilain et enorme devant Dieu qu'il est suffisant pour condamner le genre humain, [416] et n'est pas aboli meme par le bapteme, ou deracine du tout, vu que toujours les bouillons en sortent comme d'une malheureuse source; quoique toutefois il ne soit point impute `a condamnation We believe that, through the disobedience of Adam, original sin is extended to all mankind; which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother's womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woful source, as water from a fountain: notwithstanding it is not imputed to the aux enfants de Dieu, mais pardonne par sa grace et misericorde, non point afin qu'ils s'endorment, mais afin que le sentiment de cette corruption fasse souvent gemir les fideles, desirant d'etre delivres du corps de cette mort. [417] Sur cela nous rejetons l'erreur des Pelagiens qui disent que ce peche n'est autre chose qu'une imitation. children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation. Art. XVI. Art. XVI. DE PRAEDESTINATIONE DIVINA. OF ETERNAL ELECTION. Nous croyons que toute la race d'Adam etant ainsi precipitee en perdition et ruine par la faute du premier homme, Dieu s'est demontre tel qu'il est, savoir misericordieux et juste: [418] misericordieux, en retirant et sauvant de cette perdition ceux qu'en son conseil eternel et immuable il a elus et choisis par sa pure bonte en Jesus- Ohrist notre Seigneur, sans aucun egard de leurs oeuvres; [419] juste, en laissant les autres en leur ruine et trebuchement ou ils se sont precipites. [420] We believe that all the posterity of Adam, being thus fallen into perdition and ruin by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: merciful, since he delivers and preserves from this perdition all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works: just, in leaving others in the fall and perdition wherein they have involved themselves. Art. XVII. Art. XVII. DE REPARATIONE GENERIS HUMANI PER FILIUM DEI. OF THE RECOVERY OF FALLEN MAN. Nous croyons que notre bon Dieu par sa merveilleuse sagesse et bonte, voyant que l'homme s'etait ainsi precipite en la mort, tant corporelle que spirituelle, et rendu entierement malheureux, s'est lui-meme mis `a le chercher, lorsque l'homme s'enfuyait de lui tout tremblant, [421] et l'a console, lui faisant promesse de lui donner son Fils, fait de femme, pour briser la tete du serpent, et le faire bienheureux. [422] We believe that our most gracious God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him when he trembling fled from his presence, promising him that he would give his Son, who should be made of a woman, to bruise the head of the serpent, and would make him happy. Art. XVIII. Art. XVIII. DE INCARNATIONE FILII DEI. OF THE INCARNATION OF JESUS CHRIST. Nous confessons donc que Dieu a accompli la promesse qu'il avait faite aux anciens Peres, par la bouche de ses saints Prophetes, [423] en envoyant son propre Fils unique et eternel au monde, au temps ordonne par lui; lequel a pris la forme de serviteur, fait `a la ressemblance des hommes, [424] prenant vraiment `a soi une vraie nature humaine, avec toutes ses infirmites (excepte le peche), [425] etant conc,u dans We confess, therefore, that God did fulfill the promise which he made to the fathers by the month of his holy prophets when he sent into the world, at the time appointed by him, his own only-begotten and eternal Son, who took upon him the form of a servant, and became like unto men, really assuming the true human nature, with all its infirmities, sin excepted, being conceived in the womb le sein de la bienheureuse vierge Marie, par la vertu du Saint-Esprit sans oeuvre d'homme; [426] et non seulement il a pris la nature humaine quant au corps, mais aussi une vraie ame humaine, [427] afin qu'il fut vrai homme: car puisque l'ame etait aussi bien perdue que le corps il fallait qu'il prit `a soi tous les deux pour les sauver ensemble. C'est pourquoi nous confessons--contre l'heresie des Anabaptistes, niant que Christ a pris chair humaine de sa mere--que Christ a participe `a la meme chair et sang des enfants, [428] qu'il est fruit des reins de David selon la chair; [429] fait de la semence de David selon la chair; [430] fruit du ventre de la vierge Marie; [431] fait de femme [432] germe de David; [433] rejeton de la racine de Jesse; [434] sorti de Juda; [435] descendu des Juifs selon la chair; [436] de la semence d'Abraham, puis qu'il a pris la semence d'Abraham, [437] et a ete fait semblable `a ses freres, excepte le peche; [438] de sorte qu'il est par ce moyen vraiment notre Emmanuel, c'est-`a-dire Dieu avec nous. [439] of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man; and did not only assume human nature as to the body, but also a true human soul, that he might be a real man. For since the soul was lost as well as the body, it was necessary that he should take both upon him, to save both. Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of his mother) that Christ is become a partaker of the flesh and blood of the children; that he is a fruit of the loins of David after the flesh; made of the seed of David according to the flesh; a fruit of the womb of the Virgin Mary; made of a woman; a branch of David; a shoot of the root of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since he took upon him the seed of Abraham, and became like unto his brethren in all things, sin excepted; so that in truth he is our Immanuel, that is to say, God with us. Art. XIX. Art. XIX. DE UNIONE HYPOSTATICA, SEU PERSONALI, DUARUM NATURARUM IN CHRISTO. OF THE UNION AND DISTINCTION OF THE TWO NATURES IN THE PERSON OP CHRIST. Nous croyons que par cette conception la personne du Fils a ete unie et conjointe inseparablement avec la nature humaine, de sorte qu'il n'y a point deux Fils de Dieu ni deux personnes, mais deux natures unies en une seule personne, chaque nature retenant ses proprietes distinctes. Ainsi que la nature divine est toujours demeuree increee, sans commencement de jours ni fin de vie, [440] remplissant le ciel et la terre: la nature humaine n'a pas perdu ses proprieties, mais est demeuree creature, ayant commencement de jours, etant d'une nature finie et retenant tout ce qui convient `a un vrai corps. [441] Et encore que par sa resurrection il lui ait donne immortalite, neanmoins il n'a pas change, la verite de sa nature humaine; attendu que notre salut et resurrection dependent aussi de la verite de son corps. Mais ces deux natures sont tellernent unies ensemble en une personne, qu'elles n'ont pas meme ete separees par sa mort. Ce qu'il a done en mourant recommande a son Pere c'etait un We believe that by this conception the person of the Son is inseparably united and connected with the human nature; so that there are not two Sons of God, nor two persons, but two natures united in one single person; yet each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life, filling heaven and earth, so also hath the human nature not lost its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body. And though he hath by his resurrection given immortality to the same, nevertheless he hath not changed the reality of his human nature; forasmuch as our salvation and resurrection also depend on the reality of his body. But these two natures are so closely united in one person, that they were not separated even by his death. Therefore that which he, when dying, commended into the hands of his Father, was a real human spirit, vrai esprit humain, lequel sortit de son corps, [442] mais cependant la nature divine demeura toujours unie `a l'humaine, meme etant gisante au tombeau; et la divinite ne laissait d'etre en lui, comme elle etait en lui quand il etait petit enfant, quoique pour un peu de temps elle ne se demontrat pas ainsi. departing from his body. But in the mean time the divine nature always remained united with the human, even when he lay in the grave; and the Godhead did not cease to be in him, any more than it did when he was an infant, though it did not so clearly manifest itself for a while. Voil`a pourquoi nous le confessons etre vrai Dieu et vrai homme: vrai Dieu pour vaincre la mort par sa puissance, et vrai homme, afin qu'il put mourir pour nous selon l'infirmite de sa chair. Wherefore we confess that he is very God and very Man: very God by his power to conquer death, and very man that he might die for us according to the infirmity of his flesh. Art. XX. Art. XX. DE MODO REDEMPTIONIS, PER DECLARATIONEM JUSTITlAE ET MISERICORDIAE DEI IN CHRISTO. GOD HATH MANIFESTED HIS JUSTICE AND MERCY IN CHRIST. Nous croyons que Dieu etant tres-parfaitement misericordieux et aussi tres-juste, a envoye son Fils prendre la nature en laquelle la desobeissance avait ete commise, pour porter, en elle, la punition du peche par sa tres-rigoureuse mort et passion [443] Dieu donc a declare sa justice envers son Fils, charge de nos peches, [444] et a repandu sa bonte et misericorde sur nous, coupables et dignes de damnation, nous donnant son Fils `a la mort, We believe that God, who is perfectly merciful and also perfectly just, sent his Son to assume that nature in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son when he laid our iniquities upon him, and poured forth his mercy and goodness on us, who were guilty and worthy of damnation, par un tres-parfait amour, et le ressuscitant pour notre justification; [445] afin que par lui nous eussions immortalite et vie eternelle. out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal. Art. XXI. Art. XXI. DE SATISFACTIONE CHRISTI PRO PECCATIS NOSTRIS. OP THE SATISFACTION OF CHRIST, OUR ONLY HIGH-PRIEST, FOR US. Nous croyons que Jesus-Christ est grand Sacrificateur eternellement, avec serment, selon l'ordre de Melchisedec, [446] et s'est presente en notre nom devant son Pere, pour apaiser sa colere avec pleine satisfaction, [447] en s'offrant lui-meme sur l'autel de la croix, et repandant son precieux sang pour la purification de nos peches, comme les Prophetes avaient predit: car il est ecrit que le chatiment qui nous procure la paix a ete mis sur le Fils de Dieu, et que nous sommes gueris par ses plaies; qu'il a ete mene `a la morte comme un agneau, mis au rang des pecheurs; [448] condamne comme malfaiteur par Ponce Pilate, quoiqu'il le prononc,at innocent. [449] Il a donc paye ce qu'il n'avait point ravi, [450] et a souffert, lui juste pour les injustes, [451] meme en son corps We believe that Jesus Christ is ordained with an oath to be an everlasting High-Priest, after the order of Melchisedec: who hath presented himself in our behalf before his Father, to appease his wrath by his full satisfaction, by offering himself on the tree of the cross, and pouring out his precious blood to purge away our sins; as the prophets had foretold. For it is written, He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed; he was brought as a lamb to the slaughter, and numbered with the transgressors; and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent. Therefore, he restored that which he took not away, and et en son ame, de sorte que sentant l'horrible punition due `a nos peches, sa sueur devint comme grumeaux de sang decoulant en terre. [452] Il a crie: Mon Dieu, mon Dieu, pourquoi m'as-tu delaisse? [453] et a endure tout cela pour la remission de nos peches. C'est pourquoi, `a bon droit, nous disons avec saint Paul, que nous ne connaissons autre chose sinon Jesus-Christ et Jesus-Christ crucifie; [454] nous estimons toutes choses comme de l'ordure, en comparaison de l'excellence de la connaissance de notre Seigneur Jesus-Christ; [455] nous trouvons toutes consolations en ses plaies, et n'avons besoin de chercher ni inventer d'autre moyen pour nous reconcilier avec Dieu, que ce seul et unique sacrifice une fois fait, lequel rend les fideles parfaits `a perpetuite; [456] c'est aussi la cause pourquoi il a ete appele par l'ange de Dieu, Jesus, c'est-`a-dire Sauveur, vu qu'il devait sauver son peuple de ses peches. [457] suffered the just for the unjust, as well in his body as in his soul, feeling the terrible punishment which our sins had merited; insomuch that his sweat became like unto drops of blood falling on the ground. He called out, My God, my God, why hast thou forsaken me? And hath suffered all this for the remission of our sins. Wherefore we justly say with the Apostle Paul, that we know nothing but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord: in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God, than this only sacrifice, once offered, by which believers are made perfect forever. This is also the reason why he was called by the angel of God, Jesus, that is to say, Saviour, because he should save his people from their sins. Art. XXII. Art. XXII. DE FIDE JUSTIFICANTE, ET DE JUSTIFICATIONE FIDEI. OF OUR JUSTIFICATION THROUGH FAITH IN JESUS CHRIST. Nous croyons que pour obtenir la vraie connaissance de ce grand mystere, le Saint-Esprit allume en We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in nos coeurs une vraie foi, laquelle embrasse Jesus-Christ avec tous ses merites, et le fait sien, [458] et ne cherche plus rien hors de lui. [459] Car il faut necessairement que ce qui est requis pour notre salut ne soit point tout en Jesus-Christ; ou, si tout y est, que celui qui a Jesus-Christ par la foi, ait tout son salut. [460] De dire donc que Christ ne suffit point, mais qu'il y faut quelque autre chose avec, c'est un blaspheme trop enorme contre Dieu; car il s'ensuivrait que Jesus-Christ ne serait que demi Sauveur. C'est pourquoi, `a juste cause, nous disons avec saint Paul, que nous sommes justifies par la seule foi, ou par la foi sans les oeuvres. [461] Cependant nous n'entendons pas `a proprement parler, que ce soit la foi meme qui nous justifie; car elle n'est que l'instrument par lequel nous embrassons Christ notre justice: mais Jesus-Christ nous allouant tous ses merites et tant de saintes oeuvres qu'il a faites pour nous et en notre nom, est notre justice, [462] et la foi est l'instrument qui nous tient avec lui en la communion our hearts an upright faith, which embraces Jesus Christ with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things which are requisite to our salvation are not in Jesus Christ, or if all things are in him, that then those who possess Jesus Christ through faith have complete salvation in Him. Therefore, for any to assert that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy; for hence it would follow that Christ was but half a Saviour. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works, which he hath done for us and in our stead, is our Righteousness. And faith is an instrument that keeps us in communion with him in all his benefits, which, when they de tous ses biens: lesquels etant fait notres, nous sont plus que suffisants pour nous absoudre de nos peches. become ours, are more than sufficient to acquit us of our sins. Art. XXIII. Art. XXIII. DE JUSTITIA NOSTRA QUA CORAM DEO CONSISTIMUS. OUR JUSTIFICATION CONSISTS IN THE FORGIVENESS OF SIN AND THE IMPUTATION OF CHRIST'S RIGHTEOUSNESS. Nous croyons que notre beatitude git en la remission de nos peches `a cause de Jesus-Christ, et qu'en cela est contenue notre justice devant Dieu, comme David et saint Paul nous enseignent, declarant la beatitude de l'homme, `a qui Dieu alloue justice sans oeuvres. [463] Et le meme Apotre dit que nous sommes justifies gratuitement ou par grace, par la redemption qui est en Jesus-Christ. [464] C'est pourquoi nous tenons ce fondement ferme `a jamais, donnant toute gloire `a Dieu, [465] en nous humiliant et reconnaissant tels que nous sommes, sans rien presumer de nous memes ni de nos merites, [466] et nous nous appuyons et reposons en la seule obeissance de Christ crucifie; [467] laquelle est notre, quand nous croyons en lui. [468] Elle est suffisante pour couvrir tontes nos iniquites, et nous We believe that our salvation consists in the remission of our sins for Jesus Christ's sake, and that therein our righteousness before God is implied; as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same Apostle saith, that we are justified freely by his grace, through the redemption which is in Jesus Christ. And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours when we believe in him. This is sufficient to cover all our iniquities, rendre assures, eloignant de notre conscience la crainte, l'horreur et l'epouvantement, pour nous approcher de Dieu [469] sans faire comme notre premier pere Adam, lequel tremblant se voulait couvrir avec des feuilles de figuier. [470] Et de fait s'il nous fallait comparaitre devant Dieu etant appuyes tant peu que ce soit sur nous, ou sur quelque autre creature, helas! nous serions engloutis. [471] C'est pourquoi chacun doit dire avec David: O Seigneur, n'entre point en jugement avec tes serviteurs, car devant toi homme qui vive ne sera justifie. [472] and to give us confidence in approaching to God; freeing the conscience of fear, terror, and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves. And, verily, if we should appear before God, relying on ourselves or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David: O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified. Art. XXIV. Art. XXIV. DE SANCTIFICATIONE, ET DE BONIS OPERIBUS. OF MAN'S SANCTIFICATION AND GOOD WORKS. Nous croyons que cette vraie foi etant engendree en l'homme par l'ouie de la Parole de Dieu et par l'operation du Saint-Esprit, [473] le regenere, et le fait un nouvel homme, le faisant vivre d'une nouvelle vie, [474] l'affranchissant de la servitude du peche. [475] Ainsi tant s'en faut que cette foi justifiante refroidisse les hommes de vivre bien et saintement, [476] que tout We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on au rebours, sans elle jamais ils ne feront rien pour l'amour de Dieu, mais seulement pour l'amour d'eux-memes et craignant d'etre condamnes. Il est donc impossible que cette sainte foi soit oisive en l'homme, vu que nous ne parlons pas de la foi vaine, [477] mais de celle que l'Ecriture appelle foi operante par la charite, [478] laquelle induit l'homme `a s'exercer dans les oeuvres que Dieu a commandees par sa Parole; lesquelles oeuvres procedant de la bonne racine de foi, sont bonnes et rec,ues devant Dieu, puisqu'elles sont toutes sanctifiees par sa grace. Cependant elles ne viennent point en compte pour nous justifier: [479] car c'est par la foi en Christ que nous sommes justifies meme avant de faire de bonnes oeuvres; [480] autrement elles ne pourraient etre bonnes, non plus que le fruit d'un arbre ne peut etre bon, que premierement l'arbre ne soit bon. [481] the contrary without it they would never do any thing out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith as is called in Scripture a faith that worketh by love, which excites man to the practice of those works which God has commanded in his Word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by his grace: howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works, otherwise they could not be good works any more than the fruit of a tree can be good before the tree itself is good. Nous faisons donc de bonnes oeuvres, mais non point pour meriter {car que meriterions-nous?) mais plutot nous sommes redevables `a Dieu pour les bonnes oeuvres que nous faisons, et non pas Therefore we do good works, but not to merit by them (for what can we merit ?)--nay, we are beholden to God for the good works we do, and not he to us, since it is he that worketh in us both to will Lui envers nous, [482] puisque c'est lui qui met en nous le vouloir et le faire selon son bon plaisir, [483] regardant `a ce qui est ecrit: Quand vous aurez fait tout ce qui vous est commande, dites: Nous sommes des serviteurs inutiles, ce que nous devions faire nous l'avons fait. [484] and to do of his good pleasure. Let us therefore attend to what is written: When ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do. Nous ne voulons pas cependant nier que Dieu ne remunere les bonnes oeuvres, mais c'est par sa grace qu'il couronne ses dons. [485] Au reste, quoique nous fassions de bonnes oeuvres, nous n'y fondons point notre salut: [486] car nous ne pouvons faire aucune oeuvre qui ne soit souillee par notre chair, et aussi digne de punition, [487] et quand nous en pourrions montrer une, la memoire d'un seul peche suffit pour la rejeter devant Dieu: de cette maniere nous serions toujours endoute et flottant c,`a et l`a sans aucune certitude; et nos pauvres consciences seraient toujours tourmentees, si elles ne se reposaient sur le merite de la mort et passion de notre Sauveur. [488] In the mean time we do not deny that God rewards good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus, then, we should always be in doubt, tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied not on the merits of the suffering and death of our Saviour. Art. XXV. Art. XXV. DE ABROGATIONE LEGIS CEREMONIALIS, ET DE CONVENIENTA V. ET N. TESTAMENTI. OF THE ABOLISHING OF THE CEREMONIAL LAW. Nous croyons que les ceremonies et figures de la Loi ont cesse `a la We believe that the ceremonies and figures of the law ceased at the venue de Christ, [489] et toutes ombres ont pris fin, de sorte que l'usage en doit etre ote entre les Chretiens. [490] Toutefois la verite et la substance nous en demeurent en Jesus-Christ, en qui elles ont leur accomplissement; cependant nous usons encore des temoignages pris de la Loi et des Prophetes pour nous confirmer en l'Evangile, [491] et aussi pour regler notre vie en toute honetete, `a la gloire de Dieu, suivant sa volonte. coming of Christ, and that all the shadows are accomplished; so that the use of them must be abolished among Christians: yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the mean time we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty to the glory of God, according to his will. Art. XXVI. Art. XXVI. DE INTERCESSIONE CHRISTI. OF CHRIST' INTERCESSION. Nous croyons que nous n'avons d'acces vers Dieu, sinon par un seul Mediateur et Avocat Jesus-Christ, le juste, [492] qui pour cette cause a ete fait Homme, unissant ensemble la nature divine et humaine, afin que nous hommes ayons entree vers la majeste divine: autrement nous n'y aurions point d'entree. Mais ce Mediateur que le Pere nous a donne entre lui et nous, ne nous doit pas epouvanter par sa grandeur, pour nous en faire chercher un autre `a notre fantaisie: [493] car il n'y a personne ni au ciel ni en terre entre les creatures, qui nous We believe that we have no access unto God save alone through the only Mediator and Advocate, Jesus Christ the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between him and us, ought in nowise to affright us by his majesty, or cause us to seek another according to our fancy. For there is no creature, either in heaven or on earth, who loveth us more than aime plus que Jesus-Christ, [494] lequel, bien qu'il fut en la forme de Dieu, s'est aneanti lui-meme, prenant la forme d'homme et de serviteur pour nous, [495] et s'est fait en tout semblable `a ses freres. Si donc il nous fallait trouver un autre intercesseur qui nous ait en affection, qui trouverions-nous qui nous aime plus que celui qui a mis sa vie pour nous, lors meme que nous etions ses ennemis? [496] Et s'il en faut trouver un qui ait credit et puissance, qui est celui qui en a autant que celui qui est assis `a la droite du Pere, et qui a toute puissance au ciel et en la terre? [497] Et qui sera plutot exauce que le propre Fils de Dieu bien aime? Jesus Christ; who, though he was in the form of God, yet made himself of no reputation, and took upon him the form of a man and of a servant for us, and was made like unto his brethren in all things. If, then, we should seek for another mediator, who would be well affected towards us, whom could we find who loved us more than he who laid down his life for us, even when we were his enemies? And if we seek for one who hath power and majesty, who is there that hath so much of both as he who sits at the right hand of his Father, and who hath all power in heaven and on earth? And who will sooner be heard than the own well-beloved Son of God? La seule defiance donc a amene cette coutume de deshonorer les saints au lieu de les honorer, faisant ce que jamais ils n'ont fait ni demande; mais l'ont rejete constamment, et selon leur devoir, comme il appert par leurs ecrits. [498] Il ne faut pas ici alleguer que nous ne sommes pas dignes: car il n'est point ici question de presenter nos prieres sur notre dignite mais seulement sur l'excellence Therefore it was only through diffidence that this practice of dishonoring instead of honoring the saints was introduced, doing that which they never have done nor required, but have, on the contrary, steadfastly rejected, according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account et la dignite de Jesus-Christ, [499] duquel la justice est notre par la foi. of our own worthiness, but only on account of the excellence and worthiness of our Lord Jesus Christ, whose righteousness is become ours by faith. C'est pourquoi, `a bon droit, l'Apotre nous voulant oter cette folle crainte, ou plutot defiance, nous dit que Jesus-Christ a ete fait en tout semblable `a ses freres, afin qu'il fut souverain sacrificateur, misericordieux et fidele pour purifier les peches du peuple: car parce qu'il a souffert etant tente, il est aussi puissant pour secourir ceux qui sont tentes. [500] Et puis apres, afin de nous donner meilleur courage d'approcher pres de lui, il dit: Nous donc ayant un souverain sacrificateur, Jesus Fils de Dieu, qui est entre aux cieux, tenons la confession: car nous n'avons point un souverain sacrificateur qui ne puisse avoir compassion de nos infirmites, mais qui a ete tente de meme que nous en toutes choses excepte le peche; allons donc avec confiance au trone de la grace, afin que nous obtenions misericorde, et trouvions grace pour etre aides. [501] Le meme Apotre dit que nous avons liberte d'entrer au lieu saint par le sang Therefore the Apostle, to remove this foolish fear or, rather, distrust from us, justly saith that Jesus Christ was made like unto his brethren in all things, that he might he a merciful and faithful high-priest, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted. And further to encourage us, he adds: Seeing, then, that we have a great high-priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high-priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The same Apostle saith: Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith, etc. Likewise, Christ hath de Jesus: Allons donc, dit-il, en certitude de foi, etc. [502] Et encore: Christ a perpetuelle sacrificature; c'est pourquoi il peut sauver en plein ceux qui s'approchent de Dieu par lui, toujours vivant pour interceder pour eux. [503] Que faut-il davantage? puisque Christ lui-meme prononce: Je suis la voie, la verite, la vie: nul ne peut venir `a mon Pere, sinon par moi. [504] A quel propos chercherons-nous un autre avocat? [505] puisqu'il a plu `a Dieu de nous donner son Fils pour etre notre Avocat. [506] Ne le laissons point l`a pour en prendre un autre, ou plutot chercher sans jamais trouver: car quand Dieu nous l'a donne, il savait bien que nous etions pecheurs. an unchangeable priesthood, wherefore he is able, also to save them to the uttermost that come unto God by Mm, seeing he ever liveth to make intercession for them. What more can be required? since Christ himself saith: I am the way, and the truth, and the life; no man cometh unto the Father but by me. To what purpose should we then seek another advocate, since it hath pleased God to give us his own Son as our Advocate? Let us not forsake him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when he gave him to us, that we were sinners. C'est pourquoi, suivant le commandement de Christ, nous invoquons le Pere celeste par Christ notre seul Mediateur, comme nous sommes enseignes par l'Oraison Dominicale, [507] etant assures que tout ce que nous demanderons au Pere en. son nom, nous l'obtiendrons. [508] Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ, our only Mediator, as we are taught in the Lord's Prayer; being assured that whatever we ask of the Father in his name will be granted us. Art. XXVII. Art. XXVII. DE ECCLESIA CATHOLICA. OF THE CATHOLIC CHRISTIAN CHURCH. Nous croyons et confessons une seule Eglise catholique ou universelle, [509] We believe and profess one catholic or universal Church, which is laquelle est une sainte congregation et assemblee des vrais fideles Chretiens, attendant tout leur salut en Jesus-Christ, etant laves par son sang, et sanctifies et scelles par le Saint-Esprit. a holy congregation and assembly of true Christian believers, expecting all their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. Cette Eglise a ete des le commencement du monde, et sera ainsi jusqu'`a la fin, [510] comme il appert en ce que Christ est Roi eternel, qui ne peut etre sans sujets. [511] Et cette sainte Eglise est maintenue de Dieu contre la rage de tout le monde, [512] encore que pour quelque temps elle soit bien petite en apparence, aux yeux des hommes, et comme eteinte; [513] comme le Seigneur pendant un temps si dangereux qu'etait celui d'Achab, s'est reserve sept mille hommes, qui n'ont pas ploye le genou devant B`aal. [514] This Church hath been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal king, which, without subjects, he can not be. And this holy Church is preserved or supported by God against the rage of the whole world; though she sometimes (for a while) appear very small, and, in the eyes of men, to be reduced to nothing: as during the perilous reign of Ahab, when nevertheless the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Aussi cette sainte Eglise n'est point situee, attachee ni limitee en un certain lieu, ou `a certains personnages; mais elle est repandue et dispersee par tout le monde, etant toutefois jointe et unie de coeur et de volonte, [515] en un meme esprit par la vertu de la foi> [516] Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit. Art. XXVIII. Art. XXVIII. DE COMMUNIONE SANCTORUM CUM VERA ECCLESIA. EVERY ONE IS BOUND TO JOIN HIMSELF TO THE TRUE CHURCH. Nous croyons que puisque cette sainte assemblee et congregation, est l'assemblee des sauves, et qu'il n'y a point de salut hors d'elle, [517] que nul, de quelque etat et qualite qu'il soit, ne se doit retirer `a part pour se contenter de sa personne, [518] mais tous ensemble s'y doivent ranger et unir, entretenant l'unite de l'Eglise, [519] en se soumettant `a son instruction et discipline, ployant le col sous le joug de Jesus-Christ, [520] et servant `a l'edification des freres, selon les dons que Dieu a mis en eux, comme membres communs d'un meme corps; [521] et, afin que cela se puisse mieux garder, c'est le devoir de tous fideles, selon la Parole de Dieu, de se separer de ceux qui ne sont point de l'Eglise [522] pour se ranger `a cette assemblee, en quelque lieu que Dieu l'ait mise, [523] encore que les magistrats, et les edit s des Princes fussent contraires, et que la mort et punition corporelle en dependit. [524] We believe, since this holy congregation is an assemblage of those who are saved, and out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them. And that this may be better observed, it is the duty of all believers, according to the Word of God, to separate themselves from those who do not belong to the Church, and to join themselves to this congregation, wheresoever God hath established it, even though the magistrates and edicts of princes be against it; yea, though they should suffer death or bodily punishment. Ainsi tous ceux qui s'en retirent, ou ne s'y rangent, contrarient `a l'ordonnance de Dieu. Therefore all those who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God. Art. XXIX. Art. XXIX. DE NOTIS VERAE ECCLESIAE. OF THE MARKS OF THE TRUE CHURCH, AND WHEREIN SHE DIFFERS PROM THE FALSE CHURCH. Nous croyons qu'il faut bien diligemment discerner, et avec bonne prudence par la Parole de Dieu, quelle est la vraie Eglise, `a cause que toutes les sectes qui sont aunjourd'hui au monde se couvrent de ce nom d'1 Eglise. We believe that we ought diligently and circumspectly to discern from the Word of God which is the true Church, since all sects which are in the world assumer to themselves the name of the Church. Nous ne parlons pas ici de la compagnie des hypocrites qui sont meles parmi les bons en l'Eglise, et cependant n'en sont point, bien qu'ils y soient presents quant au corps;1 [525] mais nous parlons de distinguer le corps et la communion de la vraie Eglise d'avec toutes autres sectes qui se disent etre l'Eglise. But we speak here not of the company of hypocrites, who are mixed in the Church with the good, yet are not of the Church, though externally in it; but we say that the body and communion of the true Church must be distinguished from all sects who call themselves the Church. Les marques pour connaitre la vraie Eglise sont telles: Si l'Eglise use de la pure predication de l'Evangile; [526] si elle use de la pure administration des sacrements, comme Christ les a ordonnes; [527] si la discipline ecclesiastique est en usage pour The marks by which the truer Church is known are these: If the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin; in short, if all corriger les vices. [528] Bref, si on se regle selon la pure Parole de Dieu, rejetant toutes choses contraires `a elle, [529] tenant Jesus-Christ pour le seul chef. [530] Par cela on peut etre assure de connaitre la vraie Eglise, et n'est le devoir d'aucun d'en etre separe. Et quant `a ceux qui sont de l'Eglise, on les peut connaitre par les marques des Chretiens; savoir par la foi, [531] et quand, ayant rec,u un seul sauveur Jesus-Christ, [532] ils fuient le peche et suivent justice, [533] aimant le vrai Dieu et leurs prochains, sans se detourner `a droite ou `a gauche, crucifiant leur chair avec ses faits; [534] non pas toutefois qu'il n'y ait une grande infirmite en eux, mais ils combattent contre par l'Esprit, tous les jours de leur vie, [535] ayant continuellement recours au sang, `a la mort, passion et obeissance du Seigneur Jesus, par lequel ils ont remission de leurs peches en la foi en lui. [536] things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known, from which no man has a right to separate himself. With respect to those who are members of the Church, they may be known by the marks of Christians, namely, by faith; and when they have received Jesus Christ the only Saviour, they avoid sin, follow after righteousness, love the true God and their neighbor, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood as if there did not remain in them great infirmities; but they fight against them through the Spirit all the days of their life, continually taking their refuge in the blood, death, passion, and obedience of our Lord Jesus Christ, in whom they have remission of sins through faith in him. Quant `a la fausse Eglise, elle s'attribue `a elle et `a ses ordonnances plus d'autorite qu'`a la Parole de Dieu. [537] Elle ne veut pas As for the false Church, she ascribes more power and authority to herself and her ordinances than to the Word of God, and will not s'assujettir au joug de Christ. [538] Elle n'administre point les sacrements selon que Christ a ordonne par sa Parole; mais elle y ajoute et diminue, comme il lui plait; elle se fonde sur les hommes plus que sur Jesus-Christ; elle persecute ceux qui vivent saintement selon la Parole de Dieu, [539] et qui la reprennent de ses vices, de ses avarices de ses idolatries. [540] Ces deux Eglises sont aisees `a connaitre pour les distinguer l'une de l'autre. submit herself to the yoke of Christ. Neither does she administer the Sacraments, as appointed by Christ in his Word, but adds to and takes from them as she thinks proper; she relieth more npon men than upon Christ; and persecutes those who live holily according to the Word of God, and rebuke her for her errors, covetousness, and idolatry. These two Churches are easily known and distinguished from each other. Art. XXX. Art. XXX. DE REGIMINE ECCLESIAE. CONCERNING THE GOVERNMENT OF, AND OFFICES IN, THE CHURCH. Nous croyons, que cette vraie Eglise doit etre gouvernee selon la police spirituelle que notre Seigneur nous a enseignee par sa Parole: savoir qu'il y ait des Ministres ou Pasteurs pour precher la Parole de Dieu et administrer les sacrements; [541] qu'il y ait aussi des Surveillants et des Diacres, pour etre avec les Pasteurs, comme le senat de l'Eglise, [542] et par ce moyen conserver la vraie religion, et faire que la vraie doctrine ait son cours, et aussi que les hommes vicieux soient corriges spirituellement, et tenus sous We believe that this true Church must be governed by the spiritual policy which our Lord has taught us in his Word--namely, that there must be Ministers or Pastors to preach the Word of God, and to administer the Sacraments; also elders and deacons, who, together with the pastors, form the council of the Church; that by these means the true religion may be preserved, and the true doctrine every where propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and bride; [543] afin aussi que les pauvres et tous affliges soient secourus et consoles, selon qu'ils en ont besoin. Par ce moyen toutes choses iront bien et par bon ordre en l'Eglise, quand de tels personnages seront elus fideles et selon la regle qu'en donne saint Paul `a Timothee. [544] comforted, according to tbeir necessities. By these means every thing will be carried on in the Church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul to Timothy. Art. XXXI. Art. XXXI. DE VOCATIONE MINISTRORUM ECCLESIAE. OF THE MINISTERS, ELDERS, AND DEACONS. Nous croyons que les Ministres de la Parole de Dieu, [545] les Anciens, et les Diacres, [546] doivent etre elus en leurs offices par election legitime de l'Eglise, avec l'invocation du nom de Dieu, avec ordre, comme la Parole de Dieu enseigne. Chacun donc doit bien se donner garde de s'ingerer par moyens illicites, mais doit attendre le temps qu'il soit appele de Dieu, [547] afin qu'il ait le temoignage de sa vocation, pour etre certain et assure qu'elle est du Seigneur. We believe that the Ministers of God's Word, and the Elders and Deacons, ought to be chosen to their respective offices by a lawful election of the Church, with calling upon the name of the Lord, and in that order which the Word of God teacheth. Therefore every one must take heed not to intrude himself by indecent means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord. Et quant aux Ministres de la Parole, en quelque lieu qu'ils soient, ils ont une meme puissance et autorite, etant tous Ministres de Jesus-Christ, [548] seul Eveque universel et seul Chef de l'Eglise. [549] As for the Ministers of God's Word, they have equally the same power and authority wheresoever they are, as they are all Ministers of Christ, the only universal Bishop, and the only Head of the Church. De plus, afin que la saint ordonnance de Dieu ne puisse etre violee ou venir `a mepris, nous disons que chacun doit avoir les Ministres de la Parole et les Anciens de l'Eglise, en singuliere estime, pour l'oeuvre qu'ils font, et etre en paix avec eux, sans murmure, debat, ou contention, [550] autant que faire se peut. Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the Ministers of God's Word and the Elders of the Church very highly for their work's sake, and be at peace with them without murmuring, strife, or contention, as much as possible. Art. XXXII. Art. XXXII. DE POTESTATE ECCLESIAE: IN CONDENDIS LEGIBUS ECCLESIASTICIS, ET IN ADMINISTRANDA DISCIPLINA. OF THE ORDER AND DISCIPLINE OF THE CHURCH. Nous croyons cependant que bien qu'il soit utile et bon aux gouverneurs de l'Eglise d'etablir et disposer certain ordre entre eux, pour l'entretien du corps de l'Eglise, ils se doivent toutefois bien garder de decliner de ce que Christ notre seul Maitre nous a ordonne. [551] C'est pourquoi nous rejetons toutes inventions humaines, et toutes lois qu'on voudrait introduire pour servir Dieu, et par elles lier et etreindre les consciences en quelque sorte que ce soit. [552] In the mean time we believe though it is useful and beneficial that those who are rulers of the Church institute and establish certain ordinances among themselves, for maintaining the body of the Church; yet they ought studiously to take care that they do not depart from those things which Christ, our only master, hath instituted. And, therefore, we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever. Nous recevons donc seulement ce qui est propre pour garder et nourrir concorde et union, et Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all entretenir tout en l'obeissance de Dieu: `a quoi est reguise l'excommunication faite selon la Parole de Dieu [553] avec ce qui en depend. men in obedience to God. For this purpose excommunication or church discipline is requisite, with the several circumstances belonging to it, according to the Word of God. Art. XXXIII. Art. XXXIII. DE SACRAMENTIS. OF THE SACRAMENTS. Nous croyons que notre bon Dieu ayant egard `a notre rudesse et infirmite, nous a ordonne des Sacrements, pour sceller en nous ses promesses, [554] et nous etre gages de la bonne volonte et grace de Dieu envers nous, et aussi pour nourrir et soutenir notre foi; lesquels il a ajoutes `a la parole de l'Evangile, pour mieux representer `a nos sens exterieurs, tant ce qu'il nous donne `a entendre par sa Parole, que ce qu'il fait interieurement en nos coeurs, en ratifiant en nous le salut qu'il nous communique. Car ce sont signes et sceaux visibles de la chose interieure et invisible, moyennant lesquels Dieu opere en nous par la vertu du Saint-Esprit. Les signes donc ne sont pas vains et vides pour nous tromper et decevoir; car ils ont Jesus-Christ pour leur verite, sans lequel ils ne seraient rien. [555] We believe that our gracious God, on account of our weakness and infirmities, hath ordained the Sacraments for us, thereby to seal unto us his promises, and to be pledges of the good will and grace of God towards us, and also to nourish and strengthen our faith, which he hath joined to the word of the gospel, the better to present to our senses, both that which he signifies to us by his Word, and that which he works inwardly in our hearts, thereby assuring and confirming in us the salvation which he imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God worketh in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment. De plus, nous nous contentons du nombre des sacrements que Christ notre Maitre nous a ordonnes: lesquels ne sont que deux seulement, savoir le sacrement du Bapteme et de la Sainte Cene de Jesus-Christ. [556] Moreover, we are satisfied with the number of Sacraments which Christ our Lord hath instituted, which are two only, namely, the Sacrament of Baptism, and the Holy Supper of our Lord Jesus Christ. Art. XXXIV. Art. XXXIV. DE BAPTISMO. OF HOLY BAPTISM. Nous croyons et confessons que Jesus-Christ, qui est la fin de la Loi, [557] par son sang repandu, a mis fin `a toute autre effusion de sang qu'on pourrait ou voudrait faire pour propitiation, ou satisfaction des peches, et ayant aboli la circoncision qui se faisait par sang, a ordonne au lieu d'elle le sacrement du Bapteme [558] par lequel nous sommes rec,us en l'Eglise de Dieu, et separes de tous autres peuples et de toutes religions etrangeres, pour etre entierement dedies `a lui, portant sa marque et son enseigne: et nous sert de temoignage qu'il nous sera Dieu `a jamais, nous etant Pere propice. Il a donc commande de baptiser tous ceux qui sont siens, au nom du Pere et du Fils et du Saint-Esprit, [559] avec eau pure: nous signifiant par cela que comme l'eau lave les ordures du We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of his blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin ; and that he, having abolished circumcision, which was done with blood, hath instituted the Sacrament of Baptism instead thereof, by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to him whose ensign and banner we bear, and which serves as a testimony unto us that he will forever be our gracious God and Father. Therefore he has commanded all those who are his to be baptized with pure water, in the name of the Father, and of the Son, and of the Holy Ghost: thereby signifying corps quand elle est repandue sur nous, laquelle aussi est vue sur le corps du baptise, et l'arrose; ainsi le sang de Christ par le Saint-Esprit, fait le meme interieurement en l'ame, l'arrosant et nettoyant de ses peches et nous regenerant d'enfants de colere en enfants de Dieu: [560] non pas que l'eau materielle fasse cela, mais c'est l'arrosement du precieux sang du. Fils de Dieu, [561] lequel est notre Mer Rouge, par laquelle il nous faut passer pour sortir de la tyrannie de Pharaon, qui est le diable, et entrer en la terre spirituelle de Canaan. Ainsi les Ministres nous donnent de leur part le Sacrement et ce qui est visible: [562] mais notre Seigneur donne ce qui est signifie par le Sacrement, savior les dons et graces invisibles, lavant, purifiant, et nettoyant nos ames, de toutes ordures et iniquites, [563] renouvelant nos coeurs et les remplissant de toute consolation, nous donnant vraie assurance de sa bonte paternelle, nous revetant du nouvel homme et nous depouillant du vieil homme avec tous ses faits. [564] to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore, the Ministers, on their part, administer the Sacrament, and that which is visible, but our Lord giveth that which is signified by the Sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our sonls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds. Pour cette cause, nous croyons que quiconque pretend parvenir `a Therefore, we believe that every man who is earnestly studious of la vie eternelle doit etre une fois baptise d'un seul bapteme, sans jamais le reiterer: [565] car aussi nous ne pouvons naitre deux fois. Et toutefois ce bapteme ne profite pas seulement quand l'eau est sur nous, et que nous la recevons, mais profite tout le temps de notre vie. [566] Sur ceci nous detestons l'erreur des Anabaptistes, qui ne se contentent pas d'un seul bapteme une fois rec,u, et en outre condamnent le bapteme des petits enfants des fideles, lesquels nous croyons devoir etre baptises et scelles du signe de l'alliance; [567] comme les petits enfants etaient circoncis en Israel, [568] sur les memes promesses qui sont faites `a nos enfants. Et aussi `a la verite Christ n'a pas moins repandu son sang pour laver les petits enfants des fideles, qu'il a fait pour les grands; [569] c'est pourquoi ils doivent recevoir le signe et le sacrement de ce que Christ a fait pour eux: comme en la loi le Seigneur commandait qu'on leur communiquat le sacrement de la mort et passion de Christ, quand ils etaient nouveau-nes, en offrant pour eux un agneau qui etait le sacrement de Jesus-Christ. [570] Et obtaining life eternal ought to be but once baptized with this only Baptism, without ever repeating the same: since we can not be born twice. Neither doth this Baptism only avail us at the time when the water is poured upon us and received by us, but also through the whole course of our life. Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who, we believe, ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And, indeed, Christ shed his blood no less for the washing of the children of the faithful than for adult persons; and, therefore, they ought to receive the sign and sacrament of that which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ's suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, de plus ce que faisait la circoncision au peuple judaique, le Bapteme fait le meme envers nos enfants: c'est la cause pourquoi saint Paul appelle le Bapteme la Circoncision de Christ. [571] what Circumcision was to the Jews, that Baptism is to our children. And for this reason Paul calls Baptism the Circumcision of Christ. Art. XXXV. Art. XXXV. DE COENA DOMINI. OF THE HOLY SUPPER OF OUR LORD JESUS CHRIST. Nous croyons et confessons que notre Sauveur Jesus-Christ a ordonne et institue le sacrement de la sainte Cene, [572] pour nourrir et sustenter ceux qu'il a dej`a regeneres et entes en sa famille, qui est son Eglise. Or ceux qui sont regeneres ont en eux deux vies; [573] l'une corporelle et temporelle, laquelle ils ont apportee des leur premiere naissance, et est commune `a tous; l'autre est spirituelle et celeste, laquelle leur est donnes en la seconde naissance, [574] qui se fait par la parole de l'Evangile, [575] en la communion du corps de Christ, et cette vie n'est commune qu'aux elus de Dieu. [576] Ainsi Dieu nous a donne pour l'entretien de la vie corporelle et terrestre un pain terrestre et materiel, qui est propre `a cela, lequel pain est commun `a tous, comme aussi est la vie; mais We believe and confess that our Saviour Jesns Christ did ordain and institute the Sacrament of the Holy Supper, to nourish and support those whom he hath already regenerated and incorporated into his family, which is his Church. Now those who are regenerated have in them a twofold life, the one bodily and temporal, which they have from the first birth, and is common to all men; the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God's elect. In like manner God hath given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto, and is common to pour entretenir la vie spirituelle et celeste gui se trouve dans les fideles, il leur a envoye un pain vivant qui est descendu du ciel, savoir Jesus-Christ, [577] lequel nourrit et entretient la vie spirituelle des fideles, etant mange, c'est-`a-dire applique et rec,u par la foi en l'esprit. [578] Pour nous figurer ce pain spirituel et celeste, Christ a ordonne un pain terrestre et visible qui est sacrement de son corps, et le vin pour sacrement de son sang, [579] pour nous certifier qu'aussi veritablement que nous prenons et tenons le sacrement en nos mains, et le mangeons et buvons en nos bouches, dont puis apres notre vie est sustentee, aussi vraiment par la foi {qui est la main et la bouche de notre ame) nous recevons le vrai corps et le vrai sang de Christ, notre seul Sauveur, en nos ames, pour notre vie spirituelle. [580] all men, even as life itself. But for the support of the spiritual and heavenly life which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of belie vers, when they eat him, that is to say, when they apply and receive him by faith, in the Spirit. Christ, that he might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread as a Sacrament of his body, and wine as a Sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this Sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Saviour in our souls, for the support of our spiritual life. Or c'est une chose assuree que Jesus-Christ ne nous a pas recommande ses Sacrements pour neant: partant il fait en nous tout ce qu'il nous represente par ces signes sacres; encore que la maniere outrepasse notre entendement, et nous soit incomprehensible, Now, as it is certain and beyond all doubt that Jesus Christ hath not enjoined to us the use of his Sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and can not be comprehended by comme l'operation de l'Esprit de Dieu est secrete et incomprehensible. Cependant nous ne nous trompons pas en disant que ce qui est mange est le propre et naturel corps de Christ, et son propre sang ce qui est bu; [581] mais la maniere par laquelle nous le mangeons, n'est pas la bouche mais l'esprit par la foi. Ainsi Jesus-Christ demeure toujours assis `a la droite de Dieu son Pere dans les cieux, [582] et ne laisse pas pour cela de se communiquer `a nous par la foi. Ce banquet est une table spirituelle en laquelle Christ se communique `a nous avec tous ses biens, et nous fait jouir en elle, tant de lui-meme que du merite de sa mort et passion, [583] nourrissant, fortifiant et consolant notre pauvre ame desolee, par le manger de sa chair, et la soulageant et recreant par le breuvage de son sang. [584] us, as the operations of the Holy Ghost are hidden and incomprehensible. In the mean time we err not when we say that what is eaten and drunk by us is the proper and natural body and the proper blood of Christ. But the manner of our partaking of the same is not by the mouth, but by the Spirit through faith. Thus, then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not, therefore, cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself and the merits of his sufferings and death, nourishing, strengthening, and comforting our poor comfortless souls, by the eating of his flesh, quickening and refreshing them by the drinking of his blood. En outre, bien que les sacrements soient conjoints `a la chose signifiee, ils ne sont pas toutefois rec,us de tous avec ces deux choses: le mechant prend bien le sacrement `a sa condamnation; [585] mais il ne rec,oit pas la verite du sacrament; Further, though the Sacraments are connected with the thing signified, nevertheless both are not received by all men: the ungodly indeed receives the Sacrament to his condemnation, but he doth not receive the truth of the y comme Judas et Simon le magicien recevaient bien tous deux le sacrement, mais non pas Christ, qui y est signifie: ce qui est seulement communique aux fideles. Finalement nous recevons ce saint sacrement en l'assemblee du peuple de Dieu avec humilite et reverence, [586] en faisant entre nous une sainte memoire de la mort de Christ notre Sauveur avec actions de graces, et y faisons confession de notre foi et religion chretienne. C'est pourquoi nul ne se doit presenter qu'il ne se soit bien eprouve soi-meme, de peur qu'en mangeant de ce pain, et buvant de cette coupe, il ne mange et boive son judgement. [587] Bref, nous sommes par l'usage de ce saint sacrement emus `a un ardent amour envers Dieu et nos prochains. Sacrament. As Judas and Simon the sorcerer both, indeed, received the Sacrament, but not Christ, who was signified by it, of whom believers only are made partakers. Lastly, we receive this holy Sacrament in the assembly of the people of God, with humility and reverence, keeping up among us a holy remembrance of the death of Christ our Saviour, with thanksgiving, making there confession of our faith and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself; lest by eating of this bread and drinking of this cup he eat and drink judgment to himself. In a word, we are excited by the use of this holy Sacrament to a fervent love towards God and our neighbor. En quoi nous rejetons toutes les brouilleries et inventions damnables que les hommes ont ajoutees et melees aux sacrements, comme profanations, et disons qu'on se doit contenter de l'ordre que Christ et ses Apotres nous en ont enseigne, et parler comme ils en ont parle. Therefore, we reject all mixtures and damnable inventions, which men have added unto and blended with the Sacraments, as profanations of them, and affirm that we ought to rest satisfied with the ordinance which Christ and his Apostles have taught us, and that we must speak of them in the same manner as they have spoken. Art. XXXVI. Art. XXXVI. DE MAGISTRATU. OF MAGISTRATES. Nous croyons que notre bon Dieu, `a cause de la depravation du genre humain, a ordonne des Rois, Princes, et Magistrats; [588] voulant que le monde soit gouverne par lois et polices, afin que le debordement des hommes soit reprime, et que tout se fasse avec bon ordre entre les hommes. Pour cette fin il a mis le glaive dans les mains du Magistrat pour punir les mechants, et maintenir les gens de bien: et non seulement leur office est de prendre garde et veiller sur la police, mais aussi de maintenir le sacre ministere, pour oter et ruiner toute idolatrie et faux service de Dieu; [589] pour detruire le royaume de l'antechrist et avancer le royaume de Jesus-Christ, faire precher la Parole de l'Evangile partout, afin que Dieu soit honore et servi de chacun, comme il le requiert par sa Parole. [590] We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency. For this purpose he hath invested the magistracy with the sword, for the punishment of evil doers, and for the praise of them that do well. And their office is, not only to have regard unto and watch for the welfare of the civil state, but also that they protect the sacred ministry, and thus may remove and prevent all idolatry and false worship; that the kingdom of antichrist may be thus destroyed, and the kingdom of Christ promoted. They must, therefore, countenance the preaching of the word of the gospel every where, that God may be honored and worshiped by every one, as he commands in his Word. [591] De plus chacun, de quelque qualite, condition, ou etat, qu'il soit, doit etre soumis aux Magistrats, [592] et payer les tributs; [593] les avoir en honneur et reverence, et leur obeir en toutes choses qui ne sont point contraires `a la Parole de Dieu; [594] priant pour eux en leurs oraisons, afin que le Seigneur les veuille diriger en toutes leurs voies, et que nous menions une vie paisible et tranquille en toute piete et honnetete. [595] Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honor and respect to them, and to obey them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty. Et sur ceci nous detestons l'erreur des Anabaptistes et autres mutins, et en general de tous ceux qui veulent rejeter les autorites et Magistrats, et renverser la justice, [596] etablissant communautes de biens, et confondant l'honnetete que Dieu a mise entre les hommes. [597] Wherefore we detest the error of the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates, and would subvert justice, introduce a community of goods, and confound that decency and good order which God hath established among men. Art. XXXVII. Art. XXXVII. DE JUDICIO EXTREMO, RESURRECTIONE CARNIS, ET VITA AETERNA. OF THE LAST JUDGMENT. Finalement nous croyons selon la Parole de Dieu, que quand le temps ordonne du Seigneur sera venu (lequel est inconnu a toutes creatures) [598] et le nombre des Elus sera accompli, notre Seigneur Jesus-Christ viendra du Ciel corporellement Finally, we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally et visiblement, comme il y est monte, [599] avec grande gloire et majeste, pour se declarer etre le juge des vivants et des morts, [600] mettant en feu et en flamme ce vieux monde pour le purifier; [601] et alors comparaitront personnellement devant ce grand juge toutes creatures humaines, tant hommes que femmes et enfants, qui auront ete depuis le commencement du monde jusqu'`a la fin, [602] y etant citees par la voix d'archange et par le son de la trompette divine; [603] car tous ceux qui auront auparavant ete morts ressusciteront de la terre, l'esprit etant joint et uni avec son propre corps dans lequel il a vecu. [604] Et quant `a ceux qui vivront alors, ils ne mourront point comme les autres, mais seront changes, en un cli n d'oeil, de corruption en incorruption. [605] and visibly, as he ascended with great glory and majesty, to declare himself Judge of the quick and the dead, burning this old world with fire and flame to cleanse it. And then all men will personally appear before this great Judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible become incorruptible. Alors les livres seront ouverts (c'est-`a-dire les consciences) et les morts seront juges selon les choses qu'ils auront faites en ce monde, soit bien, soit mal; [606] meme les Then the books (that is to say, the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay, hommes rendront compte de toutes paroles oiseuses qu'ils auront prononcees, lesquelles le inonde n'estime que jeux et passetemps: [607] et lors les actions et pensees secretes et les hypocrisies des hommes seront decouvertes publiquement devant tous. [608] all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all. C'est pourquoi, `a bon droit, le souvenir de ce jugement est horrible et epouvantable aux iniques et mechants, [609] et fort desirable et de grande consolation aux bons et elus; puisque alors sera accomplie leur redemption totale, et qu'ils recevront l`a les fruits des labeurs et travaux qu'ils auront soutenus: [610] leur innocence sera ouvertement connue de tous, et ils verront la vengeance horrible que Dieu fera des mechants [611] qui les auront tyrannises, affliges et tourmentes en ce monde, [612] lesquels seront convaincus par le propre temoignage de leurs consciences [613] et seront rendus immortels, de telle fac,on que ce sera pour etre tourmentes au feu eternel, [614] qui est prepare a u diable et `a ses anges. [615] And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect; because then their full deliverance shall be perfected, and there they shall receive the fruits of their labor and trouble which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and, being immortal, shall be tormented in that everlasting fire which is prepared for the devil and his angels. Et au contraire les fideles et elus seront couronnes de gloire et But on the contrary, the faithful and elect shall be crowned with d'honneur; [616] le Fils de Dieu confessera leur nom devant Dieu son Pere et ses saints Anges elus; [617] toutes larmes seront essuyees de leurs yeux; [618] leur cause `a present condamnee par plusieurs Juges et Magistrats comme heretique et mechante sera connue etre la cause du Fils de Dieu; [619] et pour recompense gratuite le Seigneur leur fera posseder une gloire telle que jamais coeur d'homme ne pourrait penser. [620] glory and honor; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and theii cause, which is now condemned by many judges and magistrates as heretical and impious, will then be known to be the cause of the Son of God. And, for a gracious reward, the Lord will cause them to possess such a glory as never entered into the heart of man to conceive. C'est pourquoi nous attendons ce grand Jour avec desir, pour jouir `a plein des promesses de Dieu en Jesus-Christ notre Seigneur. [621] Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen. Even so, come Lord Jesus. Rev. xxii. 20. [622] __________________________________________________________________ [307] Eph. iv. 5; Deut. vi. 4; 1 Tim. ii. 5; 1 Cor. viii. 6. [308] Jean iv. 24. [309] Es. xl. 28. [310] Rom. xi. 33. [311] Rom. i. 20. [312] Mal. iii. 6. [313] Es. xliv. 6 [314] 1 Tim. i. 17. [315] Jer. xii. 1. [316] Matt. xix. 17. [317] Jacq. i. 17; 1 Chron. xxix. 10,11, 12. [318] English Harm. of Conf.: 'A most plentiful well-spring of all good things.' [319] Psa. xix. 2; Eph. iv. 6. [320] Psa. xix. 8; 1 Cor. xii. 6. [321] 2 Pier. i. 21. [322] Exod. xxiv. 4; Psa. cii. 19; Hab. ii. 2. [323] 2 Tim. iii. 16; Apoc. i. 11. [324] Exod. xxxi. 18. [325] Rom. xv. 4; Jean iv. 25.2 Tim. iii. 15, 16, 17;1 Pier. i. 1; Prov. xxx. 5; Gal. xxx. 15; Apoc. xxii. 18; Jean xv. 15; Act. ii. 27. [326] 1 Pier. iv. 11; 1 Cor. xv. 2, 3; 2 Tim. iii. 14; 1 Tim. i. 3; 2 Jean 10. [327] Gal. i. 8, 9; 1 Cor. xv. 2; Act. xxvi. 22; Rom. xv. 4; 1 Pier. iv. 11; 2 Tim. iii. 14. [328] Deut. xii. 32; Prov. xxx. 6; Apoc. xxii. 18; Jean iv. 25. [329] Matt. xv. 3; xvii. 5; Marc vii. 7; Es. i. 12; 1 Cor. ii. 4. [330] Es. i. 12; Rom. iii. 4; 2 Tim. iv. 3, 4. [331] Psa. lxii. 10. [332] Gal. vi. 16; 1 Cor. iii. 11; 2 Thess. ii. 2. [333] 1 Jean iv. 1. [334] 2 Jean 10. [335] Es. xliii. 10. [336] 1 Jean v. 7; Heb. i. 3. [337] Matthew xxviii. 19. [338] 1 Cor. viii. 6; Col. i. 16. [339] Jean i. 1, 2; Apoc. xix. 13;Prov. viii. 12. [340] Prov. viii. 12, 22, etc.. [341] Col. i. 15; Heb. i. 3. [342] Matthew xii. 28. [343] Jean xv. 26; Gal. iv. 6. [344] Phil. ii. 6, 7; Gal. iv. 4; Jean i. 14. [345] Gen. i. 26, 27. [346] Gen. iii. 22. [347] Matt. iii. 16, 17. [348] Matt. xxviii. 19 [349] Luc i. 35. [350] 2 Cor. xiii. 13. [351] 1 Jean v. 7 [?]. [352] Psa. xlv. 8; Es. lxi. 1. [353] Eccl. xii. 3; Mal. ii. 10; 1 Pier. i. 2. [354] 1 Pier. i. 2; 1 Jean i. 7; iv. 14. [355] 1 Cor. vi. 11; 1 Pier. i. 2; Gal. iv. 6; Tit. iii. 5; Rom. viii. 9;Jean xiv. 16. [356] Jean i. 18, 49. [357] Jean i. 14; Col. i. 15. [358] Jean x. 30; Phil. ii. 6. [359] Jean i. 2; xvii. 5; Apoc. i. 8. [360] Heb. i. 3. [361] Phil. ii. 6. [362] Jean viii. 23, 58; ix. 35, 36, 37; Act. viii. 37; Rom. ix. 5. [363] Gen. i. 1. [364] Jean i. 3. [365] Heb. i. 2. [366] Col. i. 16. [367] Col. i. 16. [368] Mich. v. 2. [369] Heb. vii. 3. [370] Psa. xxxiii. 6, 17; Jean xiv. 16. [371] Gal. iv. 6; Rom. viii. 9; Jean xv. 26. [372] Gen. i. 2; Es. xlviii. 16; lxi. 1; Act. v. 3, 4; xxviii. 25; 1 Cor. iii. 16; 1 Cor. vi. 19; Psa. cxxxix. 7. [373] Gen. i. 1; Es. xl. 26; Heb. iii. 4; Apoc. iv. 11; 1 Cor. viii. 6; Jean i. 3; Col. i. 16. [374] Heb. i. 3; Psa. civ. 10, etc. Act. xvii. 25. [375] 1 Tim. iv. 3, 4; Gen. i. 29, 30; ix. 2, 3; Psa. civ. 14, 15. [376] 1 Cor. iii. 22;vi. 20; Matt. iv. 10. [377] Col. i. 16 . [378] Psa. ciii. 20; xxxiv. 8; cxlviii. 2. [379] Heb. i. 14; Psa. xxxiv. 8. [380] J ean viii. 44; 2 Pier. ii. 4; Luc viii. 31; Jud. 6. [381] Matt. xxv. 31. [382] 1 Pier. v. 8; Job i. 7. [383] Gen. iii. 1; Matt. xiii. 25; 2 Cor. ii. 11; xi. 3, 14. [384] Matt. xxv. 41; Luc viii. 30, 31. [385] Act. xxiii. 8. [386] Jean v. 17; Heb. i. 3; Prov. xvi. 4; Psa. civ. 9, etc.; Psa. cxxxix. 2, etc. [387] Jacq. iv. 15; Job i. 21; 1 Rois xxii. 20; Acts. iv. 28; 1 Sam. ii. 25; Psa. cxv. 3; xiv. 7; Am. iii. 6; Deut. xix. 5; Prov. xxi. 1; Psa. cv. 25; Es. x. 5, 6, 7; 2 Thess. ii. 11; Ezech. xiv. 9; Rom. i. 28; Gen. xlv. 8; l. 20; 2 Sam. xvi. 10; Gen. xxvii. 20; Psa. lxxv. 7, 8; Es. xlv. 7; Prov. xvi. 4; Lam. iii. 37, 38; 1 Rois xxii. 34, 38; Exod. xxi. 13. [388] Matt. viii. 31, 32; Jean iii. 8. [389] Rom. xi. 33, 34. [390] Matt. viii. 31; Job. i. 12; ii. 6. [391] Matt. x. 29, 30. [392] Gen. i. 26; Eccl. vii. 29; Eph. iv. 24. [393] Gen. i. 31; Eph. 4. 24. [394] Psa. xlix. 21; Es. lix. 2. [395] Gen. iii. 6, 17. [396] Gen. i. 3, 7. [397] Es. lix. 2. [398] Eph. iv. 18. [399] Rom. v. 12; Gen. ii. 17; iii. 19. [400] Rom. iii. 10, etc. [401] Act. xiv. 16,. 17; xvii. 27. [402] Rom. i. 20, 21; Acts. xvii. 27. [403] Eph. v. 8; Matt. vi. 23. [404] Jean i. 5. [405] Es. xxvi. 12; Psa. xciv. 11; Jean viii. 34; Rom. vi. 17; vii. 5, 17. [406] Jean iii. 27; Es. xxvi. 12. [407] Jean iii. 27; vi. 44, 65. [408] Rom. viii. 7. [409] 1 Cor. ii. 14; Psa. xciv. 11. [410] 2 Cor. iii. 5. [411] Phil. ii. 13. [412] Jean xv. 5. [413] Rom. v. 12, 13; Psa. li. 7; Rom. iii. 10; Gen vi. 3; Jean iii. 6; Job xiv. 4. [414] Es. xlviii. 8; Rom. v. 14. [415] Gal. v. 19; Rom. vii. 8, 10, 13, 17, 18, 20, 23. [416] Eph. ii. 3, 5. [417] Rom. vii. 18, 24. [418] Rom. ix. 18, 22, 23; iii. 12. [419] Rom. ix. 15, 16; xi. 32; Eph. ii. 8, 9, 10; Psa. c. 3; 1 Jean iv. 10; Deut. xxxii. 8; 1 Sam. xii. 22; Psa. lxv. 5; Mal. i. 2; 2 Tim. i. 9; Rom. viii. 29; ix. 11, 21; xi. 5, 6; Eph. i. 4; Tit. iii. 4, 5; Act. ii. 47; xiii. 48; 2 Tim. ii. 19, 20; 1 Pier. i. 2; Jean vi. 27; xv. 16; xvii. 9. [420] Rom. ix. 17, 18.2 Tim. ii. 20. [421] Gen. iii. 8, 9, 19; Es. lxv. 1, 2. [422] Heb. ii. 14; Gen. xxii. 18; Es. vii. 14; Jean vii. 42; 2 Tim. ii. 8; Heb. vii. 14; Gen. iii. 15; Gal. iv. 4. [423] Es. xi. 1; Luc i. 55; Gen. xxvi. 4; 2 Sam. vii. 12; Psa. cxxxii. 11; Act. xiii. 23. [424] 1 Tim. ii. 5; iii. 16; Phil. ii. 7. [425] Heb. ii. 14, 15; iv. 15. [426] Luc i. 31, 34, 35. [427] Matt. xxvi. 38; Jean xii. 27. [428] Heb. ii. 14. [429] Acts. ii. 30. [430] Psa. cxxxii. 11; Rom. i. 3. [431] Luc i. 42. [432] Gal. iv. 4. [433] Jer, xxxiii. 15. [434] Es. xi. 1. [435] Heb. vii. 14. [436] Rom. ix. 5. [437] Gen. xxii. 18; 2 Sam. vii. 12; Matt. i. 1; Gal. iii. 16. [438] Heb. ii. 15, 16, 17. [439] Es. vii. 14; Matt. i. 23. [440] Heb. vii. 3. [441] 1 Cor. xv. 13, 21; Phil. iii. 21; Matt. xxvi. 11; Act. i. 2, 11; iii. 21; Luke 24:39.Jean xx. 25, 27. [442] Luc xxiii. 46; Matt. xxvii. 50. [443] Heb. ii. 14; Rom. viii. 3, 32, 33. [444] Es. liii. 6; Jean i. 29; 1 Jean iv. 9. [445] Rom. iv. 25. [446] Psa. cx. 4; Heb. v. 10. [447] Col. i. 14; Rom. v. 8, 9;Col. ii. 14; Heb. ii. 17; ix. 14; Rom. iii. 24; viii. 2; Jean xv. 3; Act. ii. 24; xiii. 28; Jean iii. 16; 1 Tim. ii. 6. [448] Es. liii. 5, 7, 12. [449] Luc xxiii. 22, 24; Act. xiii. 28; Psa. xxii. 16; Jean xviii. 38; Psa. lxix. 5; 1 Pier. iii. 18. [450] *Psa. lxix. 5. [451] 1 Pier. iii. 18. [452] Luc xxii. 44. [453] Psa. xxii. 2; Matt. xxvii. 46. [454] 1 Cor. ii. 2. [455] Phil. iii. 8. [456] Heb. ix. 25, 26; x. 14. [457] Matt. i. 21; Act. iv. 12. [458] Eph. iii. 16, 17; Psa. li. 13; Eph. i. 17, 18; 1 Cor. ii. 12. [459] 1 Cor. ii. 2; Act. iv. 12; Gal. ii. 21; Jer. xxiii. 6; 1 Cor. i. 30; Jer. xxxi. 10. [460] Matt. i. 21; Rom. iii. 27; viii. 1, 33. [461] Rom. iii. 27; Fal. ii. 6; 1 Pier. i. 4, 5; Rom. x. 4. [462] Jer. xxiii. 6; 1 Cor. i. 30; 2 Tim. i. 2; Luc i. 77; Rom. iii. 24, 25; iv. 5;Psa. xxxii. 1, 2; Phil. iii. 9; Tit. iii. 5; 2 Tim. i. 9. [463] Luc i. 77; Col. i. 14; Psa. xxxii. 1, 2; Rom. iv. 6, 7. [464] Rom. iii. 23, 24; Act. iv. 12. [465] Psa. cxv. 1; 1 Cor. iv. 7; Rom. iv. 2. [466] 1 Cor. iv. 7; Rom. iv. 2; 1 Cor. i. 29, 31. [467] Rom. v. 19. [468] Heb. xi. 6, 7; Eph. ii. 8; 2 Cor. v. 19; 1 Tim. ii. 6. [469] Rom. v. 1; Eph. iii. 12; 1 Jean ii. 1. [470] Gen. iii. 7. [471] Es. xxxiii. 14; Deut. xxvii. 26; Jacq. ii. 10. [472] Psa. cxxx. 3; Matt. xviii. 23-26; Psa. cxliii. 2; Luc xvi. 15. [473] 1 Pier. 23; Rom. x. 17; Jean v. 24. [474] 1 Thess. i. 5; Rom. viii. 15; Jean vi. 29; Col. ii. 12; Phil. i. l, 29; Eph. ii. 8. [475] Act. xv. 9; Rom. vi. 4, 22; Tit. ii. 12; Jean viii. 36. [476] Tit. ii. 12. [477] Tit. iii. 8; Jean xv. 5; Heb. xi. 6; 1 Tim. i. 5. [478] 1 Tim. 1:5; Gal. v. 6; Tit. iii. 8. [479] 2 Tim. i. 9; Rom. ix. 32; Tit. iii. 5. [480] Rom. iv. 4; Gen. iv. 4. [481] Heb. xi. 6; Rom. xiv. 23; Gen. iv. 4; Matt. vii. 17. [482] 1 Cor. iv. 7; Es. xxvi. 12; Gal. iii. 5; 1 Thess. ii. 13. [483] Phil. ii. 13. [484] Luc xvii. 10. [485] Matt. x. 42; xxv. 34, 35; Apoc. iii. 12, 21; Rom. ii. 6; Apoc. ii. 11; 2 Jean viii.; Rom. xi. 6. [486] Eph. ii. 9, 10. [487] Es. lxiv. 6. [488] Es. xxviii. 16; Rom. x. 11; Hab. ii. 4. [489] Rom. x. 4. [490] Gal. v. 2-4; iii. 1; iv. 10, 11; Col. ii. 16, 17. [491] 2 Pier. i. 19. [492] 1 Tim. ii. 5; 1 Jean ii. 1; Rom. viii. 33. [493] Os. xiii. 9; Jer. ii. 13, 33. [494] Jean x. 11; 1 Jean iv. 10; Rom. v. 8; Eph. iii. 19; Jean xv. 13. [495] Phil. ii. 7. [496] Rom. v. 8. [497] Marc xvi. 19; Col. iii. 1; Rom. viii. 33; Matt. xi. 27; xxviii. 18. [498] Act. x. 26; xiv. 15. [499] Dan. ix. 17, 18; Jean xvi. 23; Eph. iii. 12; Act. iv. 12; 1 Cor. i. 31; Eph. ii. 18. [500] Heb. ii. 17, 18. [501] Heb. iv. 14-16. [502] Heb. x. 19, 22. [503] Heb. vii. 24, 25. [504] Jean xiv. 6. [505] Psa. xliv. 21. [506] 1 Tim. ii. 5; 1 Jean ii. 1; Rom. viii. 33. [507] Luc xi. 2. [508] Jean iv. 17; xvi. 23; xiv. 13. [509] Es. ii. 2; Psa. xlvi. 5; cii. 14; Jer. xxxi. 36. [510] Matt. xxviii. 20; 2 Sam. vii. 16. [511] Luc i. 32, 33; Psa. lxxxix. 37, 38; cx. 2-4. [512] Matt. xvi. 18; Jean xvi. 38; Gen. xxii. 17; 2 Tim. ii. 19. [513] Luc xii. 32; Ex. i. 9; Apoc. xii. 6, 14; Luc xvii. 21; Matt. xvi. 18. [514] Rom. xii. 4; xi. 2, 4; 1 Rois xix. 18; Ex. i. 9; Rom. ix. 29. [515] Act. iv. 32. [516] Eph. iv. 3, 4. [517] 1 Pier. iii. 20; Joel ii. 32. [518] Act. ii. 40; Es. lii. 11. [519] Psa. xxii. 23; Eph. iv. 3, 12; Heb. ii. 12. [520] Psa. ii. 1--12; Matt. xi. 29. [521] Eph. iv. 12, 16; 1 Cor. xii. 12, etc. [522] Act. ii. 40; Es. lii. 11; 2 Cor. vi. 17; Apoc. xviii. 4. [523] Matt. xii. 30; xxiv. 28; Es. xlix. 22; Apoc. xvii. 14. [524] Dan. iii. 17, 18; vi. 8-10; Apoc. xiv. 14; Act. iv. 17, 19; xvii. 7; xviii. 13. [525] Matt. xiii. 22; 2 Tim. ii. 18-20; Rom. ix. 6. [526] *2 [527] Matt. xxviii. 19; Luc xxii. 19, etc.; 1 Cor. xi. 23, etc. [528] Matt. xviii. 15-18; 2 Thess. iii. 14, 15. [529] Matt. xxviii. 2; Gal. i. 6-9. [530] Eph. i. 22, 23; Jean x. 4, 5, 14. [531] Eph. i. 13; John xvii. 20. [532] 1 Jean iv. 2. [533] 1 Jean iii. 8-10. [534] Rom. vi. 2; Gal. v. 24. [535] rom. vii. 6, 17, etc.; Gal. v. 17. [536] Col. i. 14 [537] Col. ii. 18, 19. [538] Psa. ii. 3. [539] Apoc. xii. 4; Jean xvi. 2. [540] Apoc. xvii. 3, 4, 6. [541] Eph. iv. 11; 1 Cor. iv. 1, 2; 2 Cor. v. 20; Jean xx. 23; Act. xxvi. 17, 18; Luc x. 16. [542] Act. vi. 3; xiv. 23. [543] Matt. xviii. 17; 1 Cor. v. 4, 5. [544] 1 Tim. iii. 1, etc.; Tit. i. 5, etc. [545] 1 Tim. v. 22. [546] Act. vi. 3. [547] Jer. xxiii. 21; Heb. v. 4; Act. i. 23; xiii. 2. [548] 1 Cor. iv. 1; iii. 9; 2 Cor. v. 20; Act. xxvi. 16, 17. [549] 1 Pier. ii. 25; v. 4; Es. lxi. 1; Eph. i. 22; Col. i. 18. [550] 1 Thess. v. 12, 13; 1 Tim. v. 17; Heb. xiii. 17. [551] Col. ii. 6, 7. [552] 1 Cor. vii. 23; Matt. xv. 9; Es. xxix. 13; Gal. v. l;Rom. xvi. 17, 18. [553] Matt. xviii. 17; 1 Cor. v. 5; 1 Tim. i. 20. [554] Rom. iv 11; Gen. ix. 13; xvii. 11. [555] Col. ii. 11, 17; 1 Cor. v. 7. [556] Matt. xxvi. 36; xxviii. 19. [557] Rom. x. 4. [558] Col. ii. 11; 1 Pier. iii. 21; 1 Cor. x. 2. [559] Matt. xxviii. 19. [560] 1 Cor. vi. 11; Tit. iii. 5; Heb. ix. 14; 1 Jean i. 7; Apoc. i. 6. [561] Jean xix. 34. [562] Matt. iii. 11; 1 Cor. iii. 5, 7; Rom. vi. 3. [563] Eph. v. 26; Act. xxii. 16; 1 Pier. iii. 21. [564] Gal. iii. 27; 1 Cor. xii. 13; Eph. iv. 22-24. [565] Marc xvi. 16; Matt. xxviii. 19; Eph. iv. 5; Heb. vi. 2. [566] Act. ii. 38; viii. 16. [567] Matt. xix. 14; 1 Cor. vii. 14. [568] Gen. xvii. 11, 12. [569] Col. ii. 11, 12. [570] Jean i. 29; Lev. xii. 6. [571] Col. ii. 11. [572] Matt. xxvi. 26; Marc xiv. 22; Luc xxii. 19; 1 Cor. xi. 23-25. [573] Jean iii. 6. [574] Jean iii. 5. [575] Jean v. 23, 25. [576] 1 Jean v. 12; Jean x. 28. [577] Jean vi. 32, 33, 51. [578] Jean vi. 63. [579] Marc vi. 26. [580] 1 Cor. x. 16, 17; Eph. iii. 17; Jean vi. 35. [581] Jean vi. 55, 56; 1 Cor. x. 16. [582] Act. iii. 21; Marc xvi. 19; Matt. xxvi. 11. [583] Matt. xxvi. 26, etc.; Luc xxii. 19, 20; 1 Cor. x. 2-4. [584] Es. lv. 2; Rom. viii. 22, 23. [585] 1 Cor. xi. 29; 2 Cor. vi. 14, 15; 1 Cor. ii. 14. [586] Act. ii. 42; xx. 7. [587] 1 Cor. xi. 27, 28. [588] Ex. xviii. 20, etc.; Rom. xiii. 1; Prov. viii. 15; Jer. xxi. 12; xxii. 2, 3; Psa. lxxxii. 1, 6; ci. 2, etc.; Deut. i. 15, 16; xvi. 18; xvii. 15; Dan. ii. 21, 37; v. 18. [589] Es. xlix. 23, 25; 1 Rois xv. 12; 2 Rois xxiii. 2-4, etc. [590] [This section, like the corresponding sections in other Reformed Confessions, is framed on the theory of a union of Church and State, and is applicable to Free Churches only so far as they may justly claim from the civil government legal protection in all their rights.--Ed.] [591] [This section, like the corresponding sections in other Reformed Confessions, is framed on the theory of a union of Church and State, and is applicable to Free Churches only so far as they may justly claim from the civil government legal protection in all their rights.--Ed.] [592] Tit. iii. 1; Rom. xiii. 1. [593] Marc xii. 17; Matt. xvii. 24. [594] Act. iv. 17-19; v. 29; Os. v. 11. [595] Jer. xxix. 7; 1 Tim. ii. 1, 2. [596] 2 Pier. ii. 10. [597] Jud. 8 et 10. [598] Matt. xxiv. 36; xxv. 13; 1 Thess. v. 1, 2; Apoc. vi. 11; Act. i. 7; 2 Pier. iii. 10. [599] Act. i. 11. [600] 2 Thess. i. 7, 8; Act. xvii. 31; Matt. xxiv. 30; xxv. 31; Jud. 15; 1 Pier. iv. 5; 2 Tim. iv. 1. [601] 2 Pier. iii. 7, 10; 2 Thess. i. 8. [602] Apoc. xx. 12, 13; Act. xvii. 31; Heb. vi. 2; ix. 27; 2 Cor. v. 10; Rom. xiv. 10. [603] 1 Cor. xv. 42; Apoc. xx. 12, 13; 1 Thess. iv. 16. [604] Jean v. 28, 29; vi. 54; Dan. xii. 2; Job xix. 26, 27. [605] 1 Cor. xv. 51-53. [606] Apoc. xx. 12, 13; 1 Cor. iv. 5; Rom. xiv. 11, 12; Job xxxiv. 11; Jean v. 24; Dan. xii. 2; Psa. lxii. 13; Matt. xi. 22; xxiii. 33; Jean v. 29; Rom. ii. 5, 6; 2 Cor. v. 10;Heb. vi. 2; ix. 27. [607] Rom. ii. 5; Jud. 15; Matt. xii. 36. [608] 1 Cor. iv. 5; Rom. ii. 1, 2, 16; Matt. vii. 1, 2,. [609] Apoc. vi. 15, 16; Heb. x. 27. [610] Luc xxi. 28; 1 Jean iii. 2; iv. 17; Apoc. xiv. 7; 2 Thess. i. 5, 7; Luc xiv. 14. [611] Dan. vii. 26. [612] Matt. xxv. 46; 2 Thess. i. 6-8; Mal. iv. 3. [613] Rom. ii. 15. [614] Apoc. xxi. 8; 2 Pier. ii. 9. [615] Mal. iv. 1; Matt. xxv. 41. [616] Matt. xxv. 34; xiii. 43. [617] Matt. x. 32. [618] Es. xxv. 8; Apoc. xxi. 4. [619] Es. lxvi. 5. [620] Es. lxiv. 4; 1 Cor. ii. 9. [621] Heb. x. 36-38. [622] [From the Latin edition, which closes-- 'Apocal. xxii. 20: Etiam veni Domine Jesu.'] __________________________________________________________________ CONFESSIO FIDEI SCOTICANA I. The Scotch Confession of Faith. A.D. 1560. [The English and Latin texts are an exact reprint from (Dunlop's) Collection of Confessions of Faith, Catechisms, Directories, Books of Discipline, etc., of Publick Authority in the Church of Scotland (Edinb. 1719, 1722, 2 vols.), Vol. II. pp. 13 sqq. The English original is given in the old spelling from a copy in Sir John Skene's edition of the Acts of Parliament, compared with many other editions. The Scripture passages are from Tyndale's and Coverdale's Version, then generally used among Protestants in England and Scotland. The Latin translation was made by Patrick Adamson, at the desire of the Kirk, and printed by Robert Lekprevik, Andreapoli, 1572. Another but less accurate Latin translation is found in the Syntagma Confessionum (1654), pp. 110 sqq., and in Niemeyer's Collectio, pp. 340 sqq. For a German translation, see Boeckel's Bekenntniss-Schriften, pp. 646 sqq.] THE CONFESSIO CONFESSION OF THE Faith and Doctrine FIDEI & DOCTRINAE Belevit and professit be the Per Ecclesiam Reformatam Protestantis of Scotland, Regni SCOTIAE professae, Exhibitit to the Estaitis of the same in Parliament, and be their publick Votis authorisit, as a Doctrine groundit upon the infallibil Worde of God, Aug. 1560. And afterwards stablished and publicklie confirmed be sundrie Acts of Parliaments, and of lawful General Assemblies. Exihibitae ordinibus Regni ejusdem in publicis Parliamenti, ut vocant, Comitiis, & eorum communi consensu approbatae, uti certissimis fundamentis verbi Dei innixae & consentaneae, 1560; deinde in conventu ordinum, lege confirmatae & stabilitae, 1567. The Preface. Praefatio. The Estaitis of Scotland with the Inhabitants of the same professand Christ Jesus his haly Evangel, to their natural Countrymen, and unto all uther realmes professand the same Lord Jesus with them, wish Grace, Mercie and Peace fra God the Father of our Lord Jesus Christ, with the Spirit of richteous Judgement, for Salvatioun. Ordines ac cives Regni Scotorum qui Christum profitentur, coeteris Scotis, regnis item et nationibus exteris eundem Christum Jesum profitentibus gratiam, misericordiam et pacem a Deo Patre Domini nostri Jesu Christi, una cum spiritu Justitiae, ac recto Judicio. Lang have we thristed, dear Brethren, to have notified to the Warld the Sum of that Doctrine quhilk we professe, and for the quhilk we have susteined Infamie and Danger: Bot sik hes bene the Rage of Sathan againis us, and againis Christ Jesus his eternal Veritie Jampridem optabamus, Fratres charissimi, ut ejus quam profitemur, ac propter quam ignominiae et periculis toties objecti fuimus doctrinae ratio, si fieri posset, orbi terrarum clara existeret. Sed is fuit Sathanae furor, non modo adversus nos sed adversus ipsum Jesum latlie now againe born amangst us, that to this daie na Time hes been graunted unto us to cleir our Consciences, as maist gladlie we wald have done. For how we have been tossit heirtofoir, the maist part of Europe, as we suppose, dois understand. Christum, et aeternam ejus nuper hie renatam veritatem, ut ad hunc usque diem non licuerit, id quod unice optabamus, nostram vobis, hisce de rebus dilucide explicare sententiam. Major enim, ut arbitramur, Europae pars non ignorat quibus toto superiore anno fuerimus afflicti calamitatibus. But seing that of the infinit Gudnes of our God (quha never sufferis his afflickit utterlie to be confoundit) abone Expectation we have obteined sum Rest and Libertie, we culd not bot set furth this brefe and plaine Confessioun of sik Doctrine as is proponed unto us, and as we beleeve and professe; partlie for Satisfactioun of our Brethren quhaishartis, we nathing doubt, have been and zit ar woundit be the despichtful rayling of sik as zit have not learned to speke well: And partlie for stapping the mouthis of impudent blasphemers, quha bauldlie damne that quhilk they have nouther heard nor zit understude. Nunc autem cum immensa Dei bonitate (qui saepe premi, nunquam penitus opprimi suos patitur), tranquillitatis, et libertatis non nihil illuxerit, non potuimus nobis temperare, quo minus hanc brevem, et dilucidam ederemus Confessionem ejus doctrinae quae nobis promulgata fuit, quamque nos et persuasam habemus et profitemur: partim ut medicaremur fratrum nostrorum animis, in quibus adhuc proculdubio inhaerebant vestigia vulnerum, quae ex eorum, qui nondum recte loqui didicerunt, scurrilibus acceperant convitiis: partim ut os obstrueremus quibusdam impudenter blasphemis, qui, quae nec audierunt unquam, nec satis intellexerunt, ea confidenter damnare non erubescunt. Not that we judge that the cankred malice of sik is abill to be cured be this our simple confession; na, we knaw that the sweet savoure of the evangel is and sal be deathe unto the sonnes of perditioun. Bot we have chief respect to our weak and infirme brethren, to quham we wald communicate the bottom of our hartes, leist that they be troubiled or carried awaie be diversity of rumoris, quhilk Sathan spredis againist us to the defeating of this our maist godlie interprize: Protestand that gif onie man will note in this our confessioun onie Artickle or sentence repugnand to Gods halie word, that it wald pleis him of his gentleness and for Christian charities sake to admonish us of the same in writing; and we upon our honoures and fidelitie, be Gods grace do promise unto him satisfactioun fra the mouth of God, that is, fra his haly scriptures, or else reformation of that quhilk he sal prove to be amisse. For God we take to recorde in our consciences, that fra our heartis we abhorre Neque tamen id eo facimus, quod aliquando fore speremus, ut inveterata illa pestis hac nostra simplici et nuda confessione sanari possit; praesertim cum non ignoremus suavem evangelii odorem filiis perditionis letiferum futurum: sed quod fratrum infirmorum rationem habendam duceremus; cum quibus sententiam nostram, velut ex intimis animi penetralibus prolatam, communicandam esse putavimus; ne videlicet perturbarentur, aut etiam auferrentur variorum rumorum ventis, quos Sathan adversus nos excitarat, ut nostrum illud sanctum, ac pium eluderet consilium. Denunciamus igitur, omnesque adeo rogamus, si quis aut caput aliquod, aut etiam sententiam cum sancto Dei verbo pugnantem hic animadverterit, ut pro sua humanitate, proque eo amore, quo Christum, Christique gregem prosequitur, nos per literas admoneat: id qui fecerit, sancte ei repromittimus nos eidem aut ex ore Dei, hoc est, ex sacrae scripturae oraculo satisfacturos; aut quod secus a nobis dictum all sectis of heresie and all teachers of erronious doctrine: and that with all humilitie we imbrace the purity of Christs Gospell, quhilk is the onelie fude of our sauls, and therefoir sa precious unto us, that we ar determined to suffer the extremest of wardlie daunger, rather than that we will suffer our selves to be defraudit of the sam. For heirof we ar maist certainlie perswadit, that quhasumever denieis Christ Jesus, or is aschamit of him in the presence of men, sal be denyit befoir the Father, and befoir his haly Angels. And therefoir be the assistance of the michtie Spirit of the same our Lord Jesus Christ, we firmelie purpose to abide to the end in the confessioun of this our faith, as be Artickles followis. demonstraverit, emendaturos. Deum enim nostrorum consiliorum conscium attestamur, quod ab omni prava haeresi, atque adeo erroneae assertionis authoribus animo abhorremus; quod cum summa humilitate evangelii Christi puritatem amplectimur, qui unicus est nostrorum animorum cibus, atque ideo eo usque carus, ut decreverimus omnia quae possunt humanitus evenire potius experiri, quam ut nos eo cibo fraudari patiamur. Persuasissimum enim id habemus, quod quemcunque Christi puduerit, aut qui eum coram hominibus negaverit, hunc ille coram Patre, sanctisque ejus angelis negabit. Atque ideo ejusdem Domini nostri omnipotentis Jesu Christi praesenti ope freti, in animo habemus in hujus nostrae fidei, cujus capita sequuntur, confessione perseverare. Art. I. Art. I. OF GOD. DE DEO. We confesse and acknawledge ane onelie God, to whom only we must cleave, whom onelie we must serve, whom onelie we must worship, and in whom onelie we must put our trust. [623] Who is Eternall, Infinit, Unmeasurable, Incomprehensible, Omnipotent, Invisible: [624] ane in substance, and zit distinct in thre personnis, the Father, the Sone, and the holie Gost. [625] Be whom we confesse and beleve all thingis in hevin and eirth, aswel Visible as Invisible, to have been created, to be reteined in their being, and to Confitemur atque agnoscimus unicum Deum, cui uni adhaerere, uni servire, quem unum colere debeamus, in quo uno collocemus omnem spent salutis. Eundem etiam credimus aeternum, infinitum, immensum, incomprehensibilem, omnipotentem, invisibilem; essentia quidem unum, in tres autem distinctum personas, Patrem, Filium, ac Spiritum sanctum. Per hunc Deum asseveramus atque etiam credimus quaecunque visibilia aut invisibilia caelo terraque continentur creata esse, constare, et inscrutabili be ruled and guyded be his inscrutable Providence, to sik end, as his Eternall Wisdome, Gudnes, and Justice hes appoynted them, to the manifestatioun of his awin glorie. [626] ejus providentia regi et gubernari: omniaque eo referri, quo ejus aeternae sapientiae, bonitati et justitiae visum est; nempe ad gloriae majestatisque ipsius illustrationem. Art. II. Art. II. OF THE CREATIOUN OF MAN. DE CREATIONE HOMINIS. We confesse and acknawledge this our God to have created man, to wit, our first father Adam, to his awin image and similitude, to whome he gave wisdome, lordship, justice, free-wil, and cleir knawledge of himselfe, sa that in the haill nature of man there culd be noted no imperfectioun. [627] Fra quhilk honour and perfectioun, man and woman did bothe fal: the woman being deceived be the Serpent, and man obeying the voyce of the woman, both conspyring against the Soveraigne Majestie of God, who in expressed words had before threatned deith, gif they presumed to eit of the forbidden tre. [628] Credimus item et confitemur ab hoc nostro Deo, hominem, id est, humani generis primum parentem Adamum, ad imaginem et similitudinem ipsius fuisse creatum, Item ah eodem sapientia, imperio, justitia, libertate arbitrii, et perspicua ipsius cognitione donatum: adeo ut in universa hominis natura nil animadverti posset, quod non omni ex parte foret absolutum. Ab hac autem dignitate, et naturae perfectione vir mulierque exciderunt; vir a muliere, mulier a serpente decepta: vir mulieris voci obtemperans, uterque conjuratione inita adversus Dei majestatem, qui aperte antea mortem iis comminatus fuerat, si de arbore ve tita gustassent. Art. III. Art. III. OF ORIGINAL SINNE. DE PECCATO ORIGINALI. Be quhilk transgressioun, commonlie called Original sinne, wes Hoc imperii contemptione, quod originale peccatum vulgo dici solet, the Image of God utterlie defaced in man, and he and his posteritie of nature become enimies to God, slaves to Sathan, and servandis unto sin. [629] In samekle that deith everlasting hes had, and sall have power and dominioun over all that have not been, ar not, or sal not be regenerate from above: quhilk regeneratioun is wrocht be the power of the holie Gost, working in the hartes of the elect of God, ane assured faith in the promise of God, reveiled to us in his word, be quhilk faith we apprehend Christ Jesus, with the graces and benefites promised in him. [630] imago Dei in homine penitus obliterata fuit: eaque contemptio, ipsum hominem totamque ejus posteritatem ita Deo inimicam, Sathanae mancipium, et peccato reddidit obnoxiam, ut sempiterna mors dominata fuerit, atque adeo in posterum dominatura sit in omnes, qui non fuerint, sunt, aut erunt divinitus regenerati. Haec autem regeneratio est actio Spiritus sancti, qui in corda eorum quos Deus elegit, constantem inserit fidem de promissis, quae Deus verbo suo nobis revelavit: qua fide Jesum Christum, omnemque gratiam et beneficentiam in Christo nobis promissam apprehendimus. Art. IV. Art. IV. OF THE REVELATIOUN OF THE PROMISE. DE REVELATIONE PROMISSORUM. For this we constantlie beleeve, that God, after the feirfull and horrible defectioun of man fra his obedience, did seek Adam againe, call upon him, rebuke his sinne, convict him of the same, and in the end made unto him ane most joyful promise, to wit, That the seed of the woman suld break down the serpents head, that is, he suld destroy the works of the Devill. Quhilk promise, as it was repeated, and made mair cleare from time to time; so was it imbraced with joy, Constanter enim credimus, quod post formidabilem illam atque horrendam hominis ab obedientia Dei defectionem, rursus Deus Adamum requisierit, vocaverit nominatim, accusaverit, convicerit: denique promissione illa gaudii plena eum sic consolans promisit, Futurum ut semen mulieris caput serpentis contereret, hoc est, universa diaboli opera destrueret ac everteret. Haec promissio, ut aliis atque aliis temporibus saepe repetita fuit, ac dilucidius explicata, ita cum summa and maist constantlie received of al the faithfull, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so furth to the incarnatioun of Christ Jesus, all (we meane the faithfull Fathers under the Law) did see the joyfull daie of Christ Jesus, and did rejoyce. [631] laetitia recepta, et constanter credita est ab omnibus fidelibus, ab Adamo ad Noam, a Noa ad Abrahamum, ab Abrahamo ad Davidem, ac reliquis deinceps patribus, qui vixerunt sub lege fideles usque ad incarnationem Christi. Hi inquam omnes jucundissimos Jesu Christi dies viderunt, et gavisi sunt. Art. V. Art. V. OF THE CONTINUANCE, INCREASE, AND PRESERVATIOUN OF THE KIRK. DE PERPETUA SUCCESSIONE, INCREMENTO ET CONSERVATIONE ECCLESIAE. We maist constantly beleeve, that God preserved, instructed, multiplied, honoured, decored, and from death called to life, his Kirk in all ages fra Adam, till the cumming of Christ Jesus in the flesh. [632] For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied; [633] the same he marveilouslie preserved, and mair marveilouslie delivered from the bondage and tyrannie of Pharaoh; [634] to them he gave his lawes, constitutions and ceremonies; [635] them he possessed in the land of Canaan; [636] to them after Judges, [637] and after Saul, [638] he gave David to be king, [639] to whome hee made promise, that of the fruite of his loynes suld ane Illud quoque constanter persuasum habemus, quod Deus cunctis deinceps aetatibus, ab Adamo ad Jesu Christi adventum in carnem, ecclesiam suam conservaverit, erudierit, multiplicaverit, honore affecerit, decoraverit, et a morte ad vitam evocaverit. Evocavit enim Abrahamum e patria, ac majorum suorum sedibus: eum erudiit, semen ejus multiplicavit, multiplicatum mirabiliter conservavit; mirabilius etiam e servitute ac tyrannide Pharaonis exemit. His (posteros Abrahami intelligimus) leges suas, instituta, et ceremonias dedit. Hos ad possidendam terram Canaan introduxit. His judices, his Saulem, his Davidem regem dedit: cui sit for ever upon his regall seat. [640] To this same people from time to time he sent prophets, to reduce them to the right way of their God: [641] from the quhilk oftentimes they declined be idolatry. [642] And albeit that for their stubborne contempt of Justice, he was compelled to give them in the hands of their enimies, [643] as befoir was threatned be the mouth of Moses, [644] in sa meikle that the haly cittie was destroyed, the temple burnt with fire, [645] and the haill land left desolate the space of lxx years: [646] zit of mercy did he reduce them againe to Jerusalem, where the cittie and temple were reedified, and they against all temptations and assaultes of Sathan did abide, till the Messias come, according to the promise. [647] promisit e fructu lumborum ejus futurum, qui perpetuo super regium ejus thronum sederet. Ad hanc ipsam gentem diversis subinde temporibus misit prophetas, qui eam in viam Dei sui reducerent: a qua saepe ad idolorum cultus deflexerant. Et quanquam ob protervum justitiae contemptum saepe eos potestati inimicorum permiserat (quemadmodum antea per Mosen comminatus erat) adeo ut sancta civitas eversa fuerit, templum incensum, ac universa eorum regio per spatium septuaginta annorum in vastam redacta solitudinem: nihilominus misericordia adductus, eos Hierosolymam reduxit; ac civitate instaurata, templo restituto, juxta promissionem eis factam, adversus omnes artes atque oppugnationes Satanae adventum ibi Messiae expectaverunt. Art. VI. Art. VI. OF THE INCARNATION OF CHRIST JESUS. DE INCARNATIONE JESU CHRISTI. Quhen the fulnes of time came, God sent his Sonne, his eternall Wisdome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, to wit, of a virgine, and that be operatioun of the holie Ghost: and so was borne the just Cum plenitudo temporis venisset, Deus Filium suum, aeternam suam sapientiam, et gloriae suae substantiam misit in hunc mundum. Isque Filius, co-operante Spiritu Sancto, humanam assumpsit naturam ex feminae, ejusdemque virginis, substantia. Atque ita editum seede of David, the Angell of the great counsell of God, the very Messias promised, whome we confesse and acknawledge Emmanuel, very God and very man, two perfit natures united, and joyned in one persoun. [648] Be quhilk our Confessioun we condemne the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and sik uthers, as either did denie the eternitie of his God-head, or the veritie of his humaine nature, or confounded them, or zit devided them. est justum illud semen Davidis, Angelus ille magni consilii. Idem verus fuit Christus in lege promissus; quem nos agnoscimus et confitemur Emmanuel, verum Deum, verum hominem, unamque, quae ex duabus perfectis naturis constet, personam. Hoc itaque nostra confessione damnamus perniciosam et pestilentem Arii, Marchionis, Eutychis, Nestorii, et aliorum id genus hominum, haeresim, qui aut aeternitatem divinitatis ejus negant, aut humanae naturae veritatem; aut utramque in eo naturam confundunt, aut separant. Art. VII. Art. VII. WHY IT BEHOOVED THE MEDIATOR TO BE VERY GOD AND VERY MAN. CUR OPORTEAT MEDIATOREM ET PACIFICATOREM VERUM ESSE DEUM ET VERUM HOMINEM. We acknawledge and confesse, that this maist wonderous conjunction betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternall and immutable decree of God, from quhilk al our salvatioun springs and depends. [649] Agnoscimus item et fatemur, hanc maxime admirabilem divinitatis cum humanitate conjunctionem, ab aeterno et immutabili Dei decreto profectam: unde omnis nostra solus emanat ac pendet. Art. VIII. Art. VIII. OF ELECTION. DE ELECTIONE. For that same eternall God and Father, who of meere grace elected Idem enim sempiternus Deus, ac Pater, qui ex mera sua gratia us in Christ Jesus his Sonne, befoir the foundatioun of the warld was laide, [650] appointed him to be our Head, [651] our Brother, [652] our Pastor, and great Bischop of our sauls. [653] Bot because that the enimitie betwixt the justice of God and our sins was sik, that na flesh be it selfe culd or might have attained unto God: [654] It behooved that the Sonne of God suld descend unto us, and tak himselfe a bodie of our bodie, flesh of our flesh, and bone of our bones, and so become the Mediator betwixt God and man, [655] giving power to so many as beleeve in him, to be the sonnes of God; [656] as himselfe dois witnesse, I passe up to my Father, and unto zour Father, to my God, and unto zour God. [657] Be quhilk maist holie fraternitie, quhatsaever wee have tynt in Adam, is restored unto us agayne. [658] And for this cause, ar we not affrayed to cal God our Father, [659] not sa meikle because he hes created us, quhilk we have common with the reprobate; [660] as for that, that he hes given to us his onely Sonue, to be our brother, [661] and given unto us grac e, to acknawledge and imbrace him for our onlie nos in Christo Jesu Filio suo elegit, antequam mundi jacta essent fundamenta, eum nobis caput, fratrem, pastorem, ac magnum animorum nostrorum pontificem designavit. Sed quia tam aversa, atque inimica peccatis nostris erat Dei justitia, ut nulla per se caro ad Deum pervenire posset, Deum Filium oportuit ad nos descendere, et corpus e nostro corpore, carnem e carne, os ex ossibus assumere, atque ita idoneum mediatorem et pacificatorem inter Deum et hominem fieri; qui potestatem daret iis qui in eum crederent, ut filii Dei fierent, quemadmodum ipse testificatur, Vado ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum: ac per hanc sanctissimam fraternitatem, quicquid in Adamo amiseramus, iterum nobis est restitutum; ideoque Deum patrem nostrum appellare non dubitamus, non tam quod ab eo creati sumus id enim nobis cum reprobis est commune, quam quod indulserit, ut unicus ejus Filius frater nobis fieret; idque nobis gratificatus est, ut hunc unum interpretem et pacificatorem, ut est Mediatour, as before is said. It behooved farther the Messias and Redemer to be very God and very man, because he was to underlie the punischment due for our transgressiouns, and to present himselfe in the presence of his Fathers Judgment, as in our persone, to suffer for our transgression and inobedience, [662] be death to overcome him that was author of death. Bot because the onelie God-head culd not suffer death, [663] neither zit culd the onlie man-head overcome the samin, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer and be subject to death, quhilk we had deserved: And the infinit and invincible power of the uther, to wit, of the God-head, suld triumph and purchesse to us life, libertie, and perpetuall victory: [664] And so we confesse, and maist undoubtedly beleeve. superius memoratum, agnosceremus et amplecteremur. Praeterea necesse erat, ut qui verus Messias et redemptor esset futurus, idem verus homo et verus esset Deus: quippe qui poenas esset pensurus, quas nostro delicto commeriti eramus; et ante tribunal patris sese repraesentaturus esset, ut in poena luenda pro nostro delicto et inobedientia, nostram sustineret personam, ac morte sua mortis autorem superaret. Et quia nec sola divinitas pati, nec sola humanitas vincere mortem poterat, utramque in unam coaptavit personam: ut alterius infirmitas morti, quam commerueramus esset obnoxia; alterius, id est divinitatis, invicta et immensa vis, de morte triumpharet, nobisque vitam, libertatem, ac perpetuam pareret victoriam. Atque sic confitemur, maximeque indubitanter credimus. Art. IX. Art. IX. OF CHRIST'S DEATH, PASSION, AND BURIAL. DE MORTE PASSIONE, ET SEPULTURA CHRISTI. That our Lord Jesus offered himselfe a voluntary Sacrifice unto his Father for us, [665] that he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns, [666] that hee being the Item asseveramus, et pro certo persuasum habemus quod Dominus noster Jesus Christus Patri sese victimam ultro pro nobis obtulerit: quod a peccatoribus contumeliis sit vexatus, quod pro nostris cleane innocent Lambe of God, [667] was damned in the presence of an earthlie Judge, [668] that we suld be absolved befoir the tribunal seat of our God. [669] That hee suffered not onlie the cruell death of the Crosse, quhilk was accursed be the sentence of God; [670] bot also that he suffered for a season the wrath of his Father, [671] quhilk sinners had deserved. Bot zit we avow that he remained the only welbeloved and blessed Sonne of his Father, even in the middest of his anguish and torment, quhilk hee suffered in bodie and saule, to mak the full satisfaction for the sinnes of the people. [672] After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne, [673] quhilk gif ony affirme, we nathing dout to avow, that they ar blasphemous against Christs death, and the everlasting purgatioun and satisfactioun purchased to us be the same. peccatis vulnera passus, quod cum purus et innocens Dei agnus esset, ad tribunal terreni judicis fuerit damnatus, ut nos ante tribunal Dei nostri absolveremur: quod non modo mortem incruce atrocem, et Dei ore execratam subierit; sed, quam peccatores meruerunt, iram patris ad tempus tulerit. Nihilo tamen minus asseveramus, quod in medio etiam dolore et cruciatu, quos animo pariter et corpore pertulit (ut peccata hominum plene lueret), semper unice charus et benedictus patri filius esse perseveravit, Deinde fatemur atque etiam affirmamus, nullum post illud pro peccato restare sacrificium. Si qui autem contra affirment, nihil dubitamus eos blasphemos adversus Christi mortem, et aeternam ejus purgationem, ac satisfactionem, per quam sua morte patrem nobis placavit, asserere. Art. X. Art. X. OF THE RESURRECTION. DE RESURRECTIONE. We undoubtedly beleeve, that in sa mekle as it wes impossible, that the dolours of death sulde reteine in bondage the Author of life, [674] that our Lord Jesus crucified, dead and Pro certo etiam credimus, quod quatenus fieri non poterat, ut mortis dolores perpetuam haberent potestatem adversus autorem vitae, Dominus Jesus, qui cruci affixus, buryed, quha descended into hell, did ryse agayne for our Justificatioun, [675] and destroying of him quha wes the Author of death, brocht life againe to us, that wer subject to death, and to the bondage of the same. [676] We knaw that his Resurrectioun wes confirmed be the testimonie of his verie Enemies, [677] be the resurrectioun of the dead, quhais Sepultures did oppen, and they did ryse, and appeared to mony, within the Cittie of Jerusalem. [678] It wes also confirmed be the testimonie of his Angels, [679] and be the senses and judgements of his Apostles, and of uthers, quha had conversatioun, and did eate and dnnk with him, after his Resurrection. [680] mortuus et sepultus fuerat, quique ad inferos descenderat, iterum surrexit, ut nos justificaret: et autore mortis (cui aeque ac morti eramus obnoxii) devicto, vitam nobis restituit. Scimus etiam resurrectionem ejus fuisse confirmatam acerbissimorum ipsius inimicorum testimoniis; item resurrectione mortuorum, qui apertis sepulchris revixerunt, ac in urbe Hierosolyma compluribus se videndos exhiberunt: Confirmata est etiam testimoniis angelorum, item apostolorum, qui eum viderunt et contrectarunt; aliorum item complurium, qui post resurrectionem, consuetudine ejus usi familiariter, cum eo ederunt et biberunt. Art. XI. Art. XI. OF THE ASCENSION. DE ASCENSIONE. We nathing doubt, bot the self same bodie, quhilk was borne of the Virgine, was crucified, dead, and buried, and quhilk did rise againe, did ascend into the heavens, for the accomplishment of all thinges: [681] Quhere in our names, and for our comfort, he hes received all power in heaven and eirth, [682] quhere he sittes at the richt hand of the Father, inaugurate in his kingdome, Neque dubitamus quin idem corpus, quod ex virgine natum, cruci affixum, mortuum, et resuscitatum fuerat, in coelum ascendent, ut omnia impleret nostro nomine, et ad nostri consolationem accepit omnium potestatem in coelo et in terra; et regno suscepto sedet ad dextram patris, patronus et unicus intercessor pro nobis. Atque hanc gloriam, honorem et praerogativam Advocate and onlie Mediator for us. [683] Quhilk glorie, honour, and prerogative, he alone amonges the brethren sal posses, till that all his Enimies be made his futestule, [684] as that we undoubtedlie beleeve they sall be in the finall Judgment: To the Execution whereof we certainelie beleve, that the same our Lord Jesus sall visiblie returne, as that hee was sene to ascend. [685] And then we firmely beleve, that the time of refreshing and restitutioun of all things sall cum, [686] in samekle that thir, that fra the beginning have suffered violence, injurie, and wrang, for richteousnes sake, sal inherit that blessed immortalitie promised fra the beginning. [687] ille unus e fratribus tenebit, donec ponat inimicos suos scabellum pedum suorum. Ibique credimus usque ad ultimum judicium, futurum; ad quod exercendum, credimus constanter eundem Dominum nostrum Jesum Christum visibilem, et qualis erat cum ascenderat, venturum: ac tum omnia instauratum et redintegratum iri, usque adeo, ut qui tolerarant [passi sunt] vim, contumelias, injurias, justitiae ergo [propter justitiam], beatae illius quae ab initio promissa est immortalitatis fient heredes. Bot contrariwise the stubburne, inobedient, cruell oppressours, filthie personis, idolaters, and all such sortes of unfaithfull, sal be cast in the dungeoun of utter darkenesse, where their worme sall not die, nether zit their fyre sall bee extinguished. [688] The remembrance of quhilk day, and of the Judgement to be executed in the same, is not onelie to us ane brydle, whereby our carnal lustes are refrained, bot alswa sik inestimable comfort, that nether may the threatning of worldly Contra protervi, inobedientes, crudeles, violenti, impuri, idololatrae, ac caetera impiorum genera conjicientur in carcerem tenebrarum exteriorum, ubi nec vermis eorum morietur, nec ignis extinguetur: cujus judicii exercendi dies, ejusque memoria non solum nobis pro fraeno est ad voluptates carnis coercendas, sed inestimabilis etiam animi confirmatio, quae nos ita corroboret, ut neque minis principum terrenorum, neque mortis hujus momentaneae admoto metu, nec Princes, nether zit the feare of temporal death and present danger, move us to renounce and forsake that blessed societie, quhilk we the members have with our Head and onelie Mediator Christ Jesus: [689] Whom we confesse and avow to be the Messias promised, the onlie Head of his Kirk, our just Lawgiver, our onlie hie Priest, Advocate, and Mediator. [690] In quhilk honoures and offices, gif man or Angell presume to intruse themself, we utterlie detest and abhorre them, as blasphemous to our Soveraigne and supreme Governour Christ Jesus. praesentia ulla periculi commoveamur, ut beatam illam dirimamus societatem quae nobis, utpote membris, conflata est cum capite nostro, et unico intercessore Jesu Christo. Quem nos profitemur et asseveramus esse Messiam in lege promissum, unicum ecclesiae suae caput, justum nostrum legislatorem, unicum nobis summum pontificem, patronum, et pacificatorem. Ejus hos honores, atque haec munera si quis hominum aut angelorum arroganter et superbe sibi attribuat, eum nos aspernamur, et detestamur velut blasphemum adversus supremum nostrum rectorem Jesum Christum. Art. XII. Art. XII. OF FAITH IN THE HOLY GOSTE. DE FIDE IN SPIRITUM SANCTUM. This our Faith and the assurance of the same, proceeds not fra flesh and blude, that is to say, fra na natural poweris within us, bot is the inspiration of the holy Gost: [691] Whome we confesse God equall with the Father and with his Sonne, [692] quha sanctifyis us, and bringis us in al veritie be his awin operation, without whome we sulde remaine for ever enimies to God, and ignorant of his Sonne Christ Jesus; for Haec nostra fides, ejusque certitudo, non a carne et sanguine proficiscitur, hoc est, a nulla quae in nobis est vi et potentia naturali, sed ab inspiratione et instinctu Sancti Spiritus, quem nos item Deum confitemur aequalem Patri et Filio: qui nos sanctificat, qui omnem in nobis veritatem operatur, sine quo perpetuo maneremus inimici Deo, et Jesum Christum Filium ejus ignoraremus. Natura of nature we are so dead, so blind, and so perverse, that nether can we feill when we ar pricked, see the licht when it shines, nor assent to the will of God when it is reveiled, unles the Spirit of the Lord Jesus quicken that quhilk is dead, remove the darknesse from our myndes, and bowe our stubburne hearts to the obedience of his blessed will. [693] And so as we confesse, that God the Father created us, when we were not, [694] as his Sonne our Lord Jesus redeemed us, when wee were enimies to him; [695] so also do we confesse that the holy Gost doth sanctifie and regenerat us, without all respect of ony merite proceeding from us, be it before, or be it after our Regeneration [696] To speak this ane thing zit in mair plaine words: As we willingly spoyle our selves of all honour and gloir of our awin Creation and Redemption, [697] so do we also of our Regeneration and Sanctification, for of our selves we ar not sufficient to think one gude thocht, bot he quha hes begun the wark in us, is onlie he that continewis us in the same, [698] to the praise and glorie of his undeserved grace. [699] enim ita sumus mortui, obcaecati, depravati, ut neque stimulis confessi quicquam sentiamus, neque lumen oblatum videamus, neque cum voluntas Dei revelata est nobis, ei assentiamur; nisi Dei Spiritus, et mortuos ad vitam revocet, et a mentis nostrae oculis tenebras discutiat, et contumaces flectat animos, ut sanctae ipsius voluntati pareamus. Et quemadmodum confitemur a Deo patre nos creatos, cum antea nihil essemus, ab Jesu Christo redemptos, cum inimici essemus; similiter fatemur nos a Spiritu Sancto renatos, et sanctificatos esse, nulla ratione habita meritorum nostrorum, sive quae regenerationem praecesserint, sive quae sequantur. Atque ut hanc rem paulo explicatius dicamus, quemadmodum non inviti nosmetipsos omni creationis et redemptionis nostrae gloria spoliamus; ita regenerationis et sanctificationis nostrae ne minimam quidem partem nobis nostrisque meritis arrogamus: nam naturae nostrae sponte, ne ad cogitandum quidem quicquam boni sumus idonci; sed is qui bene operari in nobis coepit, idem solus etiam opus continuat ad gloriam et laudem nominis sui; quippe qui sua munera nobis gratis impartitur, non meritis vendit. Art. XIII. Art. XIII. OF THE CAUSE OF GUDE WARKIS. DE CAUSA BONORUM OPERUM. Sa that the cause of gude warkis, we confesse to be not our free wil, bot the Spirit of the Lord Jesus, who dwelling in our hearts be trewe faith, bringis furth sik warkis, as God hes prepared for us to walke in. For this wee maist boldelie affirme, that blasphemy it is to say, that Christ abydes in the heartes of sik, as in whome there is no spirite of sanctification. [700] And therefore we feir not to affirme, that murtherers, oppressers, cruell persecuters, adulterers, huremongers, filthy persouns, Idolaters, drunkards, thieves, and al workers of iniquity, have nether trew faith, nether ony portion of the Spirit of the Lord Jesus, so long as obstinatlie they continew in their wickednes. For how soone that ever the Spirit of the Lord Jesus, quhilk Gods elect children receive be trew faith, taks possession in the heart of ony man, so soone dois he regenerate and renew the same man. So that he beginnis to hait that quhilk before he loved, and begins to love that quhilk befoir he hated; and fra thine cummis that continuall battell, quhilk is betwixt the flesh and the Spirit in Gods children, till the flesh and Itaque bonorum in nobis operum causam esse asserimus, non arbitrii nostri libertatem, sed Spiritum Domini nostri Jesu Christi, qui in cordibus nostris per veram habitat fidem, eaque dedit opera bona, quae a Deo praeparata sunt, ut in eis ambularemus. Quamobrem blasphemum esse dictu constanter asseveramus, in cordibus eorum in quibus Spiritus sanctificationis non est, Christum inhabitare. Idcirco etiam non veremur affirmare in homicidis, in violentis, in his qui veritatem per vim opprimere contendunt, in adulteris, in fornicatoribus, aut alioqui impuris, in idololatris, in ebriosis, in latronibus, alterive cuivis flagitio aut sceleri deditis, neque veram inesse fidem, neque ullam Spiritus Domini Jesu scintillam, quamdiu in sua nequitia obstinate perseverant. Quia cum primum Spiritus Domini nostri Jesu Christi (quem electi Dei filii per fidem accipiunt) hominis cujuspiam cor possidet, eum continuo hominem regenerat, ac renovat, adeo ut quae antea oderat, amare incipiat, quae antea amaverat, odisse. Hinc autem in filiis Dei perpetuum illud bellum Spiritus adversus carnem proficiscitur; dum natural man, according to the awin corruption, lustes for things pleisand and delectable unto the self, and grudges in adversity, is lyfted up in prosperity,