Chapter I: Of the Holy Scripture. De Scriptura Sacrosancta.

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 Einfältigen soll lehren beichten. [39] HOW THE UNLEARNED SHOULD BE TAUGHT TO CONFESS. [40] Welche Sünden soll man denn beichten? Antwort: What sins should we confess? Answer: Für [vor] Gott soll man aller Sünden 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 für [vor] dem Beichtiger sollen wir allein die Sünden bekennen, die wir wissen und fühlen 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, unzüchtig, hitzog gewesen seiest; ob du Jemand Leide gethan habest mit Worten oder Werken; ob du gestohlen, versäumt, 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: Würdiger, lieber Herr, ich bitte euch, wollet meine Beichte hören, 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 Sünder bekenne mich vor Gott aller Sündem 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 erzürnt und zu fluchen bewegt, habe versäumt und Schaden lassen geschehn; bin auch in Worten und Werken schambar [schamlos] gewesen, habe mit meines Gleichen gezürnt, 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 für [vor] euch, daß ich mein Kind und Gesinde, Weib nicht treulich gezogen habe zu Gottes Ehren; ich habe geflucht, böse Erempel mit unzüchtigen Worten und Werken gegeben, meinem Nachbar Schaden gethan, übel 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 größeren Sünden, der soll nicht sorgen oder weiter Sünden suchen noch erdichten, und damit eine Marter aus der Beichte machen; sondern erzähle 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 unhübsch mit Worten gewesen, einmal dies N. versäurnt 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 möglich sein), so sage auch keine insonderheit, sondern nimm die Vergebung auf die gemeine Beichte, so du für [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 gnädig, und stärke 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 Sünden, 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 betrübt und angefochten sind, die wird ein Beichtvater wohl wissen mit mehr Sprüchen zu trösten und zum Glauben reizen. Das soll allein eine gemeine Weise der Beichte sein für die Einfältigen.] [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 Fünfte Hauptstück.) [43] Part V. [44] Das Sacrament des Altars, THE SACRAMENT OF THE ALTAR,

wie ein Hausvater dasselbige seinem Gesinde einfältiglich fürhalten 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, Matthäus, 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 Jüngern, und sprach: Nehmet hin, esset; das ist mein Leib, der für euch gegeben wird; solches thut zu meinem Gedächtniß. '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 für euch vergossen wird zur Vergebung der Sünden; solched thut, so oft ihr's trinket, zu meinem Gedächtniß. '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 nützet denn solch Essen un Trinken? Antwort: What is the use, then, of such eating and drinking? Answer: Das zeigen uns diese Worte: Für euch gegeben und vergossen zur Vergebung der Sünden; nämlich, daß uns im Sacrament Vergebung der Sünden, Leben und Seligkeit durch solche Worte gegeben wird; denn wo Vergebung der Sünden 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

Für euch gegeben und Vergossen zur Vergebung der Sünden. Welche Worte sind neben dem leibliche Essen und Trinken als das Hauptstück im Sacrament; und wer denselbigen Worten glaubt, der hat, was sie sagen, und wie sie lauten, nämlich Vergebung der Sünden. 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 empfähet denn solch Sacrament würdiglich? Antwort: Who, then, receives this Sacrament worthily? Answer: Fasten und leiblich sich bereiten ist wohl eine feine äußerliche Zucht; aber der ist recht würdig und wohl geschickt, wer den Glauben hat an diese Worte: Für euch gegeben und vergossen zur Vergebung der Sünden. Wer aber diesen Worten nicht glaubt, oder zweifelt, der ist unwürdig und ungeschickt; denn das Wort: Für euch fordert eitel gläubige 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.

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[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 Schlüßel), or added as an Appendix after Part V. See Vol. I. § 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 Schlüßel), or added as an Appendix after Part V. See Vol. I. § 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 CONCORDIÆ.
{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. § 45, pp.258 sqq.]

EPITOME ARTICULORUM EPITOME OF THE ARTICLES
de quibus touching which
CONTROVERSIÆ CONTROVERSIES

ortæ sunt inter Theologos Augustanæ Confessionis, qui in repetitione sequenti, secundum verbi Dei præscriptum, 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 quæ 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 æstimari 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 prædicet 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 æquiparanda, 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 hæretici exorti sunt, contra quos in primitiva Ecclesia Symbola sunt composita, id est, breves et categoricæ Confessiones, quæ unanimem Catholicæ Christianæ 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 veræ Ecclesiæ complectebantur (ut sunt Symbolum Apostolicum, Nicænum, et Athanasianum): profitemur publice, nos illa amplecti, et rejicimus omnes hæreses, omniaque dogmata, quæ 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, quæ in nostra tempora inciderunt, judicamus, unanimem Consensum et Declarationem, Christianæ nostræ 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, quæ Imperatori Carolo V. Augustæ 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 præcipuorum 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 hæc 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, quæ in Sacra Scriptura fusius tractantur, et quorum cognitio homini Christiano ad æternam 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 nostræ 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. Cætera autem Symbola, et alia scripta, quorum paulo ante mentionem fecimus, non obtinent autoritatem judicis; hæc 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 sacræ literæ in articulis controversis in Ecclesia Dei a Doctoribus, qui tum vixerunt, intellectæ et explicatæ 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 Controversiæ. Statement of the Controversy. An peccatum originale sit proprie et absque omni discrimine ipsa hominis corrupti natura, substantia et essentia, aut certe principalis et præstantissima pars ipsius substantiæ; 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 hæret, 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, quæ etiam post lapsum est permanetque Dei creatura, et inter peccatum originis, et quod tanta sit illa naturæ 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 præcipuis Fidei nostræ articulis (de creatione, de redemtione, de sanctificatione et resurrectione carnis nostræ) 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 Hevæ corpus et animam ante lapsum, verum etiam corpora et animas nostras post lapsum creavit; etsi hæc 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 tuæ 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 assumtæ 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 Abrahæ 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,(quæ 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 cælesti 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, quæ a nobis allata sunt, discrimen inter corruptam naturam, et inter corruptionem, quæ naturæ 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 humanæ naturæ corruptionem, quæ nihil sanum, nihil incorruptum, in corpore et anima hominis, atque adeo in interioribus et exterioribus viribus ejus reliquit. Sicut Ecclesia canit: 'Lapsus Adæ vi pessima humana tota massa, natura et ipsa essentia corrupta, luce cassa,' [47] etc. Hoc quantum sit malum, verbis revera est inexplicabile, neque humanæ rationis acumine indagari, sed duntaxat per verbum Dei revelatum agnosci potest. Et sane affirmamus, quod hanc naturæ 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 æterna 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, quæ commemoratæ sanæ doctrinæ 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 naturæ nostræ 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 naturæ 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 iræ. 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 hæresin, 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 nævum, 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 Manichæorum, 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 Manichæans, 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 Manichæum 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 Manichæan 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 naturæ, 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 humanæ naturæ infixum est, et inter alia peccata, quæ 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 inhæret infixum ipsi naturæ, substantiæ et essentiæ 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 pravæ cogitationes, prava colloquia, prave et scelerate facta. Sic enim scriptum legimus (Matt. xv. 19): 'Ex corde oriuntur cogitationes malæ.' 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 'naturæ' cujus æquivocatione Manichæi 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 naturæ, intelligitur XII. We must also diligently observe the various significations of the word nature, which equivocal meaning the Manichæans 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 inhærens, ut cum dicimus: Serpentis natura est icere, hominis natura est peccare et peccatum. Et in hac posteriore significatione vocabulum (naturæ) non ipsam hominis substantiam, sed aliquid, quod in natura aut substantia fixum inhæret, 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 substantiæ et accidentis attinet, cum ea non sint Scripturæ Sacræ vocabula, præterea 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 inhæret) 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 Controversiæ. Statement of the Controversy. Cum hominis voluntas quadruplicem habeat considerationem [in vier ungleichen Ständen]: primo, ante lapsum; secundo, post lapsum; tertio, post regenerationem y quarto, post resurrectionem carnis: nunc quæstio præcipua 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 præparare [sich zur Gnade Gottes schicken und bereiten], [49] et num gratiam divinam (quæ 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 hæc est fides, doctrina et confessio nostra: quod videlicet hominis intellectus et ratio in rebus spiritualibus prorsus sint cæca, nihilque propriis viribus intelligere possint. Sicut scriptum est(1 Cor. ii. 14): 'Animalis homo non percipit ea, quæ 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, quæ mala sunt et voluntati divinæ 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 prædicatione 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 prædicationem aures obdurentur (Psa. xcv. 8). Huic verbo adest præsens 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 gratiæ divinæ 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 contrariæ et falsæ doctrinæ. 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 Manichæorum furorem, qui docuerunt, omnia, quæ eveniant, necessario fieri, et aliter fieri prorsus non posse, et hominem omnia coactum facere, etiam ea, quæ in rebus externis agat, eumque ad designanda mala
I. First, the insane dogma of the Stoic philosophers, as also the madness of the Manichæans, 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 vagæ, rapinæ, cædes, 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 divinæ ex animo parere, et hac ratione peccatorum remissionem ac vitam æternam 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. Præter 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 suæ initium facere, atque propriis viribus sese ad Deum convertere, et legi Dei toto corde parere valeat: tamen, si Spiritus Sanctus prædicatione 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, præparare, 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 æternam 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 præcipue 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 quædam, tum Patrum, tum Neotericorum quorundam Doctorum attinet: Deus trahit, sed volentem trahit: et hominis voluntas in conversione non est otiosa, sed agit aliquid: judicamus hæc formæ sanorum verborum non esse analoga. Afferuntur enim hæc dicta ad confirmandam falsam opinionem, de viribus humani arbitrii in hominis conversione, contra doctrinam, quæ soli gratiæ divinæ 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 poenitentiæ exercitiis hominis renati voluntas non sit otiosa, sed omnibus Spiritus Sancti operibus, quæ 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 divinæ gratiæ 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 duæ tantum efficientes causæ (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 Controversiæ. Statement of the Controversy. Unanimi consensu {ad normam verbi divini, et sententiam Augustanæ 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 naturæ in ipso sunt personaliter unitæ. Quæsitum 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 guttulæ aquæ, cum magno mari comparatæ. 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 præstitit, eaque nobis peccatorum omnium remissionem et vitam æternam 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 præcedentium, præscentium, aut consequentium nostrorum operum, dignitatis, aut rneriti. Ille enim donat atque imputat nobis justitiam obedientiæ 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, quæ 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 præterea, docemus et confitemur, fidem illam justificantem non esse nudam notitiam historiæ 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 æternam 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 Scripturæ Sacræ, 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 Augustanæ Confessionis factum est), sunt ea in illa superiore significatione accipienda. Nam alias eæ voces de hominis renovatione intelligendæ sunt, quæ 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 nævis usque ad mortem sunt obnoxii: non tamen illis vel de justitia, quæ per fidem, ipsis imputatur, vel de æterna 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 particulæ exclusivæ (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. Quæ 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, quæ 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 contrariæ et falsæ doctrinæ. Rejection of opposite and false doctrine. Repudiamus ergo et damnamus omnia falsa dogmata, quæ 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, quæ 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, quæ 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, quæ in dilectione erga Deum et proximum consistit, per fidem in nobis inchætur. 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 nostræ justitiæ: 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 justitiæ 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 gratiæ nobis applicari per fidem in corde, et præterea etiam per confessionem, quæ 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 præsentia 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 Controversiæ. Statement of the Controversy. In doctrina de bonis operibus duæ controversiæ in quibusdam Ecclesiis ortæ 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 præstare. 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 Ecclesiæ doctrina de hoc controversia. The sound doctrine of the Church concerning this controversy. Ut hæ controversiæ solide et dextre explicentur atque decidantur, hæc 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 bonæ 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 æterna 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 remissæ 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, præcipue 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' ['nöthig,' 'sollen,' und 'müssen,'] recte usurpantur, etiam de renatis hominibus, et cum formæ 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 præstant, 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 poenæ, ut servus, sed justitiæ, amore, qualem obedientiam filii præstare 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 præterea, 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 præsens 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 Christianæ disciplinæ 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. Præterea 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 Auserwählten] 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 Controversiæ. Statement of the Controversy. Quæsitum fuit: an Evangelism proprie sit tantummodo concio de gratia Dei, quæ remissionem peccatorum nobis annunciet: an vero etiam sit concio poenitentiæ, arguens peccatum incredulitatis, quippe quæ 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, quæ doceat, quid justum Deoque gratum sit; quæ etiam, quicquid peccatum est, et voluntati divinæ 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, quæ 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 æternam, 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 poenitentiæ, 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 prædicatione, 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 hypocritæ fiunt, qui justitiæ propriæ 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 Pharisæi, 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, quæ 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 præstare possumus, ita, ut universam nostram justitiam in solo Christo quærere 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, prædicare de gratia Dei, consolari et vivificare. Hæc propria sunt prædicationis Evangelicæ. 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, quæ rejicitur. Contrary and false doctrine, which is rejected. Rejicimus igitur, ut falsum et periculosum dogma, cum asseritur: quod Evangelion proprie sit concio poenitentiæ, arguens, accusans et damnans peccata, quodque non sit tantummodo concio de gratia Dei. Hac enim ratione Evangelion rursus in Legem transformatur, meritum, Christi et sacræ literæ 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 Controversiæ. Statement of the Controversy. Cum constet, Legem Dei propter tres causas hominibus datam esse, primo, ut externa quædam 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 adhæret, 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, quæ 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 suæ renovati sunt: tamen regeneratio illa et renovatio, in hac vita non est omnibus numeris absoluta, sed duntaxat inchoata. Et credentes illi, spiritu, mentis suæ perpetuo luctantur cum carne, hoc est, cum corrupta natura, quæ in nobis ad mortem usque hæret (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 præluceat, ne quid privatæ 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 pænis 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, quæ secundum præscriptum Legis fiunt, eatenus opera Legis sint et appellentur, quatenus ea solummodo urgendo, et minis pænarum atque iræ divinæ, 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, quæ Spiritus Dei, in credentibus habitans, per homines renatos operatur, et quæ a credentibus fiunt, quatenus renati sunt, ita quidem sponte ac libere, quasi nullum præceptum unquam accepissent, nullas minas audivissent, nullamque remunerationem expectarent. Et hoc modo filii Dei in Lege vivunt, et secundum normam Legis divinæ 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 præstant, 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 præstant, qualem alias nullæ quantumvis severissimæ 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. Falsæ doctrinæ rejectio. Rejection of false doctrine. Repudiamus itaque ut perniciosum et falsum dogma, quod Christianæ disciplinæ et veræ 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 prætextu piæ 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 Controversiæ. Statement of the Controversy. Quæ est inter nos et Sacramentarios in hoc articulo. Which exists between us and the Sacramentarians in this article. Quæritur, an in Sacra Coena verum corpus et verus sanguis Domini nostri Jesu Christi vere et substantialiter sint præsentia, 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 præsentiam 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 controversiæ 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 præsentia, ibique distribuantur et ore percipiantur. Alii autem sunt versuti et callidi, et quidem omnium nocentissimi Sacramentarii: hi de negotio Coenæ Dominicæ loquentes, ex parte nostris verbis splendide admodum utuntur, et præ se ferunt, quod et ipsi veram præsentiam veri, substantialis atque vivi corporis et sanguinis Christi in Sacra Coena credant, eam tamen præsentiam et manducationem dicunt esse spiritualem, quæ 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 præter panem et vinum nihil amplius in Coena Domini sit præsens, et ore sumatur. Vocabulum enim (spiritualiter) nihil aliud ipsis significat, quam Spiritum Christi, seu virtutem, absentis corporis Christi, ejusque rneritum, quod præsens sit: ipsum vero Christi corpus nullo prorsus modo esse præsens, sed tantummodo id sursum in supremo coelo contineri sentiunt, et affirmant, oportere nos cogitationibus fidei sursum assurgere, inque cælum ascendere, et ibidem (nulla autem ratione cum pane et vino Sacræ Coenæ) illud corpus et sanguinem Christi quærendum 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 sinceræ doctrinæ, 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 præsentia, 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 Ecclesiæ pronunciatio præsentiæ 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 Coenæ Dominicæ 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, hæc sunt, quæ 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 nostræ Christianæ, 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 personæ, 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 suæ, vere et reipsa, collocatus est, ideoque præsens 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 Mariæ Filius collocatus est, unde et ea, quæ diximus, præstare 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 cælesti modo, ratione sacramentalis unionis, cum pane et vino sumi. Hoc enim verba Christi perspicue testantur, quibus præcipit, 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 præcipui ex antiquissimis Ecclesiæ, 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 præsens judicium suum in convivis illis impoenitentibus exercet, quam præsens 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 Sacræ Coenæ usu cumulatur et aggravatur [gehäufet, grösser 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 suæ 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 cælestis hujus Coenæ 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 præparationibus pendet. upon our virtues, or upon our inward or outward preparations. Negativa. Negative. Contrariæ et damnatæ Sacramentariorum doctrinæ rejectio. Rejection of the contrary and condemned doctrine of the Sacramentarians. Rejicimus atque damnamus unanimi consensu omnes erroneos, quos jam recitabimus, articulos, ut qui commemoratæ piæ doctrinæ, simplicitati fidei et sinceræ 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 præter 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 Missæ 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 Scripturæ 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, memoriæ conservandæ gratia, instituta esse, quæ sigillorum et pignorum rationem habeant, quibus nobis confirmetur, quod fides, cum in cælum 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 præsentibus 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 præsens 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 præsentiam neque promittere neque exhibere potuisse, quandoquidem id proprietas humanæ ipsius naturæ assumtæ 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 præsens 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 præsentiæ 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 Coenæ Dominicæ quærere, sed oculos in cælum attollere, et ibi corpus Christi quærere 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 cælesti Coena non ex sola vera in Christum fide, sed etiam ex præparatione 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. Præter hæc justo Dei judicio relinquimus omnes curiosas, sannis virulentis tinctas, et blasphemas quæstiones, quæ honeste, pie, et sine gravi offensione recitari nequeunt, aliosque sermones, quando de supernaturali et cælesti mysterio hujus sacramenti crasse, carnaliter, Capernaitice, et plane abominandis modis, blaspheme, et maximo cum Ecclesiæ 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 suæ conscientiæ 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. Hæc 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 Augustanæ 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 Controversiæ. Statement of the Controversy. Principalis hujus dissidii quæstio 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 naturæ 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 Ecclesiæ 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 nostræ Christianæ 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 unitæ 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 guæ 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

naturæ proprietates fieri nequeant. the attributes of the other nature. III. Proprietates divinæ naturæ sunt: esse omnipotentem, æternam., infinitam, et secundum naturæ naturalisque suæ essentiæ proprietatem, per se, ubique præsentem esse, omnia novisse, etc. Hæc omnia neque sunt, neque unquam fiunt humanæ naturæ 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. Humanæ autem naturæ 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, æstu affligi, et si quæ sunt similia. Hæc neque sunt, neque unquam fiunt proprietates divinæ naturæ. 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 naturæ personaliter, hoc est, ad constituendum unum huphistamenon, sint unitæ, 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, quæ 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 Ecclesiæ Doctores similitudine ferri candentis, itemque unione corporis et animæ 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, Mariæ 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 humanæ naturæ, quam in unitatem divinæ suæ personæ assumsit, sibique eam propriam fecit, ut videlicet pati et, Pontifex noster summus, reconciliationis nostræ cum Deo causa esse posset. Sic enim scriptum est (1 Cor. ii. 8): 'Dominum gloriæ 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 suæ humiliationis sese exinanivit, qua de causa revera ætate, 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 divinæ 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 præsens est, et omnia, quæ in cælis, in terris, et sub terra sunt, sub pedibus suis, et in manu sua habet. Hæc 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 præsens 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 præsens distribuere potest. Id vero non fit secundum modum et proprietatem humanæ naturæ, sed secundum modum et proprietatem dextræ Dei, ut Lutherus secundum analogiam fidei nostræ Christianæ, in Catechesi comprehensæ, loqui solet. Et hæc Christi in Sacra Coena præsentia 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 naturæ. 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 duæ in Christo naturæ, 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 æternitatem. 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. Contrariæ et falsæ doctrinæ 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 sinceræ fidei nostræ Christianæ 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 naturæ in unam essentiam commixtæ 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 æternus 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 quædam infinita, et ex hoc essentiali, communicata, in humanam naturam effusa, et a Deo separata virtute et proprietate, eo modo, quo divina natura, ubique præsens 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 divinæ, ratione substantiæ, atque essentiæ suæ, vel proprietatum divinarum essentialium, exæquata 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 terræ 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 divinæ naturae, est tribuendum. thing that is not to be attributed even to the divine nature. XI. Quod Christo impossibile sit, propter humanæ naturæ 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 ærumnis nostris, præsens sit, et quod hæc præsentia 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 omnipotentiæ suæ, 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, omnipotentiæ aliarumque XV. That, according to the humanity, he is not at all capable of

proprietatum divinæ naturæ 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 creaturæ 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; quæ 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 sapientiæ et scientiæ 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 suæ spiritum impossibile sit scire, quid ab æterno fuerit, quid jam nunc ubique fiat, et quid in omnem æternitatem 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 damnatæ Arianæ hæresi via de novo sternitur, ut tandem æterna Christi Divinitas negetur, et Christus totus, quantus est, una cum salute nostra amittatur, nisi huic impiæ 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,

doctrinæ ex solidis Verbi Dei et fidei nostræ Catholicæ 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 Controversiæ. 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. Præterea quæsitum 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 nostræ articulus, sicut et præcedens, 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, Torgæ habita {Anno, etc. XXXIII.), pie admodum explicuit, omnes inutiles et curiosas quæstiones præcidit, 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 Satanæ, ab æterna damnatione, atque adeo e faucibus inferni ereptos. Quo autem modo hæc 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, quæ captum cæcæ 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, Quæ vulgo Adiaphora seu res mediæ et indifferentes vocantur. Which are commonly called Adiaphora, or things indifferent. Orta est etiam inter theologos Augustanæ Confessionis controversia de ceremoniis seu ritibus Ecclesiasticis, qui in Verbo Dei neque præcepti 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 Controversiæ. Statement of the Controversy. Quæsitum fuit, num persecutionis tempore, et in casu confessionis (etiamsi adversarii nobiscum in doctrina consentire nolint) nihilominus salva conscientia aliquæ abrogatæ ceremoniæ, quæ per se indifferentes, et a Deo neque mandatæ neque prohibitæ 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 ceremoniæ sive ritus Ecclesiastici {qui Verbo Dei neque præcepti 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, Ecclesiæ Dei, ubivis terrarum, et quocunque tempore, licere, pro re nata, ceremonias tales mutare, juxta eam rationem, quæ Ecclesiæ Dei utilissima, et ad ædificationem 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. 'Quæ 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, quæ 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 hæc 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. Falsæ doctrinæ de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Repudiamus atque damnamus hæc falsa et Verbo Dei contraria dogmata: We repudiate and condemn the following false dogmas as repugnant to the Word of God:

I. Quod humanæ traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendæ.
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 ceremoniæ et constitutiones Ecclesiæ Dei coactione quadam tanquam necessariæ 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: quæ res cum detrimento veritatis cælestis 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 externæ ceremoniæ, quæ indifferentes sunt, ea opinione abrogantur, quasi Ecclesiæ Dei liberum non sit, pro re nata, ut judicaverit ad ædificationem utile esse, hanc vel illam ceremoniam, ratione libertatis Christianæ, 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 ÆTERNA PRÆDESTINATIONE ET ELECTIONE DEI. OF THE ETERNAL PREDESTINATION AND ELECTION OF GOD. De hoc articulo non quidem publice mota est controversia inter Augustanæ 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 aliquæ cum offendiculo conjunctæ 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 præscientiam [Vorsehung], et prædestinationem, sive æternam 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. Præscientia 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, quæ 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. Hæc præscientia 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 hæc Dei præscientia causa est, quod homines pereant; hoc enim sibi ipsis imputare debent: sed præscientia 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. Prædestinatio vero, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ 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. Hæc Dei prædestinatio non in arcano Dei consilio est scrutanda, sed in Verbo Dei, in quo revelatur quærenda 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 vitæ, in quo omnes inscripti et electi sunt, qui salutem æternam 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 æternam 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 æternam neque ex rationis nostræ judicio, neque ex lege Dei judicandum est, ne vel dissolutæ et Epicureæ vitæ nos tradamus, vel in desperationem incidamus. Qui enim rationis suæ judicium in hoc negotio sequuntur, in horum cordibus hæ perniciosæ cogitationes (quibus ægerrime resistere possunt) excitantur: Si (inquiunt) Deus me ad æternam salutem elegit, non potero damnari, quicquid etiam designavero. Contra vero, si non sum electus ad vitam æternam, 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 prædestinatione 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 æternæ prædestinationis mysterio loquatur), iis doctrina de prædestinatione 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

præcludant, 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 æterna Dei electione tuto progredi potest, quatenus videlicet ea in Verbo Dei est revelata. Verbum Dei enim nobis Christum, librum vitæ, proponit: is nobis per Evangelii prædicationem aperitur et evolvitur, sicut scriptum est (Rom. viii. 30): 'Quos elegit, hos vocavit.' In Christo igitur electio æterna Dei Patris est quærenda. Is in æterno suo consilio decrevit, quod præter eos, qui Filium ejus Jesum Christum agnoscunt et in eum vere credunt, neminem salvum facere velit. Reliquæ cogitationes ex animis piorum penitus excutiendæ sunt, qui non a Deo, sed ex afflatu Satanæ 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 æternam 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 divinæ 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 æternæ electionis divinæ honos suus Deo plene et in solidum tribuitur: quod videlicet, secundum voluntatis suæ propositum, mera misericordia, sine ullo nostro merito salvos nos faciat. Neque tamen hac doctrina, vel gravioribus illis animi perturbationibus, et pusillanimitati, vel Epicurismo [zur Kleinmüthigkeit oder rohem, wildem Leben] ansa præbetur. 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. Falsæ doctrinæ de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Credimus igitur et sentimus, quando doctrina de electione Dei ad vitam æternam eo modo proponitur, ut perturbatæ piæ mentes ex ea consolationem nullam capere queant, sed potius per eam in animi angustias [Kleinmüthigkeit] aut desperationem conjiciantur, aut impoenitentes in dissoluta sua vita confirmentur, quod articulus hic non ad normam verbi et voluntatis Dei, sed juxta humanæ rationis judicium, et quidem impulsu Satanæ, male et perperam tractetur. 'Quæcunque 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 divinæ, cujus causæ ratione Deus nos ad vitam æternam 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. Hæc 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. Hæc brevis est et simplicissima articulorum controversorum explicatio, de quibus inter theologos Augustanæ 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 controversiæ illæ, offendiculorum plenæ, solide sunt decisæ atque dijudicatæ [und also die eingefallene ärgerlichen Spaltungen gründlich 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 HÆRESIBUS ET SECTIS. OF OTHER HERESIES AND SECTS, [Von anderen Rotten und Secten], quæ nunquam Augustanam Confessionem sunt amplexæ. which have never embraced the Augsburg Confession. Ne tacita cogitatione hæreses illæ et sectæ 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 hæretici a veritate dissentiunt, et sinceræ nostræ, 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. Anabaptistæ in multas sectas [viel Haufen] sunt divisi, quarum aliæ plures, aliæ pauciores errores defendunt: generatim [ingemein] tamen omnes talem doctrinam profitentur, quæ 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 cæteris 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, quæ 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 præter et ante susceptum baptismum), revera sancti, et in filiorum Dei numero sint habendi. Qua de causa etiam neque Pædobaptismum magnifaciunt, neque id operam dant, ut infantes baptizentur, quod cum expressis verbis promissionis divinæ (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 audiendæ ullæ in iis templis, in quibus aliquando Missæ Pontificiæ sunt celebratæ. 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 Ecclesiæ ministris, qui Evangelion Christi juxta Augustanæ Confessionis sententiam docent, et Anabaptistarum conciones ac errores reprehendunt, et quod ejusmodi Ecclesiæ 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 illæsa 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 illæsa 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 præstare, 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 illæsa conscientia neque cauponariam, neque mercaturam exercere, aut arma conficere possit [kein Gastgeber, Kaufmann oder Messerschmidt sein könne]. 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, quæ 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 cælestis 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 essentiæ, omnino æqualis sit, ita, ut jam utriusque in Christo naturæ una sit essentia, eædem proprietates, eadem voluntas eademque gloria; et quod caro Christi ad Sacrosanctæ 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, prædicatum 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 quæ 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 Ecclesiæ 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, natürlicher Gott], ejusdem cum Patre et Spiritu Sancto essentiæ; 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. Hæc prorsus nova est hæresis, quæ antehac Ecclesiis Christi ignota fuit, eorum videlicet, qui opinantur, docent et profitentur, non esse unicam tantum divinam et æternam Patris, Filii, et Spiritus Sancti essentiam: sed quemadmodum Pater, Filius, et Spiritus Sanctus tres sunt distinctæ persona, ita unamquamque personam habere distinctam, et a reliquis personis Divinitatis separatam essentiam. Et horum alii sentiunt, quod singulæ personæ in singulis essentiis æquali sint potestate, sapientia, majestate, et gloria: sicut alias tres numero differentes homines, ratione essentiæ suæ, sunt a se invicem disjuncti et separati. Alii sentiunt tres illas personas et essentias ita inæquales esse, ratione essentiæ 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 hæretici [als unrecht, falsch, ketzerisch], et qui Verbo Dei, tribus approbatis Symbolis [den dreien Symbolis], [61] Augustanæ Confessioni, ejusdem Apologiæ, Smalcaldicis Articulis, et Catechismis Lutheri repugnent: quos etiam errores omnes pii summi atqueinfimi cavere et vitare debent, nisi æternæ suæ 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 hæc 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 [wohlbedächtig 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 erkläret und verglichen.' The Second Part has the title: 'Gründliche, lautere, richtige und endliche Wiederholung und Erklärung 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] 'Enthusiastæ' vocantur, qui neglecta prædicatione verbi divini cælestes 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 Ægidius 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 Müller'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 Saxoniæ 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, einfältig 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 duæ res sint, quæ exhibentur et simul accipiuntur: una terrena, quæ est panis et vinum; et una coelestis, quæ 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 hæc 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 natürliche Leib Christi sei, der am Kreuz gehangen, und das rechte, natürliche 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 mündlich, doch unerforschlicher und übernatürlicher 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 mündliche Nießung des Leibes und Blutes Christi nicht allein von den Würdigen geschehe, sondern, auch von den Unwürdigen, die ohne Buße und wahren Glauben hinzugehen; doch zu ungleichem Ende: von den Würdigen zur Seligkeit, von den Unwürdigen 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 göttliche und die menschliche; I. In Christo sunt duæ distinctæ naturæ, divina et humana. Hæ manent in I. In Christ there are two distinct natures, the divine and the human. These remain

diese bleiben in Ewigkeit unvermenget und ungetrennet. æternum inconfusæ et inseparabiles (seu indivisæ). eternally unmixed and inseparable (or undivided). II. Diese beide Naturen sind persönlich also mit einander vereiniget, daß nur ein Christus, eine Person ist. II. Hæ duæ naturæ personaliter ita sunt unitæ, 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 persönlichen 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 erlöset 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 persönliche Vereinigung und darauf erfolgte Erhöhung ist Christus nach dem Fleisch zur Rechten Gottes gesetzet, und hat empfangen alle Gewalt im Himmel und auf Erden, ist auch aller göttlichen Majestät, Ehre, Kraft und Herrlichkeit theilhaftig worden.
V. Per hanc unionem personalem et, quæ 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 divinæ majestatis, honoris, potentiæ et gloriæ. 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 Sünden wäschet. I. Quod unum tantum baptisma sit et una ablutio, non quæ sordes corporis tollere solet, sed quæ 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 Sünden, 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 æternam. 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 sündlichem Samen sind wir gezeuget und in Sünden werden wir alle empfangen. VI. Quidquid de carne nascitur, caro est, et natura sumus omnes filii iræ divinæ, 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 Prædestinatione et Æterna 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 für alle Menschen gestorben, und als das Lamm Gottes der ganzen Welt Sünde 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 hören 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 hören wollen oder aus der Gnade wieder ausfallen, durch Irrthum wider das Fundament oder durch Sünde 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 Sünder, so Buße thun, zu Gnaden angenommen, und keiner ausgeschloßen werde, wenn seine Sünden gleich blutroth wären. Sintemal Gottes Barmherzigkeit viel größer ist denn aller Welt Sünde, 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 figürlicher 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 höchste 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 gegenwärtig sei nur mit seiner Kraft und Wirkung, und nicht mit seinem Leibe; gleichwie die Sonne mit ihrem Scheine und Wirkung hiernieden auf Erden gegenwärtig und kräftig ist, aber die Sonne selbst ist droben im Himmel. III. Quod Christus illic præsens sit tantum virtute et operatione sua, et non corpore suo. Quemadmodum sol splendore et operatione sua in terris præsens 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 figürlicher Leib sei, der nur bedeutet und fürgebildet werde. IV. Corpus Christi esse typicum corpus, quod pane et vino tantum significetur et præfiguretur. 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 mündlich empfangen werde.

V. Quod sola fide, quæ 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 Würdigen empfahen; die Unwürdigen 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 præter 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.

quæ potissimum III. et IV. Articulo purioris doctrinæ 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 figürliche 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 unmüglich sei mit aller seiner Allmacht zu verschaffen, daß Christi natürlicher Leib auf einmal mehr denn an Einem Orte sei. III. Quod Deo impossibile sit ex tota omnipotentia sua præstare, 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 Erhöhung allein erschaffene Gaben und gemeßene Gewalt empfangen habe, und nicht alles wiße und vermöge. 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 König in Hispanien über die neuen Inseln regieret. V. Quod Christus secundum humanitatem absens regnet, sicut rex Hispaniæ 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 Abgötterei 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 äußerlich Waßerbad, damit eine innerliche Abwaschung von Sünden alleine bedeutet werde. I. Baptismum esse externum lavacrum aquæ, per quod interna quædam 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 Auserwählten. 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 ætate, 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 ecclesiæ 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 für die Taufe und von Mutterleibe an, ja noch in ihrer Mutter Leib in dem Bunde des ewigen Lebens; sonst könnte ihnen die heilige VI. Christianorum infantes iam ante baptismum esse sanctos, ab utero matris, imo adhuc in utero materno constitutos esse in foedere vitas æternæ; 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 Fürsehung Gottes. De Prædestinatione et Providentia Dei. On Predestination and the Providence of God.
I. Daß Christus nicht für alle Menschen, sondern alleine für die Auserwählten 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 æternam 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 Auserwählten und Neugebornen nicht können den Glauben und heiligen Geist verlieren und verdammt werden, wenn sie gleich allerlei große Sünde 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 erwählet sind, müßen verdammet werden, und können nicht zur Seligkeit kommen, wenn sie gleich tausendmal getauft würden und täglich zum Abendmahl giengen, auch so heilig und unsträflich lebten, als es immer möglich. IV. Eos vero, qui electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur et quotidie ad eucharistiam accederent, præterea 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
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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 löblichen Stadt Zürich 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 berührte Schrift nicht recht verstünde, 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 Bewährung der Kirche, irren, und schmähen Gott. I. Quicunque Evangelion nihil esse dicunt, nisi ecclesiæ 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 erlöset und Gott versöhnet hat. II. Summa Evangelii est, quod Christus Filius Dei vivi notefecit nobis voluntatem Patris coelestis, et quod innocentia sua nos de morte æterna 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 Thür sucht IV. Quicunque aliud ostium vel

oder zeigt, der irrt, ja, ist ein Seelenmörder und ein Dieb. quærit vel ostendit, errat; quin animarum latro est et fur.
V. Daher Alle, die andere Lehre dem Evangelium gleich oder höher achten, [68] irren, und wissen nicht, was Evangelium ist. V. Quicunque ergo alias doctrinas Evangelio vel æquant vel præferunt, errant, nec intelligunt quid sit Evangelion. VI. Denn Christus Jesus ist der Wegführer 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 præstitus: VII. Daß er ein ewiges Heil und Haupt sei aller Gläubigen, 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 hæc est ecclesia seu communio sanctorum, sponsa Christi, ecclesia catholica. IX. Zum andern, daß, wie die leiblichen Glieder ohne Leitung [74] des Hauptes nichts vermögen, 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, beschädigen, 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, Ständen, Titeln und Gesetzen eine Ursache aller Unsinnigkeit sind, da sie mit dem Haupte nicht übereinstimmen. [75] (quos vocant) traditiones et leges, quibus fastum, divitias, honores, titulos legesque suas fulciunt et defendunt, causam esse omnis insaniæ; 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 hören. [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 hört, [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 höchsten 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 prædicetur. 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 nützen: 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 für oberste Priester ausgegeben haben, der Ehre XVII. Christus unicus æternus et summus est sacerdos. Qui ergo se pro summis sacerdotibus venditant, gloriæ et potentiæ 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 immerwährendes und bezahlendes Opfer ist für aller Gläubigen Sünden. Daraus ermessen wird, daß die Messe nicht ein Opfer, sondern des Opfers Wiedergedächtniß sei, und Versicherung [81] der Erlösung, die Christus uns bewiesen hat. XVIII. Christus qui sese semel in cruce obtulit hostia est et victima satisfaciens in æternum pro peccatis omnium fidelium. Ex quo colligitur, missam non esse sacrificium, sed sacrificii in cruce semel oblati commemorationem et quasi sigillum redemptionis per Christum exhibitæ [82] Fürbitte 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 bedürfen, als seiner. XX. Omnia nobis per Christum et in nomine Christi præstat Deus. Hinc sequitur, nobis extra hanc vitam intercessore præter Christum nullo opus esse. XXI. Daß, wenn wir für 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 Reichthümer XXIII. Quod Christus substantiam hujus mundi et fastum contemnit, docet, quod hi, qui sub

an sich ziehen in seinem Namen, ihn gräßlich schmähen, wenn sie ihn zu einem Deckmantel ihres Geizes und Muthwillens machen. Christi titulo divitias ad se rapiunt, ipsum magna infamia afficiunt, quum cupiditatis suæ 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 Käse- und Butterbriefe [85] ein römischer Betrug [86] sind. XXIV. Christianorum nullus ad ea opera, quæ Christus non præcepit, 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 mißfälliger ist, als Gleißen. Daher erlernt wird, daß Alles, so sich schön 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 Brüder 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 sectæ.

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 æquo convenire. Der unreine Geistliche nehme ein Weib. XXIX. Daß Alle, die man Geistliche nennt, sündigen, 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. Gelübde der Reinigkeit. XXX. Daß die, welche Reinigkeit verheißen, närrisch oder kindisch zu viel übernehmen. Daraus erlernt wird, daß, die solche Gelübde annehmen, freventlich an den frommen Menschen handeln. XXX. Qui vovent castitatem, stulta præsumptione 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 Würdige wohnt, sammt deren Wächter, 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 öffentliches 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, Klöstern, Mönchen, Pfaffen, Nonnen, sondern den Dürftigen 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, cæterique 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 gehöre ihm zu von Rechts wegen und zum Schutze des Rechts, gehört den weltlichen [Obrigkeiten] zu, wenn sie Christen sein wollen. XXXVI. Jurisdictio aut juris administratio, quam sibi dicti spirituales arrogant, tota magistratus sæcularis 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 præcipiant! XXXIX. Darum sollen alle ihre Gesetze dem göttlichen Willen gleichförmig sein, also, daß sie den Bedrückten beschirmen, ob er schon nicht klagte. XXXIX. Leges magistratuum ad regulam divinæ voluntatis sunt conformandæ, ut oppressus et vim passos defendant et ab injuria asserant, etiam si nemo queratur. XL. Sie mögen allein mit Recht tödten, auch allein die, welche ein öffentliches Aergerniß geben, ohne Gott zu erzürnen, er heiße denn ein anderes. XL. Magistratus jure duntaxat occidere possunt, atque eos tantum qui publice offendunt, idque inoffenso Deo, nisi Deus aliud præcipiat. XLI. Wenn sie recht mit Rath und Hülfe dienen denen, für 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 würden, mögen 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 allerböseste und unsicherste, der nach seinem Gemüthe 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. Hypocritæ 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 quæstum ab hominibus quærunt. Von Aergerniß. XLVII. Leiblichen Tod soll der Mensch eher leiden, als daß er einen Christenmenschen ärgerte oder in Schande brächte. XLVII. Potius mortem eligere debet homo, quam Christianum offendere aut pudefacere. XLVIII. Wer aus Blödigkeit oder Unwissenheit sich will ohne Ursache ärgern, 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 für Sünde hält, was nicht Sünde ist. et ignorans maneat; sed demus operam ut rite edoctus firmus tandem evadat, nec peccatum ducat quod peccatum non est. XLIX. Größeres Aergerniß weiß ich nicht, als daß man den Pfaffen, Eheweiber zu haben, nicht nachläßt, aber Huren zu haben, um Geldes willen vergönnt. 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 Sünde
L. Gott läßt allein die Sünden 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 Abgötterei. LI. Qui remissionem peccatorum creaturæ tribuit, Deum gloria sua spoliat et idololatra est. LII. Darum die Beichte, die dem Priester oder dem Nächsten geschieht, nicht für ein Nachlassen der Sünde, sondern für ein um Rathfragen [96] ausgegeben werden soll. LII. Confessio ergo, quæ sacerdoti aut proximo fit, non pro remissione peccatorum, sed pro consultatione haberi debet. LIII. Aufgelegte Bußwerke kommen von menschlichen Rathschlägen (ausgenommen der Bann), nehmen die Sünde nicht hinweg, werden aufgelegt Andern zu einem Schrecken. LIII. Opera satisfactionis a sacerdote imposita humanæ sunt traditionis {excepta excommunicatione); peccatum non tollunt, sed aliis in terrorem imponuntur. Das Leiden Christi büßt die Sünde. LIV. Christus hat alle unsre Schmerzen und Arbeit getragen. Wer nun den Bußwerken beilegt, was allein Christi ist, der irrt und schmähet 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 Sünde. LV. Wer einerlei Sünde dem reuigen Menschen nachzulassen sich weigerte, wäre 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 Sünden allein um Geldes willen nachläßt, ist Simon's und Bileam's Gesell und des Teufels eigentlicher Bote. LVI. Qui quædam tantum peccata idque pro mercede aut pecunia remittunt, Simonis et Balaami socii sunt, et veri Satanæ 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 über 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 pervestigandæ sunt. LX. Wenn der Mensch, für die Verstorbenen besorgt, Gott anruft, ihnen Gnade zu beweisen, das verwerfe ich nicht; doch davon die Zeit bestimmen (sieben Jahre um eine Todsünde), und um Gewinnes willen lügen, 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 quæstum 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 göttliche 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 verkündigen. 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 prædicant, Scriptura divina jubet, ut necessaria ministrentur. Von Abstellung der Mißbräuche 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 wäre denn, daß sie so ungebührlich verführen, daß man das nicht unterlassen könnte. 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 præfecti, crucemque Christi (non cistam) erigant; aut perditio eorum adest, nam securis radici arboris est admota. LXVII. Wenn Jemand begehrte, ein Gespräch 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] entbeüt.
[67] nüt.
[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 würt.
[78] ankeren.
[79] That is, Mind Pope (what follows).
[80] verschupffen.
[81] Sicherung.
[82] effectæ
[83] entspringt.
[84] ita.
[85] käss und ancken, brieff.
[86] Römische Geschwindigkeit.
[87] tempore et loco.
[88] uffblasen.
[89] in terris.
[90] verbütent.
[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 Ecclesiæ Bernensis, simul cum aliis orthodoxiæ 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 hört 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 gegründet und geboten sind. II. Ecclesia Christi non condit leges et mandata extra Dei Verbum; ea propter omnes traditiones humanæ, quas Ecclesiasticas vocant, non ulterius nos obligant, quam quatenus in Dei Verbo sunt fundatæ et præceptæ. III. Christus ist unsre einige Weisheit, Gerechtigkeit, Erlösung und Bezahlung für aller Welt Sünde; deßhalb ein anderes Verdienst der Seligkeit und Genugthuung für die Sünde 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 Eucharistiæ percipiatur, ex Scriptura Sacra non potest demonstrari.
V. Die Messe, wie sie jetzt im Gebrauch ist, darin man Christum Gott dem Vater für die Sünden der Lebenden Todten aufopfere, ist der Schrift zuwider, dem allerheiligsten Opfer, Leiden und Sterben Christi eine Lästerung, und um der Mißbräuche willen ein Gräuel vor Gott. V. Missa, ut hodie in usu est, in qua Christus Deo Patri offertur pro peccatis vivorum et mortuorum, Scripturæ est contraria, in sanctissimum sacrificium, passionem et mortem Christi blasphema et propter abusus coram Deo abominabilis. VI. Wie Christus allein für uns gestorben ist, so soll er, als alleiniger Mittler und Fürsprecher zwischen Gott dem Vater und uns Gläubigen, angerufen werden. Deßhalb ist das Anrufen aller andern Mittler und Fürsprecher 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 animæ, in Scriptura non reperitur; proin omnia officia pro mortuis instituta, ut vigiliæ, missæ pro defunctis, exequiæ, septimæ, trigesimæ, anniversariæ, 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, abolendæ.

IX. Die heilige Ehe ist in der Schrift keinem Stande verboten, sondern, Hurerei und Unkeuschheit zu vermeiden, allen Ständen geboten. IX. Matrimonium nulli ordini hominum in Scriptura interdictum est, sed scortationis et impuritatis vitandæ causa omnium ordinum hominibus præceptum et permissum.
X. Da ein öffentlicher Hurer nach der Schrift im wahren Banne ist, so folgt, daß Unkeuschheit und Hurerei des Aergernisses wegen keinem Stande schädlicher ist, als dem Priesterstande. X. Quia manifestus scortator juxta Scripturam excommunicandus; sequitur, scortationem aut impurum cælibatum 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, Grynæus, 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 Mühlhausen (1534), which continued in force in these two cities. See the History, Vol. I. §§ 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 Judæ, 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 glöbigen 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, göttliche, biblische Schrift, die da ist das Wort Gottes, von dem heiligen Geiste eingegeben, und durch die Propheten und Apostel der Welt vorgetragen, ist die allerälteste, vollkommenste und höchste Lehre, und begreift allein alles das, was zur wahren Erkenntniß, Liebe und Ehre Gottes, zu rechter, wahrer Frömmigkeit 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 vitæ rationem sola perfecte continet. [103] II. Von Auslegung der Schrift. II. De Interpretatione Scripturæ. Diese heilige, göttliche Schrift soll nicht anders, als aus ihr selbst ausgelegt Hujus interpretatio ex ipsa sola petenda est, ut ipsa interpres

und erklärt 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 Väter und alten Lehrer, welche die Schrift erklärt und ausgelegt haben, von dieser Richtschnur nicht abgewichen sind,
[106] wollen wir sie nicht allein für Ausleger der Schrift, sondern für auserwählte 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 Scripturæ recipimus, sed ut organa Dei electa veneramur. IV. Von Menschenlehren. IV. De Traditionibus Hominum. Was sonst menschliche Lehren und Satzungen sind, sie seien so schön, hübsch, angesehen und lange gebraucht, als sie nur wollen, die uns von Gott und dem wahren Glauben abführen, halten wir für 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 cætera de traditionibus hominum quantumvis speciosis et receptis, quæcumque 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 Scripturæ. Die ganze biblische Schrift sieht allein darauf, daß der Mensch verstehe, daß ihm Gott günstig sei und wohlwolle, und daß er diese seine Gutwilligkeit durch Christum, seinen Sohn, dem Status hujus Scripturæ canonicæ totius is est, bene Deum hominum generi velle, et eam benevolentiam per Christum Filium suum declarasse. Quæ fide

ganzen menschlichen Geschlecht öffentlich dargestellt und bewiesen habe, die aber allein durch den Glauben zu uns komme, allein durch den Glauben empfangen, und durch die Liebe gegen den Nächsten 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 allmächtiger 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 Geschöpfen 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 Sünde gefallen, und hat das ganze menschliche Geschlecht mit sich in diesen Fall gezogen, und solchem Elend unterwürfig 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 Erbsünde. VIII. Originale Peccatum. Diese Erbsünde [114] und ursprüngliche Atque hæc lues, quam originalem

Sünde hat das ganze menschliche Geschlecht so durchdrungen, und hat es so verwüstet 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 übrig geblieben ist, das wird durch tägliche Mängel und Gebrechen [prästen] für und für geschwächt; so daß es noch ärger wird; denn die Kraft der Sünde un des Gebrechens [prästen] in uns ist so mächtig, daß weder die Vernunft dem, was sie erkannt, nachkommen, noch der Verstand das göttliche Fünklein pflanzen und weiterbringen kann. [115] vocant, genus totum humanum sic pervasit, ut nulla ope iræ filius, inimicusque Dei nisi divina per Christum curari potuerit. Nam si quid frugis hic bonæ 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 Willkür, die man den freien Willen nennt. IX. Liberum Arbitrium. Deßhalb schreiben wir dem Menschen eine freie Willkür also zu, weil wir an uns selbst befinden, daß wir mit Wissen und Willen Gutes und Böses thun. Das Böse können wir von uns selbst thun, das Gute aber können 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 Sünde 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 Æternum 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 gnädige Vater, nie aufgehört, Sorge für ihn zu tragen, welches wir aus der ersten Verheißung und aus dem ganzen Gesetz (durch welches die Sünde erweckt, nicht erlöscht wird), und aus dem Herrn Christo, der dazu verordnet und gegeben ist, klar und offenbar genug merken und verstehen können. [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 (quæ peccatum excitat, non extinguit) et a Christo in hoc destinato præstitoque perspicuum est. [120] XI. Von dem Herrn Christo, und was wir durch ihn haben. XI. Jesus Christus et quæ 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 præfinitum tempus hominem totum, id est, anima et corpore constantem assumpsisset, in una individuaque persona duas, sed impermixtas naturas obtinens, ut vitæ mortuos nos restitueret, et Dei cohæredes faceret, frater noster factus est. [122] Dieser Herr Christus, der Sohn des wahren, lebendigen Gottes, hat Is sacrosanctam divinitatis unione carnem, nostræ (peccato

das Fleisch, das durch die Vereinbarung mit der Gottheit heilig ist, unserm Fleisch in allen Dingen gleich, ausgenommen die Sünde, weil es ein reines, unbeflecktes Opfer sein sollte, aus der unbefleckten Jungfrau Maria durch Mitwirkung Gottes des heisigen Geistes angenommen, für uns in den Tod gegeben, zu einer Bezahlung, Begnadigung und Abwaschung aller Sünden. [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 möchten, hat er sein Fleisch, das vom Tode zum Leben wieder auferweckt, zur Rechten seines allmächtigen Vaters gesetzt. [125] Idem ut esset plena nobis perfectaque immortalitatis nostræ spes et fiducia, suam ipse carnem, de morte suscitatam, in coelum ad omnipotentis Patris dexteram collocavit. [126] Dieser Herr Christus, der den Tod, die Sünde und alle höllische Gewalt übenwonden und besiegt hat, ist unser Vorgänger, unser Führer und unser Haupt; er ist der rechte Hohepriester, der da sitzt zur Rechten Gottes, und unsre Sache überall beschirmt und führt, bis er uns zu dem Bilde, zu dem wir geschaffet sind, reformire und zurückbringe, und in die Gemeinschaft seines göttlichen Wesens einführe. [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 über alles Fleisch, von ihm zum Urtheil auferweckt, fällen wird; die Frommen und Gläubigen wird er in den Himmel Hunc venturum ad sæculorum 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 æternum

führen, und die Ungläubigen 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, Fürsprecher, Opfer, Hoher Priester, Herr und König ist, also erkennen wir ihn allein, und glauben von ganzem Herzen, daß er allein unsre Versöhnung, unsre Erlösung, Heiligung, Bezahlung, Weisheit, Schirm und Rettung sei. Hier verwerfen wir alles das, was sich als Mittel, Opfer und Versöhnung 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 hîc simpliciter vitæ salutisque nostræ medium, præter hunc solum Christum, rejicientes. [132] XII. Was der Zweck der evangelischen Lehre sei. XII. Scopus Evangelicæ Doctrinæ. Deßhalb soll in aller evangelischen Lehre das das höchste und vornehmste Hauptstück sein, das in allen Predigten nachdrücklich getrieben und in die Herzen der Menschen eingedrückt werden soll, nämlich, 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 Größe und Schwere der Sünde 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 præcipuum 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 göttlicher Gnade und die wahre Heiligung des Geistes Gottes erlangen wir nicht durch unsre Verdienste oder Kräfte, 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 Gläubigen sich in solchen Früchten des Glaubens ohne Unterlaß üben, so schreiben wir doch die Frommmachung und das erlangte Heil nicht solchen Werken, sondern nur der Gnade Gottes zu. Quæ fides certa et indubita omnium sperandarum de Dei benevolentia rerum substantia est et apprehensio. Ex sese caritatem ac mox præclaros virtutum omnium fructus pullulat. Non quidquam tamen his officiis, licet piorum, sed ipsi simpliciter justificationem et partam salutem gratiæ Dei tribuimus. Dieser Glaube, der sich nicht seiner Werke, wiewohl er unzählbare gute Werke wirft, sondern der Barmherzigkeit Gottes tröstet, ist der rechte, wahre Dienst, mit dem man Gott gefällt. [139] Atque sic quidem solus verus Dei cultus est, fides inquam nulla operum fiducia, operum fæcundissima. [140] XIV. [XV.] Von der Kirche. XV. Ecclesia. Wir halten dafür, 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 äußere Zeichen, Gebräuche und Ordnungen, die von Christo selbst eingesetzt und geordnet sind, und durch das Wort Gottes, als durch eine allgemeine, öffentliche 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 gezählt 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 Gläubigen Erkenntniß seiner selbst und Vergebung der Sünden zutheilt und darbietet, die Menschen zu sich bekehrt, aufrichtet, Atque hanc ob causam ministros ecclesiæ cooperarios esse Dei (quod et Paulus agnoscit) fatemur, per quos ille et cognitionem sui, et peccatorum remissionem administret, homines ad se convertat, erigat, consoletur,

tröstet, 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 Geschöpfe 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 Schäflein des Herrn zu weiden, welches eigentlich zu reden das Amt der Schlüssel 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 übertragen werden, er sei denn zuvor durch die göttliche Stimme und Wahl, durch diejenigen, die von der Kirche durch wohlerwogene Rathschläge als Ausschuß dazu bestimmt und erwählt sind, tauglich und geschickt dazu erfunden und erkannt. [146] Ipsa autem verbi, et pascendi gregis Dominici auctoritas, quæ proprie clavium potestas est, cunctis, summis æque et imis præscribens, sacrosancta inviolabilisque esse, et vel divino Dei, vel certo et consulto ecclesiæ suffragio, electis tantum ad ministrandum committi debet. [147]

XVII. [XVIII.] Von der Erwählung 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 Frömmigkeit und Unschuld des Lebens unsträflich, und im Fleiß und Ernst, die Ehre und den Namen Christi zu fördern, eifrig und inbrünstig erfunden und erkannt worden, nämlich durch die Diener und Vorsteher der Kirche; auch die, welche aus der christlichen Obrigkeit, als von der Kirche wegen, zu solchem Amt erwählt sind. Und weil dasselbe eine rechte, wahre Wahl Gottes ist, sollen sie durch das Urtheil der Kirche und Auflegung der Hände der Aelteren als billig und recht erkannt und angenommen werden. [148] Est enim functio hæc nulli, quem non et legis divinæ peritia, et vitæ innocentia, et Christi nominis studio singulari esse compererint et judicarint ministri ecclesiæ, et iis, quibus id negotii per Christianum magistratum ecclesiæ nomine commissum est, concedenda. Quæ quum vera Dei electio sit, ecclesiæ 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 Schlüssel ordentlich und rechtmäßig, wie oben gemeldet, führen. Deßhalb wir diejenigen, die allein mit dem Namen Bischöfe sind, und das Haupt zu Rom weder bekennen, noch annehmen. [150] Christus ipse verum suæ ecclesiæ caput ac pastor solus est is ecclesiæ suæ 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 Allerhöchste und Vornehmste in diesem Amte ist, daß die Diener der Kirche Reue und Leid über die Sünde, Aenderung des Lebens und Verzeihung der Sünde predigen, und das Alles durch Christum; ferner, daß sie unaufhörlich für 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 tödtlichem Hasse verfolgen und seine Kraft unterdrücken und schwächen, daß sie die gesunden Bürger Christi beschirmen, die bösen aber warnen, zurückdrängen und entfernen, und wenn sie in ihrem Frevel und ihren unverschämten Lastern die Kirche Christi wollten für und für ärgern und verwüsten, sollen sie durch diejenigen, die von den Dienern des Wortes und christlicher Obrigkeit dazu verordnet sind, ausgestoßen, oder auf andere fügliche und schickliche Weise gestraft und gebessert werden, bis sie ihren Irrthum bekennen, sich ändern und gesund werden; dann aber soll der Bürger 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 prædicare: 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, coërcere, et grassantes longius, ecclesiæ, 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 hæc disciplina spectat) errorem agnoscens confiteatur suum, et disciplinam sanam ultro jam requirat, ac

werden, wenn er sich bekehrt und mit großem Ernst seine Sünde und seinen Irrthum bekennt und gesteht (denn dazu soll diese Strafe dienen) und Arzenei für seine Krankheit willig sucht, sich in geistliche Zucht begiebt, und mit neuem Fleiß und Erst in der Frömmigkeit 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, nämlich 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 Sünden, 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, quæ, [in ecclesia Christi] et sacramenta vocantur, duo sunt, baptismus, et eucharistia. Hæc 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. Quæ 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 äußere Zeichen sind christlicher Gesellschaft, sondern wir bekennen sie für Zeichen göttlicher 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 kräftiglich verschafft, wirken, jedoch, wie oben von den Dienern des Wortes gesagt ist, nämlich, daß alle heiligende und seligmachende Kraft Gott, dem Herrn, allein zugeschrieben wird. Unde asserimus sacramenta non solum tesseras quasdam societatis Christiana, sed et gratiæ divinæ 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 Auserwählten mit einem sichtbaren Zeichen durch den Dienst der Kirche, wie oben gesagt und erläutert ist, anbietet und darstellt. Baptisma quidem ex institutione Domini lavacrum regenerationis quam Dominus electis suis, visibili signo per ecclesiæ ministerium (qualiter supra expositum est) exhibeat. In diesem heiligen Bade taufen wir unsre Kinder darum, weil es unbillig wäre, daß wir diejenigen, die von uns, einem Volke Gottes, geboren sind, der Gemeinschaft des Volkes Gottes sollten berauben, die doch durch das göttliche Wort dazu bestimmt und diejenigen sind, von denen man vermuthen soll, sie seien von Gott erwählt. [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, præsertim quum de eorum electione pie est præsumendum. [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 natürlich vereinbart oder räumlich darein verschlossen werde, oder daß eine leibliche, fleischliche Gegenwärtigkeit 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 Gläubigen gereicht und angeboten werde, nicht zur vergänglichen 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 præsentia statuantur. Sed quod panis et vinum ex institutione Domini symbola sint, quibus ab ipso Domino per ecclesiæ ministerium vera corporis et sanguinis ejus communicatio, non in periturum ventris cibum, sed in æternæ vitæ 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 sæpe, quoniam hujus monitu in crucifixi mortem sanguinemque, fidei oculis intuentes, ac salutem nostrum, non sine coelestis vitæ gustu, et vero vitæ æternæ sensu, meditantes, hoc spirituali, vivifico intimoque pabulo, ineffabili

Mit dieser geistlichen, lebendig machenden, inneren Speise werden wir mit unausprechlicher Süßigkeit ergötzt und erquickt, und mit hoher Freude erfüllt, daß wir in dem Tode Christi unser Leben finden. Deßhalb wir ganz und gar vor Freude in unserm Herzen frohlocken, und mit allen unsern Kräften desto mehr für eine so theure und hohe Wohlthat, die er uns bewiesen hat, uns in Danksagung ergießen. cum, suavitate reficimur, ac inenarrabili verbis lætitia, 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 ehrwürdige 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, göttlichen Angelegenheiten. Ueberdieß geben sie etwas Hülfe und Unterstützung dem Glauben, und sind gleichsam ein Eid, mit dem sich die Gläubigen 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 hæc res sanctæ verandæque, utpote, a summo sacerdote Christo institutæ et susceptæ, suo quo diximus modo res significatas exhibentes, testimonium rei gestæ præbentes, res tam arduas repræsentantes, et mirabili quadam rerum significatarum analogia clarissimam mysteriis istis lucem afferentes. Ad hæc auxilium opemque ipsi suppeditant fidei, ac jurisjurandi denique vice initiatum capiti Christi et ecclesiæ 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 sæcula sæculorum. Amen. XXIII. [XXIV.] Von der heiligen Versammlung und der Zusammenkunft der Gläubigen. XXIV. Coetus Sacri. Wir halten dafür, daß die heiligen Versammlungen und Zusammenkünfte der Gläubigen 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 täglich ausgelegt und erklärt werden, daß man das Nachtmahl des Herrn und heilige Danksagung halte, damit der Gläubigen Glaube für und für geübt werde, daß man mit ernstlichem Gebet für alles Anliegen aller Menschen erstlich anhalte. Coetus autem sacros sic peragendos esse censemus, ut ante omnia verbum Dei in publicum plebi quottidie propronatur, Scripturæ abdita per idoneos ministros quottidie eruantur edisseranturque: sacra Eucharistia celebranda piorum subinde fides exerceatur, precationi pro omnibus omnium necessitatibus assidue instetur. Andere Ceremonien, die unzählbar sind, als Kelche, Meßgewänder, Chorröcke, Kutten, Platten, Fahnen, Kerzen und Altäre, Gold und Silber, wie fern sie die wahre Religion und den rechten Gottesdienst zu stören und umzukehren dienen, und besonders die Götzen und Bildner, die zur Verehrung und zum Aergerniß gebraucht werden, und was solcher ungöttlichen 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 pervertendæ religioni serviunt, idola præsertim 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, gläubiger Christ zu allen Zeiten und an allen Orten frei gebrauchen, doch daß er es thue nach rechter Einsicht und mit Liebe; denn der Gläubige soll aller Dinge also gebrauchen, daß die Ehre Gottes befördert, und die Kirche und der Nächste nicht geärgert werde. [163] Quæ 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 Hæreticis et Schismaticis. Alle diejenigen, die sich von der heiligen Gemeinschaft und Gesellschaft der Kirche trennen und absondern, fremde, ungöttliche Lehren in die Kirche einführen, oder solcher Lehre anhangen,--Gebrechen, die zu unsrer Zeit sich am meisten bei den Wiedertäufern zeigen,--wenn sie die Warnung der Kirche und christlichen Unterricht nicht hören und befolgen, sondern hartnäckig auf ihrem Streit und Irrthum mit Verletzung und Verführung der Kirche bestehn und verharren wollen,--sollen durch Arcemus item quotquot ab ecclesiæ sancta societate discedentes, aliena dogmata vel ingerunt vel sectantur. Quo malo Catabaptistæ hodie cum primis laborant. Quos si obstinate monitioni ecclesiæ et Christianæ eruditioni non obsecundant, per magistratum coërcendos, ne contagione

die oberste Gewalt gestraft und unterdrückt 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 höchstes 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 Gotteslästerung, schirme und fördere, und möglichen Fleiß anwende, daß sie dasjenige, was der Diener der Kirche und Verkündiger des Evangeliums aus dem Worte Gottes lehrt und vorträgt, fördere 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 Bürgerschaft wohl gelehret, fleißig unterrichtet und gestraft werde, daß man fleißig Sorge trage für die Diener der Kirche und die Armen in der Kirche, daß dieselben nach der Billigkeit und ziemlicher Rothdurft versehen werden; denn dazu sollen die Güter der Kirche dienen. Magistratus omnis a Deo quum sit, officium ejus (nisi tyrannidem exercere mavult), præcipuum est, religionem omni blasphemia reprimenda defendere et procurare, ac qualiter ex Verbo Domini propheta docet, pro virili exequi. Qua quidem in parte præcipue illi advigilandum, ut purum Verbum Dei pure et synceriter ac vere populo predicetur, nec ulli hominum veritas evangelica præcludatur. Mox curabit ut inventus et pubes tota civium recta et sedula institutione ac disciplina formetur, ut justa sit ministrorum ecclesiæ provisio, pauperumque solicita cura. Huc enim ecclesiasticæ facilitates spectant.

Weiter soll die Obrigkeit das Volk nach billigen, göttlichen Gesetzen regieren, Gericht und Recht halten und handhaben, den allgemeinen Frieden und Wohlstand erhalten, den allgemeinen Nutzen schützen 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 æquas judicare populum: tueri pacem, publicam: rempublicam fovere, sontes pro delicti ratione mulctare, opibus, corpore, vita. Quæ quum facit debitum Deo cultum præstat. Solcher Obergewalt sollen wir Alle, obwohl wir in Christo frei sind, mit Leib, Hab und Gut gehorsam und gewärtig sein, und mit Liebe von Herzen und aus Glauben uns ihr unterthänig 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] Huïc 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 dafür, 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 wäre 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 sanctimoniæ repugnare censemus. Quod ut ecclesia hortatione solenni precationeque inaugurat et sancit, ita magistratus interest, ut digne et ineatur et colatur

öffentlichen Ermahnung und einem Gelübde bestätigt wird, also soll auch die Obrigkeit Acht haben und dafür sorgen, daß die Ehe rechtlich und ordentlich eingegangen und recht und ehrbar gehalten, auch nicht leicht, ohne wichtige und rechtmäßige Ursachen, getrennt und geschieden werde. nec nisi justis ex causis solvatur. Deßhalb können wir die Klöster und die unsaubere und unordentliche Keuschheit aller vermeinter Geistlichen und derselben faules und unnützes Leben, das etliche Leute aus unbegründetem Eifer eingesetzt und angeordnet haben, nicht loben, sondern verwerfen es als ein scheußliches und gräuliches Ding, von Menschen wider Gottes Ordnung erdichtet und erfunden. [169] Proinde cælibatum istum monasticum et eorum (quos spirituales vocant) impuram castitatem, et totum hoc ignavum vita genus, superstitiosorum hominum abominabile commentum, procul rejicimus, æque et ecclesiæ et reipublicæ repugnans. [170]

Ist durch oben gemeldeter Städte Boten bestätigt und einhellig angenommen.

Basel, 1536, am 26. März. __________________________________________________________________

[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] über 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 Zürich (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 Meisterstück.' 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 Zürich, 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 Zürich MS., and the editions of Oxford and of Kindler. 5. The German text in Böckel's Bekenntniss-Schriften der evang.-reformirten Kirche, Leipz. 1847, pp. 281-347. The editions of Fritzsche and Böhl 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 Zürich edition, 1651, in the Corpus et Syntagma Confessionum, 1654.]

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PRÆFATIO.

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 præcipue tempore in publicum, a regnis, nationibus, et civitatibus, multæ ac variæ Confessiones et Expositiones fidei, quibus extremo hoc seculo, in tam infelici perniciosarum proventu hæresium, quæ passim exoriuntur, docent, atque testantur, se in Ecclesiis suis orthodoxe simpliciterque sentire, credere atque docere, de omnibus in universum et singulis Christianæ fidei et religionis nostræ dogmatibus, denique, se et ab hæresium 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, præclaro aliorum fidelium exemplo excitati, brevi hac expositione conamur complecti, et omnibus Christi fidelibus proponere doctrinam, oeconomiamque Ecclesiarum nostrarum, quam illæ 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 doctrinæ nostræ imperiti sunt, falso et præter meritum tribuere, obtrudereque nituntur. Ergo manifestissime ex his nostris æqui deprehendent lectores, nihil nos quoque habere communionis cum ullis sectis atque hæresibus, quarum, hoc consilio, in singulis prope capitibus, mentionem facimus, easque rejicientes perstringimus. Colligent itaque et illud, nos a sanctis Christi Ecclesiis Germaniæ, Galliæ, Angliæ, 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 quædam deprehenditur varietas, in loquutionibus, et modo expositionis doctrinæ, in ritibus item vel ceremoniis, eaque recepta pro Ecclesiarum quarumlibet ratione, opportunitate et ædificatione, nunquam tamen ea, ullis in Ecclesia temporibus, materiam dissensionibus et schismatibus, visa est suppeditare. Semper enim hac in re, Christi Ecclesiae usæ sunt libertate. Id quod in historia Ecclesiastica videre licet. Abunde piæ vetustati satis erat, mutuus ille in præcipuis fidei dogmatibus, inque sensu orthodoxo et caritate fraterna, consensus.

Quo circa speramus Christi Ecclesias, ubi viderint deprehenderintque nos in sancti et æterni 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 doctrinæ, sensuque orthodoxo, et fraterna caritate consensuras nobiscum. Cum hanc Confessionem in hoc quoque ediderimus præcipae, ut Ecclesiarum pacem concordiamque cum mutua caritate, apud Germaniæ exterasque Ecclesias quæramus, nobis conciliemus, conciliatamque retineamus. Ubi sane illas ipsas Ecclesias, ea dilectione, sinceritate, integritateque præditas esse, nobis certo persuademus, ut si quid forte nostrarum rerum hactenus minus recte intellectum sit a nonnullis, porro, audita hac simplici Confessione nostra, illæ nos neutiquam numeraturæ sint inter hæreticos, neque Ecclesias nostras, quæ veræ Christi Ecclesiæ sunt, damnaturæ, 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, Bernæ, Glaronæ, Basileæ, Scaphusii, Abbatiscellæ, Sangalli, Curiæ Rhetorum, et apud Confoederatos, in Ecclesiis Evangelium profitentibus cis et ultra Alpes, Mylhusii item et Biennæ, quibus adjunxerunt se et Ministri Ecclesiæ, quæ est Genevæ, et Neocomi, etc. Sed et consenserunt in ipsam jam editam Ministri Ecclesiæ Polonicæ, quæ 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 Academiæ sigillo publico obsignavimus. Præterea 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 Hungariæ Regi, etc. In qua inter alia hæc leguntur verba: Omnes Ecclesiæ Ministri, qui in Conventu sancto ad 24 Febr., Anno Domini 1567, Debrecinum convocato, cis et ultra Tibyscum, inter reliquas Confessiones recepimus et subscripsimus Helveticæ Confessioni, Anno Domini 1566 editæ, cui et Ecclesiæ Genevensis Ministri subscripserunt.

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EDICTUM IMPERATORIUM.

De eo, quinam habendi sint, vel Catholici, vel Hæretici,

Ex Cod. Justin. Imper. et Tripart. Hist. libro nono capite 7.

Impp. Gratianus, Valentinianus et Theodosius, Aug. Populo urbis Constantinopolitanæ. Cunctos populos, quos clementiæ nostræ 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 Alexandriæ Episcopum, virum Apostolicæ 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 væsanosque judicantes, hæretici dogmatis infamiam sustinere, divina primum vindicta, post etiam motu animi nostri, quem ex coelesti arbitrio sumpserimus ultione plectendos. Data 3 Calend. Martias Thessalonicæ, Gratiano 5. Valent. et Theod. Aug. Coss.

Cæterum Evangelica et Apostolica historia una cum 2 Pet. Epistolis docent nos, qualem religionem S. Petrus Apostolus tradiderit omnibus Ecclesiis per Orientem et Occidentem, nedum Romanæ. 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 coæternum, et coæqualem, 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 terræ. 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 naturæ est, unius substantiæ 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 præmium boni meriti, aut poenam pro peccatis aeterni supplicii. Hæc lege, hæc crede, hæc retine, huic fidei animam tuam subjuga, et vitam consequeris, et præmium 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 hæreticis, sed pro Catholicis et Christianis, etc.

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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 ecclesiæ. III.

De Deo, ejus unitate ac trinitate.
XVIII.

De ministris ecclesiæ, ipsorumque institutione, et officiis. IV.

De idolis v. imaginibus Dei, Christi et Divorum.
XIX.
De sacramentis ecclesiæ 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 ecclesiæ, cantu et horis canonicis.
IX.
De libero arbitrio, adeoque viribus hominis.
XXIV.
De feriis, jejuniis, ciborumque delectu.
X.
De prædestinatione Dei, et electione sanctorum.
XXV.

De catechesi et ægrotantium 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, cærimoniis et mediis.
XIII.

De evangelio Jes. Chr., de promissionibus item, spiritu et litera. XXVIII.

De bonis ecclesiæ.
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 SINCERÆ RELIGIONIS CHRISTIANÆ, ETC.

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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, quæcunque pertinent cum ad salvificam fidem, tum ad vitam Deo placentem recte informandam, quo nomine distincte a Deo præceptum 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, Hæc 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 prædicatores 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 præsenti 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, prædicationem illam externam tanquam inutilem ideo videri, quoniam pendeat institutio veræ 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 prædicari 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 præcipiens dixit ad discipulos suos: Ite in mundum universum, et prædicate evangelium omni creaturæ (Marc. xvi. 15). Unde Paulus Lydiæ apud Philippos purpurariæ prædicavit 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 potentiæ est. Nos autem loquimur de usitata ratione instituendi homines, et præcepto et exemplo tradita nobis a Deo.

8. Execramur igitur omnes hæreses Artemonis, Manichæorum, 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 privatæ (2 Pet. i. 20). Proinde non probamus interpretationes quaslibet; unde nec pro vera aut genuina Scripturarum interpretatione agnoscimus eum, quem vocant sensum Romanæ ecclesiæ, quem scilicet simpliciter Romanæ ecclesiæ defensores omnibus obtrudere contendunt recipiendum: sed illam duntaxat Scripturarum interpretationem pro orthodoxa et genuina agnoscimus, quæ ex ipsis est petita Scripturis (ex ingenio utique ejus linguæ, in qua sunt scriptæ, secundum circumstantias item expensæ, et pro ratione locorum vel similium vel dissimilium, plurium [171] quoque et clariorum expositæ), cum regula fidei et caritatis congruit, et ad gloriam Dei hominumque salutem eximie facit.

2. Proinde non aspernamur sanctorum Patrum Græcorum 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 æquari 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 præscriptione. 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 cæterique prophetæ sacerdotum concilia, contra legem Dei instituta, damnarunt graviter, ac monuerunt diligenter, ne audiamus Patres, aut insistamus viæ illorum, qui, in suis ambulantes adinventionibus, a lege Dei deflexerunt.

5. Pariter repudiamus traditiones humanas, quæ, tametsi insigniantur speciosis titulis, quasi divinæ apostolicæque sint, viva voce Apostolorum et ceu per manus virorum Apostolicorum succedentibus Episcopis, ecclesiæ traditæ; compositæ 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 quæ 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 Judæi suas traditiones seniorum, sed refutatæ 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, æternum, 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, præter me non est Deus. An non ego Dominus et non est alius præter me solum? Deus justus et salvans, nullus præter me (Isa. xlv. 5). Ego Jehovah, Jehovah Deus, misericors, clemens et longanimis, immensæ 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 æterno Filium generavit, Filius generatione ineffabili genitus sit, Spiritus Sanctus vero procedat ab utroque, idque ab æterno, cum utroque adorandus: ita ut sint tres non quidem Dii sed tres Personæ consubstantiales, coæternæ et coæquales, distinctæ quoad hypostases, et ordine alia aliam præcedens, nulla tamen inæqualitate. Nam quoad naturam vel essentiam ita sunt conjunctæ, 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 columbæ. 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 Judæos et Mahumetistas, omnesque sacrosanctam et adorandam hanc trinitatem blasphemantes. Damnamus item omnes hæreses atque hæreticos, docentes, Filium et Spiritum Sanctum nuncupatione esse Deum; item creatum ac serviens aut alteri officiale esse in trinitate, esse in ea denique inæquale, 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, Noëtiani, Praxeas, Patripassiani, Sabellius, Samosatenus, Aëtius, Macedonius, Anthropomorphitæ, 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 præferret statuariis atque pictoribus. Negavit se venisse ad solvendum legem et prophetas (Matt. v. 17); at lege et prophetis prohibitæ sunt imagines (Deut. vi. 23; Isa. xl. 18). Negavit, corporalem suam ecclesiæ profuturam præsentiam; 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 suæ, prædicare 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 creatæ a Deo vivæ et veræ in oculos nostros, quæ, si observentur, ut par est, longe evidentius movent adspectantem, quam omnes omnium hominum imagines vel picturæ vanæ, immobiles, marcidæ atque mortuæ. 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 ecclesiæ 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 præcipiebat, ne deinceps in Ecclesia Christi ejusmodi vela, quæ contra religionem nostram veniunt, adpenderentur, sed tolleretur potius illa scrupulositas, quæ indigna sit Ecclesia Christi et populis fidelibus. Præterea 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 Prophetæ 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 hæc 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 vitæ nostræ, idque per interventum unici mediatoris et intercessoris nostri Jesu Christi. Diserte enim præceptum 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 quærunt 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 æternæ salutis esse, illis æternum 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 quærant honores, sed ilium a nobis coli volunt, quo illuminante, lætantur, 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 terræ reliquias, postquam astra petiisset spiritus: ac omnium nobilissimas reliquias majorum æstimabant 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 præceptum: qua sicut vetitum est jurare per nomina alienorum deorum (Exod. xxiii. 13; Deut. x. 20), sic nos juramenta per divos requisita non præstamus. Rejicimus ergo in his omnibus doctrinam divis coelitibus plus nimium tribuentem.

CAP. VI.
De Providentia Dei.

1. Dei hujus sapientis, æterni 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, quæ sunt in coelo et in terra? (Psa. cxiii. 5, 6). Idem rursus: Omnes vias meas prævidisti, 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, quæ 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 quæ 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 divinæ permittamus providentiæ 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 Romæ testificari (Act. xxiii. 11): qui insuper promiserat dixeratque: Jactura nulla erit ullius animæ, 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 quæ ad finem usque pervenitur, ordinavit. Ethnici fortunæ res attribuunt cæcæ, 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 quæ vanis videntur in rerum natura temere fieri, non faciunt, nisi verbum ejus' (Enarrat. in Psa. cxlviii.). Ita videbatur forte fortuna fieri, quod Saul quærens 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 coæternum, eademque quoque conservat per Spiritum suum coæternum, testificante Davide atque dicente: Verbo Dei coeli facti sunt, et in Spiritu oris ejus omnis virtus eorum (Psa. xxxiii. 6). Omnia autem, quæ 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 Manichæos 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 præstant 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 hæredes 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 præcipitatos, 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 quæ 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, æternum 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 dæmonibus, et homine, ab iis, quæ 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, iræ 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, quæ omnibus nobis semel, propter peccata, est obeunda, sed etiam supplicia sempiterna, peccatis et corruptioni nostræ debita. Nam Apostolus: Eramus mortui, inquit, delictis ac peccatis, et eramus naturâ filii iræ, 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, quæ 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 æqualia, licet ex eodem corruptionis et incredulitatis fonte exoriantur, sed alia aliis esse graviora. Sicut Dominus dixit: Sodomæ 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 præterea Florinum et Blastum, contra quos et Irenæus 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 præter 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.' Hæc ille. [172]

10. Reliquas quæstiones, an Deus voluerit labi Adamum, aut impulerit ad lapsum, aut quare lapsum non impediverit, et similes quæstiones deputamus inter curiosas (nisi forte cum hæreticorum aut alioqui importunorum hominum improbitas cogit ista etiam ex verbo Dei explicare, sicut fecerunt non raro pii ecclesiæ doctores), scientes Dominum prohibuisse, ne homo ederet de fructu prohibito, et transgressionem punivisse; sed et mala non esse, quæ fiunt, respectu providentiæ Dei, voluntatis ac potestatis Dei, sed respectu Satanæ et voluntatis nostræ, voluntati Dei repugnantis.

CAP. IX.

De Libero Arbitrio Adeoque Viribus Hominis. [Conf. Aug., Art. XVIII.]

1. Docemus in hac causa, quæ 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 prævenit, 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 nostrûm, qui salvari velimus. Unde nativitas prior ex Adamo ad salutem nihil nobis confert. Paulus, animalis homo, ait, non percipit ea, quæ 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 cæcus sit dux, claret, quonsque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum, nondum renato, vires nullæ 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. Manichæi 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 vitæ nostræ, non expedite omnino perficiunt regenerati, quod instituerant. Confirmantur hæc ab Apostolo ad Rom. vii. et Gal. v.

10. Proinde infirmum est nostrum illud liberum arbitrium, propter reliquias remanentis in nobis, ad finem usque vitæ nostræ, veteris Adami, agnatæque corruptionis humanæ. Interim cum carnis vires et reliquiæ 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: quæ 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 Manichæos, qui negant, homini bono ex libero arbitrio fuisse initium mali. Damnamus etiam Pelagianos, qui dicunt, hominem malum sufficienter habere liberum arbitrium, ad faciendum præceptum bonum. Redarguuntur utrique a Scriptura Sancta, quæ 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 Prædestinatione Dei et Electione Sanctorum.

1. Deus ab æterno prædestinavit 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, quæ data quidem est nobis, per Jesum Christum, ante tempora æterna, 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 prædestinavit nos, ut adoptaret in filios per Jesum Christum, in sese, ut laudetur gloria gratiæ suæ (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 prædestinatus 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 doctrinæ 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 perseverantiæ cap. xiv. et conseq. ostendit, utrumque esse prædicandum et liberæ electionis prædestinationisque gratiam, et admonitiones et doctrinas salutares. Improbamus itaque illos, qui extra Christum quærunt: an sint electi? Et quid ante omnem æternitatem de ipsis statuerit Deus?

8. Audienda est enim prædicatio Evangelii, eique credendum est: et pro indubitato habendum, si credis ac sis in Christo, electum te esse. Pater enim prædestinationis suæ æternam 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 prædicet, 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 æternam (Joh. iii. 16). Item: Non est voluntas Patris, ut quisquam de his pusillis pereat (Matt. xviii. 14).

9. Christus itaque sit speculum, in quo prædestinationem nostram contemplemur. Satis perspicuum et firmum habebimus testimonium, nos in libro vitæ inscriptos esse, si communicaverimus cum Christo, et is in vera fide noster sit, nos ejus simus. Consoletur nos in tentatione prædestinationis, 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 æternam. His confirmati cum timore et tremore, juxta Pauli præceptum, 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 præterea et docemus, Filium Dei Dominum nostrum Jesum Christum ab æterno prædestinatum vel præordinatum 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 æternitatem, et quidem a Patre, ineffabiliter. Nam Esaias dixit: Generationem ejus quis enarrabit? (liii. 8); et Micheas: Et egressus ejus a diebus æternitatis (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 coæqualis 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 æterna (1 Joh. v. 20); et Paul us quoque: Filium, ait, constituit hæredem omnium, per quem et secula fecit: idem est splendor gloriæ et character substantiæ ejus, portans omnia verbo potentiæ suæ (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: Judæi quærebant occidere Jesum, quod Patrem suum dixisset Deum, æqualem se ipsum faciens Deo (Joh. v. 18).

3. Abominamur ergo Arii et omnium Arianorum impiam contra Filium Dei doctrinam, imprimis vero Michælis 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 æterni Dei æternum Filium credimus et docemus hominis factum esse filium, ex semine Abrahæ 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 Abrahæ (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. Præterea 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 suæ 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 absorptæ, aut confusæ, aut inmixtæ non sint, sed salvis potius et permanentibus naturarum proprietatibus, in una persona, unitæ vel conjunctæ; 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 personæ dissolvens, abominamur: ita Eutychetis et Monothelitarum vel Monophysicorum vesaniam, expungentem naturæ humanæ 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. Præterea 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 gloriæ 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 cælum supremum, sedem videlicet Dei et beatorum, ad dextram Dei Patris, quæ, etsi et gloriæ majestatisque consortium æquale 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, cælum accipere, usque ad tempus restitutionis omnium (Act. iii. 21).

13. [Conf. Aug., Art. XVII.] Ex cælis 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 (quæ omnibus incognita est creaturis) superstites futuri sunt, mutabuntur in momento oculi, fidelesque omnes una obviam Christo rapientur in aëra, 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 dæmonibus 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 dæmones 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 præterea 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, quæ 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 æternum 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 prædicamus, 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 præfigurarint atque promiserint, Deus autem præstiterit 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 vitæ præsidiis spretis atque abjectis. Nam gratia Dei exciderunt, et Christum inanem sibi reddunt, quotquot salutem in alia re ulla, quam in uno Christo quærunt (Gal. v. 4).

18. Et ut paucis multa hujus causæ dicamus, quæcunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis Sanctis, et comprehensa symbolis ac sententiis quatuor primarum et præstantissimarum synodorum, celebratarum Niceæ, 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 prædictis 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 naturæ (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, quæ comprehenditur decalogo vel geminis tabulis, per Mosis libros expositis, in ceremonialem item, quæ de cæremoniis cultuque Dei constituit, et in judicialem, quæ versatur circa politica atque oeconomica.

2. Credimus, hac Dei lege omnem Dei voluntatem, et omnia præcepta necessaria, ad omnem vitæ partem, plenissime tradi. Alioqui enim non vetuisset Dominus, huic legi nihil vel addi vel adimi (Deut. iv. 2); non præcepisset, 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, quæ 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 pædagogus 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 hærentem aut remanentem. Rursus enim Apostolus: Quod lex præstare non poterat, inquit, quia imbecillis erat per carnem, hoc Deus, proprio Filio misso sub specie carnis peccato obnoxiæ, præstitit (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. Præterea implevit Christus omnes legis figuras. Unde umbræ 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, Ecclesiæ 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, quæ 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 prædicat. 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 hæ 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. Aliæ enim erant rerum præsentium vel terrenarum, quales sunt promissiones de terra Canaan, de victoriis, et quales hodie adhuc sunt de pane quotidiano. Aliæ vero erant tunc, et sunt etiam nunc, rerum coelestium et æternarum, gratiæ videlicet divinæ, remissionis peccatorum, et vitæ æternæ, 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 prophetæ, 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 lætum et felix nuncium, quod nobis primum per Joannem Baptistam, deinde per ipsum Christum Dominum, postea per Apostolos ejus Apostolorumque successores prædicatum est mundo, Deum jam præstitisse, quod ab exordio mundi promisit, ac misisse, imo donavisse nobis Filium unicum, et in hoc reconciliationem cum Patre, remissionem peccatorum, omnem plenitudinem, et vitam æternam. Historia ergo descripta a quatuor Evangelistis, explicans, quomodo hæc sint facta vel adimpleta a Christo, quæ docuerit et fecerit Christus; et quod in ipso credentes omnem habent plenitudinem, recte nuncupatur Evangelium. Prædicatio item et Scriptura Apostolica, qua nobis exponunt Apostoli, quomodo nobis a Patre datus sit Filius, et in hoc vitæ salutisque omnia, recte dicitur doctrina Evangelica, sic, ut ne hodie quidem, si sincera sit, appellationem tam præclaram amittat.

4. Illa ipsa Evangelii prædicatio 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, quæ 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 prædicabant Evangelium, lege admixta, corruptum, quasi Christus sine lege non possit servare. Quales fuisse dicuntur Ebionæi, ab Ebione hæretico descendentes, et Nazaræi, qui et Minæi antiquitus vocabantur. Quos omnes nos damnamus, pure prædicantes 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 Pharisæorum doctrina legis, visa sit, cum primum prædicaretur 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 æterno prædestinavit 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 æterno Dei consilio loqui, qui Evangelicam doctrinam et religionem nuncupant nuper exortam, et vix XXX. annorum fidem. In quos competit illud Jesaiæ Prophetæ: Væ 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 prædicari 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 innocentiæ virtutumque studio, in quo sese omnibus diebus vitæ reliquis sancte exerceat.

3. Et hæc 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, quæ 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 Pharisæo collatus, præeunt nobis formulis adcommodatissimis peccata nostra Deo confitendi. Ille dicebat: Pater, peccavi in cælum 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 cælum, 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, quæ 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 præceptum 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 cælis, 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 ecclesiæ, 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 suæ 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 præstitit (Joh. xx. 23, Marc. xvi. 15, et Luc. xxiv. 47) dum ablegat discipulos et jubet eos universo mundo prædicare 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: Væ 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, quæ singulis promittitur fidelibus, sicuti et singuli sunt baptizati, prædicant, 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 vitæ novæ, 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. Zachæus 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 prædicamus 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 injustitiæ peccato, sed accommodetis vosmet ipsos Deo, velut ex mortuis viventes, et membra vestra arma justitiæ Deo (Rom. vi. 12, 13).

11. Proinde damnamus omnes impias quorundam Evangelica prædicatione 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 papæ 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 præstandam 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: Væ 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, quæ est in Christo Jesu (Rom. iii. 23, 24).

3. Etenim Christus peccata mundi in se recepit et sustulit, divinæque justitiæ 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 hæredes vitæ æternæ. 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 gratiæ 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 præterea apertissime dilectionem derivat ex fide, dicens: Finis præcepti 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, propositæ in Scripturis et Symbolo Apostolico, atque adeo Dei ipsius summi boni, et præcipue promissionis divinæ, et Christi, qui omnium promissionum est colophon.

2. Hæc 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 prædicatione Evangelii, et oratione fideli. Hæc etiam sua habet incrementa; quæ nisi et ipsa darentur a Deo, non dixissent Apostoli: Domine! adauge nobis fidem (Luc. xvii. 5).

3. Et hæc quidem omnia, quæ hactenus de fide diximus, ante nos ita docuerunt Apostoli. Paulus enim: Est autem fides, inquit, eorum, quæ sperantur, hupostasis, vel subsistentia firma, et earum rerum, quæ 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 sæpe 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 præscribere bonorum operum. Et Apostolus ait: Hæc 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 præcepta hominum (Matt. xv. 9).

6. Improbamus ergo hujusmodi opera: adprobamus et urgemus illa, quæ sunt ex voluntate et mandato Dei. Illa ipsa fieri debent, non ut his promereamur vitam æternam. Donum Dei enim est, ut Apostolus ait, vita æterna, neque ad ostentationem, quam rejecit Dominus (Matt. vi. ), neque ad quæstum, quem et ipsum rejecit (Matt. xxiii. ), sed ad gloriam Dei, ad ornandam vocationem nostram, gratitudinemque Deo præstandam, 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 cælis 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, quærat, 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, quæ 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, quæ præparavit 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: quæ propriissime adscribitur gratiæ. 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, quæ a nobis fiunt per fidem. Quia illi placent Deo, propter fidem in Christum, qui faciunt opera bona, quæ 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 præmia, 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 cælis (Matt. v. 12). Et qui dederit uni ex minimis meis poculum aquæ frigidæ, 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 præterea 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 justitiæ nostræ comparantur panno menstruato (Isa. lxiv. 6). Sed et Dominus dicit in Evangelio: Cum feceritis omnia, quæ præcepta 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, quæ 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 Ecclesiæ. [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 Africæ 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. Hæc vero rude jam donata, in coelo triumphat de istis devictis omnibus, et exultat coram Domino: nihilominus habent illæ inter sese communionem, vel conjunctionem.

4. Et militans in terris Ecclesia semper plurimas habuit particulares ecclesias, quæ tamen omnes ad unitatem Catholicæ Ecclesiæ referuntur. Hæc 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 Judæis 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 Messiæ, sublatisque cærimonialibus, lucem nobis illustriorem lucere, et dona auctiora donari, et libertatem esse pleniorem.

5. Hæc 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 petræ 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 ecclesiæ, qui est principium, primogenitus ex mortuis, ut sit ipse in omnibus primas tenens (Col. i. 18). Et idem iterum: Christus est, inquit, caput ecclesiæ, qui idem salutem dat corpori (Eph. i. 23). Et rursus: Qui est caput ecclesiæ, ait, quæ 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 Catholicæ in terris ecclesiæ 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 sæculi, ideoque nullo indigere vicario, qui absentis est. Christus vero præsens est ecclesiæ, 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 Ecclesiæ, ab Apostolis traditam, nobis sufficere ad retinendam in justo ordine Ecclesiam, quæ 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 ecclesiæ 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 nullæ unquam fuerint in Ecclesia Romana sectæ, 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 æmulatio 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 prædicabant: sicut commemorat Lucas in Actis Apost., Cap. XV. Gravia semper fuerunt in Ecclesia certamina, et dissenserunt inter sese de rebus non levibus doctores ecclesiæ præclarissimi, 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 Ecclesiæ quam Christum, ita non agnoscimus quamlibet Ecclesiam, quæ se venditat pro vera, veram esse Ecclesiam; sed illam docemus veram esse Ecclesiam, in qua signa vel notæ inveniuntur Ecclesiæ veræ, imprimis vero Verbi Dei legitima vel sincera prædicatio, prout nobis est tradita in libris Prophetarum et Apostolorum, qui omnes ad Christum deducunt, qui in Evangelio dixit: Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me, et ego vitam æternam 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 quærunt justitiam et vitam; quia Christum solum caput et fundamentum Ecclesiæ 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 sanctæ; 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 ecclesiæ, ut alienas a vera Christi Ecclesia, quæ tales non sunt, quales esse debere audivimus, utcunque interim jactent successionem episcoporum, unitatem, et antiquitatem. Quinimo præcipiunt 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 Noë non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum præbet, 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 præterea, quales Apostolorum temporibus fuerint Galatarum et Corinthiorum ecclesiæ, in quibus multa et gravia accusat Apostolus scelera, et tamen nuncupat easdem sanctas Christi ecclesiæ.

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 sæpe subterfugiat.

16. Rursus non omnes, qui numerantur in Ecclesia, sancti et viva atque vera sunt ecclesiæ membra. Sunt enim hypocritæ 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 strumæ et tumores inveniuntur in integro corpore, cum revera morbi et deformitates sint verius corporis, quam membra vera. Proinde Ecclesia Dei recte comparatur sagenæ, quæ 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 Ecclesiæ separare non possumus. Rursus vigilandum est, ne, stertentibus piis, impii proficiendo damnum dent Ecclesiæ (Matt. xiii. 25).

17. Observandum præterea diligenter docemus, in quo potissimum sit sita veritas et unitas Ecclesiæ, ne temere schismata excitemus, et in Ecclesia foveamus. Sita est illa non in cærimoniis et ritibus externis, sed magis in veritate et unitate fidei Catholicæ. 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 prædicatione Evangelii Christi, et in ritibus a Domino diserte traditis, dicimus veram Ecclesiæ 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 Ecclesiæ, 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, quæ sunt conversionis nostrae et institutionis, ita occultæ 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 prædicante? 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 ædificatio 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 praætantissimis 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 Patriarchæ sui seculi Prophetæ 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 prædicationem Evangelii, deinde vero per omnes mundi ecclesias ordinarunt pastores atque doctores, ex præcepto 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 ecclesiæ.

5. Porro ministri novi populi variis nuncupantur appellationibus. Dicuntur enim Apostoli, Prophetæ, Evangelistæ, Episcopi, Presbyteri, Pastores atque Doctores (1 Cor. xii. 3; Eph. iv. 11). Apostoli nullo certo consistebant loco, sed per orbem varias colligebant ecclesias. Quæ, ubi jam constitutæ erant, desierunt esse Apostoli, ac subierunt quique in sua ecclesia in locum istorum pastores. Prophetæ quondam, præscii futurorum, vates erant: sed et Scripturas interpretabantur, quales etiam hodie adhuc inveniuntur. Evangelistæ appellabantur scriptores Evangelicæ historiæ, sed et præcones Evangelii Christi; quomodo et Paulus Timotheum jubet implere opus Evangelistæ. Episcopi vero sunt inspectores vigilesque Ecclesiæ, qui victum et necessaria ecclesiæ dispensant. Presbyteri sunt seniores, et quasi senatores patresque Ecclesiæ, 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 inductæ sunt nuncupationes ministrorum in Ecclesia. Alii enim ordinati sunt Patriarchæ, alii Archiepiscopi, alii Suffraganei, item Metropolitani, Archipresbyteri, Diaconi quoque, Subdiaconi, Acoluthi, Exorcistæ, Cantores, Janitores, et nescio, qui alii, ut Cardinales, Præpositi, 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 ecclesiæ Dei utiles esse, imo perniciosas. Tametsi enim quondam (cum essent solitarii, et manibus sibi victum quærerent, nec ullis essent oneri, sed pastoribus ecclesiarum ubique parerent, ut laici) fuerint tolerabiles, tamen nunc, quales sint, videt et sentit universus orbis. Prætexunt nescio quæ 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 ecclesiæ: 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 vitæ 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 ecclesiæ, 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 ecclesiæ 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 cærimonias plurimas: quæ typi fuerunt Christi, qui illa omnia veniens et adimplens abrogavit. Manet autem ipse solus sacerdos in æternum (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 Ecclesiæ Christianæ ministris, et quid eis tribuamus, exponens: Sic nos æstimet 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 Ecclesiæ totus et in omnibus suis officiis non suo arbitrio indulgere, sed illud duntaxat exsequi jubetur, quod in mandatis habet a suo Domino. Et in præsenti, quis sit Dominus, exprimitur, Christus, cui in omnibus ministerii negotiis sunt mancipati ministri.

12. Adjicit præterea, quo ministerium plenius explanet, ministros Ecclesiæ 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 Ecclesiæ, 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 quædam de potestate et officio ministrorum Ecclesiæ. De potestate hac operosius quidam disputarunt, subdideruntque suæ 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, quæ 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 sæcula sæculorum, 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 æstimari atque agnosci.

15. Quo nimirum pertinent illæ Evangelicæ sententiæ: Dabo tibi claves regni coelorum, et, quicquid adligaveris aut solveris in terra, adligatum aut solutum erit in cælis (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 Ecclesiæ est functio illa, qua ministri Ecclesiam Dei gubernant quidem, verum omnia in Ecclesia sic faciunt, quemadmodum verbo suo præscripsit Dominus: quæ 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 æqualis potestas sive functio. Certe ab initio Episcopi vel Presbyteri Ecclesiam communi opera gubernaverunt; nullus alteri se prætulit, aut sibi ampliorem potestatem dominiumve in coëpiscopos 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 præpositus, nec potestate majore ceteris præditus. Rectissime enim Cyprianus, martyr, de simplicitate clericorum: Hoc erant utique, inquit, et ceteri Apostoli, quod fuit Petrus, pari consortio præditi 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 Ecclesiæ gubernabantur, postquam vero unusquisque eos, quos baptizaverat, suos putabat, non Christi, decretum est, ut unus de Presbyteris electus superponeretur ceteris, ad quem omnis ecclesiæ cura pertineret, et schismatum semina tollerentur. Hoc tamen decretum Hieronymus non pro divino venditat. Mox enim subjicit: Sicut Presbyteri sciunt, se ex ecclesiæ consuetudine, ei, qui sibi præpositus fuerit, esse subjectos: ita Episcopi noverint, se magis consuetudine, quam dispositionis Dominicæ veritate, Presbyteris esse majores, et in commune debere Ecclesiam regere. Hæc ille. Ideoque nemo jure prohibuerit ad veterem Ecclesiæ Dei constitutionem redire, et illam præ humana consuetudine recipere.

18. Officia ministrorum sunt varia, quæ 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 Ecclesiæ, ut ea, quæ docentur, prosint auditoribus, et ædificent 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 Satanæ 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 præparare, in unitate quoque sancta fideles conservare, et schismata prohibere, denique catechisare rudes, pauperum necessitatem commendare ecclesiæ, ægrotantes et variis impexos tentationibus visitare, instruere, et in via vitæ retinere: præterea orationes publicas, vel supplicationes necessitatis tempore, una cum jejunio, id est, abstinentia sancta procurare; et omnia quæ pertinent ad ecclesiarum tranquillitatem, pacem et salutem, quam diligentissime curare.

19. Ut autem hæc omnia rectius faciliusque possit minister præstare, requiritur ab eo imprimis, ut sit Dei timens, oret sedulo, lectioni sacræ intendat, et in omnibus et semper vigilet, et puritate vitæ omnibus præluceat.

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 hæc disciplina, ministrorum quoque fuerit, ad ædificationem, disciplinam moderari hanc, pro conditione temporum, status publici, ac necessitate. Ubi semper tenenda est regula, omnia fieri debere ad ædificationem, decenter, honeste, sine tyrannide et seditione. Apostolus enim testatur: Sibi a Deo traditam esse in Ecclesia potestatem ad ædificationem 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 præsenti Donatistarum errorem, qui doctrinam et administrationem sacramentorum, vel efficacem vel inefficacem, ex mala vel bona ministrorum vita æstimant. Scimus enim, vocem Christi audiendam esse vel ex malorum ministrorum ore. Quando ipse Dominus dixit: Quæ 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 Ecclesiæ 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, hæc 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 Anabaptistæ, qui ministros ex ministerio suo viventes damnant, et conviciis proscindunt.

CAP. XIX.

De Sacramentis Ecclesiæ Christi. [Conf. Aug., Art. XIII.]

1. Prædicationi 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 sacræ actiones, a Deo ipso institutæ, 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 quæ ipse nobis interius præstat, exterius repræsentat, 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, quæ 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 quædam, quæ 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. Præterea habent symbola promissiones adjunctas, quæ requirunt fidem. Fides autem solo Dei Verbo innititur. Et Verbum Dei habetur instar tabularum vel literarum, sacramenta vero instar sigillorum: quæ 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 præcipuum 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 æternam.

5. Et quantum quidem attinet ad illud, quod in sacramentis est præecipuum et res ipsa, paria sunt utriusque populi sacramenta. Nam Christus unicus Mediator et Servator fidelium utrobique est illud præcipuum et ipsa res sacramentorum. Unus et idem Deus, utrobique horum est auctor. Utrique populo data sunt illa, ut signa adeoque obsignationes gratiæ et promissionum Dei, quæ in memoriam reducant, reparentque maxima Dei beneficia, quibus item fideles ab omnibus aliis orbis religionibus sejungerentur, denique quæ spiritualiter per fidem perciperentur, et percipientes obstringerent Ecclesiæ, et ipsos sui admonerent officii. In his inquam et similibus non disparia sunt utriusque populi sacramenta, quæ tamen in signis sunt di versa.

7. Certe cum Christus verus Messias nobis sit exhibitus, et abundantia gratiæ [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, quæ 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 externæ et visibiles. In baptismo enim signum est elementum aquæ, ablutioque illa visibilis, quæ 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 primæ 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 præstantissima. 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, quæ re significata duntaxat constarent, signa non essent: sed ideo usurpant signa rerum nomina, quod rerum sacrarum sint symbola mystica, et signa et res significatæ 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 suæ 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, quæ 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 gratiæ rebusque significatis participes sint, quales quales sint.

12. Interim sicut a dignitate vel indignitate ministrorum non æstimamus 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 prædicatur, sed simul a Deo offeruntur res verbis significatæ, vel adnunciatæ, 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 prædicare, et baptizare in nomine Patris et Filii et Spiritus Sancti (Matt. xxviii. 19); et Petrus ad Judæos 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 nostræ. Etenim baptizari in nomine Christi est: inscribi, initiari et recipi in foedus atque familiam adeoque in hæreditatem 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 præstitum.

3. Nascimur enim omnes in peccatorum sordibus, et sumus filii iræ. 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 repræsentantur et veluti oculis nostris conspicienda proponuntur. Ideoque baptizamur, id est, abluimur, aut adspergimur aqua visibili. Aqua enim sordes mundat, deficientia et æstuantia recreat et refrigerat corpora. Gratia vero Dei hæc animabus præstat, 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 vitæque novitatem, adeoque inscribimur in sanctam Christi militiam, ut toto vitæ cursu pugnemus contra mundum, et Satanam, atque carnem propriam. Baptizamur præterea in. unum Ecclesiæ corpus, ut cum omnibus membris Ecclesiæ 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, quæ 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 cærimoniis bis consecratur. Nos enim credimus, unum Ecclesiæ 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, quæ contra Verbum Dei peculiaria habent. Non sumus ergo Anabaptistæ, neque cum eis in ulla re ipsorum communicamus.

CAP. XXI.
De Sacra Coena Domini. [Conf. Aug., Art. X.]

1. Coena Domini, quæ 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 repræsentet, ac in ipsa spiritualiter cibentur et potentur fideles. Auctor enim coenæ Dominicæ non est angelus aut homo ullus, sed ipse Dei Filius, Dominus noster Jesus Christus, qui primus eam Ecclesiæ suæ 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 coenæ Domini recitant, et in omnibus ad unum Christum vera fide respiciunt, et cujus veluti manibus accipiunt, quod per ministerium ministrorum Ecclesiæ accipiunt.

2. Retinere vult Dominus ritu hoc sacro in recenti memoria maximum generi mortalium præstitum beneficium, nempe quod, tradito corpore, et effuso suo sanguine, omnia nobis peccata nostra condonavit, ac a morte æterna et potestate diaboli nos redemit, jam pascit nos sua carne et potat suo sanguine, quæ vera fide spiritualiter percepta, alunt nos ad vitam æternam. 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 repræsentatur, et veluti oculis contemplandum exponitur, quod intus in anima invisibiliter per ipsum Spiritum Sanctum præstatur. 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 æternam. Etenim caro et sanguis Christi verus cibus et potus est ad vitam æternam; et Christus ipse, quatenus pro nobis traditus et Salvator noster est, illud præcipuum coenæ 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 æternam, paucula hæc 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 Capernaitæ 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, quæ per carnem et sanguinem Domini pro nobis in mortem tradita parata sunt, ipsam, inquam, remissionem peccatorum, liberationem et vitam æternam, 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, quæ 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 vitæ. 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. Præter 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. Præterea idem ille institutioni et mandato Domini obedit, lætoque animo gratias pro redemptione sua totiusque generis humani agit, ac fidelem mortis Dominicæ 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 æternam.

9. Cæterum 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 Ecclesiæ suæ celebranti coenam Dominus. Sol absens a nobis in coelo, nihilominus efficaciter præsens est nobis: quanto magis sol justitiæ Christus, corpore in coelis absens nobis, præsens est nobis, non corporaliter quidem, sed spiritualiter per vivificam operationem, et ut ipse se nobis præsentem 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 præterea celebratione coenæ Dominicæ, 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 vitæ perseverantes, studeamus excellere sanctimonia vitæ. Decet ergo, ut accessuri ad coenam, prius nos ipsos juxta præceptum Apostoli probemus, imprimis quali simus fide præditi, 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 coenæ, illam existimamus esse simplicissimam et præstantissimam, quæ proxime accedit ad primam Domini institutionem et apostolicam doctrinam: quæ videlicet constat annuntiatione verbi Dei, precibus piis, ipsa actione dominica et repetitione ejus, manducatione corporis et potu sanguinis domini, memoria item mortis dominicæ 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, quæ 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 ædificare mutuum in vera religione liceat; ut tamen legitime adnuncietur verbum Dei populo, et preces ac supplicationes fiant publice, sacramenta item celebrentur legitime, et collecta Ecclesiæ fiat in pauperes et omnes Ecclesiæ 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 Ecclesiæ non sinat esse publicos. Scimus enim, quales fuerint quondam primitivæ Ecclesiæ coetus in abditis locis, sub tyrannide Romanorum principum.

3. Sint autem loca, in quibus coëunt fideles, honesta et Ecclesiæ Dei per omnia commoda. Deligantur ergo ædes amplæ, aut templa. Repurgentur tamen ab iis rebus omnibus, quæ Ecclesiam non decent. Instruantur autem omnia pro decoro, necessitate et honestate pia, ne quid desit, quod requiritur ad ritus et usus Ecclesiæ 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, quæ 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 ædificationem. Taceant ergo omnes peregrinæ linguæ in coetibus sacris. Omnia proponantur lingua vulgari, et quæ eo in loco ab hominibus in coetu intelligatur.

CAP. XXIII.
De Precibus Ecclesiæ, Cantu et Horis Canonicis.

1. Licet sane privatim precari quavis lingua quam quis intelligat, sed publicæ 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 Ecclesiæ et omnibus necessitatibus ecclesiarum. In calamitatibus vero et potissimum Ecclesiæ, 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 Ecclesiæ quælibet. Socrates in historia, In omnibus, ubique regionibus, inquit, non poteris invenire duas ecclesias, quæ orando plene consentiant. Hujusmodi discrepantiæ autores eos esse puto, qui singulis temporibus ecclesiis præfuerunt. 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 prolixæ et molestæ. Cedant ergo potiores partes in coetibus sacris doctrinæ evangelicæ, caveaturque, ne nimis prolixis precibus fatigetur in coetu populus, ut cum audienda est prædicatio 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 ecclesiæ sunt, quæ orationem fidelem legitimamque habent, cantum autem nullum habent, condemnari non debent. Non enim canendi commoditatem omnes habent ecclesiæ. 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 Ecclesiæ Dei universæ.

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 quævis ecclesia sibi tempus certum ad preces publicas et Evangelii prædicationem, nec non sacramentorum celebrationem. Non licet autem cuivis pro suo arbitrio Ecclesiæ ordinationem hanc convellere. Ac nisi otium justum concedatur religionis externæ 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 Judaicæ 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. Præterea si ecclesiæ pro Christiana libertate memoriam dominicæ 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 feriæ ad tabulam legis primam, et sunt solius Dei: denique habent feriæ divis institutæ et a nobis abrogatæ, 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 nostræ, pro necessitate præsenti 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 præscripto 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 Judæi.

5. Est autem publicum jejunium, et privatum. Celebrarunt olim jejunia publica calamitosis temporibus rebusque Ecclesiæ afflictis. Abstinebant in universum a cibo ad vesperam usque. Totum autem hoc tempus impendebant precibus sacris cultuique Dei et poenitentiæ. Parum hæc abfuerunt a luctu: et frequens fit horum mentio in Prophetis, præcipue apud Joëlem (cap. ii.). Celebrari debet hujusmodi jejunium etiam hodie in rebus Ecclesiæ 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 Irenæus, scriptor vetustissimus, Quidam, inquit, putant uno tantum die observari debere jejunium, alii duobus, alii vero pluribus, nonnulli etiam quadraginta diebus. Quæ varietas observantiæ, 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 sententiæ, 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, delitiæve aut præstantia vina. Alioqui scimus, creaturas Dei omnes conditas esse in usus et servitia hominum. Omnia, quæ 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 dæmoniorum. 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 Ægrotantium Consolatione vel Visitatione.

1. Dominus veteri suo populo injunxit, maximam curam ut impenderent ab infantia recte instituendæ 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 nostræ fideliter docentes, explicando decalogum mandatorum Dei, symbolum item Apostolorum, orationem quoque dominicam, et sacramentorum rationem, cum aliis ejus generis primis principiis, et religionis nostræ capitibus præcipuis. Fidem vero et diligentiam hic suam in adducendis ad catechismum liberis præstet Ecclesia, cupiens et gaudens liberos suos recte institui.

2. Cum vero nunquam gravioribus tentationibus expositi sunt homines, quam dum infirmitatibus exercentur aut ægrotant, 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 ægrotantes, vocentur item mature ab ægrotantibus, siquidem res ipsa postulaverit: consolentur autem illos, et in vera fide confirment, muniant denique contra perniciosas Satanæ suggestiones: instituant item preces apud ægrotantem domesticas, ac si necesse sit, precentur pro ægrotantis 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 quæ 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 præstare: 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 præpostere 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 næniis 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 præcipitari in tartara, ex quibus nullus impiis aperitur, ullis viventium officiis, exitus.

4. Quod autem quidam tradunt de igne purgatorio, fidei Christianæ: Credo remissionem peccatorum et vitam æternam, purgationique plenæ per Christum, et Christi Domini hisce sententiis adversatur: Amen, amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitam æternam, 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 Cæremoniis, et Mediis. [Conf. Aug., Art. XV.]

1. Veteri populo traditæ sunt quondam cæremoniæ, ut pædagogia quædam, iis qui sub lege veluti sub pædagogo et tutore quodam custodiebantur, sed adveniente Christo liberatore, legeque sublata, fideles sub lege amplius non sumus (Rom. vi. 14), disparueruntque cæremoniæ, quas in Ecclesia Christi adeo retinere aut reparare noluerunt Apostoli, ut aperte sint testati se nullum onus velle imponere Ecclesiæ (Act. xv. 28). Proinde Judaismum videremur reducere aut restituere, si in Ecclesia Christi, ad morem veteris Ecclesiæ, cæremonias, ritusve multiplicaremus. Ideoque minime approbamus eorum sententiam, quibus visum est Ecclesiam Christi cohiberi oportere, ceu pædagogia quadam, multis variisque ritibus. Nam si populo Christiano Apostoli cæremonias vel ritus divinitus traditos imponere noluerunt, quis ergo sanæ mentis obtrudet illi adinventiones adinventas humanitus? Quanto magis accedit cumulo rituum in Ecclesia, tanto magis detrahitur non tantum libertati Christianæ, sed et Christo et ejus fidei: dum vulgus ea quærit in ritibus, quæ quæreret 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 ecclesiæ existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit, omnes ecclesiarum, quæ 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. Hæc ille. Et nos hodie ritus diversos in celebratione coenæ 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 ecclesiæ in hujusmodi ritibus, sicut mediis, usæ 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, quæ 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 Ecclesiæ.

1. Opes habet Ecclesia Christi ex munificentia principum ac liberalitate fidelium, qui facilitates suas Ecclesiæ donarunt. Opus enim habet Ecclesia facultatibus, et habuit ab antiquo facultates ad res Ecclesiæ necessarias sustinendas. Ac verus usus opum Ecclesiæ quondam fuit, et nunc est, conservare doctrinam in scholis, et coetibus sacris, cum universo cultu, ritibus et ædificio 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 Ecclesiæ per injuriam temporis, et quorundam audaciam, inscitiam, ant avaritiam translatæ 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 præditos, et ne efferant se cæteris, sed serviant Domino assidue, in simplicitate et humilitate. Aptiores autem hi sunt curandis rebus divinis, quam qui privatis familiæ negotiis distrahuntur. Quod si adempto rursus dono, ustionem senserint durabilem, meminerint verbi Apostolici: Melius est nubere, quam uri (1 Cor. vii.).

2. Conjugium enim (incontinentiæ medicina et continentia ipsa est) institutum est ab ipso Domino Deo, qui ei liberalissime benedixit, ac virum ac foeminam inseparabiliter sibi mutuum adhærere, 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 incestæ fiant nuptiæ. 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 rixæ, dissidia, libidines et adulteria. Constituantur legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia, et omnem impudicitiam impudentiamque coërceant, et apud quos controversiæ matrimoniales transigantur.

3. Educentur quoque liberi a parentibus, in timore Domini: provideant item parentes liberis, memores Apostolicæ sententiæ: 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, quæ in vera fide fiunt a parentibus, per conjugii officia et oeconomiam, esse coram Deo sancta et vere bona opera, et placere hæc Deo non minus, quam preces, jejunia, atque eleemosynas. Sic enim docuit et Apostolus in epistolis suis, præcipue 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 Ecclesiæ, et impedire et obturbare potest plurimum. Si autem sit amicus, adeoque membrum Ecclesiæ, utilissimum excellentissimumque membrum est Ecclesiæ, quod ei permultum prodesse, eam denique peroptime juvare potest.

2. Ejus officium præcipuum 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 prædicationem 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 coërceat 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 cædere jussit. Coërceat et hæreticos (qui vere hæretici 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 quæsierit, nec aliter nisi bello suos servare possit. Et dum hæc 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 præstanda 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 æquis mandatis: denique pendant vectigalia atque tributa, et quæ hujus generis debita sunt, fideliter atque libenter. Et si salus publica patriæ 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, reipublicæ hostes, et seditiosos nebulones, denique omnes, quotquot officia debita præstare, vel palam, vel arte renuunt.

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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] Hæc 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; 'Quæ 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.' __________________________________________________________________

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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 für alle meine Sünden vollkommen bezahlet, und mich aus aller Gewalt des Teufels erlöset 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 Stücke sind dir nöthig zu wissen, daß du in diesem Troste seliglich leben und sterben mögest? How many things are necessary for thee to know, that thou in this comfort mayest live and die happily? Antwort. Answer. Drei Stücke: Erstlich, wie groß meine Sünde und Elend seien. Zum Andern, wie ich von allen meinen Sünden und Elend erlöset werde. Und zum Dritten, wie ich Gott für solche Erlösung 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 göttliche 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, Matthäi am 22sten: Du sollst lieben Gott, deinen Herrn, von ganzem Herzen, von ganzer Seele, von ganzem Gemüth und allen Kräften: dieß ist das vornehmste und größte Gebot. Das andere aber ist dem gleich: Du sollst deinen Nächsten 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 Nächsten 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 böse 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 Schöpfer 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 Sünden 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 untüchtig sind zu einigem Guten und geneigt zu allem Bösen? 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 zürnet schrecklich, beides über angeborne und wirkliche Sünden, 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 Sünde, welche wider die allerhöchste Majestät Gottes begangen ist, auch mit der höchsten, 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 Erlösung. OF MAN'S REDEMPTION. Frage 12. Question 12. Dieweil wir denn nach dem gerechten Urtheil Gottes zeitliche und ewige Strafe verdienet haben: wie möchten 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 müssen 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. Können wir aber durch uns selbst Bezahlung thun? Can we ourselves make this satisfaction? Antwort. Answer. Mit nichten: sondern wir machen auch die Schuld noch täglich größer. By no means; on the contrary, we daily increase our guilt. Frage 14. Question 14. Kann aber irgend eine bloße Creatur für 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 Sünde ertragen, und andere davon erlösen. 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 müssen wir denn für einen Mittler und Erlöser suchen? What manner of mediator and redeemer, then, must we seek? Antwort. Answer. Einen solchen, der ein wahrer und gerechter Mensch, und doch stärker 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 gesündiget hat, für die Sünde bezahle, aber Einer, der selbst ein Sünder wäre, nicht könnte für 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 möchte. 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 Erlösung 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 anfänglich im Paradies hat geoffenbaret, in der Folge durch die heiligen Erzväter und Propheten lassen verkündigen, und durch die Opfer und andere Ceremonien des Gesetzes vorgebildet, endlich aber durch seinen eingeliebten Sohn erfüllet. 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 für 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 Sünden, 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 nöthig 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 Allmächtigen, Schöpfer 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 Hölle; am dritten Tage wieder auferstanden von den Todten; aufgefahren gen Himmel; sitzet zu der Rechten Gottes, des allmächtigen 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 Sünden; 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 Erlösung. 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 göttlich 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 Allmächtigen, Schöpfer 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 Fürsehung erhält 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 allmächtiger 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 Fürsehung Gottes? What dost thou understand by the Providence of God? Antwort. Answer. Die allmächtige und gegenwärtige Kraft Gottes, durch welche Er Himmel und Erde, sammt allen Creaturen, gleich als mit seiner Hand noch erhält, und also regieret, daß Laub und Gras, Regen und Dürre, fruchtbare und unfruchtbare Jahre, Essen und Trinken, Gesundheit und Krankheit, Reichtum und Armuth, und alles nicht von ohngefähr, sondern von seiner väterlichen 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 für Nutzen bekommen wir aus der Erkenntniß der Schöpfung und Fürsehung 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 Widerwärtigkeit geduldig, in Glückseligkeit dankbar, und auf's Zukünftige 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 können. 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 Sünden, 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 verläugnen mit der That den einigen Seligmacher und Heiland Jesum, ob sie sich sein gleich rühmen. Denn entweder Jesus nicht ein vollkommener Heiland sein kann, oder die diesen Heiland mit wahrem Glauben annehmen, müssen alles in Ihm haben, das zu ihrer Seligkeit vonnöthen 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 Erlösung vollkommen offenbaret; und zu unserm einigen Hohenpriester, der uns mit dem einigen Opfer seines Leibes erlöset 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 Fürbitte vor dem Vater vertritt; und zu unserm ewigen König, der uns mit seinem Wort und Geist regieret, und bei der erworbenen Erlösung schützet und erhält. 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 Sünde und Teufel streite, und hernach in Ewigkeit mit Ihm über 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 natürliche 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 Sünde und aus aller Gewalt des Teufels nicht mit Gold oder Silber, sondern mit seinem theuren Blut ihm zum Eigenthum erlöset 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 Brüdern in allem gleich, ausgenommen die Sünde. 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 für Nutzen bekommst du aus der heiligen Empfängniß 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 Sünde, 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 Wörtlein: 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 Sünde des ganzen menschlichen Geschlechts getragen hat, auf daß Er mit seinem Leiden, als mit dem einigen Sühnopfer, unsern Leib und Seele von der ewigen Verdammniß erlösete, und uns Gottes Gnade, Gerechtigkeit und ewiges Leben erwürbe. 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 würde, und uns damit von dem strengen Urtheil Gottes, das über 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 wäre? 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 müssen leiden? Why was it necessary for Christ to suffer death? Antwort. Answer. Darum, weil wegen der Gerechtigkeit und Wahrheit Gottes nicht anders für unsere Sünden möchte 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 für uns gestorben ist, wie kommt's, daß wir auch sterben müssen? Since, then, Christ died for us, why must we also die? Antwort. Answer. Unser Tod ist nicht eine Bezahlung für unsere Sünde, sondern nur eine Our death is not a satisfaction for our sin, but only a dying to

Absterbung der Sünden, und Eingang zum ewigen Leben. sins and entering into eternal life. Frage 43. Question 43. Was bekommen wir mehr für 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, getödtet und begraben wird, auf daß die bösen Lüste 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 Hölle? [181] Why is it added: He descended into Hades? [182] Antwort. Answer. Daß ich in meinen höchsten 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 höllischen Angst und Pein erlöset. 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 nützet uns die Auferstehung Christi? What benefit do we receive from the resurrection of Christ? Antwort. Answer. Erstlich hat Er durch seine Auferstehung den Tod überwunden, daß Er uns der Gerechtigkeit, die Er uns durch seinen Tod erworben hat, könnte 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 Jünger 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, Majestät, 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 überall 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 gegenwärtig ist, so muß folgen, daß sie wohl außerhalb ihrer angenommenen Menschheit, und dennoch nichts desto weniger auch in derselben ist, und persönlich 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 nützet 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 Fürsprecher 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 nützet 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 schützet und erhält. 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 tröstet 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 Trübsal und Verfolgung mit aufgerichtetem Haupt eben des Richters, der sich zuvor dem Gerichte Gottes für mich dargestellt und alle Vermaledeiung von mir hinweggenommen hat, aus dem Himmel gewärtig bin, daß Er alle seine und meine Feinde in die ewige Verdammniß werfe, mich aber, sammt allen Auserwählten, 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 tröstet 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 auserwählte 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, schütze 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 Gläubigen als Glieder an dem Herrn Christo und allen seinen Schätzen 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 Sünden? What dost thou believe concerning the forgiveness of sins? Antwort. Answer. Daß Gott um der Genugthuung Christi willen aller meiner Sünden, auch der sündlichen 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 tröstet 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 gleichförmig 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 tröstet 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 gehöret, 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 gesündiget, und derselben keines je gehalten habe, auch noch immerdar zu allem Bösen geneigt bin, doch Gott ohne all mein Verdienst aus lauter Gnaden, mir die vollkommene Genugthuung, Gerechtigkeit und Heiligkeit Christi schenket und zurechnet, als hätte ich nie eine Sünde 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 für mich hat geleistet, wenn ich allein solche Wohlthat mit gläubigem 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 Würdigkeit 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 können aber unsere guten Werke nicht die Gerechtigkeit vor Gott oder ein Stück 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 gleichförmig sein muß, aber auch unsere besten Werke in diesem Leben alle unvollkommen und mit Sünden 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 zukünftigen 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 unmöglich 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 bestätigt 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: nämlich, daß er uns von wegen des einigen Opfers Christi, am Kreuz vollbracht, Vergebung der Sünden 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 bestätigt durch die heiligen Sacramente, daß unsere ganze Seligkeit stehe in dem einigen Opfer Christi, für 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 äußerliche Wasserbad eingesetzt, und dabei verheißen hat, daß ich so gewiß mit seinem Blut und Geist von der Unreinigkeit meiner Seele, das ist, allen meinen Sünden gewaschen sei, so gewiß ich äußerlich 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 Sünden It is to have the forgiveness of

von Gott aus Gnaden haben, um des Blutes Christi willen, welches er in seinem Opfer am Kreuz für uns vergossen hat; darnach auch durch den Heiligen Geist erneuert, und zu einem Glied Christi geheiliget sein, daß wir je länger je mehr der Sünde absterben, und in einem gottseligen, unsträflichen 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 Völker, 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 Sünden 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 äußerliche Wasserbad die Abwaschung der Sünden 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 Sünden. 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 Sünden? the washing of regeneration and the washing away of sins? Antwort. Answer. Gott redet also nicht ohne große Ursache: nämlich, nicht allein, daß Er uns damit will lehren, daß, gleichwie die Unsauberkeit des Leibes durch Wasser, also unsere Sünden durch's Blut und Geist Christi hinweg genommen werden; sondern vielmehr, daß Er uns durch dieß göttliche Pfand und Wahrzeichen will versichern, daß wir so wahrhaftig von unsern Sünden 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 gehören, und ihnen in dem Blut Christi die Erlösung von Sünden 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 Ungläubigen 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 Gütern 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 Gläubigen von diesem gebrochenen Brot zu essen, und von diesem Kelch zu trinken befohlen hat, zu seinem Gedächtniß, und dabei verheißen: Erstlich, daß sein Leib so gewiß für mich am Kreuz geopfert und gebrochen, und sein Blut für 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 tränke, 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 gläubigem Herzen das ganze Leiden und Sterben Christi annehmen, und dadurch Vergebung der Sünden 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 Gläubigen so gewiß mit seinem Leib und Blut speise und tränke, 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 für euch gebrochen wird; solches thut zu meinem Gedächtniß.'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 Gedächtniß.'Denn so oft ihr von diesem Brot esset, und von diesem Kelch trinket, sollt ihr des Herrn Tod verkündigen, 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 Sünden selbst wird, deren es allein ein göttlich 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: nämlich, 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 Gedächtniß empfangen, und daß all sein Leiden und Gehorsam so gewiß unser eigen sei, als hätten 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 für ein Unterschied zwischen dem Abendmahl des Herrn und der päpstlichen 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 Sünden 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 Sünden haben, es sei denn, daß Christus noch täglich für 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 Verläugnung des einigen Opfers und Leidens Jesu Christi [und eine vermaledeite Abgötterei].) [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 Sünden willen mißfallen, und doch vertrauen, daß dieselbigen ihnen verziehen, und die übrige Schwachheit mit dem Leiden und Sterben Christi bedeckt sei, begehren auch je mehr und mehr ihren Glauben zu stärken, 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 Ungläubige 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 geschmähet, und sein Zorn über 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 Schlüssel auszuschließen. of the keys to exclude such person until they amend their life. Frage 83. Question 83. Was ist das Amt der Schlüssel? What is the Office of the Keys? Antwort. Answer. Die Predigt des heiligen Evangeliums, und die christliche Bußzucht, durch welche beide Stücke das Himmelreich den Gläubigen aufgeschlossen und den Ungläubigen 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 Gläubigen verkündigt und öffentlich bezeuget wird, daß ihnen, so oft sie die Verheißung des Evangeliums mit wahrem Glauben annehmen, wahrhaftig alle ihre Sünden von Gott, um des Verdienstes Christi willen, vergeben sind; und hinwiederum allen Ungläubigen 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 zukünftigen 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 führen, nachdem sie etlichemal brüderlich vermahnet sind, und von ihren Irrthümern 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 erlöset 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 für seine Wohlthat erzeigen, und Er durch uns gepriesen werde. Darnach auch, daß wir bei uns selbst unsers Glaubens aus seinen Früchten gewiß seien, und mit unserm gottseligen Wandel unsern Nächsten 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. Können 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, Abgöttischer, Ehebrecher, Dieb, Geiziger, Trunkenbold, Lästerer, Räuber 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 Stücken stehet die wahrhaftige Buße oder Bekehrung des Menschen? In how many things does true repentance or conversion consist? Antwort. Answer. In zwei Stücken: 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 Sünde von Herzen lassen leid sein, und dieselbe je länger 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 Gutdünken oder Menschen-Satzung gegründet 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, geführet habe. Du sollst keine anderen Götter 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 Väter 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 Fünfte 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 tödten. 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 Nächsten. Thou shalt not bear false witness against thy neighbor. Das Zehnte Gebot. TENTH COMMANDMENT. Laß dich nicht gelüsten deines Nächsten Hauses; laß dich nicht gelüsten deines Nächsten 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 Nächster 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 Nächsten 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 Abgötterei, Zauberei, abergläubische 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, fürchten, und ehren; also, daß ich ehe alle Creaturen übergebe, 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 Abgötterei? 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 mögen 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. Mögen aber nicht die Bilder als der Laien Bücher 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 Götzen, 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 unnöthigem Schwören den Namen Gottes nicht lästern oder mißbrauchen, noch uns mit unserm Stillschweigen und Zusehen, solcher schrecklichen Sünden 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 Schwören Gottes Namen lästern so eine schwere Sünde, daß Gott auch über die zürnet, 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 Sünde größer ist, noch Gott heftiger erzürnet, denn Lästerung 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 schwören? 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 Nächsten Heil dadurch zu erhalten und zu fördern. Denn solches Eidschwören ist in Gottes Wort gegründet, 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 schwören? May we swear by the saints or any other creatures? Antwort. Answer. Nein: denn ein rechtmäßiger Eid No; for a lawful oath is a calling

ist eine Anrufung Gottes, daß Er, als der einige Herzenskündiger, der Wahrheit Zeugniß wolle geben, und mich strafen, so ich falsch schwöre, welche Ehre denn keiner Creatur gebühret. 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 öffentlich anzurufen, und das christliche Almosen zu geben. Zum andern, daß ich alle Tage meines Lebens von meinen bösen 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 fünften 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 gebührlichem 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 Nächsten weder mit Gedanken, noch mit Worten oder Geberden, viel weniger mit der That, durch mich selbst oder Andere, schmähen, hassen, beleidigen oder tödten; sondern alle Rachgierigkeit ablegen, auch mich selbst nicht beschädigen, oder muthwillig in Gefahr begeben soll. Darum auch die Obrigkeit, dem Todtschlag zu wehren, das Schwert trägt. 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 Tödten. 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 Nächsten, wie gemeldet, nicht tödten? 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 Nächsten lieben, als uns selbst, gegen ihn Geduld, Friede, Sanftmuth, Barmherzigkeit und Freundlichkeit erzeigen, seinen Schaden, so viel uns möglich, 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 züchtig 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 Räuberei, welche die Obrigkeit straft; sondern Gott nennet auch Diebstahl alle böse Stücke und Anschläge, damit wir unseres Nächsten Gut gedenken an uns zu bringen, es sei mit Gewalt oder Schein des Rechtes, als unrechtem Gewicht, Elle, Maß, Waare, Münze, Wucher, oder durch einiges Mittel, das von Gott verboten ist; dazu auch allen Geiz und unnütze 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 Nächsten Nutzen, wo ich kann und mag, fördere, gegen ihn also handele, wie ich wollte, daß man mit mir handelte, und treulich arbeite, auf daß ich dem Dürftigen in seiner Noth helfen möge. 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 Lästerer sei, Niemand unverhört und leichtlich verdammen helfe; sondern allerlei Lügen und Trügen, 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 Nächsten Ehre und Glimpf, nach meinem Vermögen, rette und fördere. 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 für und für von ganzem Herzen aller Sünde 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. Können 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 läßt 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 sündliche Art je länger je mehr erkennen, und [so viel] [185] desto begieriger Vergebung der Sünden und Gerechtigkeit in Christo suchen. Darnach, daß wir ohne Unterlaß uns befleißigen, und Gott bitten um die Gnade des Heiligen Geistes, daß wir je länger 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 nöthig? Why is prayer necessary for Christians? Antwort. Answer. Darum, weil es das vornehmste Stück 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 dafür 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 gehört zu einem solchen Gebet, das Gott gefalle, und von ihm erhört 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 gründlich erkennen, uns vor dem Angesicht seiner Majestät zu demüthigen. Zum dritten, daß wir diesen festen Grund haben, daß Er unser Gebet, unangesehen, daß wir's unwürdig sind, doch um des Herrn Christi willen gewißlich wolle erhören, 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 täglich Brot gieb uns heute. Und vergieb uns unsere Schulden, wie auch wir vergeben unsern Schuldigern. Und führe uns nicht in Versuchung, sondern erlöse uns vom Bösen. 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, nämlich, daß Gott unser Vater durch Christum worden sei, und wolle uns viel weniger versagen, warum wir ihn im Glauben bitten, denn unsere Väter 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 Majestät Gottes nichts Irdisches gedenken, und von seiner Allmächtigkeit 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 Allmächtigkeit, Weisheit, Güte, Gerechtigkeit, Barmherzigkeit und Wahrheit, heiligen, rühmen und preisen. Darnach auch, daß wir unser ganzes Leben, Gedanken, Worte und Werke dahin richten, daß dein Name um unsertwillen nicht gelästert, 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 länger je mehr unterwerfen; erhalte und mehre deine Kirche, und zerstöre die Werke des Teufels und alle Gewalt, die sich wider dich erhebt, und alle bösen Rathschläge, 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 täglich 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 fünfte Bitte? What is the fifth petition? Antwort. Answer. Vergieb uns unsere Schulden, wie auch wir vergeben unseren Schuldigern; das ist: Wollest uns armen Sündern alle unsere Missethat, auch das Böse, so uns noch immerdar anhänget, 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 Nächsten 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 führe uns nicht in Versuchung, sondern erlöse uns vom Bösen; das ist: Dieweil wir aus uns selbst so schwach sind, daß wir nicht einen Augenblick bestehen können, und dazu unsere abgesagten Feinde, der Teufel, die Welt, und unser eigen Fleisch, nicht aufhören uns anzufechten: so wollest Du uns erhalten und stärken durch die Kraft deines Heiligen Geistes, auf daß wir ihnen mögen 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 König, und aller Dinge mächtig, 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 Wörtlein: 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 erhöret ist, denn ich in meinem Herzen fühle, 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 'Kurpfälzischen 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 ecclésiastique des églises réformées, in Niemeyer's Collectio (pp. 313-320), and by Dr. Heppe, in the Zeitschrift für 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 Böckel.

We give the authoritative text, in modern spelling, from the edition published by the Société des livres religieux, at Toulouse, 1864: Confession de foi et discipline ecclésiastique des églises réformées 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 FRANÇOIS QUI DESIRENT VIVRE SELON LA PURETÉ DE L'EVANGILE DE NOSTRE SEIGNEUR IÉSUS 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 grâces à Dieu, de ce que n'ayans eu iusques icy aucun accés à vostre Maiesté, pour luy faire entendre la rigueur des persécutions que nous avons endurées, et endurons iournellement pour vouloir suyure la pureté de l'Evangile, et le repos de nostre conscience: maintenant il nous fait cet heur de veoir qu'avez la volonté de connoitre le mérite de nostre cause, suyvant l'Edit dernier donné à Amboise au moys de Mars, l'An présent 1559, qu'il a pleu à vostre Maiesté faire publier. Qui est la cause qu'à présent nous osons ouvrir la bouche: laquelle nous a esté parddevant fermée par l'iniustice et violence de plusieurs voz officiers, estans plustost incitez de haine contre nous, que de bonne affection à vostre service. Et à fin, Sire, que nous puissions pleinement informer vostre Maiesté de ce qui concerne cette cause, nous vous supplions très-humblement de voir et entendre nostre Confession de Foy, laquelle nous vous présentons: espérans qu'elle nous sera défence suffisante contre tous les blasmes et opprobres, dont iusques icy avons esté chargez à grand tort par ceux qui ont tousiours fait mestier de nous condamner, premier que nostre cause leur fust connevë. 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 répugne à la parole de Dieu, ne qui contrevienne à 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 à ce poinct, que puisque Dieu nous a suffisamment déclaré sa volonté par ses Prophètes et Apostres, et mesmes par la bouche de son fils nostre Seigneur Iésus Christ nous devons cet honneur et révérence à la parole de Dieu de n'y rien aioutter du nostre: mais de nous conformer entièrement à 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 très-raisonnable de préférer les commandemens de Dieu, qui est la vérité mesme, aux commandemens des hommes: qui de leur nature sont enclins à mensonge et vanité. Et quoy que noz adversaires prétendent à 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 Iésus Christ estre nostre Seul Sauveur et Rédempteur, 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 souillées du sang de voz poures suiets, lesquels n'espargnent point leurs vies pour maintenir cette mesme confession de Foy, ont bien peu faire entendre à 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 bonté et douceur de laquelle promettez user envers voz poures suiets, nous supplions très-humblement vostre Maiesté nous faire cette miséricorde, que de prendre en main la connaissance de la cause, pour laquelle estans poursvyvis à 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 très-humble service que nous vous devons. Qu'il plaise donq à vostre Maiesté, Sire, à lieu des feus et glaives dont on a usé parcidevant, faire décider nostre confession de Foy par la parole de Dieu: donnant permission et sevreté pour ce faire. Et nous espérons que vous-mesmes serez iuge de nostre innocence, connoissant qu'il n'y a en nous ny hérésie, ny rébellion aucune: mais que nous tendons seulement à ce but, de pouvoir vivre en saine conscience, servans à Dieu selon ses commandemens, et honorans vostre Maiesté en toute obéissance 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 nécessairement besoin d'estre, par la prédication de la parole de Dieu, retenus en nostre devoir et office tant envers luy: qu'envers vous: nous vous supplions très-humblement, Sire, qu'il nous soit permis d'estre quelquefois assemblez tant pour estre exhortez par la parole de Dieu à sa crainte, que pour estre conformez par l'administration des Sacremens que nostre Seigneur Iésus Christ a instituez en son Eglise. Et s'il plaist à vostre Maiesté nous donner lieu, auquel un chacun puisse voir ce qui se fait en noz assemblées, la seule veue nous absoudra de l'accusation de tant de crimes énormes, dont nosdittes assemblées ont esté diffamées parcidevant. Car on n'y pourra veoir que toute modestie et chasteté, et on n'y pourra ovyr que louanges de Dieu, exhortations à son service, et prières pour la conservation de vostre Maiesté et de vostre Royaume. Que s'il ne vous plaist nous faire tant de grâce, au moins qu'il nous soit permis de poursvyvre particulièrement 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 très-humblement, Sire, de croyre, que oyant lire cette supplication qui votis est maintenant présentée, vous oyez les cris et gémissemens d'une infinité de voz poures suiets qui implorent vostre miséricorde: à ce qu'elle esteigne les feus que la cruanté de voz iuges a allumez en vostre Royaume. Et ainsi qu'il nous soit loisible, servans à vostre Maiesté 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 à celui qui vous a élevé en vostre dignité 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 donné 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 réservées. 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 équité et iustice le throsne de vostre Maiesté: devant laquelle aussi il luy plaise nous faire trouver grâce, pour resentir quelque fruit de nostre présente supplication, à fin qu'ayons changé noz peines et afflictions à quelque repos et liberté, nous changeons aussi noz pleurs et larmes à une perpétuelle action de grâces à Dieu, et à vostre Maiesté, pour avoir fait chose à luy très-agréable, très-digne de vostre bonté et iustice, et très-nécessaire pour la conservation de voz plus humbles et plus obéissons 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 François, qui desirent vivre selon la pureté de l'évangile de notre Seigneur Jésus-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] éternelle, [190] invisible, [191] immuable, [192] infinie, [193] incompréhensîble, [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 miséricordieuse. [198] omnipotent; who is all-wise all-good, all-just, and all-merciful. II. Ce Dieu se manifeste tel aux hommes, [199] premièrement par ses oeuvres, tant par la création que par la conservation et conduite d'icelles. Secondement et plus clairement, par sa Parole, [200] laquelle au commencement révélée par oracles, [201] a été puis après rédigée par écrit [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 Moïse, savoir: Genèse, Exode, Lévitique, Nombres, Deutéronome. Item, Josué, 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, Néhémie, le livre d'Esther, Job, les Psaumes de David, les Proverbes ou sentences de Salomon; le livre de l'Ecclésiaste, dit le Prêcheur; 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'Esaïe, Jérémie, Lamentations de Jérémie, Ezéchiel, Daniel, Osée, Joël, Amos, Abdias, Jonas, Michée, Nahum, Abakuk, Sophonie, Aggée, 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 Apôtres. Item, les Epîtres de saint Paul, aux Romains une, aux Corinthiens deux, aux Galates une, aux Ephésiens une, aux Philippiens une, aux Colossiens une, aux Thessaloniciens deux, à Timothée deux, à Tite une, à Philémon une. Item, l'Epître aux Hébreux, l'Epître de saint Jacques, la première et la seconde Epîtres de saint Pierre, la première, la deuxième, et la troisième Epîtres de saint Jean, l'Epître de saint Jude. Item, l'Apocalypse ou Révélation 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 être canoniques, et la règle très-certaine de notre foi, [204] non tant par le commun accord et consentement de l'Eglise, que par le temoignage et persuasion intérieure du Saint-Esprit, qui nous les fait discerner d'avec les autres livres ecclésiastiques, 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 procédée de Dieu, [205] duquel seul elle prend son autorité, [206] et non des hommes. Et d'autant qu'elle est la règle de toute vérité, [207] contenant tout ce qui est nécessaire pour le service de Dieu et de notre salut, il n'est pas loisible aux hommes, ni même aux Anges, d'y ajouter, diminuer ou changer. [208] D'où il s'ensuit que ni l'antiquité, ni les coutumes, ni la multitude, ni la sagesse humaine, ni les jugements, ni les arrêts, ni les édits, ni les décrets, ni les conciles, ni les visions, ni les miracles, ne doivent être opposés à cette Ecriture sainte, [209] mais, au contraire, toutes choses doivent être examinées, réglées et réformées selon elle. [210] Et suivant cela, nous avouons les trois symboles, savoir: des Apôtres, de Nicée, et d'Athanase, parce qu'ils sont conformes à 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 confessée, il y a trois personnes, le Père, 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 Père, première cause, principe et origine de toutes choses. Le Fils, sa parole et sapience éternelle. Le Saint-Esprit, sa vertu, puissance et efficace. Le Fils éternellement engendré du Père. Le Saint-Esprit procédant éternellement de tous deux, les trois personnes non confuses, mais distinctes, et toutefois non divisées, mais d'une même essence, éternité, puissance et égalité. Et en cela avouons ce qui a été déterminé par les conciles anciens, et détestons toutes sectes et hérésies qui ont été rejetées 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 coopérantes, par sa vertu, sagesse et bonté incompréhensible, a créé toutes choses, nonseulement le ciel, la terre et tout ce qui y est contenu; mais aussi les esprits invisibles, [212] desquels les uns sont déchus et trébuches en perdition, [213] les autres ont persisté en obéissance. [214] Que les premiers s'étant corrompus en malice, sont ennemis de tout bien, par conséquent de toute l'Eglise. [215] Les seconds ayant été préservés par la grâce 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 élus. [216] and to promote the salvation of his elect. VIII. Nous croyons que non-seulement il a créé toutes choses, mais qu'il les gouverne et conduit, [217] disposant, ordonnant selon sa volonté, de tout ce qui advient au monde; [218] non pas qu'il soit auteur du mal, ou que la coulpe lui en puisse être imputée, [219] vu que sa volonté est la règle souveraine et infaillible de toute droiture et équité; [220] mais il a des moyens admirables de se servir tellement des diables et des méchants, 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 humilité les secrets qui nous sont cachés, sans nous enquérir par - dessus notre mesure; mais plutôt appliquons à notre usage ce qui nous est montré, en l'Ecriture sainte pour être en repos et sûreté, [222] d'autant que Dieu, qui a toutes choses sujettes à soi, veille sur nous d'un soin paternel, tellement qu'il ne tombera point un cheveu de notre tête sans sa volonté. [223] Et cependant il tient les diables et tous nos enne mis bridés, 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 été créé pur et entier, et conforme à l'image de Dieu, est, par sa propre faute, déchu de la grâce qu'il avait reçue, [225] et ainsi s'est aliéné de Dieu, qui est la fontaine de justice et de tous biens, en sorte que sa nature est du tout corrompue. Et étant aveuglé en son esprit, et dépravé en son coeur, a perdu toute intégrité sans avoir rien de reste. [226] Et bien qu'il ait encore quelque discrétion du bien et du mal, [227] nonobstant nous disons, que ce qu'il a de clarté, se convertit en ténèbres 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 volonté par laquelle il est incité à faire ceci ou cela, toutefois elle est du tout captive sous péché, en sorte qu'l n'a nulle liberté à 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 lignée d'Adam est infectée de telle contagion, qui est le péché originel, et un vice héréditaire, et non pas seulement une imitation, comme les Pélagiens ont voulu dire, lesquels nous détestons en leurs erreurs. Et n'estimons pas qu'il soit besoin de s'enquérir comme le péché vient d'un homme à 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 donné n'était pas pour lui seul, mais pour toute sa lignée; et ainsi, qu'en la personne d'icelui nous avons été dénués de tous biens, et sommes trébuches en toute pauvreté et malédiction. [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 péché, qui suffit à condamner tout, le genre humain, jusqu'aux petits enfants dès le ventre de la mère, et que pour tel il est réputé devant Dieu; [231] même qu'après le baptême, c'est toujours péché quant à la coulpe, bien que la condamnation en soit abolie aux enfants de Dieu, ne la leur imputant point par sa bonté gratuite. [232] Outre cela, que c'est une perversité produisant toujours des fruits de malice et de rebellion, [233] tels que les plus saints, encore qu'ils y résistent, ne laissent point d'être entachés d'infirmités 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 générale, en laquelle tous les hommes sont plongés, Dieu, retire ceux lesquels en son conseil éternel et immuable il a élus par sa seule bonté et miséricorde en notre Seigneur Jésus-Christ, sans considération 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 même corruption et condamnation, pour démontrer en eux sa justice, comme aux premiers il fait luire les richesses de sa miséricorde. [236] Car les uns ne sont point meilleurs que les autres, jusqu'à ce que Dieu les discerne, selon son conseil immuable qu'il a déterminé en Jésus-Christ devant la création du monde; et nul aussi ne se pourrait introduire à un tel bien de sa propre vertu, vu que de notre nature nous ne pouvons avoir un seul bon mouvement, ni affection, ni pensée, jusqu'à ce que Dieu nous ait prévenus 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 Jésus-Christ tout ce qui était requis à notre salut nous a été offert et communiqué. Lequel nous étant donné à salut, nous à été quant et quant fait sapience, sanctification et rédemption: en sorte qu'en déclinant de lui, on renonce à la miséricorde du Père, où 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 Jésus-Christ étant la sagesse de Dieu, et son Fils éternel, a revêtu notre chair, afin d'être Dieu et homme en une personne, [239] même homme semblable à nous, passible en corps et en âme, 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 été pur de toute macule. [240] Et quant à son humanité, qu'il a été vraie semence d'Abraham et de David, [241] bien qu'il ait été conçu par la vertu secrète du Saint-Esprit. [242] En quoi nous détestons toutes les hérésies qui ont anciennement troublé les Eglises; et notamment aussi les imaginations diaboliques de Servet, lequel attribue au Seigneur Jésus une divinité fantastique, d'autant qu'il le dit être idée et patron de toutes choses, et le nomme Fils personnel ou figuratif de Dieu; et finalement lui forge un corps de trois éléments incréés, ainsi mêle et détruit 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 même personne, savoir, Jésus-Christ, les deux natures sont vraiment et inséparablement conjointes et unies, demeurant néanmoins chacune nature en sa propriété distincte: [243] tellement que comme en cette conjonction la nature divine retenant sa propriété, est demeurée incréée, infinie et remplissant toutes choses; aussi la nature humaine est demeurée finie, ayant sa forme, mesure et propriété; [244] et même bien que Jésus-Christ en ressuscitant ait donné l'immortalité à 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 ôté la vérité de sa nature. Et ainsi, nous le considérons tellement en sa divinité, que nous ne le dépouillons point de son humanité. 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 bonté inestimable envers nous, en le livrant à la mort, et le ressuscitant pour accomplir toute justice et pour nous acquérir la vie céleste. [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 Jésus a offert en la croix, [246] nous sommes réconciliés à Dieu pour être tenus et réputés justes devant lui, parce que nous ne lui pouvons être agréables, ni être participants de son adoption, sinon d'autant qu'il nous pardonne nos fautes, et les ensevelit. [247] Ainsi nous protestons que Jésus-Christ est notre lavement entier et parfait, qu'en sa mort nous avons entière satisfaction, pour nous acquitter de nos forfaits et iniquités dont nous sommes coupables, et ne pouvons être délivrés que par ce remède. [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 fondée en la rémission de nos péchés, comme aussi c'est notre seule félicité, 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 présumer de nulles vertus, ni mérites, nous nous tenons simplement à l'obéissance de Jésus-Christ, laquelle nous est allouée, tant pour couvrir toutes nos fautes, que pour nous faire trouver grâce et faveur devant Dieu. Et de fait, nous croyons qu'en déclinant de ce fondement, tant peu que ce soit, nous ne pourrions trouver ailleurs aucun repos, mais serions toujours agités d'inquiétude: d'autant que jamais nous ne sommes paisibles avec Dieu, jusqu'à ce que nous soyons bien résolus d'être aimés en Jésus-Christ, vu que nous sommes dignes d'être haïs en nousmêmes. 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 liberté et privilège d'invoquer Dieu, avec pleine fiance qui'l se montrera notre Père. [251] Car nous n'aurions aucun accès au Père, si nous n'étions adressés par ce médiateur. Et pour être exaucés 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 acquérir 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 périsse point. [252] Et que cela se fait, d'autant que les promesses de vie qui nous sont données en lui, sont appropriées à notre usage, et en sentons l'effet quand nous les acceptons, ne doutant point qu'étant assurés par la bouche de Dieu, nous ne serons point frustres. [253] Ainsi la justice que nous obtenons par la foi, dépend des promesses gratuites par lesquelles Dieu nous déclare 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 illuminés en la foi par la grâce secrète du Saint-Esprit, tellement que c'est un don gratuit et particulier que Dieu départ à ceux que bon lui semble, en sorte que les fidèles n'ont de quoi s'en glorifier, étant obligés au double, de ce qu'ils ont été préférés aux autres. [255] Même que la foi n'est pas seulement baillée pour un coup aux élus pour les introduire au bon chemin, mais pour les y faire continuer aussi jusqu'au bout. [256] Car comme c'est à Dieu, de faire le commencement, aussi à est à 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 régénérés en nouveauté de vie, étant naturellement XXII. We believe that by this faith we are regenerated in newness of life, being by nature subject

asservis à pêche. [258] Or, nous recevons par foi la grâce de vivre saintement, et en la crainte de Dieu, en recevant la promesse gui nous est donnée 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 nécessairement les bonnes oeuvres. [259] Au reste, bien que Dieu, pour accomplir notre salut, nous régénère, nous réformant à 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 mériter que Dieu nous tienne pour ses enfants, parce que nous serions toujours flottants en doute et inquiétude, si nos consciences ne s'appuyaient sur la satisfaction par laquelle Jésus-Christ nous a acquittés. [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 à la venue de Jésus-Christ. [262] Mais bien que les cérémonies ne soient plus en usage, néanmoins la substance et vérité nous en est demeurée en la personne de celui auquel gît 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 prophètes, tant pour régler notre vie, que pour être confirmés 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 Jésus-Christ nous est donné pour seul avocat, [264] et qu'il nous commande de nous retirer privément en son nom vers son Père; [265] et même qu'il ne nous est pas licite de prier, sinon en suivant la forme que Dieu nous a dictée par sa Parole; [266] que tout ce que les hommes ont imaginé de l'intercession des Saints trépassés, n'est qu'abus et follace de Satan, pour faire dévoyer les hommes de la forme de bien prier. [267] Nous rejetons aussi tous autres moyens que les hommes présument avoir pour se racheter envers Dieu, comme dérogeants au sacrifice de la mort et passion de Jésus-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 procédée de cette même boutique, de laquelle sont aussi procédés les voeux monastiques, pélerinages, défenses du mariage, et de l'usage des viandes, l'observation cérémonielle des jours la confession auriculaire, les indulgences et toutes autres telles choses, par lesquelles on pense mériter grâce 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 mérite qui y est attaché, 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 Jésus-Christ que par l'Evangile, [269] nous croyons que l'ordre de l'Eglise, qui a été établi en son autorité, doit être sacré 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 écouter en révérence quand ils sont dûment appelés, et exercent fidèlement leur office. [271] Non pas que Dieu soit attaché à telles aides ou moyens inférieurs, mais parce qu'il lui plaît nous entretenir sous telle bride. En quoi nous détestons tous Fantastiques qui voudraient bien, en tant qu'en eux est, anéantir le ministère et prédication 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 à part, et se contenter de sa personne, mais que tous ensemble doivent garder et entretenir l'union de l'Eglise, se soumettant à l'instruction commune et au joug de Jésus-Christ; [272] et ce en quelque lieu, où Dieu aura établi 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 édits y soient contraires, que tous ceux qui ne s'y rangent, ou s'en séparent, contrarient à 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 fidèles qui s'accordent à suivre cette Parole et la pure religion qui en dépend, 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] Même quoiqu'ils s'efforcent, qu'il leur convient avoir incessamment recours à la rémission de leurs péchés, [276] néanmoins nous ne nions point que parmi les fidèles il n'y ait des hypocrites et réprouvés, 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 créance nous protestons que là où la parole de Dieu n'est point reçue, et où on ne fait nulle profession de s'assujettir à elle, et où il n'y a nul usage des sacrements, à 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 assemblées de la papauté, vu que la pure vérité de Dieu en est bannie, esquelles les sacrements sont corrompus, abâtardis, falsifiés ou anéantis du tout; et esquelles toutes superstitions et idolâtries ont la vogue. Nous tenons donc que tous ceux qui se mêlent en tels actes, et y communiquent, se séparent et se retranchent du corps de Jésus-Christ. [279] Toutefois, parce qu'il reste encore quelque petite trace de l'Eglise en la papauté, et même que la vertu et substance du baptême y est demeurée, joint que l'efficace du baptême ne dépend pas de celui qui l'administre, nous confessons ceux qui y sont baptisés n'avoir besoin d'un second baptême. [280] Cependant à cause des corruptions qui y sont, on n'y peut présenter 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 être gouvernée selon la police que notre Seigneur Jésus-Christ a établie.
[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 corrigés et réprimés, 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 affligés soient secourus en leurs necessities; et que les assemblées se fassent au nom de Dieu, esquelles grands et petits soient édifiés. 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 même autorité et égale puissance sous un seul chef, seul souverain et seul universel évêque, Jésus-Christ; [282] et pour cette cause, que nulle Eglise ne doit prétendre 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 ingérer de son autorité propre pour gouverner l'Eglise, mais que cela se doit faire par élection, 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 même de notre temps {auquel l'étât de l'Eglise était interrompu), que Dieu ait suscité des gens d'une façon extraordinaire pour dresser l'Eglise de nouveau, qui était en ruine et désolation. Mais, quoi qu'il en soit, nous croyons qu'il se faut toujours conformer à cette règle. Que tous pasteurs, surveillants et diacres aient témoignage d'être appelés à 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 élus pour être superintendants, avisent entre eux quel moyen ils devront tenir pour le régime de tout le corps, [285] et toutefois qu'ils ne déclinent nullement de ce qui nous en a été donné par notre Seigneur Jésus-Christ. [286] Ce qui n'empêche point qu'il n'y ait quelques ordonnances particulières en chacun lieu, selon que la commodité 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 obéisance. En quoi nous avons à suivre ce que notre Seigneur Jésus a déclaré quant à l'excommunication; [288] laquelle nous approuvons et confessons être nécessaire 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 ajoutés à la Parole pour plus ample confirmation, afin de nous être 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 grâce de Dieu, et par ce moyen aider et soulager notre foi, à cause de l'infirmité et rudesse qui est en nous, [289] et qu'ils sont tellement signes extérieurs, que Dieu opère 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 vérité est en Jésus-Christ; [291] et si on les sépare, ce n'est plus rien qu'ombrage et fumée. 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 à toute l'Eglise, desquels le premier, qui est le baptême, nous est donné pour témoignage de notre adoption; parce que là nous sommes entés au corps de Christ, à fin d'être lavés et nettoyés par son sang, et puis renouvelés en sainteté de vie par son Saint-Esprit. [292] Nous tenons aussi, bien que nous ne soyons baptisés qu'une fois, que le profit qui nous est là signifié s'étend à la vie et à la mort, à fin que nous ayons une signature permanente, que Jésus-Christ nous sera toujours justice et sanctification. [293] Or, bien que ce soit un sacrement de foi et de pénitence, néanmoins parce que Dieu reçoit en son Eglise les petits enfants avec leurs pères, nous disons que par l'autorité de Jésus-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 engendrés des fidèles doivent être baptisés. [294] Christ, that the children of believing parents should be baptized. XXXVI. Nous confessons que la sainte Cène {qui est le second sacrement) nous est un témoignage de l'union que nous avons avec Jésus-Christ,
[295] d'autant qu'il n'est pas seulement une fois mort et ressuscité pour nous, mais aussi nous repaît et nourrit vraiment de sa chair et de son sang, à ce que nous soyons un avec lui, et que sa vie nous soit commune. [296] Or, bien qu'il soit au ciel jusqu'à ce qu'il vienne pour juger tout le monde, [297] toutefois nous croyons que par la vertu secrète et incompréhensible 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 vérité, imagination, ni pensée; mais d'autant que ce mystère surmonte en sa hautesse la mesure de notre sens, et tout ordre de nature. Bref, parce qu'il est céleste, il ne peut être appréhendé 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 été dit), que tant en la cène qu'au baptême, Dieu nous donne réellement 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 là présenté. Et ainsi, tous ceux qui apportent à la table sacrée de Christ une pure foi, comme un vaisseau, reçoivent vraiment ce que les signes y testifient; c'est que le corps et le sang de Jésus-Christ ne servent pas moins de manger et de boire à l'âme, 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 étant un élément caduc, ne laisse pas de nous testifier en vérité le lavement intérieur de notre âme au sang de Jésus-Christ, par l'efficace de son Esprit, [300] et que le pain et le vin nous étant donnés en la cène, nous servent vraiment de nourriture spirituelle, d'autant qu'ils nous montrent comme à l'oeil la chair de Jésus-Christ nous être 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 Jésus 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 gouverné par lois et police, [303] afin qu'il y ait quelque bride pour réprimer les appétits désordonnés 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 établi les royaumes, républiques et toutes autres sortes de principautés, soit héréditaires ou autrement, et tout ce qui appartient à l'Etat de justice, et en veut être reconnu auteur: à cette cause il a mis le glaive en la main des magistrats pour réprimer les péchés commis non-seulement contre la seconde table des commandements de Dieu, mais aussi contre la première. Il faut donc, à cause de lui, que non-seulement on endure que les supérieurs dominant, [304] mais aussi qu'on les honore et prise en toute révérence, les tenant pour ses lieutenants et officiers, lesquels il a commis pour exercer une charge légitime 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 obéir à leurs lois et statuts, [305] payer tributs, impôts et autres devoirs, et porter le joug de subjection d'une bonne et franche volonté, encore qu'ils fussent infidèles, moyennant que l'empire souverain de Dieu demeure en son entier. [306] Ainsi nous détestons ceux qui voudraient rejeter les supériorities, mettre communauté 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] Jér. x. 7, 10; Luc. i. 37.
[195] Rom. xvi. 27.
[196] Matt. xix. 17.
[197] Jér. xii. 1.
[198] Exode xxxiv. 6, 7.
[199] Rom. i. 20.
[200] Héb. 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; Héb. i. 2.

[213] 2 Pierre ii. 4.
[214] Psa. ciii. 20, 21.
[215] Jean viii. 44.
[216] Héb. 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; Osée 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; Ecclés. vii. 10; Rom. v. 12; Ephés. 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; Ephés. i. 4; 2 Tim. i. 9.

[236] Exode ix. 16; Rom. ix. 22.
[237] Jér. x. 23; Ephés, i. 4, 5.

[238] 1 Cor. i. 30; Ephés. i. 6, 7; Col. i. 13, 14; Tite ii. 14.

[239] Jean i. 14; Philip. ii. 6.
[240]
[241] Héb. 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; Héb. 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; Héb. v. 7-9.
[247] 1 Pierre ii. 24, 25.

[248] Héb. ix. 14; Ephés. 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; Ephés. 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] Ephés. 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>; Ephés, 1, 22, 23.
[271] Matt. x. 40; Jean xiii. 20; Rom. x. 15.

[272] Psa. v. 8; xxii. 23; xlii. 5; Ephés. iv. 11; Héb. ii. 12.

[273] Actes iv. 19, 20; Héb. x. 25.

[274] Jér. vii. 4, 8, 11, 12; Matt. iii. 9; vii. 22; xxiv. 5.

[275] Ephés. 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; Ephés. 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; Ephés. 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; Ephés. 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 Brès (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 Société évanigelique Belge, at Brussels, 1850, under the title, La Confession de foi des églises réformées 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
ÉGLISES RÉFORMÉES WALLONNES ET FLAMANDES. REFORMED CHURCH.

[De l'ancien text du manuscrit authentique de 1580, avec la révision 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 éternel, [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 très-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. Premièrement: Par la création, conservation et gouvernement du monde universel, [319] d'autant que c'est devant nos yeux comme un beau livre, auquel toutes créatures, petites et grandes, servent de lettres pour nous faire contempler les choses invisibles de Dieu, savoir sa puissance éternelle et sa divinité, comme dit l'Apôtre 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 à connaître à nous plus manifestement et évidemment 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 été envoyée We confess that this Word of God was not sent nor delivered

ni apportée par volonté humaine: mais les saints hommes de Dieu ont parlé étant poussés du Saint-Esprit, comme dit saint Pierre. [321] Puis après, par le soin singulier que notre Dieu a de nous et de notre salut, il a commandé à ses serviteurs les Prophètes [322] et Apôtres
[323] de rédiger ses oracles par écrit: et lui-même a écrit de son doigt les deux Tables de la Loi. [324] Pour cette cause, nous appelons tels écrits: Écritures 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'Écriture Sainte aux deux volumes du l'ieux et du Nouveau Testament, qui sont livres canoniques, auxquels il n'y a rien à répliquer. 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 Moïse, le livre de Josué, des Juges, Ruth, les deux livres de Samuël, et deux des Rois, les deux livres des Chroniques dits Paralipomènes, le premier d'Esdras, Néhémie, Ester, Job, les Psaumes de David, les trois livres de Salomon, savoir: les Proverbes, l'Écclésiaste, et le Cantique; les quatre grands Prophètes: Esaïe, 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,

Jérémie, Ezéchiel, et Daniel. Puis les autres douze petits Prophètes: Osée, Joël, Amos, Abdias, Jonas, Michée, Nahum, Habacuc, Sophonie, Aggée, 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 Évangélistes, saint Matthieu, saint Marc, saint Luc, saint Jean; les Actes des Apôtres, les quatorze Épîtres de saint Paul: aux Romains, deux aux Corinthiens, aux Galates, Éphésiens, Philippiens, Colossiens, deux aux Thessaloniciens, deux à Timothée, à Tite, Philémon, aux Hébreux; et les sept Épîtres des autres Apôtres, savoir une de saint Jacques, deux de saint Pierre, trois de saint Jean, et une de saint Jude; enfin l'Apocalypse de saint Jean Apôtre. 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 SACRÆ SCRIPTURÆ. WHENCE DO THE HOLY SCRIPTURES DERIVE THEIR DIGNITY AND AUTHORITY. Nous recevons tous ces livres-là seulement, pour saints et canoniques, pour régler, fonder et établir notre foi, et croyons pleinement toutes les choses qui y sont contenues, non pas tant parce que l'Eglise les reçoit et approuve tels, mais principalement parce que le Saint-Esprit nous rend témoignage 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 approuvés tels par eux-mêmes; car les aveugles mêmes peuvent apercevoir que les choses adviennent qui y sont prédites. 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 différence entre ces saints livres et les livres apocryphes, qui sont le troisième et quatrième livre d'Esdras, le livre de Tobie, Judith, Sapience, Ecclésiastique, Baruc, ce qui a été ajouté à 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 Manassé, et les deux livres des Maccabées, lesquels l'Église 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 témoignage qui en est tiré, on puisse arrêter quelque chose de la foi ou religion chrétienne, tant s'en faut qu'ils puissent ramoindrir l'autorité 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 SACRÆ SCRIPTURÆ. THE SUFFICIENCY OF THE HOLY SCRIPTURES TO BE THE ONLY RULE OF FAITH. Nous croyons que cette Écriture Sainte contient parfaitement la volonté 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 être sauvé, y est suffisamment enseigné. [325] Car puisque toute la manière du service que Dieu requiert de nous y est très au long décrite, les hommes, même fussent-ils Apôtres, ne doivent enseigner autrement [326] que ce qui nous a été enseigné par les Saintes Écritures, encore même que ce fût un ange du Ciel, comme dit saint Paul: [327] car puisqu'il est défendu d'ajouter ni diminuer à la Parole de Dieu, [328] cela démontre bien que la doctrine est trés-parfaite et accomplie en toutes sortes. Aussi ne faut-il pas comparer les écrits des hommes, quelque saints qu'ils aient été, aux écrits divins, [329] ni la coutume à la vérité de Dieu [330] (car la vérité est par-dessus tout), ni le grand nombre, ni l'ancienneté, ni la succession des temps ni des personnes, ni les conciles, décrets, ou arrêts: car tous hommes d'eux-mêmes sont menteurs, [331] et plus vains que la vanité même. 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

à cette règle infaillible, [332] comme nous sommes enseignés de faire par les Apôtres, disant: Éprouvez les esprits s'ils sont de Dieu, [333] et: Si quelqu'un vient à 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 vérité et Parole de Dieu, nous croyons en un seul Dieu qui est une seule essence, [335] en laquelle il y a trois personnes
[336] réellement, et à la vérité, et éternellement distinguées selon leurs propriétés incommunicables, savoir: le Père, le Fils, et le Saint-Esprit; [337] le Père étant 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 Père. [341] Le Saint-Esprit, la Vertu et Puissance éternelle [342] procédante du Père et du Fils. [343] Et cependant une telle distinction ne fait pas que Dieu soit divisé en trois, puisque l'Écriture nous enseigne que le Père, 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 propriétés; de sorte, toutefois, que ces trois personnes ne sont qu'un seul Dieu. Il est donc manifeste que le Père n'est point le Fils, et que le Fils n'est point le Père: semblablement que le Saint-Esprit n'est pas le Père ni le Fils. Cependant ces personnes ainsi distinctes ne sont pas divisées, ni confondues, ni mêlées: car le Père n'a point pris chair ni aussi le Saint-Esprit, mais ç'a été seulement le Fils. [344] Le Père n'a jamais été sans son Fils ni sans son Saint-Esprit, parce que tous trois sont d'éternité égale, en une même essence. Il n'y a point de premier ni de dernier, car tous trois sont un en vérité et puissance, en bonté et miséricorde. 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 SCRIPTURÆ TESTIMONIA. THE PROOF OF THE FOREGOING ARTICLE OF THE TRINITY OF PERSONS IN ONE GOD. Nous connaissons toutes ces choses tant par les témoignages de la Sainte Écriture, que par les effets, et principalement par ceux-là que nous sentons en nous. Les témoignages des Écritures Saintes qui nous enseignent de croire cette sainte Trinité sont écrits en plusieurs lieux de l'Ancien Testament, qui n'ont point besoin de dénombrement, 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,

discrétion. Au livre de la Genèse Dieu dit: Faisons l'homme à notre image, et selon notre semblance, etc. [345] Dieu donc créa l'homme à son image: il les créa, dis-je, mâle et femelle. Voici Adam est fait comme l'un de nous. [346] Il appert par cela, qu'il y a pluralité de personnes en la Divinité, quand il dit: Faisons l'homme à notre image; et puis il montre l'unité quand il dit: Dieu créa, etc. Il est vrai qu'il ne dit point là combien il y a de personnes; mais ce qui nous est obscur en l'Ancien Testament nous est très-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 fût baptisé au Jourdain, [347] la voix du Père a été entendue, disant: Celui-ci est mon Fils bien-aimé; le Fils est vu en l'eau, et le Saint-Esprit apparaît en forme de colombe. De même au baptême de tous fidèles cette façon a été ordonnée de Christ: Baptisez toutes les nations au nom du Père et du Fils et du Saint-Esprit. [348] En l'Évangile selon Saint Luc, l'ange Gabriel parle ainsi à Marie, mère de notre Seigneur: Le Saint-Esprit surviendra en toi et la vertu du Souverain te couvrira de son ombre, c'est pourquoi ce qui naîtra 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 appelé le Fils de Dieu. [349] Et ailleurs il est dit: La grâce de notre Seigneur Jésus-Christ, et la charité de Dieu, et la communication du Saint-Esprit soient avec vous. [350] Il y en a trois qui donnent témoignage au Ciel, le Père, la Parole, et le Saint-Esprit et ces trois sont un. [351] Dans tous ces passages nous sommes à plein enseignés 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 Père est appelé notre Créateur par sa vertu.
[353] Le Fils est notre Sauveur et Rédempteur 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 Trinité a toujours été maintenue en la vraie Église, depuis le temps des Apôtres jusqu'à présent, contre les Juifs, les Mahométans, 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 Chrétiens et Hérétiques, comme Marcion, Manès, Praxéas, Sabellius, Paul de Samosate, Arius et autres semblables, lesquels à bon droit ont été condamnés par les Saints Pères. 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 matière les trois symboles, celui des Apôtres, ceux de Nicée et d'Athanase, et semblablement ce qui en a été déterminé par les Anciens conformément à 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 ÆTERNA DEITATE FILII DEI, DOMINI NOSTRI JESU CHRISTI. JESUS CHRIST IS TRUE AND ETERNAL GOD. Nous croyons que Jésus-Christ, quant à sa nature divine, est Fils unique de Dieu, [356] éternellement engender, [357] n'étant ni fait ni créé (car il serait créature), d'une essence avec le Père, [358] coêternel, [359] la marque engravée de la personne du Père, et la splendeur de sa glorie, [360] étant en tout semblable à Lui; [361] lequel est Fils de Dieu non point seulement depuis qu'il a pris notre nature, mais de toute éternité; [362] comme ces témoignages nous enseignent, étant rapportés l'un à l'autre. Moyse dit que Dieu a créé 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 été créées par la Parole, laquelle il appelle Dieu. [364] L'Apôtre dit que Dieu a fait les siècles par son Fils. [365] Saint-Paul dit encore que Dieu a créé toutes choses par Jésus-Christ. [366] Il faut donc que celui qui est nommé Dieu, Parole, Fils, et Jésus-Christ, ait déjà été lorsque toutes choses ont été créées par lui. [367] C'est pourquoi le prophète Michée dit: Son issue est dès les jours d'éternité. [368] Et l'Apôtre: Il est sans commencement de jours, sans fin de vie. [369] Il est donc le vrai Dieu éternel, 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 .ÆTERNA DEITATE SPIRITUS SANCTI. THE HOLY GHOST IS TRUE AND ETERNAL GOD. Nous croyons et confessons aussi que le Saint-Esprit procède éternellement du Père [370] et du Fils, [371] n'étant ni fait, ni créé, ni aussi engendré, mais seulement procédant des deux; lequel est la troisième personne de la Trinité en ordre, d'une même essence et majesté et gloire avec le Père et le Fils, étant vrai et éternel 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 Écritures 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 Père a créé de rien le ciel et la terre, et toutes créatures, quand bon lui a semblé, par sa Parole, c'est-à-dire par son Fils, [373] donnant à chaque créature leur être, forme et figures, et divers offices pour servir à leur Créateur: et que maintenant même il les soutient et gouverne toutes selon sa providence éternelle et par sa vertu infinie, [374] pour servir à l'homme, [375] afin que l'homme serve à son Dieu. [376] Il a aussi créé les anges bons [377] pour être ses messagers [378] et pour servir à ses élus: [379] desquels les uns sont trébuches de l'excellence en laquelle Dieu les avait créés, en perdition éternelle; [380] et les autres ont persisté et demeuré en leur premier état, par la grâce de Dieu. [381] Les diables et esprits malins sont tellement corrompus, qu'ils sont ennemis de Dieu et de tout bien, épiant l'Église 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 détruire et gâter par leurs tromperies; [383] c'est pourquoi, par leur propre malice, ils sont condamnés à perpétuelle damnation, attendant de jour en jour leurs tourments. [384] Et sur ceci nous détestons l'erreur des Sadducéens qui nient qu'il y ait des esprits et des anges, [385] et aussi l'erreur des Manichéens qui disent que les diables ont leur origine d'eux-mêmes, étant mauvais de leur propre nature sans avoir été 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, après avoir créé toutes choses, ne les a pas abandonnées à l'aventure ni à fortune; mais les conduit et gouverne de telle façon, selon sa sainte volunté, [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 bonté est tellement grande et incompréhensible, que même 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 très-bien et justement son oeuvre, quand même le diable et les méchants font injustement. [388] Et quant à ce qu'il fait outrepassant le sens humain, nous ne voulons nous en enquérir curieusement plus que notre capacité ne porte, mais, en toute humilité et révérence, nous adorons les justes jugements de Dieu qui nous sont cachés, [389] nous contentant d'être 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 enseignés par elle, què rien ne nous peut arriver à l'aventure, mais par l'ordonnance de notre bon Père céleste, lequel veille pour nous par un soin paternel, tenant toutes créatitres sujettes à lui;
[390] de sorte que pas un des cheveux de notre tête {car ils sont tous nombrés) ni même un petit oiseau, ne peut tomber en terre, sans la volonté de notre Père. [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 volonté. 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 Épicuriens, qui disent que Dieu ne se mêle de rien et laisse aller toutes choses à 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 créé l'homme du limon de la terre, et l'a fait et formé à 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 été en honneur, il n'en a rien su; et n'a pas reconnu son excellence, [394] mais s'est volontairement assujetti au péché, et par conséquent à mort et à malédiction, en prêtant l'oreille à la parole du diable. [395] Car il a transgressé le commandement de vie qu'il avait reçu, [396] et s'est retranché de Dieu, qui était sa vraie vie, par son péché, [397] ayant corrompu toute sa nature, [398] par où il s'est rendu coupable de mort corporelle et spirituelle, [399] et étant devenu méchant, pervers, corrompu en toutes ses voies, a perdu tous ses excellents dons qu'il avait reçus 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 demeuré 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 lumière en nous est converti en ténèbres, [403] comme l'Écriture nous enseigne, disant: La lumière luit dans les ténèbres et les ténèbres ne l'ont point comprise [404] où saint Jean appelle les hommes ténèbres. 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 péché, [405] et ne peut aucune chose, s'il ne lui est donné du Ciel; [406] car qui est-ce qui se vantera de pouvoir faire quelque bien, comme de soi-même, puisque Christ dit: Nul ne peut venir à moi si mon Père qui m'a envoyé, ne l'attire? [407] Qui alléguera sa volonté, entendant que l'affection de la chair est inimitié 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 pensée? 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-mêmes mais que notre capacité est de Dieu? [410] C'est pourquoi ce que dit l'Apôtre doit à bon droit demeurer ferme et arrêté, que Dieu fait en nous le vouloir et le faire selon son bon plaisir. [411] Car il n'y a ni entendement ni volonté conforme à celle de Dieu si Christ n'y a opéré, 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 désobéissance d'Adam, le péché originel a été répandu par tout le genre humain; [413] lequel péché est une corruption de toute la nature, et un vice héréditaire, duquel même sont entachés les petits enfants au ventre de leur mère: [414] et qui produit en l'homme toute sorte de péché, y servant de racine, [415] dont il est tant vilain et énorme devant Dieu qu'il est suffisant pour condamner le genre humain, [416] et n'est pas aboli même par le baptême, ou déraciné du tout, vu que toujours les bouillons en sortent comme d'une malheureuse source; quoique toutefois il ne soit point imputé à 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 pardonné par sa grâce et miséricorde, non point afin qu'ils s'endorment, mais afin que le sentiment de cette corruption fasse souvent gémir les fidèles, désirant d'être délivrés du corps de cette mort. [417] Sur cela nous rejetons l'erreur des Pélagiens qui disent que ce péché 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 PRÆDESTINATIONE DIVINA. OF ETERNAL ELECTION. Nous croyons que toute la race d'Adam étant ainsi précipitée en perdition et ruine par la faute du premier homme, Dieu s'est démontré tel qu'il est, savoir miséricordieux et juste: [418] miséricordieux, en retirant et sauvant de cette perdition ceux qu'en son conseil éternel et immuable il a élus et choisis par sa pure bonté en Jésus- Ohrist notre Seigneur, sans aucun égard de leurs oeuvres; [419] juste, en laissant les autres en leur ruine et trébuchement où ils se sont précipités. [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 bonté, voyant que l'homme s'était ainsi précipité en la mort, tant corporelle que spirituelle, et rendu entièrement malheureux, s'est lui-même mis à le chercher, lorsque l'homme s'enfuyait de lui tout tremblant, [421] et l'a consolé, lui faisant promesse de lui donner son Fils, fait de femme, pour briser la tête 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 Pères, par la bouche de ses saints Prophètes, [423] en envoyant son propre Fils unique et éternel au monde, au temps ordonné par lui; lequel a pris la forme de serviteur, fait à la ressemblance des hommes, [424] prenant vraiment à soi une vraie nature humaine, avec toutes ses infirmités (excepté le péché), [425] étant conçu 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 âme humaine, [427] afin qu'il fût vrai homme: car puisque l'âme était aussi bien perdue que le corps il fallait qu'il prît à soi tous les deux pour les sauver ensemble. C'est pourquoi nous confessons--contre l'hérésie des Anabaptistes, niant que Christ a pris chair humaine de sa mère--que Christ a participé à la même 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 Jessé; [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 été fait semblable à ses frères, excepté le péché; [438] de sorte qu'il est par ce moyen vraiment notre Emmanuel, c'est-à-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 été unie et conjointe inséparablement 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 propriétes distinctes. Ainsi que la nature divine est toujours demeurée incréée, sans commencement de jours ni fin de vie, [440] remplissant le ciel et la terre: la nature humaine n'a pas perdu ses propriétiés, mais est demeurée créature, ayant commencement de jours, étant d'une nature finie et retenant tout ce qui convient à un vrai corps. [441] Et encore que par sa résurrection il lui ait donné immortalité, néanmoins il n'a pas changé, la vérité de sa nature humaine; attendu que notre salut et résurrection dépendent aussi de la vérité de son corps. Mais ces deux natures sont tellernent unies ensemble en une personne, qu'elles n'ont pas même été separées par sa mort. Ce qu'il a done en mourant recommandé a son Père c'était 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 à l'humaine, même étant gisante au tombeau; et la divinité ne laissait d'être en lui, comme elle était en lui quand il était petit enfant, quoique pour un peu de temps elle ne se démontrât 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. Voilà pourquoi nous le confessons être vrai Dieu et vrai homme: vrai Dieu pour vaincre la mort par sa puissancë, et vrai homme, afin qu'il pût mourir pour nous selon l'infirmité 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 JUSTITlÆ ET MISERICORDIÆ DEI IN CHRISTO. GOD HATH MANIFESTED HIS JUSTICE AND MERCY IN CHRIST. Nous croyons que Dieu étant très-parfaitement miséricordieux et aussi très-juste, a envoyé son Fils prendre la nature en laquelle la désobéissance avait été commise, pour porter, en elle, la punition du péché par sa très-rigoureuse mort et passion [443] Dieu donc a déclaré sa justice envers son Fils, chargé de nos péchés, [444] et a répandu sa bonté et miséricorde sur nous, coupables et dignes de damnation, nous donnant son Fils à 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 très-parfait amour, et le ressuscitant pour notre justification;
[445] afin que par lui nous eussions immortalité et vie éternelle. 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 Jésus-Christ est grand Sacrificateur éternellement, avec serment, selon l'ordre de Melchisédec, [446] et s'est présenté en notre nom devant son Père, pour apaiser sa colère avec pleine satisfaction, [447] en s'offrant lui-même sur l'autel de la croix, et répandant son précieux sang pour la purification de nos péchés, comme les Prophètes avaient prédit: car il est écrit que le châtiment qui nous procure la paix a été mis sur le Fils de Dieu, et que nous sommes guéris par ses plaies; qu'il a été mené à la morte comme un agneau, mis au rang des pécheurs; [448] condamné comme malfaiteur par Ponce Pîlate, quoiqu'il le prononçât innocent. [449] Il a donc payé ce qu'il n'avait point ravi, [450] et a souffert, lui juste pour les injustes, [451] même 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 âme, de sorte que sentant l'horrible punition due à nos péchés, sa sueur devint comme grumeaux de sang découlant en terre.
[452] Il a crié: Mon Dieu, mon Dieu, pourquoi m'as-tu délaissé? [453] et a enduré tout cela pour la rémission de nos péchés. C'est pourquoi, à bon droit, nous disons avec saint Paul, que nous ne connaissons autre chose sinon Jésus-Christ et Jésus-Christ crucifié; [454] nous estimons toutes choses comme de l'ordure, en comparaison de l'excellence de la connaissance de notre Seigneur Jésus-Christ; [455] nous trouvons toutes consolations en ses plaies, et n'avons besoin de chercher ni inventer d'autre moyen pour nous réconcilier avec Dieu, que ce seul et unique sacrifice une fois fait, lequel rend les fidèles parfaits à perpétuité;
[456] c'est aussi la cause pourquoi il a été appelé par l'ange de Dieu, Jésus, c'est-à-dire Sauveur, vu qu'il devait sauver son peuple de ses péchés. [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 mystère, 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 Jésus-Christ avec tous ses mérites, et le fait sien, [458] et ne cherche plus rien hors de lui.
[459] Car il faut nécessairement que ce qui est requis pour notre salut ne soit point tout en Jésus-Christ; ou, si tout y est, que celui qui a Jésus-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 blasphème trop énorme contre Dieu; car il s'ensuivrait que Jésus-Christ ne serait que demi Sauveur. C'est pourquoi, à juste cause, nous disons avec saint Paul, que nous sommes justifiés par la seule foi, ou par la foi sans les oeuvres. [461] Cependant nous n'entendons pas à proprement parler, que ce soit la foi même qui nous justifie; car elle n'est que l'instrument par lequel nous embrassons Christ notre justice: mais Jésus-Christ nous allouant tous ses mérites 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 étant fait nôtres, nous sont plus que suffisants pour nous absoudre de nos pêchês. 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 béatitude gît en la rémission de nos péchés à cause de Jésus-Christ, et qu'en cela est contenue notre justice devant Dieu, comme David et saint Paul nous enseignent, déclarant la béatitude de l'homme, à qui Dieu alloue justice sans oeuvres. [463] Et le même Apôtre dit que nous sommes justifiés gratuitement ou par grâce, par la rédemption qui est en Jésus-Christ. [464] C'est pourquoi nous tenons ce fondement ferme à jamais, donnant toute gloire à Dieu, [465] en nous humiliant et reconnaissant tels que nous sommes, sans rien présumer de nous mêmes ni de nos mérites, [466] et nous nous appuyons et reposons en la seule obéissance de Christ crucifié; [467] laquelle est nôtre, quand nous croyons en lui. [468] Elle est suffisante pour couvrir tontes nos iniquités, 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 assurés, éloignant de notre conscience la crainte, l'horreur et l'èpouvantement, pour nous approcher de Dieu [469] sans faire comme notre premier père Adam, lequel tremblant se voulait couvrir avec des feuilles de figuier. [470] Et de fait s'il nous fallait comparaître devant Dieu étant appuyés tant peu que ce soit sur nous, ou sur quelque autre créature, hélas! 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 justifié. [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 étant engendrée en l'homme par l'ouïe de la Parole de Dieu et par l'opération du Saint-Esprit, [473] le régénère, et le fait un nouvel homme, le faisant vivre d'une nouvelle vie, [474] l'affranchissant de la servitude du péché. [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-mêmes et craignant d'être condamnés. 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'Écriture appelle foi opérante par la charité, [478] laquelle induit l'homme à s'exercer dans les oeuvres que Dieu a commandées par sa Parole; lesquelles oeuvres procédant de la bonne racine de foi, sont bonnes et reçues devant Dieu, puisqu'elles sont toutes sanctifiées par sa grâce. Cependant elles ne viennent point en compte pour nous justifier: [479] car c'est par la foi en Christ que nous sommes justifiés même avant de faire de bonnes oeuvres; [480] autrement elles ne pourraient être bonnes, non plus que le fruit d'un arbre ne peut être bon, que premièrement 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 mériter {car que mériterions-nous?) mais plutôt nous sommes redevables à 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 à ce qui est écrit: Quand vous aurez fait tout ce qui vous est commandé, dites: Nous sommes des serviteurs inutiles, ce que nous dévions 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 rémunère les bonnes oeuvres, mais c'est par sa grâce 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 souillée par notre chair, et aussi digne de punition, [487] et quand nous en pourrions montrer une, la mémoire d'un seul péché suffit pour la rejeter devant Dieu: de cette manière nous serions toujours endoute et flottant çà et là sans aucune certitude; et nos pauvres consciences seraient toujours tourmentées, si elles ne se reposaient sur le mérite 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 cérémonies et figures de la Loi ont cessé à 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 être ôté entre les Chrétiens. [490] Toutefois la vérité et la substance nous en demeurent en Jesus-Christ, en qui elles ont leur accomplissement; cependant nous usons encore des témoignages pris de la Loi et des Prophètes pour nous confirmer en l'Evangile, [491] et aussi pour régler notre vie en toute honêteté, à la gloire de Dieu, suivant sa volonté. 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 Médiateur et Avocat Jesus-Christ, le juste, [492] qui pour cette cause a été fait Homme, unissant ensemble la nature divine et humaine, afin que nous hommes ayons entrée vers la majesté divine: autrement nous n'y aurions point d'entrée. Mais ce Médiateur que le Père nous a donné entre lui et nous, ne nous doit pas épouvanter par sa grandeur, pour nous en faire chercher un autre à notre fantaisie: [493] car il n'y a personne ni au ciel ni en terre entre les créatures, 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 Jésus-Christ, [494] lequel, bien qu'il fût en la forme de Dieu, s'est anéanti lui-même, prenant la forme d'homme et de serviteur pour nous, [495] et s'est fait en tout semblable à ses frères. 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 même que nous étions ses ennemis? [496] Et s'il en faut trouver un qui ait crédit et puissance, qui est celui qui en a autant que celui qui est assis à la droite du Père, et qui a toute puissance au ciel et en la terre? [497] Et qui sera plutôt exaucé que le propre Fils de Dieu bien aimé? 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 défiance donc a amené cette coutume de déshonorer les saints au lieu de les honorer, faisant ce que jamais ils n'ont fait ni demande; mais l'ont rejeté constamment, et selon leur devoir, comme il appert par leurs écrits. [498] Il ne faut pas ici alléguer que nous ne sommes pas dignes: car il n'est point ici question de présenter nos prières sur notre dignité 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 dignité de Jésus-Christ, [499] duquel la justice est nôtre 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, à bon droit, l'Apôtre nous voulant ôter cette folle crainte, ou plutôt défiance, nous dit que Jésus-Christ a été fait en tout semblable à ses frères, afin qu'il fût souverain sacrificateur, miséricordieux et fidèle pour purifier les péchés du peuple: car parce qu'il a souffert étant tenté, il est aussi puissant pour secourir ceux qui sont tentés. [500] Et puis après, afin de nous donner meilleur courage d'approcher près de lui, il dit: Nous donc ayant un souverain sacrificateur, Jésus Fils de Dieu, qui est entré aux cieux, tenons la confession: car nous n'avons point un souverain sacrificateur qui ne puisse avoir compassion de nos infirmités, mais qui a été tenté de même que nous en toutes choses excepté le péché; allons donc avec confiance au trône de la grâce, afin que nous obtenions miséricorde, et trouvions grâce pour être aides. [501] Le même Apôtre dit que nous avons liberté 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 Jésus: Allons donc, dit-il, en certitude de foi, etc. [502] Et encore: Christ a perpétuelle sacrificature; c'est pourquoi il peut sauver en plein ceux qui s'approchent de Dieu par lui, toujours vivant pour intercéder pour eux. [503] Que faut-il davantage? puisque Christ lui-même prononce: Je suis la voie, la vérité, la vie: nul ne peut venir à mon Père, sinon par moi. [504] A quel propos chercherons-nous un autre avocat? [505] puisqu'il a plu à Dieu de nous donner son Fils pour être notre Avocat. [506] Ne le laissons point là pour en prendre un autre, ou plutôt chercher sans jamais trouver: car quand Dieu nous l'a donné, il savait bien que nous étions pécheurs. 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 Père céleste par Christ notre seul Médiateur, comme nous sommes enseignés par l'Oraison Dominicale, [507] étant assurés que tout ce que nous demanderons au Père 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 Église catholique ou universelle,
[509] We believe and profess one catholic or universal Church, which is

laquelle est une sainte congrégation et assemblée des vrais fidèles Chrétiens, attendant tout leur salut en Jésus-Christ, étant lavés par son sang, et sanctifiés et scellés 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 Église a été dès le commencement du monde, et sera ainsi jusqu'à la fin, [510] comme il appert en ce que Christ est Roi éternel, qui ne peut être sans sujets. [511] Et cette sainte Église 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 éteinte; [513] comme le Seigneur pendant un temps si dangereux qu'était celui d'Achab, s'est réservé sept mille hommes, qui n'ont pas ployé le genou devant Bàal. [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 Église n'est point située, attachée ni limitée en un certain lieu, ou à certains personnages; mais elle est répandue et dispersée par tout le monde, étant toutefois jointe et unie de coeur et de volonté, [515] en un même 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 assemblée et congrégation, est l'assemblée des sauvés, et qu'il n'y a point de salut hors d'elle,
[517] que nul, de quelque état et qualité qu'il soit, ne se doit retirer à part pour se contenter de sa personne, [518] mais tous ensemble s'y doivent ranger et unir, entretenant l'unité de l'Église,
[519] en se soumettant à son instruction et discipline, ployant le col sous le joug de Jésus-Christ, [520] et servant à l'édification des frères, selon les dons que Dieu a mis en eux, comme membres communs d'un même corps; [521] et, afin que cela se puisse mieux garder, c'est le devoir de tous fidèles, selon la Parole de Dieu, de se séparer de ceux qui ne sont point de l'Eglise [522] pour se ranger à cette assemblée, en quelque lieu que Dieu l'ait mise, [523] encore que les magistrats, et les édit s des Princes fussent contraires, et que la mort et punition corporelle en dépendît. [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 à 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 VERÆ ECCLESIÆ. 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 Église, à cause que toutes les sectes qui sont aunjourd'hui au monde se couvrent de ce nom d'1 Église. 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 mêlés parmi les bons en l'Eglise, et cependant n'en sont point, bien qu'ils y soient présents quant au corps;1 [525] mais nous parlons de distinguer le corps et la communion de la vraie Église d'avec toutes autres sectes qui se disent être l'Église. 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 connaître la vraie Église sont telles: Si l'Église use de la pure prédication de l'Évangile; [526] si elle use de la pure administration des sacrements, comme Christ les a ordonnés; [527] si la discipline ecclésiastique 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 règle selon la pure Parole de Dieu, rejetant toutes choses contraires à elle, [529] tenant Jésus-Christ pour le seul chef. [530] Par cela on peut être assuré de connaître la vraie Église, et n'est le devoir d'aucun d'en être séparé. Et quant à ceux qui sont de l'Eglise, on les peut connaître par les marques des Chrétiens; savoir par la foi, [531] et quand, ayant reçu un seul sauveur Jésus-Christ, [532] ils fuient le péché et suivent justice, [533] aimant le vrai Dieu et leurs prochains, sans se détourner à droite ou à gauche, crucifiant leur chair avec ses faits;
[534] non pas toutefois qu'il n'y ait une grande infirmité en eux, mais ils combattent contre par l'Esprit, tous les jours de leur vie, [535] ayant continuellement recours au sang, à la mort, passion et obéissance du Seigneur Jésus, par lequel ils ont rémission de leurs péchés 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 à la fausse Église, elle s'attribue à elle et à ses ordonnances plus d'autorité qu'à 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 ordonné par sa Parole; mais elle y ajoute et diminue, comme il lui plait; elle se fonde sur les hommes plus que sur Jésus-Christ; elle persécute ceux qui vivent saintement selon la Parole de Dieu, [539] et qui la reprennent de ses vices, de ses avarices de ses idolâtries. [540] Ces deux Églises sont aisées à connaître 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 ECCLESIÆ. CONCERNING THE GOVERNMENT OF, AND OFFICES IN, THE CHURCH. Nous croyons, que cette vraie Église doit être gouvernée selon la police spirituelle que notre Seigneur nous a enseignée par sa Parole: savoir qu'il y ait des Ministres ou Pasteurs pour prêcher la Parole de Dieu et administrer les sacrements; [541] qu'il y ait aussi des Surveillants et des Diacres, pour être avec les Pasteurs, comme le sénat de l'Église, [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 corrigés 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 affligés soient secourus et consolés, selon qu'ils en ont besoin. Par ce moyen toutes choses iront bien et par bon ordre en l'Église, quand de tels personnages seront élus fidèles et selon la règle qu'en donne saint Paul à Timothée. [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 ECCLESIÆ. OF THE MINISTERS, ELDERS, AND DEACONS. Nous croyons que les Ministres de la Parole de Dieu, [545] les Anciens, et les Diacres, [546] doivent être élus en leurs offices par élection légitime de l'Église, avec l'invocation du nom de Dieu, avec ordre, comme la Parole de Dieu enseigne. Chacun donc doit bien se donner garde de s'ingérer par moyens illicites, mais doit attendre le temps qu'il soit appelé de Dieu, [547] afin qu'il ait le témoignage de sa vocation, pour être certain et assuré 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 même puissance et autorité, étant tous Ministres de Jésus-Christ, [548] seul Evéque universel et seul Chef de l'Église.
[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 être violée ou venir à mépris, nous disons que chacun doit avoir les Ministres de la Parole et les Anciens de l'Église, en singulière estime, pour l'oeuvre qu'ils font, et être en paix avec eux, sans murmure, débat, 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 ECCLESIÆ: 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'Église d'établir et disposer certain ordre entre eux, pour l'entretien du corps de l'Église, ils se doivent toutefois bien garder de décliner de ce que Christ notre seul Maître nous a ordonné. [551] C'est pourquoi nous rejetons toutes inventions humaines, et toutes lois qu'on voudrait introduire pour servir Dieu, et par elles lier et êtreindre 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'obéissance de Dieu: à quoi est reguise l'excommunication faite selon la Parole de Dieu [553] avec ce qui en dépend. 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 égard à notre rudesse et infirmité, nous a ordonné des Sacrements, pour sceller en nous ses promesses, [554] et nous être gages de la bonne volonté et grace de Dieu envers nous, et aussi pour nourrir et soutenir notre foi; lesquels il a ajoutés à la parole de l'Évangile, pour mieux représenter à nos sens extérieurs, tant ce qu'il nous donne à entendre par sa Parole, que ce qu'il fait intérieurement en nos coeurs, en ratifiant en nous le salut qu'il nous communique. Car ce sont signes et sceaux visibles de la chose intérieure et invisible, moyennant lesquels Dieu opère en nous par la vertu du Saint-Esprit. Les signes donc ne sont pas vains et vides pour nous tromper et décevoir; car ils ont Jésus-Christ pour leur vérité, 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 Maître nous a ordonnés: lesquels ne sont que deux seulement, savoir le sacrement du Baptême et de la Sainte Cène de Jésus-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 Jésus-Christ, qui est la fin de la Loi,
[557] par son sang répandu, a mis fin à toute autre effusion de sang qu'on pourrait ou voudrait faire pour propitiation, ou satisfaction des péchés, et ayant aboli la circoncision qui se faisait par sang, a ordonné au lieu d'elle le sacrement du Baptême [558] par lequel nous sommes reçus en l'Église de Dieu, et séparés de tous autres peuples et de toutes religions étrangères, pour être entièrement dédiés à lui, portant sa marque et son enseigne: et nous sert de témoignage qu'il nous sera Dieu à jamais, nous étant Père propice. Il a donc commandé de baptiser tous ceux qui sont siens, au nom du Père 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 répandue sur nous, laquelle aussi est vue sur le corps du baptisé, et l'arrose; ainsi le sang de Christ par le Saint-Esprit, fait le même intérieurement en l'âme, l'arrosant et nettoyant de ses péchés et nous régénérant d'enfants de colère en enfants de Dieu: [560] non pas que l'eau matérielle fasse cela, mais c'est l'arrosement du précieux 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 signifié par le Sacrement, savior les dons et grâces invisibles, lavant, purifiant, et nettoyant nos âmes, de toutes ordures et iniquités, [563] renouvelant nos coeurs et les remplissant de toute consolation, nous donnant vraie assurance de sa bonté paternelle, nous revêtant du nouvel homme et nous dépouillant 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 prétend parvenir à Therefore, we believe that every man who is earnestly studious of

la vie éternelle doit être une fois baptisé d'un seul baptême, sans jamais le réitérer: [565] car aussi nous ne pouvons naître deux fois. Et toutefois ce baptême 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 détestons l'erreur des Anabaptistes, qui ne se contentent pas d'un seul baptême une fois reçu, et en outre condamnent le baptême des petits enfants des fidèles, lesquels nous croyons devoir être baptisés et scellés du signe de l'alliance; [567] comme les petits enfants étaient circoncis en Israël, [568] sur les mêmes promesses qui sont faites à nos enfants. Et aussi à la vérité Christ n'a pas moins répandu son sang pour laver les petits enfants des fidèles, 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 communiquât le sacrement de la mort et passion de Christ, quand ils étaient nouveau-nés, en offrant pour eux un agneau qui était le sacrement de Jésus-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 judaïque, le Baptême fait le même envers nos enfants: c'est la cause pourquoi saint Paul appelle le Baptême 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 Jésus-Christ a ordonné et institué le sacrement de la sainte Cène, [572] pour nourrir et sustenter ceux qu'il a déjà régénérés et entés en sa famille, qui est son Église. Or ceux qui sont régénérés ont en eux deux vies; [573] l'une corporelle et temporelle, laquelle ils ont apportée dès leur première naissance, et est commune à tous; l'autre est spirituelle et céleste, laquelle leur est donnés en la seconde naissance, [574] qui se fait par la parole de l'Évangile, [575] en la communion du corps de Christ, et cette vie n'est commune qu'aux élus de Dieu. [576] Ainsi Dieu nous a donné pour l'entretien de la vie corporelle et terrestre un pain terrestre et matériel, qui est propre à cela, lequel pain est commun à 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 céleste gui se trouve dans les fidèles, il leur a envoyé un pain vivant qui est descendu du ciel, savoir Jésus-Christ, [577] lequel nourrit et entretient la vie spirituelle des fidèles, étant mangé, c'est-à-dire appliqué et reçu par la foi en l'esprit. [578] Pour nous figurer ce pain spirituel et céleste, Christ a ordonné 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 véritablement que nous prenons et tenons le sacrement en nos mains, et le mangeons et buvons en nos bouches, dont puis après notre vie est sustentée, aussi vraiment par la foi {qui est la main et la bouche de notre âme) nous recevons le vrai corps et le vrai sang de Christ, notre seul Sauveur, en nos âmes, 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 assurée que Jésus-Christ ne nous a pas recommandé ses Sacrements pour néant: partant il fait en nous tout ce qu'il nous représente par ces signes sacrés; encore que la manière 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'opération de l'Esprit de Dieu est secrète et incompréhensible. Cependant nous ne nous trompons pas en disant que ce qui est mangé est le propre et naturel corps de Christ, et son propre sang ce qui est bu;
[581] mais la manière par laquelle nous le mangeons, n'est pas la bouche mais l'esprit par la foi. Ainsi Jésus-Christ démeure toujours assis à la droite de Dieu son Père dans les cieux, [582] et ne laisse pas pour cela de se communiquer à nous par la foi. Ce banquet est une table spirituelle en laquelle Christ se communique à nous avec tous ses biens, et nous fait jouir en elle, tant de lui-même que du mérite de sa mort et passion, [583] nourrissant, fortifiant et consolant notre pauvre âme désolée, par le manger de sa chair, et la soulageant et recréant 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 à la chose signifiée, ils ne sont pas toutefois reçus de tous avec ces deux choses: le méchant prend bien le sacrement à sa condamnation; [585] mais il ne reçoit pas la vérité 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 signifié: ce qui est seulement communiqué aux fidèles. Finalement nous recevons ce saint sacrement en l'assemblee du peuple de Dieu avec humilité et révérence,
[586] en faisant entre nous une sainte mémoire de la mort de Christ notre Sauveur avec actions de grâces, et y faisons confession de notre foi et religion chrétienne. C'est pourquoi nul ne se doit présenter qu'il ne se soit bien éprouvé soi-même, 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 émus à 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 ajoutées et mêlées aux sacrements, comme profanations, et disons qu'on se doit contenter de l'ordre que Christ et ses Apôtres nous en ont enseigné, et parler comme ils en ont parlé. 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, à cause de la dépravation du genre humain, a ordonné des Rois, Princes, et Magistrats; [588] voulant que le monde soit gouverné par lois et polices, afin que le débordement des hommes soit réprimé, 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 méchants, 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 sacré ministère, pour ôter et ruiner toute idolâtrie et faux service de Dieu; [589] pour détruire le royaume de l'antechrist et avancer le royaume de Jésus-Christ, faire prêcher la Parole de l'Evangile partout, afin que Dieu soit honoré 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 qualité, condition, ou état, qu'il soit, doit être soumis aux Magistrats, [592] et payer les tributs; [593] les avoir en honneur et révérence, et leur obéir en toutes choses qui ne sont point contraires à 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 piété et honnêteté. [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 détestons l'erreur des Anabaptistes et autres mutins, et en général de tous ceux qui veulent rejeter les autorités et Magistrats, et renverser la justice, [596] établissant communautés de biens, et confondant l'honnêteté 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 ÆTERNA. OF THE LAST JUDGMENT. Finalement nous croyons selon la Parole de Dieu, que quand le temps ordonné du Seigneur sera venu (lequel est inconnu a toutes créatures)
[598] et le nombre des Elus sera accompli, notre Seigneur Jésus-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 monté, [599] avec grande gloire et majesté, pour se déclarer être le juge des vivants et des morts, [600] mettant en feu et en flamme ce vieux monde pour le purifier; [601] et alors comparaîtront personnellement devant ce grand juge toutes créatures humaines, tant hommes que femmes et enfants, qui auront été depuis le commencement du monde jusqu'à la fin, [602] y étant citées par la voix d'archange et par le son de la trompette divine; [603] car tous ceux qui auront auparavant été morts ressusciteront de la terre, l'esprit étant joint et uni avec son propre corps dans lequel il a vécu. [604] Et quant à ceux qui vivront alors, ils ne mourront point comme les autres, mais seront changés, 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-à-dire les consciences) et les morts seront jugés selon les choses qu'ils auront faites en ce monde, soit bien, soit mal; [606] même 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 prononcées, lesquelles le inonde n'estime que jeux et passetemps: [607] et lors les actions et pensées secrètes et les hypocrisies des hommes seront découvertes 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, à bon droit, le souvenir de ce jugement est horrible et épouvantable aux iniques et méchants, [609] et fort désirable et de grande consolation aux bons et élus; puisque alors sera accomplie leur rédemption totale, et qu'ils recevront là 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 méchants [611] qui les auront tyrannisés, affligés et tourmentés en ce monde, [612] lesquels seront convaincus par le propre témoignage de leurs consciences [613] et seront rendus immortels, de telle façon que ce sera pour être tourmentés au feu éternel, [614] qui est préparé a u diable et à 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 fidèles et élus seront couronnés 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 Père et ses saints Anges élus; [617] toutes larmes seront essuyées de leurs yeux; [618] leur cause à présent condamnée par plusieurs Juges et Magistrats comme hérétique et méchante sera connue être la cause du Fils de Dieu; [619] et pour récompense gratuite le Seigneur leur fera posséder 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 désir, pour jouir à plein des promesses de Dieu en Jésus-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] Jér. 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; Héb. 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; Héb. 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] Héb. 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] Héb. i. 2.
[366] Col. i. 16.
[367] Col. i. 16.
[368] Mich. v. 2.
[369] Héb. 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; Héb. iii. 4; Apoc. iv. 11; 1 Cor. viii. 6; Jean i. 3; Col. i. 16.

[374] Héb. 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] Héb. 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; Héb. 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; Ezéch. 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] Héb. ii. 14; Gen. xxii. 18; Es. vii. 14; Jean vii. 42; 2 Tim. ii. 8; Héb. 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] Héb. ii. 14, 15; iv. 15.
[426] Luc i. 31, 34, 35.
[427] Matt. xxvi. 38; Jean xii. 27.
[428] Héb. ii. 14.
[429] Acts. ii. 30.
[430] Psa. cxxxii. 11; Rom. i. 3.
[431] Luc i. 42.
[432] Gal. iv. 4.
[433] Jér, xxxiii. 15.
[434] Es. xi. 1.
[435] Héb. vii. 14.
[436] Rom. ix. 5.

[437] Gen. xxii. 18; 2 Sam. vii. 12; Matt. i. 1; Gal. iii. 16.

[438] Héb. ii. 15, 16, 17.
[439] Es. vii. 14; Matt. i. 23.
[440] Héb. 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] Héb. 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; Héb. v. 10.

[447] Col. i. 14; Rom. v. 8, 9;Col. ii. 14; Héb. 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] Héb. 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; Jér. xxiii. 6; 1 Cor. i. 30; Jér. 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] Jér. 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] Héb. 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; Héb. 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] Héb. 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; Jér. 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] Héb. ii. 17, 18.
[501] Héb. iv. 14-16.
[502] Héb. x. 19, 22.
[503] Héb. 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; Jér. 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; Héb. 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] Jér. xxiii. 21; Héb. 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; Héb. 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; Héb. 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; Héb. 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; Lév. 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; Jér. 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] Jér. 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; Héb. 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;Héb. 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; Héb. 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] Héb. 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 Böckel's Bekenntniss-Schriften, pp. 646 sqq.]

THE CONFESSIO
CONFESSION
OF THE
Faith and Doctrine FIDEI & DOCTRINÆ
Belevit and professit be the Per Ecclesiam Reformatam
Protestantis of Scotland, Regni SCOTIÆ professæ,

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.

Exihibitæ ordinibus Regni ejusdem in publicis Parliamenti, ut vocant, Comitiis, & eorum communi consensu approbatæ, uti certissimis fundamentis verbi Dei innixæ & consentaneæ, 1560; deinde in conventu ordinum, lege confirmatæ & stabilitæ, 1567. The Preface. Præfatio.

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 Justitiæ, 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 ignominiæ et periculis toties objecti fuimus doctrinæ ratio, si fieri posset, orbi terrarum clara existeret. Sed is fuit Sathanæ 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 æternam 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, Europæ 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 sæpe 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 doctrinæ quæ nobis promulgata fuit, quamque nos et persuasam habemus et profitemur: partim ut medicaremur fratrum nostrorum animis, in quibus adhuc proculdubio inhærebant vestigia vulnerum, quæ ex eorum, qui nondum recte loqui didicerunt, scurrilibus acceperant convitiis: partim ut os obstrueremus quibusdam impudenter blasphemis, qui, quæ 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; præsertim 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 sacræ scripturæ 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 hæresi, atque adeo erroneæ 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 quæ 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 præsenti ope freti, in animo habemus in hujus nostræ 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 adhærere, uni servire, quem unum colere debeamus, in quo uno collocemus omnem spent salutis. Eundem etiam credimus æternum, 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 quæcunque visibilia aut invisibilia cælo 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 æternæ sapientiæ, bonitati et justitiæ visum est; nempe ad gloriæ 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 naturæ 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, Sathanæ 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. Hæc autem regeneratio est actio Spiritus sancti, qui in corda eorum quos Deus elegit, constantem inserit fidem de promissis, quæ 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. Hæc promissio, ut aliis atque aliis temporibus sæpe 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] lætitia 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 ECCLESIÆ. 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 ætatibus, 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 sæpe ad idolorum cultus deflexerant. Et quanquam ob protervum justitiæ contemptum sæpe 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 Satanæ adventum ibi Messiæ 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, æternam suam sapientiam, et gloriæ suæ substantiam misit in hunc mundum. Isque Filius, co-operante Spiritu Sancto, humanam assumpsit naturam ex feminæ, 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, quæ ex duabus perfectis naturis constet, personam. Hoc itaque nostra confessione damnamus perniciosam et pestilentem Arii, Marchionis, Eutychis, Nestorii, et aliorum id genus hominum, hæresim, qui aut æternitatem divinitatis ejus negant, aut humanæ naturæ 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 æterno 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. Præterea 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 repræsentaturus 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 æternam 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 vitæ, 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 æque 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 prærogativam

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, justitiæ ergo [propter justitiam], beatæ illius quæ 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, idololatræ, ac cætera 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 fræno est ad voluptates carnis coercendas, sed inestimabilis etiam animi confirmatio, quæ nos ita corroboret, ut neque minis principum terrenorum, neque mortis hujus momentaneæ 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. præsentia ulla periculi commoveamur, ut beatam illam dirimamus societatem quæ nobis, utpote membris, conflata est cum capite nostro, et unico intercessore Jesu Christo. Quem nos profitemur et asseveramus esse Messiam in lege promissum, unicum ecclesiæ suæ caput, justum nostrum legislatorem, unicum nobis summum pontificem, patronum, et pacificatorem. Ejus hos honores, atque hæc 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 Hæc nostra fides, ejusque certitudo, non a carne et sanguine proficiscitur, hoc est, a nulla quæ in nobis est vi et potentia naturali, sed ab inspiratione et instinctu Sancti Spiritus, quem nos item Deum confitemur æqualem 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, obcæcati, 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 nostræ oculis tenebras discutiat, et contumaces flectat animos, ut sanctæ 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 quæ regenerationem præcesserint, sive quæ sequantur. Atque ut hanc rem paulo explicatius dicamus, quemadmodum non inviti nosmetipsos omni creationis et redemptionis nostræ gloria spoliamus; ita regenerationis et sanctificationis nostræ ne minimam quidem partem nobis nostrisque meritis arrogamus: nam naturæ nostræ 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, quæ a Deo præparata 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 quæ antea oderat, amare incipiat, quæ 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, and at every moment is prone and reddie to offend the majestie of God. [701] Bot the spirite of God, quhilk gives witnessing to our spirite, that we are the sonnes of God, [702] makis us to resist filthie plesures, and to groane in Gods presence, for deliverance fra this bondage of corruption; [703] and finally to triumph over sin, that it reygne not in our mortal bodyis. [704] This battell hes not the carnal men, being destitute of Gods Spirite, bot dois followe and obey sinne with greedines, and without repentance, even as the Devill, and their corrupt lustes do prick them. [705] Bot the sonnes of God, as before wes said, dois fecht against sinne; dois sob and murne, when they perceive themselves tempted in iniquitie; and gif they fal, they rise againe with earnest and unfained repentance:
[706] And thir thingis they do not be their awin power, bot be the power of the Lord Jesus, without whom they were able to do nothing.
[707] caro ac homo animalis suæ corruptioni consentiens, suæ naturæ consentaneas appetit voluptates, rebus adversis contrahitur, secundis attollitur, ac singulis momentis pronus ad offensionem divinæ majestatis inclinat. At quod inhonestis voluptatibus obsistimus, quod ante Deum ingemiscentes ab hac servitute corruptionis liberari flagitemus, denique quod ita de peccato triumphemus, ut in hoc mortali corpore regnum non obtineat, id a Spiritu Dei est, qui spiritui nostro testificatur quod filii Dei sumus. Homines autem carni obnoxii, qui Spiritu Dei carent, hoc etiam bello carent; vitiositati suæ obsequuntur; et quo Satan, et prava libido impellit, eo avide sine ulla poenitentia ruunt. Filii vero Dei, ut ante dictum est, adversus peccatum pugnant, suspirant, et ingemiscunt, quoties vitiorum illecebris sese titillari ac sollicitari sentiunt: et si quando cadunt, per veram et minime dissimulatam poenitentiam resurgunt; ac ne id quidem faciunt suis viribus, sed Christi Jesu Domini nostri, sine quo nihil omnino possent.

Art. XIV. Art.XIV. WHAT WARKIS ARE REPUTIT GUDE BEFOIR GOD. QUÆ OPERA APUD DEUM HABENTUR BONA. We confesse and acknawledge, that God hes given to man his holy Law, in quhilk not only ar forbidden all sik warkes as displeis and offend his godly Majestie, but alswa ar commanded al sik as pleis him, and as he hes promised to rewaird. [708] And thir warkes be of twa sortes. The ane are done to the honour of God, the uther to the profite of our Nichtbouris; and both have the reveiled will of God for their assurance. To have ane God, to worschip and honour him, to call upon him in all our troubles, reverence his holy name, to heare his word, to beleve the same, to communicate with his holy Sacraments, [709] are the warkes of the first Tabill. To honour Father, Mother, Princes, Rulers, and superiour powers; to love them, to support them, zea to obey their charges (not repugning to the commaundment of God), to save the lives of innocents, to represse tyrannie, to defend the oppressed, to keepe our bodies cleane and halie, to live in sobernes and temperance, to deall justlie with all men both in word and deed; and finally, to represse all appetite of our Nichtbouris hurt, [710] Fatemur item et pro certo tenemus, quod sanctissimas Deus leges homini dederit, quæ non modo vetent opera omnia quæ divinam ejus offendunt majestatem; sed ea jubeant quibus gaudet, quæque se remuneraturum pollicetur. Eorum autem operum duo sunt genera; altera ad Dei referuntur honorem, altera ad proximi utilitatem: utraque fidem et authoritatem assumunt ex voluntate Dei nobis revelata. Deum venerari, honore prosequi, eum in omni labore et molestia invocare, sanctum nomen ejus revereri, verbum audire, audito parere, communione sacramentorum ejus uti; hæc sunt quæ priore tabula præcipiuntur opera. At patrem, matrem, reges, magistratus, omnesque qui jus et potestatem in nos habent, honore afficere; eos amare, iis opitulari, dictis, factis audientes esse, quoties cum Dei præceptis non pugnant; vitæ bonorum adesse, tyrannidem opprimere, ab infirmioribus vim improborum defendere, corpus nostrum sanctum ac purum servare, sobrieque et temperanter vivere, in omnibus dictis factisque jure æquabili cum omnibus uti, et omnem proximi

are the gude warkes of the secund Tabill, quhilk are maist pleising and acceptabill unto God, as thir warkes that are commanded be himselfe. The contrary quhairof is sinne maist odious, quhilk alwayes displeisis him, and provokes him to anger: As not to call upon him alone, when we have need; not to hear his word with reverence, to contemne and despise it; to have or worschip idols, to maintene and defend Idolatrie; lichtlie to esteeme the reverend name of God; to prophane, abuse, or contemne the Sacraments of Christ Jesus; to disobey or resist ony that God hes placed in authoritie (quhil they passe not over the bounds of their office); [711] to murther, or to consent thereto, to beare hatred, or to let innocent blude bee sched, gif wee may withstand it.
[712] And finally, the transgression of ony uther commandement in the first or secund Tabill, we confesse and affirme to be sinne, [713] by the quhilk Gods anger and displesure is kindled against the proud unthankfull warld. So that gude warkes we affirme to be thir onlie, that are done in faith, [714] and at Gods commandment, [715] quha in his Lawe hes expressed what the offendendi libidinem cohibere: hæc sunt opera posterioris tabula, Deo imprimis grata ac accepta, utpote ab ipso imperata. Horum autem contraria in vitiorum genere sunt, Deo invisa, ingrata, eamque ad iram incitantia; quale est, non eum solum invocare cum res postulat; nolle verbum ejus reverenter audire, aut etiam aspernari ac parvi pendere; idola aut venerari aut apud se habere; cultum idolorum fovere ac tueri; nomen Dei venerabile parvi facere; prophanare, abuti, aut contemnere sacramenta a Domino instituta; non parere, ac etiam resistere iis quibus authoritas data est divinitus, præsertim quamdiu intra juris et muneris sui terminos sese continent; cædem facere, aut quo fiat coire et consentire; odium conceptum continere; pati ut innoxius fundatur sanguis cum impedire possis: ac breviter, quicquid adversus præcepta prioris aut posterioris tabulæ committitur, id peccatum esse asseveramus, ac tale peccatum quod iram, odiumque Dei adversus hominum ingratitudinem accendat. Itaque juxta nostram sententiam, ea opera bona sunt, quæ ex fide proficiscuntur, ac fiunt juxta præcepta

thingis be that pleis him. And evill warkis we affirme not only thir that expressedly ar done against Gods commaundement: [716] bot thir alswa that in matteris of Religioun, and worschipping of God, hes na uther asaurance bot the inventioun and opinioun of man: quhilk God fra the beginning hes ever rejected, as be the Prophet Esay, [717] and be our Maister Christ Jesus we ar taught in thir words, In vaine do they worschip me, teaching the doctrines the precepts of men. [718] Dei, qui, lege lata, quid fieri vellet diserte cavit. Contra, ea opera dicimus mala, non modo quæ aperte cum verbo Dei pugnant; sed ea etiam quæ in rebus quæ ad pietatem ac Dei cultum spectant, nullum aliud habent firmamentum, nisi ab hominis opinione et commento; hujus enim generis opera Deus ab initio usque semper rejecit et adversatus est, uti ex Esaia propheta, et his Christi verbis edocti sumus, Frustra me colunt, docentes doctrinas et præcepta hominum. Art. XV. Art. XV. OF THE PERFECTIOUN OF THE LAW, AND THE IMPERFECTIOUN OF MAN. LEGEM ESSE NUMERIS OMNIBUS PERFECTAM, HOMINES AUTEM IMPERFECTOS. The Law of God we confesse and acknawledge maist just, maist equall, maist halie, and maist perfite, commaunding thir thingis, quhilk being wrocht in perfectioun, were abill to give life, and abill to bring man to eternall felicitie. [719] Bot our nature is sa corrupt, sa weake, and sa unperfite, that we ar never abill to fulfill the warkes of the Law in perfectioun. [720] Zea, gif we say we have na sinne, evin after we ar regenerate, we deceive our selves, and the veritie of God is not in us. [721] Legem Dei maxime justam, æquabilem, et perfectam agnoscimus et fatemur, ea jubentem quæ, si perfecte pleneque præstarentur, vitam dare possent, et ad æternam nos perducere fælicitatem. Sed nostra natura adeo est corrupta et infirma, ut nunquam ad opera legis perfecte præstanda simus idonei; nam si peccatum nos habere etiam post regenerationem negemus, nosmetipsos decipimus, et veritas Dei non est in nobis. Propterea necesse erat, ut Christum, qui legis

And therfore, it behovis us to apprehend Christ Jesus with his justice and satisfaction, quha is the end and accomplishment of the Law, be quhome we ar set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfill not the same in al pointes. [722] For God the Father beholding us, in the body of his Sonne Christ Jesus, acceptis our imperfite obedience, as it were perfite, [723] and covers our warks, quhilk ar defyled with mony spots, [724] with the justice of his Sonne. We do not meane that we ar so set at liberty, that we awe na obedience to the Law (for that before wee have plainly confessed), bot this we affirme, that na man in eird (Christ Jesus onlie except) hes given, gives, or sall give in worke, that obedience to the Law, quhilk the Law requiris. Bot when we have done all things, we must falle down and unfeinedly confesse, that we are unprofitable servands. [725] And therefore, quhosoever boastis themselves of the merits of their awin works, or put their trust in the works of Supererogation, boast themselves in that quhilk is nocht, and pnt their trust in damnable Idolatry. est finis et consummatio, cum sua justitia et satisfactione apprehenderemus; qui in libertatem nos asseruit, ne in execrationem ac maledictionem Dei incideremus, etiamsi opera in lege jussa non omni ex parte plene perfecteque faceremus: Deus enim Pater, in corpore Filii sui Jesu Christi nos intuens, imperfectam nostram obedientiam boni consulit, et pro perfecta habet; operibusque nostris, quæ multis maculis polluta sunt, Filii sui justitiam prætendit. Neque tamen ita nos emancipatos dicimus, ut nullam legi obedientiam debeamus, obedientiam enim deberi supra aperte sumus confessi: illud autem affirmamus, neminem unquam præter unum Christum ita legi paruisse, parere, aut pariturum esse, quemadmodum lex exigit: sed cum omnia fecerimus, procumbamus oportet, ac fateamur ingenue servos nos inutiles esse. Quapropter quicunque operum suorum merita ostentat, aut in operibus supererogationis ullam collocat fiduciam, is se sciat id jactari quod omnino nihil est, et spem salutis in idololatria exitiabili collocare.

Art. XVI. Art. XVI. OF THE KIRK. DE ECCLESIA. As we beleve in ane God, Father, Sonne, and haly Ghaist; sa do we maist constantly beleeve, that from the beginning there hes bene, and now is, and to the end of the warld sall be, ane Kirk, that is to say, ane company and multitude of men chosen of God, who richtly worship and imbrace him be trew faith in Christ Jesus, [726] quha is the only head of the same Kirk, quhiik alswa is the bodie and spouse of Christ Jesus, quhilk Kirk is catholike, that is, universal, because it conteinis the Elect of all ages, of all realmes, nations, and tongues, be they of the Jewes, or be they of the Gentiles, quha have communion and societie with God the Father, and with his Son Christ Jesus, throw the sanctificatioun of his haly Spirit: [727] and therefore it is called the communioun, not of prophane persounes, bot of Saincts, quha as citizenis of the heavenly Jerusalem, [728] have the fruitioun of the maist inestimable benefites, to wit, of ane God, ane Lord Jesus, ane faith, and ane baptisme: [729] Out of the quhilk Kirk, there is nouther lyfe, nor eternall felicitie. And therefore we utterly Quemadmodum credimus in unum Deum, Patrem, Filium, et Spiritum Sanctum; ita firmissime tenemus, quod ab usque rerum initio fuerit, nunc extet, ac futura sit usque ad mundi finem una ecclesia, id est, unus coetus et multitudo hominum a Deo electorum, qui recte ac pie Deum venerantur et amplectuntur per veram fidem in Jesum Christum, qui solus est caput ejus ecclesiæ, quæ et ipsa corpus est et sponsa Christi. Eademque est catholica, hoc est, universalis; quia omnium ætatum, nationum, gentium et linguarum electos continet, sive illi Judæi sint, seu gentes; iisque communio est et societas cum Deo Patre, cumque ejus Filio Jesu Christo per sanctificationem Sancti Spiritus: atque ideo non hominum prophanorum vocatur communio, sed sanctorum, qui etiam Hierosolymæ coelestis sunt cives, fruunturque bonis maxime inæstimabilibus, nempe uno Deo, uno Domino nostro Jesu, una fide, et uno baptismo. Extra hanc ecclesiam nulla est vita, nulla æterna fælicitas; idcirco plane ex diametro abhorremus ab eorum blasphemiis, qui asserunt, cujusvis

abhorre the blasphemie of them that affirme, that men quhilk live according to equitie and justice, sal be saved, quhat Religioun that ever they have professed. For as without Christ Jesus there is nouther life nor salvation; [730] so sal there nane be participant therof, bot sik as the Father hes given unto his Sonne Christ Jesus, and they that in time cum unto him, avowe his doctrine, and beleeve into him, [731] we comprehend the children with the faithfull parentes. [732] This Kirk is invisible, knawen onelie to God, quha alane knawis whome he hes chosen; [733] and comprehends as weill (as said is) the Elect that be departed, commonlie called the Kirk Triumphant, and they that zit live and fecht against sinne and Sathan as sall live hereafter. [734] sectæ, aut religionis professores fore salvos, modo vitæ suæ actiones ad justitiæ et æquitatis normam conformaverint: nam uti absque Jesu Christo nulla est vita, nulla salus; ita salutis ejus nemo erit particeps, nisi quem Pater dederit Filio suo Jesu Christo, quique ad eum dum tempus habet, adveniet, ejus doctrinam profitebitur, et in eum credet; cum adultis autem parentibus, pueros etiam comprehendi intelligo. Hæc ecclesia invisibilis est, uni Deo cognita, qui solus novit quos elegerit. Hæc æque continet electos, qui jam decesserunt, quos vulgo ecclesiam triumphantem appellant, ac eos qui nunc vivunt, et adversus peccatum et Satanam præliantur eosque qui post nos futuri sunt. Art. XVII. Art. XVII. OF THE IMMORTALITIE OF THE SAULES. DE IMMORTALITATE ANIMARUM. The Elect departed are in peace and rest fra their labours: [735] Not that they sleep, and come to a certaine oblivion, as some Phantastickes do affirtne; bot that they are delivered fra all feare and torment, and all temptatioun, to quhilk we and all Goddis Elect are subject Electi qui jam decesserunt, laboribus liberi, pace et tranquillitate fruuntur; non quod dormiant, aid oblivione sopiantur, ut fanatici quidam affirmant; sed quod ab omni metu, cruciatu, et tentatione sint exempti, quibus nos ac cæteri omnes electi Dei sumus obnoxii quamdiu

in this life, [736] and therfore do beare the name of the Kirk Militant: As contrariwise, the reprobate and unfaithfull departed have anguish, torment, and paine, that cannot be expressed. [737] Sa that nouther are the ane nor the uther in sik sleepe that they feele not joy or torment, as the Parable of Christ Jesus in the 16th of Luke, [738] his words to the thiefe, [739] and thir wordes of the saules crying under the Altar, [740] O Lord, thou that art righteous and just, How lang sall thou not revenge our blude upon thir that dwellis in the Eird? dois testifie. hac vita fruimur, ideoque nomine ecclesiæ militantis censemur: contra vero, reprobi et infideles qui decesserunt, in iis molestiis et cruciatibus degunt, quæ verbis exprimi non possunt. Neque enim aut illi ita sunt sopiti, ut omni sensu, aut hi, ut sensu poenarum careant; ut indicat Jesu Christi parabola quæ Lucæ XVI. est, item ut illa testificantur animarum verba sub altari clamantium, O Domine, qui sanctus es et justus, quoad usque non judicas et vindicas sanguinem nostrum de iis qui habitant in terra? Art. XVIII. Art. XVIII.

OF THE NOTIS, BE THE QUHILK THE TREWE KIRK IS DECERNIT FRA THE FALSE, AND QUHA SALL BE JUDGE OF THE DOCTRINE.

QUIBUS INDICIIS VERA ECCLESIA DISTINGUATUR A FALSA, ET QUIS IN ECCLESIASTICÆ DOCTRINÆ CONTROVERSIIS SIT JUDEX. Because that Sathan from the beginning hes laboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes inflamed the hertes of cruell murtherers to persecute, trouble, and molest the trewe Kirk and members thereof, as Cain did Abell, [741] Ismael Isaac,
[742] Esau Jacob, [743] and the haill Priesthead of the Jewes Christ Jesus himselfe, and his Apostles Quia Satan ab initio semper laboravit, ut pestilentem synagogam veræ Dei ecclesiæ titulo insigniret, animosque crudelium homicidarum accendit, ut veram ecclesiam ejusque membra premerent, turbarent, et infestarent (velut Cain Abel, Ismaal Isaac, Esau Jacob, totusque sacerdotum Judaicorum ordo, primum Christum ipsum, deinde Apostolos ejus capitali odio sunt persecuti)

after him. [744] It is ane thing maist requisite, that the true Kirk be decerned fra the filthie Synagogues, be cleare and perfite notes, least we being deceived, receive and imbrace, to our awin condemnatioun, the ane for the uther. The notes, signes, and assured takens whereby the immaculate Spouse of Christ Jesus is knawen fra the horrible harlot, the Kirk malignant, we affirme, are nouther Antiquitie, Title usurpit, lineal Descence, Place appointed, nor multitude of men approving ane error. For Cain, in age and title, was preferred to Abel and Seth:
[745] Jerusalem had prerogative above all places of the eird, [746] where alswa were the Priests lineally descended fra Aaron, and greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and approved Christ Jesus and his doctrine: [747] And zit, as we suppose, no man of sound judgment will grant, that ony of the forenamed were the Kirk of God. The notes therefore of the trew Kirk of God we beleeve, confesse, and avow to be, first, the trew preaching of the Worde of God, into the quhilk God hes revealed himselfe unto us, as the writings of the Prophets and imprimis necessarium videtur, veram ecclesiam ab impura synagoga certis et manifestis distinguere indiciis; ne in eum incidamus errorem, ut alteram pro altera cum nostro amplectamur exitio. Notas autem et indicia, quibus intemerata Christi sponsa ab impura illa et abominanda meretrice (ecclesiam impiorum intellige) discerni possit, asseveramus, neque ab antiquitatis prærogativa repetendas, nec usurpatis falso titulis, nec a successione perpetua episcoporum, nec a certi loci designatione, nec a multitudine hominum in eundem errorem consentientium. Cain enim ætate et primogeniture prærogativa Abel et Seth anteibat; item Hierosolyma, cætera totius orbis oppida; huc accedebat in sacerdotibus, ab Aarone usque, perpetua familiæ et successionis series; majorque erat eorum numerus qui scribas et Pharisæos sectabantur, quam qui Jesum Christum ejusque doctrinam ex animo probabant: neque tamen arbitramur quemquam, cui purum et solidum sit judicium, commissurum ut ulli ex iis quas modo commemoravi ecclesiis Dei nomen attribuat. Igitur, quam nos veram Dei ecclesiam credimus et fatemur ejus primum est indicium, vera Verbi

Apostles dois declair. Secundly, the right administration of the Sacraments of Christ Jesus, quhilk man be annexed unto the word and promise of God, to seale and confirme the same in our hearts. [748] Last, Ecclesiastical discipline uprightlie ministred, as Goddis Worde prescribes, whereby vice is repressed, and vertew nurished. [749] Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe, about two or three), there, without all doubt, is the trew Kirk of Christ: Who, according unto his promise, is in the middis of them. [750] Not that universall, of quhilk we have before spoken, bot particular, sik as wes in Corinthusf, [751] Galatia,
[752] Ephesus, [753] and uther places, in quhilk the rninistrie wes planted be Paull, and were of himselfe named the kirks of God. And sik kirks, we the inhabitantis of the Realme of Scotland, professoris of Christ Jesus, professis our selfis to have in our citties, townes, and places reformed, for the doctrine taucht in our Kirkis, conteined in the writen Worde of God, to wit, in the buiks of the Auld and New Testamentis, Divini prædicatio, per quod Verbum Deus ipse sese nobis revelavit, quemadmodum scripta Prophetarum et Apostolorum nobis indicant; proximum indicium est, legitima sacramentorum Jesu Christi administratio, quæ cum verbo et promissionibus divinis conjungi debent, ut ea in mentibus nostris obsignent et confirment. Postremum est, ecclesiasticæ disciplinæ severa, et ex Verbi Divini præscripto, observatio, per quam vitia reprimantur, et virtutes alantur. Ubicunque hæc indicia apparuerint, atque ad tempus perseveraverint, quantumvis exiguus fuerit numerus, procul dubio ibi est ecclesia Christi, qui, juxta suam promissionem, in medio eorum est. Non illam dicimus universalem ecclesiam, de qua superius facta est mentio, sed particularem; tales erant Corinthia, Gallo-græca, et Ephesina, aliæque complures, in quibus verbi ministerium a Paulo fuerat plantatum, quasque ipse Dei ecclesias vocat. Hujusmodi ecclesias, qui in regno Scotorum nomen Christi profitemur, in oppidis, vicis, aliisque locis in quibus veræ pietatis cultus est restitutus, nos habere asseveramus:

in those buikis we meane quhilk of the ancient have been reputed canonicall. In the quhilk we affirme, that all thingis necessary to be beleeved for the salvation of mankinde is sufficiently expressed. [754] The interpretation quhairof, we confesse, neither appertaines to private nor publick persone, nether zit to ony Kirk, for ony preheminence or prerogative, personallie or locallie, quhilk ane hes above ane uther, bot apperteines to the Spirite of God, be the quhilk also the Scripture was written. [755] When controversie then happines, for the right understanding of ony place or sentence of Scripture, or for the reformation of ony abuse within the Kirk of God, we ought not sa meikle to luke what men before us have said or done, as unto that quhilk the haly Ghaist uniformelie speakes within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done. [756] For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of unitie, is in nathing contrarious unto himselfe. [757] Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councell, repugne to the plaine Worde of God, written in ea enim in iis doctrina traditur quæ Dei Verbo scripto continentur; novi et veteris Testamenti eos intelligimus libros, qui ab infantia usque ecclesiæ semper habiti sunt canonici. Quibus in libris omnia quæ ad humani generis salutem sunt necessaria, asserimus sufficienter esse expressa. Hujus Scripturæ interpretandi potestas penes nullum est hominem, sive is privatam, sive publicam gerat personam; nec penes ullam est ecclesiam, quacunque illa, sive loci seu personæ prærogativa sibi blandiatur: sed penes Spiritum Dei, cujus instinctu illa ipsa Scriptura confecta est. Igitur, cum de Scripturæ sensu et interpretatione, aut loci alicujus, aut sententiæ quæ in ea contineatur controversia oritur, aut cum de collapsæ disciplinæ emendations agitur in ecelesia, spectare debemus non tam quid homines qui nos antecesserunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spiritus Sanctus in Scripturis loquatur; præterea, quid Christus ipse fecerit aut fieri jusserit: illud enim omnes uno fatentur ore, Spiritum Dei (qui et unitatis item est spiritus) nunquam secum pugnare. Itaque, si qua cujusvis doctoris, aut ecclesiæ, aut concilii interpretatio, decretum aut opinio, cum expresso

ony uther place of the Scripture, it is a thing maist certaine, that there is not the true understanding and meaning of the haly Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare non receive or admit ony interpretation quhilk repugnes to ony principall point of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie. Dei Verbo quod in alia Scripturæ parte continetur, pugnaverit, luce clarius est, eam nec esse veram explicationem, nec mentem Spiritus Sancti, quantumvis eam concilia, regna, et nationes probaverint ac receperint. Nos enim nullam interpretationem recipere aut admittere audemus, quæ pugnet aut cum aliquo ex præcipuis fidei nostræ capitibus, aut cum perspicua Scriptura, aut cum caritatis regula. Art. XIX. Art. XIX. OF THE AUTHORITIE OF THE SCRIPTURES. DE SCRIPTURÆ AUTORITATE. As we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfite, so do we affirme and avow the authoritie of the same to be of God, and nether to depend on men nor angelis. [758] We affirme, therefore, that sik as allege the Scripture to have na uther authoritie bot that quhilk it hes received from the Kirk, to be blasphemous against God, and injurious to the trew Kirk, quhilk alwaies heares and obeyis the voice of her awin Spouse and Pastor; [759] bot takis not upon her to be maistres over the samin. Quemadmodum credimus et confitemur, ex Scripturis divinis Dei cognitionem abunde hominibus tradi; ita affirmamus atque asseveramus, a nullo hominum aut angelorum, sed a Deo solo Scripturæ autoritatem pendere. Igitur qui tantam esse Scripturæ autoritatem volunt, quantum illi ecclesiæ concedunt sufragia, eos constanter asserimus adversus Deum blasphemos esse, adversus veram ecclesiam contumeliosos; quæ sui sponsi, suique pastoris vocem audit, eique obtemperat, neque tantum sibi assumit ut domina ejus videri velit.

Art. XX. Art. XX. OF GENERALL COUNCELLIS, OF THEIR POWER, AUTHORITIE, AND CAUSE OF THEIR CONVENTION. DE CONCILIIS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR COGANTUR. As we do not rashlie damne that quhilk godly men, assembled togither in generall Councel lawfully gathered, have proponed unto us; so without just examination dare we not receive quhatsoever is obtruded unto men under the name of generall Councellis: For plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. [760] So farre then as the conncell previs the determination and commandement that it gives bee the plaine Worde of God, so soone do we reverence and imbrace the same. Bot gif men, under the name of a councel, pretend to forge unto us new artickles of our faith, or to make constitutionis repugning to the Word of God; then utterlie we must refuse the same as the doctrine of Devils, quhilk drawis our saules from the voyce of our onlie God to follow the doctrines and constitutiones of men. [761] The cause then quhy that generall Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to Quemadmodum quæ ab hominibus piis, legitime ad generate concilium convocatis nobis proposita sunt, ea non temere aut præcipitanter damnamus; ita nec sine justa examinatione recipere audemus, quicquid generalis concilii nomine nobis obtruditur: quippe cum homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recusamus tanquam doctrinam diabolicam, quæ a Dei Verbo ad constitutiones et doctrinas hominum animas nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges quas Deus non jussisset velut perpetuo duraturas rogarent; neque ut nova de fide dogmata comminiscerentur, neque ut Verbum Dei autoritate sua confirmarent; multo etiam minus ut pro

forge new Artickles of our beleife, nor to give the Word of God authoritie; meikle les to make that to be his Word, or zit the trew interpretation of the same, quhilk wes not before be his haly will expressed in his Word [762] Bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies, [763] and for giving publick confession of their faith to the posteritie following, quhilk baith they did by the authoritie of Goddis written Word, and not by ony opinion or prerogative that they culd not erre, be reasson of their generall assemblie: And this we judge to have bene the chiefe cause of general Councellis. The uther wes for gude policie, and ordour to be constitute and observed in the Kirk, quhilk, as in the house of God, [764] it becummis al things to be done decently and in ordour. [765] Not that we think that any policie and an ordour in ceremonies can be appoynted for al ages, times, and places: For as ceremonies, sik as men have devised, ar bot temporall; so may and aucht they to be changed, when they rather foster superstition then that they edifie the Kirk using the same. Verbo Dei, aut verbi divini interpretatione notes obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset: sed cogebantur concilia (de iis loquimur quæ hoc nomine censeri merentur) partim ut hæreses confutarent, partim, ut publicam fidei suæ confessionem ad posteros transmitterent: atque horum utrunque faciebant ex verbi divini scripti autoritate, non autem quod putarent, hujus conventionis causa hac se prærogativa donatum iri, ut errare non possent. Atque hanc præcipuam illis fuisse causam existimamus publicorum conventuum. Erat et altera illa ad disciplinam ordinandam, ut in ecclesia, quæ Dei familia est, omnia honeste atque ordine gererentur: nec hoc tamen in eum sensum accipi volumus, ut credamur existimare unam aliquam legem, et ceremoniarum ritum præscribi posse, qui omnibus et locis et sæculis convenire possit; nam ut ceremoniæ omnes ab hominibus excogitatæ temporariæ sunt, ita cum temporum momentis mutari possunt, et mutari etiam debent, quoties earum usus superstitionem potius alat, quam ecclesiam ædificet.

Art. XXI. Art. XXI. OF THE SACRAMENTIS. DE SACRAMENTIS. As the Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit, Circumcision and the Passeover, the despisers and contemners whereof were not reputed for Gods people;
[766] sa do we acknawledge and confesse that we now in the time of the Evangell have twa chiefe Sacramentes, onelie instituted be the Lord Jesus, and commanded to be used of all they that will be reputed members of his body, to wit, Baptisme and the Supper or Table of the Lord Jesus, called the Communion of his Body and his Blude. [767] And thir Sacramentes, as weil of Auld as of New Testament, now instituted of God, not onelie to make ane visible difference betwixt his people and they that wes without his league: Bot also to exerce the faith of his Children, and, be participation of the same Sacramentes, to seill in their hearts the assurance of his promise, and of that most blessed conjunction, union and societie, quhilk the elect have with their head Christ Jesus. And this we utterlie damne the vanitie of thay Quemadmodum patres, qui sub lege vivebant, præter eam veritatem quæ sacrificiis repræsentabatur, etiam duo præcipua habebant sacramenta, nempe circumcisionem et pascha; quæ quicunque sprevisset, in populo Dei non censebatur: ita nunc quoque, evangelii tempore, nos duo quidem sacramenta, eaque sola agnoscimus, atque a Christo instituta fatemur; usumque horum omnibus imperatum, qui inter corporis ejus membra censeri volunt: ea sunt baptismus, et coena seu mensa Domini Jesu, quæ et communio corporis et sanguinis ejus nuncupatur. Hæc autem sacramenta, tam Veteris quam Novi Testamenti, instituta credimus a Deo, non modo ut visibile discrimen essent, quo populus Dei ab iis discerneretur qui foedere nobiscum inito non continebantur: sed etiam ut filiorum suorum fidem erga se Deus exerceret; et per horum sacramentorum participationem obsignaret in mentibus nostris promissionum suarum fiduciam, ejus item felicissimæ conjunctionis, unionis et societatis, quæ est omnibus electis cum capite suo

that affirme Saeramentes to be nathing ellis bot naked and baire signes. No, wee assuredlie beleeve that be Baptisine we ar ingrafted in Christ Jesus, to be made partakers of his justice, be quhilk our sinnes ar covered and remitted. And alswa, that in the Supper richtlie used, Christ Jesus is so joined with us, that hee becummis very nurishment and fude of our saules. [768] Not that we imagine anie transubstantiation of bread into Christes body, and of wine into his naturall blude, as the Papistes have perniciouslie taucht and damnablie beleeved; bot this unioun and conjunction, quhilk we have with the body and blude of Christ Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith carryis us above al things that are visible, carnal, and earthly, and makes us to feede upon the body and blude of Christ Jesus, quhilk wes anes broken and shed for us, quhilk now is in heaven, and appearis in the presence of his Father for us: [769] And zit notwithstanding the far distance of place quhilk is betwixt his body now glorified in heaven and us now mortal in this eird, zit we man assuredly beleve that the bread quhilk Jesu Christo. Itaque manifestissimæ vanitatis eos damnamus, qui affirmant sacramenta nihil aliud esse præterquam nuda signa: sed persuasissimum habemus, per baptismum nos in Christum inseri, Christi justitiæ participes fieri, per quam peccata nostra tegantur, propter quam veniam et gratiam impetremus. Item quod in coena recto et legitimo usu Christus ita nobiscum sese jungat, ut fiat animarum nostrarum verus victus, verum alimentum. Neque confestim ullam naturæ panis in corpus Christi, aut vini in ejus sanguinem transsubstantiationem imaginamur, quemadmodum Papistæ perniciosissime docuerunt et crediderunt: sed hanc unionem et conjunctionem, quæ nobis est ex vero sacramentorum usu cum Christi corpore, Spiritus Sanctus in nobis operatur; qui nos veræ fidei alls evehit ultra omnia corporea et terrena, aut quæ oculis cerni possint; nobisque proponit epulandum verum corpus Christi, quod semel pro nobis fractum est, et verum sanguinem qui pro nobis fusus est; illud inquam corpus, quod pro nobis in coelis ante Patrem nunc apparet. Id autem corpus ipsum, jam gloriosum et immortale, quod nunc in coelis est, quanquam

wee break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude. [770] So that we confesse, and undoubtedlie beleeve, that the faithfull, in the richt use of the Lords Table, do so eat the bodie and drinke the blude of the Lord Jesus, that he remaines in them, and they in him: Zea, they are so maid flesh of his flesh, and bone of his bones; [771] that as the eternall God-head hes given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible [772] ) life and immortalitie; so dois Christ Jesus his flesh and blude eattin and drunkin be us, give unto us the same prerogatives. Quhilk, albeit we confesse are nether given unto us at that time onelie, nether zit be the proper power and vertue of the Sacrament onelie; zit we affirme that the faithfull, in the richt use of the Lords Table, hes conjunctioun with Christ Jesus,
[773] as the naturall man can not apprehend: Zea, and farther we affirme, that albeit the faithfull, oppressed be negligence and manlie infirmitie, dois not profite sameikle as they wald, in the verie instant action of the Supper; zit sall it after bring frute furth, as livelie seid sawin in gude ground. tanto distet a noiis intervallo, qui nunc mortales in terra degimus; hoc tamen constanter tenemus, panem quem frangimus communionem esse corporis Jesu Christi, et calicem cui benedicimus, sanguinis ejus item esse communionem. Itaque confitemur, et procul dubio credimus, quod fideles, in recto coenæ dominicæ usu, ita corpus Domini Jesu edant, et sanguinem bibant, ut ipsi in Christo maneant, et Christus in eis: quin et caro de carne ejus, et os ex ossibus ejus ita fiunt, ut quemadmodum carni Christi, quæ suapte natura mortalis erat et corruptibilis, divinitas vitam et immortalitatem largita est; ita ut carnem Jesu Christi edimus, et bibimus ejus sanguinem, eisdem et nos prærogativis donamur; quas ut non eo solum tempore nobis donari fatemur, neque vi solum et potestate sacramentorum, sic in recto coenæ dominicæ usu, talem fidelibus cum Christo conjunctionem esse affirmamus, qualem humana mens capere nequeat. Quin illud quoque affirmamus, quanquam fideles, aut negligentia, aut infirmitate conditionis humanæ impediti, in ipso actionis ejus momento eum quem vellent fructum e coena domini non percipiant; verumtamen, velut vitale semen in

For the haly Spirite, quhilk can never be divided fra the richt institution of the Lord Jesus, wil not frustrat the faithfull of the fruit of that mysticall action: Bot all thir, we say, cummis of trew faith, quhilk apprehendis Christ Jesus, who only makis this Sacrament effectuall unto us. And therefore, whosoever sclanders us, as that we affirme or beleeve Sacraments to be naked and bair Signes, do injurie unto us, and speaks against the manifest trueth. Bot this liberallie and franklie we confesse, that we make ane distinctioun betwixt Christ Jesus in his eternall substance, and betwixt the Elements of the Sacratnentall Signes. So that wee will nether worship the Signes, in place of that quhilk is signified be them, nether zit doe we dispise, and interpret them as unprofitable and vaine, bot do use them with all reverence, examining our selves diligentlie before that so we do; because we are assured be the month of the Apostle, That sik as eat of that bread, and drink of that coup unworthelie, are guiltie of the bodie and blude of Christ Jesus. [774] uberem terram jactum aliquando in frugem erumpet. Spiritus enim Sanctus, qui a vera Christi institutione nunquam potest excludi, non committet, ut hujus mysticæ actionis fructu fideles frustrentur. Hæc autem omnia manare dicimus e veræ fidei fontibus, per quam Jesum Christum apprehendimus, qui unus sacramentorum suorum effectum in nobis producit. Itaque, quicunque nos calumniantur, tanquam sacramenta dicamus aut credamus nuda modo signa esse, non modo adversus nos, sed adversus veritatem sunt contumeliosi. Illud autem ingenue confitemur, nos magnum discrimen facere inter elementa signorum sacramentalium, et æternam Jesu Christi substantiam. Neque enim eum signis exhibemus honorem, qui rei quæ per ea significatur est exhibendus: neque rursus ea contemnimus, aut vana et inutilia esse arbitramur; sed post diligentem nostri examinationem, illis reverenter utimur; persuasum enim habemus ex verbis apostoli, Quicunque ex illo pane edit, aut ex illo calice bibit indigne, eum esse reum corporis et sanguinis Jesu Christi.

Art. XXII. Art. XXII. OF THE RICHT ADMINISTRATIOUN OF THE SACRAMENTIS. DE RECTA ADMINISTRATIONE SACRAMENTORUM. That Sacramentis be richtlie ministrat, we judgetwa things requisite: The ane, that they be ministrat be lauchful Ministers, whom we affirme to be only they that ar appoynted to the preaching of the word, into quhais mouthes God hes put sum Sermon of exhortation, they being men lauchfullie chosen thereto be sum Kirk. The uther, that they be ministrat in sik elements, and in sik sort, as God hes appoynted; else, we affirme, that they cease to be the richt Sacraments of Christ Jesus. And therfore it is that we flee the doctrine of the Papistical Kirk, in participatioun of their sacraments; first, because their Ministers are na Ministers of Christ Jesus; zea (quhilk is mair horrible) they suffer wemen, whome the haly Ghaist will not suffer to teache in the Congregatioun, to baptize: And secundly, because they have so adulterate both the one Sacrament and the uther with their awin inventions, that no part of Christs action abydes in the originall puritie: For Oyle, Salt, Spittill, and sik lyke in Baptisme, ar bot mennis inventiounis. Adoration,Veneration, bearing throw streitis and townes, and keiping of bread in boxis or Ad rectam sacramentorum administrationem duo arbitramur esse necessaria; alterum, ut ea ministratio per legitimos fiat ministros: legitimos autem eos esse asserimus, quibus verbi prædicatio commissa est, in quorum ora Deus exhortationis indidit sermonem, modo legitime ab aliqua electi sint ecclesia: alterum autem, ut sub ea elementorum forma, et in eum morem administrentur quem Deus instituit; alioqui enim vera Christi sacramenta esse desinunt. Eaque causa est, cur in sacramentorum participatione, a papisticæ ecclesiæ communione abhorremus, primum, quod eorum ministri Christi ministri non sunt; et (quod longe detestabilius est) foeminis, quas Spiritus Sanctus ne docere quidem in ecclesia patitur, illi permittunt, ut etiam baptismum administrent. Deinde, quod utrunque sacramentum ita suis commentis adulterarint, ut ejus ceremoniæ, quæ a Christo peracta est, nulla pars antiquam et genuinam suam retineat puritatem: nam oleum, sal, sputum, cæteraque id genus in baptismo, mera sunt hominum commenta: panis veneratio, adoratio, per urbes et vicos gestatio, in pixide conservatio, non est sacramentorum

buistis, ar prophanatioun of Christs Sacramentis, and na use of the same: For Christ Jesus saide, Take, eat, &c., do ze this in remembrance of me. [775] Be quhilk words and charge he sanctifyed bread and wine, to the Sacrament of his halie bodie and blude, to the end that the ane suld be eaten, and that all suld drinke of the uther, and not that thay suld be keiped to be worshipped and honoured as God, as the Papistes have done heirtofore. Who also committed Sacrilege, steilling from the people the ane parte of the Sacrament, to wit, the blessed coupe. Moreover, that the Sacramentis be richtly used, it is required, that the end and cause why the Sacramentis were institute, be understanded and observed, asweil of the minister as of the receiveris: For gif the opinion be changed in the receiver, the richt use ceassis; quhilk is maist evident be the rejection of the sacrifices: As also gif the teacher planely teache fals doctrine, quhilk were odious and abhominable before God (albeit they were his awin ordinance) because that wicked men use them to an uther end than God hes ordaned. The same affirme we of the Sacraments in the Papistical kirk; in Christi usus, sed prophanatio: Christus enim dixit, Accipite, comedite, etc., hoc facite in mei memoriam. His verbis, atque hoc mandato, panem et vinum in corporis et sanguinis sui sacramenta sanctificavit, ut alterum ederetur, alterum biberetur ab omnibus, non autem ut servarentur ad venerationem, utque instar Dei adorarentur, quod hactenus a papistis est factum. Iidem quoque sacrilegio se alligarunt, cum alteram sacramenti partem, hoc est, sacrum calicem, populo substraxerunt. Præterea, ad rectum sacramentorum usum illud quoque est necessarium, ut intelligatur quem ad finem tam minister, quam qui sacramenta accipit, ea referant: nam qui sacramentum accipit, si secus atqui oportet de fine ejus senserit, ibi sacramenti quoque usus et fructus cessat; quod et in sacrificiorum rejectione est evidens: item si doctor falsam doctrinam palam obtrudat, quamquam sacramenta sint a Deo instituta, tamen quia impii alio quam quo Deus voluit ea referant, ei sunt ingrata et detestabilia. Id autem usuvenire asserimus in sacramentis ecclesiæ papisticæ; tota enim ceremonia a Christo instituta, tam in forma exteriore, quam in fine et fructus

quhilk, we affirme, the haill action of the lord Jesus to be adulterated, asweill in the external forme, as in the end and opinion. Quhat Christ Jesus did, and commanded to be done, is evident be the Evangelistes and be Saint Paull: quhat the Preist dois at his altar we neid not to rehearse. The end and cause of Christs institution, and why the selfesame suld be used, is expressed in thir words, Doe ze this in remembrance of me, als oft as ze sall eit of this bread, and drinke of this coupe, ze sall shaw furth, that is, extoll, preach, magnifie and praise the Lords death, till he cum. [776] Bot to quhat end, and in what opinioun the Preistes say their Messe, let the wordes of the same, their awin Doctouris and wrytings witnes: To wit, that they, as Mediatoris betwix Christ and his Kirk, do offer unto God the Father, a Sacrifice propitiatorie for the sinnes of the quick and the dead. Quhilk doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiencie of his only Sacrifice, once offered for purgatioun of all they hat sall be sanctifyed, [777] we utterly abhorre, detest and renounce. opinione, penitus est adulterata; quid Jesus Christus egerit, quid fieri præceperit, id perspicuum est ex evangelistis et Paulo; quid sacerdos agat ad aram, nihil opus est commemorare. Finis et causa cur Christus ea instituerit, et cur nos item eisdem et eodem modo uti debeamus, his verbis diserte exprimitur, Hoc facite in mei memoriam, quoties de hoc pane ederitis, et de hoc calice bibetis, annunciabitis, hoc est, efferetis, vulgabitis, prædicabitis, et prosequemini laudibus mortem Domini donec veniat. Sed quid sacerdotes missando spectent, quam opinionem de missa velint haberi, ipsa missæ verba, ipsi doctores eorum judicabunt, quippe qui, tanquam conciliatores ecclesiæ cum Christo, sacrificium Deo Patri offerant propitiatorium pro peccatis vivorum et mortuorum: Hanc nos eorum doctrinam velut contumeliosam adversus Jesum Christum rejicimus et detestamur; quippe quæ unico sacrificio, semel ab eo pro omnibus qui sanctificabuntur oblato, detrahat, et velut parum efficax in eum usum coarguat.

Art. XXIII. Art. XXIII. TO WHOME SACRAMENTIS APPERTEINE. QUIBUS COMMUNICARI SACRAMENTA DEBEANT. We confesse & acknawledge that Baptisme apperteinis asweil to the infants of the faithfull, as unto them that be of age and discretion: And so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding.
[778] Bot the Supper of the Lord, we confesse to appertaine to sik onely as be of the houshald of Faith, and can trie and examine themselves, asweil in their faith, as in their dewtie towards their Nichtbouris; sik as eite and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie: [779] And therefore it is, that in our Kirk our Ministers tak publick & particular examination, of the knawledge and conversation of sik as are to be admitted to the Table of the Lord Jesus. Baptismum existimamus non minus communicandum infantibus fidelium, quam iis quibus est rationis et judicii usus: itaque damnamus errorem Anabaptistarum, qui ante fidem et rationis usum negant ad pueros pertinere baptismum. Coenæ autem dominicæ participes esse debere eos modo credimus, qui in familia fidei contineantur; quique sese ipsi probare et examinare possint, non modo in iis quæ proprie ad fidei causam spectant, sed etiam quæ ad officium erga proximum pertineant. At qui edunt et bibunt ex hoc sacra mensa, interim fidei vacui, aut a fraterna caritate alieni, hi indigne edunt. Hanc igitur ob causam, in nostris ecclesiis ministri et publice et privatim de fide et vita eorum cognoscunt, qui ad mensam domini Jesu Christi accedunt. Art. XXIV. Art. XXIV. OF THE CIVILE MAGISTRATE. DE MAGISTRATU CIVILI. We confesse and acknawledge Empyres, Kingdomes, Dominiounis, and Citties to be distincted and ordained be God; the powers and Agnoscimus item et confitemur imperia, regna, dominatus, et civitates, divisas et institutas esse a Deo: item imperatoribus in sua

authoritie in the same, be it of Emperours in their Empyres, of Kingis in their Realmes, Dukes and Princes in their Dominionis, and of utheris Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestatioun of his awin glory, and for the singular profite and commoditie of mankind: [780] So that whosoever goeth about to take away, or to confound the haill state of Civile policies, now long established; we affirme the same men not onely to be enimies to mankinde, but also wickedly to fecht against Goddis expressed will.
[781] Wee farther confesse and acknawledge, that sik persouns as are placed in authoritie ar to be loved, honoured, feared, and halden in most reverent estimatioun; [782] because that they are the Lieu -tennents of God, in whose Sessiouns God himself dois sit and judge:
[783] Zea, even the Judges & Princes themselves, to whome be God is given the sword, to the praise and defence of gude men, and to revenge and punish all open malefactors. [784] Mairover, to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun apperteinis; so that imperia, regibus in regna, ducibus et principibus in dynastias, aliisque magistratibus in suas civitates, jus et potestatem esse ex ordinatione et instituto Dei, ad gloriæ ipsius manifestationem, et singularem humani generis utilitatem et commoditatem. Itaque quicunque id agit, ut jamdiu corroboratum inter homines civilem ordinem aut tollat aut conturbet, eum nos asserimus non modo humani generis esse inimicum, sed adversus expressam Dei voluntatem impium gerere bellum. Præterea asserimus atque affirmamus, iis qui autoritate justa funguntur, omnem laudem, honorem, et reverentiam esse deferendam: propterea, quod cum vices Dei inter homines gerant, in eorum conciliis Deus ipse assideat, ac de ipsis judicibus et principibus (quibus gladium dedit, ut bonos tueantur, et in noxios animadvertant) ipse judicabit. Præterea affirmamus regum, principum, aliorumque magistratuum, vel præcipuum esse munus ut religionem puram tueantur, adulteratam maculis purgent; neque enim ad civilis modo ordinis conservationem, sed ad religionis etiam tutelam sunt instituti, ut idololatriam, omnemque superstitionem in ea oborientem

not onlie they are appointed for Civill policie, bot also for maintenance of the trew Religioun, and for suppressing of Idolatrie and Superstitioun whatsoever: As in David, [785] Josaphat, [786] Ezechias,
[787] Josias, [788] and utheris highlie commended for their zeale in that caise, may be espyed. opprimant: quod in Davide, Josaphat, Ezechia, Josia, aliisque regibus intueri licet, qui ob vehemens studium in puritate religionis tuenda, singularem consequuti sunt laudem. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist Goddis ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them ayde, their counsell and comfort, quhiles the Princes and Rulers vigilantly travell in execution of their office, that the same men deny their helpe, support and counsell to God, quha, be the presence of his Lieu-tennent, dois crave it of them. Ideoque profitemur et palam affirmamus, quicunque magistratui in mora est quo minus suum exerceat munus, is ordinationi Dei resistit, neque a scelere excusari potest. Præterea affirmamus, quicunque auxilium, consilium, operamque suam negat magistratui, ad officium vigilanter et ex fide faciendum, idem suum auxilium, consilium, et operam Deo negat, qui per magistratum, qui vices ejus in terris explet, ea ipsa a nobis exposcit. Art. XXV. Art. XXV. OF THE GUIFTES FREELY GIVEN TO THE KIRK. DE BENEFICIIS LIBERALITER ECCLESIÆ CONCESSIS. Albeit that the Worde of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed according to the Worde of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular Quanquam verbi divini syncera prædicatio, sacramentorum legitima ministratio, et disciplina convenienter verbo Dei exercita, sint certa et minime fallacia veræ ecclesiæ indicia; non continuo tamen quicunque in hunc cætum nomen dedit,

persoun joyned with sik company, be ane elect member of Christ Jesus:
[789] For we acknawledge and confesse, that Dornell, Cockell, and Caffe may be sawen, grow, and in great aboundance lie in the middis of the Wheit, that is, the Reprobate may be joyned in the societie of the Elect, and may externally use with them the benefites of the worde and Sacraments: Bot sik being bot temporall professoures in mouth, but not in heart, do fall backe, and continew not to the end. [790] And therefore have they na fruite of Christs death, Resurrection nor Ascension. Bot sik as with heart unfainedly beleeve, and with mouth bauldly confesse the Lord Jesus, as before we have said, sall most assuredly receive their guiftes: [791] First, in this life, remission of sinnes, and that be only faith in Christs blude; in samekle, that albeit sinne remaine and continuallie abyde in thir our mortall bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice. [792] Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh: [793] For the Sea sall give her dead; the Earth, they that therin be inclosed; zea, the Eternall our God sall stretche sit electum Jesu Christi membrum: scimus enim lolium, zisania, aliasque id genus frugum pestes, una cum tritico seri, copioseque posse crescere; hoc est, impios posse in eundem cum electis coetum coire, et assidue cum eisdem verbi et sacramentorum beneficiis uti: verum hujuscemodi homines, qui ad tempus, neque id quidem ex animo, veritatem profitentur, retro abeunt, neque ad finem usque perseverant; ideoque nullus ex morte, resurrectione, et ascensione, Christi fructus ad eos pertinet. At qui et animo persuasum habent, et ore constanter confitentur Dominum Jesum Christum, eo quo superius diximus modo, hæc haud dubie recipient beneficia: primum, in hac vita peccatorum condonationem, idque duntaxat in sanguine Christi; adeo ut quanquam peccatum remaneat, et continenter habitet in hoc mortali nostro corpore, non tamen imputabitur nobis, sed condonabitur, atque operietur Christi justitia. Deinde in generali illo judicio redivivum cuique suum restituetur corpus; mare enim suos reddet mortuos, terra item quos sinu suo clausos tenet; ac sempiternus ille noster Deus manum suam super pulverem extendet, surgentque

out his hand on the dust, and the dead sall arise uncorruptible, [794] and that in the substance of the selfe same flesh that every man now beiris, [795] to receive according to their warkis, glory or punishment: [796] For sik as now delyte in vanity, cruelty, filthynes, superstition or Idolatry, sal be adjudged to the fire unquencheable: In quhilk they sall be tormented for ever, asweill in their awin bodyes, as in their saules, quhilk now they give to serve the Devill in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus, we constantly beleve, that they sall receive glorie, honor, and immortality, to reigne for ever in life everlasting with Christ Jesus [797] to whose glorified body all his Elect sall be made lyke, [798] when he sall appeir againe in judgement, and sall rander up the kingdome to God his Father, who then sall bee, and ever sall remaine all in all things God blessed for ever: [799] To whome, with the Sonne and with the haly Ghaist, be all honour and glorie, now and ever. So be it. mortui in eo ipso quod quisque tulerat corpore, sed jam immortali et incorruptibili, ut recipiant, juxta opera sua, aut gloriam aut poenam; nam crudeles, flagitiosi, idololatræ, quique rerum partim inanium, partim etiam impiarum studio in hac vita tenebantur, ad ignis inextincti supplicium damnabuntur: ibique sempiternis cruciabuntur poenis non modo corpora, sed etiam animæ, quas in servitutem diabolo in omnem immunditiæ et nequitiæ usum addixerant. At qui in bonorum operum exercitio ad finem usque perseverabunt, Christumque fidenter profitebuntur, eos persuasissimum habemus in gloriam, honorem, et immortalitatem assumptum iri, ut vivi perpetuo regnent cum Christo; cujus corpori glorioso omnes electi ejus conformabuntur, cum is rursus in judicio comparebit, regnumque Deo Patri tradet, qui tum erit, et in perpetuum perseverabit in omnibus et per omnia Deus in æternum benedictus: cui, cum Filio et Spiritu Sancto, omnis honor et gloria, et nunc et in æternum. Amen. Arise (O Lord) and let thy enimies be confounded; let them Exurge Domine, et confundantur inimici tui. Fugiant a facie

flee from thy presence that hate thy godlie Name. Give thy servands strenth to speake thy word in bauldnesse, and let all Natiouns cleave to thy trew knawledge. Amen. tua qui oderunt sanctum nomen tuum. Da servis tuis virtutem, ut cum omni fiducia verbum tuum eloquantur; omnesqne nationes veritatem tuam agnoscant et amplectantur. Amen. Thir Acts and Artickles ar red in the face of Parliament, and ratifyd be the thre Estatis, at Edinburgh the 17 day of August, the Zeir of GOD 1560 Zeiris. __________________________________________________________________

[623] Deut. vi. 4; 1 Cor. viii. 6; Deut. iv. 35; Esai. xliv. 5, 6.

[624] 1 Tim. i. 17; 1 Kings viii. 27; 2 Chron. vi. 18; Psalm cxxxix. i. 1, 8; Gen. xvii. 1; 1 Tim. vi. 15, 16; Exod. iii. 14; v. 15.

[625] Matt. xxviii. 19; 1 John v. 7.
[626] Gen. i. 1; Acts xvii. 28; Prov. xvi. 4.

[627] Gen. i. 26, 27, 28, etc.; Col. iii. 10; Eph. iv. 24.

[628] Gen. iii. 6; ii. 17.

[629] Psalm li. 5; Rom. v. 10; vii. 5; 2 Tim. ii. 26; Eph. ii. 1, 2, 3.

[630] Rom. v. 14, 21; v. 23; John iii. 5; Rom. v. 1; Phil. i. 29.

[631] Gen. iii. 9; iii. 15; xii. 3; xv. 5, 6; 2 Sam. vii. 14; Esai. vii. 14; ix. 6; Hag. ii. 7, 9; John viii. 56.

[632] Ezek. xvi. 6-14.
[633] Gen. xii. etc.
[634] Exod. i. etc.
[635] Exod. xx. etc.
[636] Jos. i. 3; xxiii. 4.
[637] Judges i. etc.
[638] 1 Sam. x..
[639] 1 Sam. xvi. 13.
[640] 2 Sam. vii. 12.
[641] 2 Kings xvii. 13.
[642] 2 Kings xvii. 14, 15, etc.
[643] 2 Kings xxiv. 3, 4.
[644] Deut. xxviii. 36, etc.
[645] 2 Kings xxv..
[646] Dan. ix. 2.

[647] Jer. xxx.; Ezra i. etc.; Hag. i. 14.; ii. 7, 8, 9; Zech. iii. 8.

[648] Gal. iv. 4; Luke i. 31; Matt. i. 18; ii. 1; Rom. i. 3; Matt. i. 23; John i. 45; 1 Tim. ii. 5.

[649] Eph. i. 3, 4, 5, 6.
[650] Epph. i. 11; Matt. xxv. 34.
[651] Eph. i. 22, 23.
[652] Heb. ii. 7, 8, 11, 12.
[653] Heb. xiii. 20; 1 Pet. ii. 25; v. 4.
[654] Psalm cxxx. 3; cxliii. 2.
[655] 1 Tim. ii. 5.
[656] John i. 12.
[657] John xx. 17.
[658] Rom. v. 17, 18, 19.
[659] Rom. viii. 15; Gal. iv. 5, 6.
[660] Acts xvii. 26.
[661] Heb. ii. 11, 12. See above note 3.
[662] 1 Pet. iii. 18; Esa. liii. 8.
[663] Acts ii. 24.

[664] 1 John i. 2; Acts xx. 28; 1 Tim. iii. 16; John iii. 16.

[665] Heb. x. 4, 5, 6, 7, 8, 9, 10, 11, 12.
[666] Esa. liii. 5; Heb. xii. 3.
[667] John i. 29.
[668] Matt. xxvii. 11, 26; Mark xv.; Luke xxiii.
[669] Gal. iii. 13.
[670] Deut. xxi. 23.
[671] Matt. xxvi. 38, 39.
[672] 2 Cor. v. 21.
[673] Heb. ix. 12; x. 14.
[674] Acts ii. 24.
[675] Acts iii. 26; Rom. vi. 5, 9; iv. 25.
[676] Heb. ii. 14, 15..
[677] Matt. xxviii. 4.
[678] Matt. xxvii. 52, 53.
[679] Matt. xxviii. 5, 6.

[680] John xx. 27; xxi. 7, 12, 13; Luke xxiv. 41, 42, 43.

[681] Luke xxiv. 51; Acts i. 9.
[682] Matt. xxviii. 18.
[683] 1 John ii. 1; 1 Tim. ii. 5.

[684] Psalm cx. 1; Matt. xxii. 44; Luke xx. 42, 43.

[685] Acts i. 11.
[686] Acts iii. 19.
[687] Matt. xxv. 34; 2 Thess. i. 4. etc.

[688] Rev. xxi. 27; Esa. lxvi. 24; Matt. xxv. 41; Mark ix. 44, 46, 48; Matt. xxii. 13.

[689] 2 Pet. iii. 11; 2 Cor. v. 9, 10, 11; Luke xxi. 27, 28; John xiv. 1, etc.

[690] Esa. vii. 14; Eph. i. 22; Col. i. 18; Heb. ix. 11, 15; x. 21; 1 John. ii. 1; 1 Tim. ii. 5. See note 1, p. 13.

[691] Matt. xvi. 17; John xiv. 26; xv. 26; xvi. 13.

[692] Acts. v. 3, 4.

[693] Col. ii. 13; Eph. ii. 1; John ix. 39; Rev. iii. 17; Matt. xvii. 17; Mark ix. 19; Luke ix. 41; John vi. 63; Mic. vii. 8; 1 Kings viii. 57, 58.

[694] Psalm c. 3.
[695] Rom. v. 10.
[696] John iii. 5; Tit. iii. 5; Rom. v. 8.
[697] Phil. iii. 9.
[698] Phil. i. 6; 2 Cor. iii. 5.
[699] Eph. i. 6.

[700] Eph. ii. 10; Phil. ii. 13; John xv. 5; Rom. viii. 9.

[701] Rom. vii. 15, 16, 17, 18, 19, 21, 22, 23, 24, 25; Gal. v. 17.

[702] Rom. viii. 16.

[703] Rom. vii. 24. See above, note 1. Rom. viii. 22.

[704] Rom. vi. 12.
[705] Eph. iv. 17, etc.
[706] 2 Tim. ii. 26.
[707] John xv. 5. See note 1, p. 16.

[708] Exod. xx. 1, etc.; Deut. v. 6, etc.; Deut. iv.8.

[709] 1 Luke xvii. 4, 75; Mic. vi. 8.

[710] Eph. vi. 1, 7; Ezech. xxii. 1, etc.; 1 Cor. vi. 19, 20; 1 Thess. iv. 3, 4, 5, 6, 7; Jer. xxii. 3, etc.; Esa. 1. 1.

[711] 1 Thess. iv. 6; Rom. xiii. 2.
[712] Ezech. xxii 13, etc .
[713] 1 John iii. 4. .
[714] Rom. xiv. 23; Heb. xi. 6.
[715] 1 Sam. xv. 22.; 1 Cor. x. 31.
[716] 1 John iii. 4.
[717] Esa. xxix. 13.
[718] Matt. xi. 9; Mark vii. 7.

[719] Lev. xviii. 5; Gal. iii. 12; 1 Tim. i. 8; Rom. vii. 12; Psa. xix. 7, 8, 9, 11.

[720] Deut. v. 29; Rom. x. 3.

[721] 1 Kings viii. 46; 2 Chron. vi. 36; Prov. xx. 9; Eccles. vii. 22; 1 John i. 8.

[722] Rom. x. 4; Gal. iii. 18; Deut. xxvii. 26.
[723] Phil. ii. 15.
[724] Esa. lxiv. 6.
[725] Luke xvii. 10.
[726] Matt. xxviii. 20; Eph. i. 4.

[727] Col. i. 18; Eph. v. 23, 24, etc.; Rev. vii. 9.

[728] Eph. ii. 19.
[729] Eph. iv. 5.
[730] John iii. 36.
[731] John vi. 37, 39, 65; xvii. 6.
[732] Acts ii. 39.
[733] 2 Tim. ii. 19; John xiii. 18.
[734] Eph. i. 10; 1 Col. i. 20; Heb. xii. 4.
[735] Rev. xiv. 13.

[736] Esa. xxv. 8; Rev. vii. 14, 15, 16, 17; xxi. 4.

[737] Rev. xvi. 10, 11; Esa. lxvi. 24; Mark ix. 44, 46, 48.

[738] Luke xvi. 23, 24, 25.
[739] Luke xxiii. 43.
[740] Rev. vi. 9,10.
[741] Gen. iv. 8.
[742] Gen. xxi. 9.
[743] Gen. xxvii. 41.

[744] Matt. xxiii. 34; John xv. 18, 19, 20, 24; xi. 47, 53; Acts iv. 1, 2, 3; v. 17, 18.

[745] Gen. iv.
[746] Psa. xlviii. 2, 3; Matt. v. 35.
[747] John xii. 42.

[748] Eph. ii. 20; Acts ii. 42; John x. 27; xviii. 37; 1 Cor. i. 23, 24; Matt. xxviii. 19, 20; Mark xvi. 15, 16; 1 Cor. xi. 23, 24, 25, 26; Rom. iv. 11.

[749] Matt. xviii. 15, 16, 17, 18; 1 Cor. v. 4, 5.

[750] Matt. xviii. 19, 20.
[751] 1 Cor. i. 2; 2 Cor. i. 2.
[752] Gal. i. 2.
[753] Acts. xx. 17.
[754] John xx. 31; 2 Tim. iii. 16, 17.
[755] 2 Pet. i. 20. 21.
[756] John v. 39.
[757] Eph. iv. 3, 4.
[758] 2 Tim. iii. 16, 17.
[759] John x. 27.
[760] Gal. ii. 11, 12, 13, 14.
[761] 1 Tim. iv. 1, 2, 3.
[762] Col. ii. 16, 18, 19, 20, 21, 22.
[763] Acts xv.
[764] 1 Tim. iii. 15; Heb. iii. 2.
[765] 1 Cor. xiv. 40.

[766] Gen. xvii. 10, 11; Exod. xxi. ; Gen. xvii. 14; Numb. ix. 13.

[767] Matt. xxviii. 19; Mark xvi. 15, 16; Matt. xxvi. 26, 27, 28; Mark xiv. 22, 23, 24; Luke xxii. 19, 20; 1 Cor. xi. 23, 24, 25, 26.

[768] 1 Cor. x. 16; Rom. vi. 3, 4, 5; Gal. iii. 27.

[769] Mark xvi. 19; Luke xxiv. 51; Acts i. 11; iii. 21.

[770] 1 Cor. x. 16.
[771] Eph. v. 30.

[772] Matt. xxvii. 50; Mark xv. 37; Luke xxiii. 46; John xix. 30.

[773] John vi. 51, etc.
[774] 1 Cor. xi. 28, 29.

[775] Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; 1 Cor. xi. 24.

[776] 1 Cor. xi. 25, 26.
[777] Heb. ix. 27, 28; x. 14.

[778] Col. ii, 11, 12; Rom. iv. 11; Gen. xvii. 10.; Matt. xxviii. 19.

[779] 1 Cor. xi. 28, 29.

[780] Rom. xiii. 1; Titus iii. 1; 1 Pet. ii. 13, 14.

[781] Rom. xiii. 2.
[782] Rom. xiii. 7; 1 Pet. ii. 17.
[783] Psa. viii. 1.
[784] 1 Pet. ii. 14.

[785] 1 Chron. xxii., xxiii., xxiv.,xxv., andxxvi.

[786] 2 Chron. xvii. 6, etc.; xix. 8, etc.
[787] 2 Chron. xxix.., xxx., and xxxi.
[788] 2 Chron. xxxiv. and xxxv.
[789] Matt. xiii. 24, etc.
[790] Matt. xiii. 20, 21.
[791] Rom. x. 9, 13.
[792] Rom. vii. ; 2 Cor. v. 21.
[793] John v. 28, 29.
[794] Rev. xx. 13; 1 Cor. xv. 52, 53, 54.
[795] Job xix. 25, 26, 27.
[796] Matt. xxv. 31. to the end of the chapter.
[797] Rev. xiv. 10; Rom. ii. 6, 7, 8, 9,10.
[798] Phil. iii. 21.

[799] 1 Cor. xv. 24, 28. __________________________________________________________________

CONFESSIO FIDEI SCOTICANÆ II.

The Second Scotch Confession, or the National Covenant

A.D. 1580.

[This Confession is a strong anti-papal appendix to the former, and was subscribed by the King, the Council and Court, at Holyrood House, 1580, by persons of all ranks in 1581, again in 1590 and 1638. The text, with the quaint old spelling, is likewise taken from Dunlop's Collection of Scotch Confessions, Vol. II. pp. 103 sqq. and 811 sqq. The Latin version is said to have been made by John Craig, who wrote the Scotch, and is superior to the one in the Syntagma Confess. (pp. 126 sqq.), which Niemeyer (pp. 357 sqq.) has reproduced.]

The Confession of Faith of the Confessio Fidei Ecclesiæ Kirk of Scotland; Scoticanæ; OR THE NATIONAL COVENANT. LATINE REDDITA. We all, and every ane of us underwritten, protest, That after lang and dew examination of our awne consciences in matters of trew and false religion, we ar now throughlie resovit in the trewth be the Word and spreit of God: and theirfoir we believe with our heartis, confesse with our mouthis, subscrive with our handis, and constantlie affirme before God and the haill warld, That this only is the trew Christian Faith and Religion, pleasing God, and bringing salvation to man, quhilk is now, be the mercie of God, revealed to the warld be the preaching of the blessed Evangell; and is received, believed, and defendit by mony and sundrie notabil kirkis and realmes, but chiefly be the Kirke of Scotland, the Kings Majestie and three Estatis of this Realme, as Godis eternall trewth, and only ground of our salvation; us mair particularlie is expressed in Nos universi et singuli subscribentes profitemur, postquam de religionis controversiis diu multumque apud nos deliberatum esset, cunctis ad lydium veritatis divinæ lapidem accuratius examinatis, in veritatis certa persuasione, per Dei Verbum et Spiritum Sanctum, animos nostros acquiescere: ideoque corde credimus, ore profitemur, consignatis chirographis testamur et constanter asserimus, Deo teste invocato, et universo genere humano in conscientiam appellato, hanc unicam esse fidem et religionem Christianam Deo acceptam, hominique salutarem, quæ nunc ex immensa Dei misericordia per evangelii prædicationem mundo patefacta, a multis ecclesiis gentibusque clarissimis, præsertim ab ecclesia Scoticana, rege nostro serenissimo tribusque regni hujus ordinibus, id æterna Dei veritas et unicum salutis nostræ fundamentum recepta, credita

the Confession of our Faith, stablished, and publickly confirmed by sundrie Actis of Parliaments, and now of a lang tyme hath been openlie professed by the Kings Majesty, and haill body of this Realme both in brugh and land. To the quhilk Confession and forme of Religion we willingly agree in our consciences in all pointis, as unto Godis undouted trewth and veritie, groundit only upon his written word. et propugnata est; explicata etiam uberius, in Fidei confessione, plurimis comitiorum publicorum actis confirmata, regisque serenissimi et universorum hujus regni civium publica multorum jam annorum professione approbata. Cui nos Confessioni cultusque divini formulæ, ut veritati divinæ certissima sacrarum autoritate subnixæ, lubentissimis animis in singulis assentimur. And theirfoir we abhorre and detest all contrare Religion and Doctrine; but chiefly all kynde of Papistrie in generall and particular headis, even as they ar now damned and confuted by the word of God and kirk of Scotland. But in special, we detest and refuse the usurped authoritie of that Romane Antichrist upon the scriptures of God, upon the Kirk, the civill Magistrate, and consciences of men: All his tyranous lawes made upon indifferent thingis againis our Christian libertie: His erroneous doctrine againis the sufficiencie of the written word, the perfection of the law, the office of Christ, and his blessed Evangell: His corrupted doctrine concerning originall sinne, our natural inhabilitie and rebellion to Godis Law, our justification by faith onlie, our imperfect sanctification Omniaque ideo contraria de religione dogmata aversamur; præsertim vero papismum universum et singula ejus capita, quemadmodum hodie Dei verbo confutata et ab ecclesia Scoticana damnata sunt. Nominatim detestamur antichristi istius Romani in sacras scripturas, in ecclesias, in magistratum politicum, et in hominum conscientias sacrilege vendicatam autoritatem, nefarias omnes de rebus adiaphoris leges, libertati Christianæ derogantes: impium de sacrarum literarum, de legis, de officii Christi, de beati evangelii imperfectione dogma: perversam de peccato originis, de naturæ nostræ impotentia et in legem divinam contumacia, de justificatione per solam fidem: de imperfecta nostra sanctitate et obedientia legi præstanda; de natura, numero et usu

and obedience to the law; the nature, number, and use of the holy sacraments: His fyve bastard sacraments; with all his ritis, ceremonies, and false doctrine, added to the ministration of the trew sacraments without the Word of God: His cruell judgement againis infants departing without the sacrament: His absolute necessitie of baptisme: His blasphemous opinion of transubstantiation, or reall presence of Christis body in the elements, and receiving of the same by the wicked, or bodies of men: His dispensations with solemnit aithis, perjuries, and degrees of marriage forbidden in the Word: His crueltie againis the innocent divorcit: His divilish messe: His blasphemous priesthead: His prophane sacrifice for the sinnis of the deade and the quicke: His canonization of men, calling upon angelis or sanctis depairted; worshipping of imagerie, reliques, and crocis; dedicating of kirkis, altares, dayes; vowes to creatures: His purgatory, prayers for the dead; praying or speaking in a strange language: His processions and blasphemous letany: His multitude of advocatis or mediatours with his manifold orders, and auricular confessions: His despered and uncertain Repentance: His sacramentorum doctrinam: quinque adulterina sacramenta; omnesque ritus, ceremonias falsasque traditiones genuinorum sacramentorum administrationi, citra autoritatem verbi divini, accumulatas: crudelem de infantibus ante baptismum morte præreptis sententiam: districtam et absolutam baptismi necessitatem: blasphemam de transsubstantiatione, et corporali præsentia Christi in coenæ dominicæ elementis, cujus etiam impii fiant participes, atque orali ejusdem manducatione doctrinam: juramentorum perjuriorumque gratiam faciendi arrogatam potestatem: matrimonii in Verbo Dei interdictis permissionem: crudelitatem erga innocentes matrimonii nexu solutos: diabolicam missam: sacrilegum sacerdotium: abominandum pro vivorum mortuorumque peccatis sacrificium: hominum indigetationem seu canonizationem, angelorum mortuorumque invocationem; crucis, imaginum reliquiarumque venerationem; in creaturarum honorem dicata fana et altaria, dies sacratos, vota nuncupata: purgatorium; pro defunctis deprecationem: ignotæ linguæ in precibus sacrisque usum, sacrilegas supplicationum pompas, blasphemam litaniam: mediatorum turbam, ordinum ecclesiasticorum multiplicem

general and doutsum Faith: His Satisfactionis of men for their sinnis: His justification by warkis, opus operatum, warkis of supererogation, merites, pardons, peregrinations, and stations: His holie water, baptising of bellis, conjuring of spreits, crocing, saining, anointing, conjuring, hallouing of Godis gude creatures, with the superstitious opinion joyned therewith: His warldlie monarchie and wicked hierarchie: His three solemnet vowes, with all his shavellings of sundrie sortis: His erroneous and bloodie Decreets made at Trente, with all the Subscryvars and approvers of that cruell and bloodie Band conjured againis the Kirk of God. And finallie, We detest all his vain allegories, ritis, signes, and traditions brought in the Kirk, without or againis the Word of God and doctrine of this trew reformed Kirk; to the quhilk we joyn our selves willinglie in Doctrine, Faith, Religion, Discipline, and use of the holy sacraments, as livelie members of the same, in Christ our head: Promising and swearing be the Great Name of the LORD our God, That we sall contenow in the obedience of the Doctrine and Discipline of this Kirk, [800] and sall defend varietatem, auricularem confessionem: incertam et desperationis plenam poenitentiam, generalem et ancipitem fidem: peccatorum per satisfactiones humanas expiatonem, justificationem ex operibus, opus operatum, operum supererogationem, merita, indulgentias, peregrinationes et stationes, aquam lustralem: campanarum baptizationem, exorcismos; bonas Dei creaturas cruce obsignandi, lustrandi, ungendi, conjurandi et consecrandi superstitionem: politicam ipsius monarchiam, impiam hierarchiam: tria vota solennia, variasque rasuræ sectas: impia et sanguinaria concilii Tridentini decreta, omnesque atrocissimæ istius in Christi ecclesiam conjurationis populares et fautores: denique inanes omnes adversamur allegorias, omnesque ritus et signa, traditiones omnes, præter aut contra autoritatem Verbi Dei ecclesiæ obtrusas, et doctrinæ hujus ecclesiæ veræ reformatæ repugnantes. Cur nos ecclesiæ reformatæ, in doctrinæ capitibus, fide, religione, disciplina, et usu sacramentorum, ut vita illius sub Christo capite membra, libentes nos aggregamus: sancte promittentes magnumque et termendum DOMINI DEI NOSTRI NOMEN

the same according to our vocation and power, all the dayes of our lyves; under the pains conteined in the law, and danger baith of bodie and saul in the day of Godis fearfull Judgment. jurantes, nos in ecclesiæ hujus doctrina et disciplina constanter perseveraturos, et pro cujusque vocatione ac viribus ad extremum spiritum defensuros; sub poena omnium in lege maledictionum, æternique cum animæ tum corporis exitii periculo in tremendo illo Dei judicio. And seing that monie ar stirred up be Sathan, and that Roman Antichrist, to promise, sweare, subscryve, and for a tyme use the holie sacraments in the Kirk deceitfullie, againis their awne conscience, minding heirby, first under the external cloke of Religion, to corrupt and subvert secretlie Godis trew Religion within the Kirk; and afterward, when tyme may serve, to become open enemies and persecuters of the same, under vain houpe of the Papis dispensation, devysed againis the Word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus: We theirfoir, willing to take away all suspicion of hypocrisie, and of sic double dealing with God and his Kirk, protest, and call the Searcher of all heartis for witness, that our mindis and heartis do fullilie agree with this our Confession, promeis, aith, and subscription: sa that we ar not movit with ony warldlie respect, but ar perswadit onlie in our conscience, Quumque sciamus non paucos, a Satana et antichristo Romano subornatos, promissionibus, subscriptionibus et juramentis se obstringere, et in usu sacramentorum cum ecclesia orthodoxa ad tempus subdole contra conscientiam communicare; versute constituentes, obtento interim religionis velo, in ecclesia verum Dei cultum adulterare et clanculum ac per cuniculos labefactare; tandem per occasionem apertis inimicitiis oppugnare, vana spe proposita veniæ dandæ a pontifice Romano, cujus rei potestatem contra veritatem divinam sibi arrogat, ipsi perniciosam, ejusque asseclis multo magis exitiosam: Nos igitur ut simulationis erga Deum ejusque ecclesiam et insinceri animi suspicionem omnem amoliamur, CORDIUM OMNIUM INSPECTOREM testamur, huic nostræ confessioni, promissioni, juramento et subscriptioni animos nostros usquequaque respondere: nulloque rerum terrestrium momento, sed indubia et certa notitia.

through the knawledge and love of Godis trew Religion prented in our heartis be the Holie Spreit, as we sal answer to him in the day when the secreits of heartis sal be disclosed. ex amore veritatis divinæ per Spiritum Sanctum in cordibus nostris inscriptæ, ad eam nos inductos esse; ita DEUM propitium habeamus eo die quo cordium omnium arcana palam fient. And because we perceave that the quyetness and stabilitie of our Religion and Kirk doth depend upon the safety and good behaviour of the Kingis Majestie, as upon ane comfortable instrument, of Godis mercie granted to this countrey, for the meinteining of his Kirk and ministration of justice amongs us; We protest and promeis solemnetlie with our heartis, under the same aith, hand-wreit, and paines, that we sall defend his personne and authoritie with our geare, bodies, and lyves, in the defence of Christis Evangell, libertie of our countrey, ministration of justice, and punishment of iniquitie, againis all enemies, within this realme or without, as we desire Our God to be a strong and mercifull defendar to us in the day of our death, and coming of Our Lord JESUS CHRIST; To whom, with the Father and the Holie Spreit, be all honour and glorie eternallie. Amen. Cum vero nobis constet, per eximiam Dei gratiam huic regno præfectum esse regem nostrum serenissimum, ad ecclesiam in eo conservandam et justitiam nobis administrandam; cujus incolumitate et bono exemplo, secundum Deum, religionis et ecclesiæ tranquillitas et securitas nitatur: sancte, ex animo, eodem adacti sacramento, eademque poena proposita pollicemur, et consignatis chirographis promittimus, sacratissimi, regis nostri incolumitatem et autoritatem in beato Christi evangelio defendendo, in libertate patriæ asserenda, in justitia administranda, in improbis puniendis, adversus hostes quoscunque internos sive externos, quovis etiam bonorum et vitæ discrimine, nos constanter propugnaturos. Ita DEUM NOSTRUM OPTIMUM MAXIMUM potentem et propitium conservatorem habeamus in mortis articulo, et adventu DOMINI NOSTRI JESU CHRISTI, cui cum Patre et Spiritu Sancto, sit omnis honos et gloria in æternum. Amen. __________________________________________________________________

[800] The Confession, which was subscribed at Halyrudhouse the 25 of February, 1587-8, by the King, Lennox, Huntlye, the Chancelour, and about 95 other Persons, hath here added, Agreeing to the word. Sir John Maxwel of Pollock hath the original Parchement. __________________________________________________________________

ARTICULI XXXIX. ECCLESIÆ ANGLICANÆ. A.D. 1562.

The Thirty-Nine Articles of Religion of the Church of England published

a.d. 1571,

Together with the Revision of the Same, as set forth by the

PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA,

A.D. 1801.

[1. The Latin text of the Elizabethan Articles, adopted in 1562, is a reprint of the editio princeps of Reginald Wolfe, royal printer, London, 1563, issued by express authority of the Queen, and reproduced by Charles Hardwick, in his History of the Articles of Religion, new edition, Cambridge, 1859, pp. 277 sqq. (Hardwick gives also, in four parallel columns, the English edition of 1571, and the Forty-two Articles of 1553, Latin and English, with the textual variations of the Parker MS. of 1571, and other printed editions.)

2. The English text is reprinted, with the old spelling, from the authorized London edition of John Cawood, 1571, as found in Hardwick, l. c.

The question of the comparative authority of the Latin and English texts is answered by Burnet, Waterland, and Hardwick, to the effect that both are equally authentic, but that in doubtful cases the Latin must determine the sense. The Articles were passed, recorded, and ratified to the year 1562 (1563), in Latin only; but these Latin Articles were revised and translated by the Convocation of 1571, and both the Latin and English texts, adjusted as nearly as possible, were published in the same year by the royal authority. Subscription was hereafter required to the English Articles, called the Articles of 1562, by the famous Act of the XIII. of Elizabeth. See Hardwick, l. c. p. 159.

3. The American Revision of the Articles, as adopted by the General Convention of the Protestant Episcopal Church in the United States, held in Trenton, New Jersey, Sept. 12, 1801, is taken from the standard American edition of The Book of Common Prayer (published by the Harpers, New York, 1844, and by the New York Bible and Common Prayer-Book Society, 1873, pp. 512 sqq.). It has been compared with the Journal of the Convention, edited by Dr. W. Stevens Perry, in Journals of the General Convention of the Protestant Episcopal Church in the United States, 1785-1835 (Claremont, N. H., 1874), Vol. I. pp.279 sqq.

4. To facilitate the comparison, the words in which the English and American editions differ are printed in italics. The chief differences are the omission of the Athanasian Creed, in Art. VIII.; the omission of Art. XXI., on the Authority of General Councils; and the entire reconstruction of Art. XXXVII., on the Power of the Civil Magistrate.]

----------------

The English editions of the Articles are usually preceded by the following Royal Declaration, which is the work of Archbishop Laud (1628):

'Being by God's Ordinance, according to Our just Title, Defender of the Faith, and Supreme Governour of the Church, within these Our Dominions, We hold it most agreeable to this Our Kingly Office, and Our own religious Zeal, to conserve and maintain the Church committed to Our Charge, in the Unity of true Religion, and in the Bond of Peace; and not to suffer unnecessary Disputations, Altercations, or Questions to be raised, which may nourish Faction both in the Church and Commonwealth. We have therefore, upon mature Deliberation, and with the Advice of so many of Our Bishops as might conveniently be called together, thought fit to make this Declaration following:

'That the Articles of the Church of England (which have been allowed and authorized heretofore, and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church of England agreeable to God's Word, which We do therefore ratify and confirm, requiring all Our loving Subjects to continue in the uniform Proffession thereof, and prohibiting the least difference from the said Articles; which to that End We command to be new printed, and this Our Declaration to be published therewith.

'That We are Supreme Governour of the Church of England: And that if any Difference arise about the external Policy, concerning the Injunctions, Canons, and other Constitutions whatsoever thereto belonging, the Clergy in their Convocation is to order and settle them, having first obtained leave under Our Broad Seal so to do: and We approving their said Ordinances and Constitutions, providing that none be made contrary to the Laws and Customs of the Land.

'That out of Our Princely Care that the Churchmen may do the Work which is proper unto them, the Bishops and Clergy, from time to time in Convocation, upon their humble Desire, shall have Licence under Our Broad Seal to deliberate of, and to do all such Things, as, being made plain by them, and assented unto by iis, shall concern the settled Continuance of the Doctrine and Discipline of the Church of England now established; from which We will not endure any varying or departing in the least Degree.

'That for the present, though some differences have been ill raised, yet We take comfort in this, that all Clergymen within Our Realm have always most willingly subscribed to the Articles established; which is an argument to Us, that they all agree in the true, usual, literal meaning of the said Articles; and that even in those curious points, in which the present differences lie, men of all sorts take the Articles of the Church of England to be for them; which is an argument again, that none of them intend any desertion of the Articles established.

'That, therefore, in these both curious and unhappy differences, which have for so many hundred years, in different times and places, exercised the Church of Christ, We will, that all further curious search be laid aside, and these disputes shut up in God's promises, as they be generally set forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England according to them. And that no man hereafter shall either print or preach to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof: and shall not put his own sense or comment to be the meaning of the Article, but shall take it in the literal and grammatical sense.

'That if any publick Reader in either of Our Universities, or any Head or Master of a College, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publickly read, determine, or hold any publick Disputation, or suffer any such to be held either way, in either the Universities or Colleges respectively; or if any Divine in the Universities shall preach or print any thing either way, other than is already established in Convocation with our Royal Assent, he, or they the Offenders, shall be liable to our displeasure, and the Church's censure in Our Commission Ecclesiastical, as well as any other: And we will see there shall be due Execution upon them.'

Editio Latina Princeps, English Edition, American Revision, 1563 [1562]. 1571. 1801.

Articuli, de quibus in Synodo Londinensi anno Domini, iuxta ecclesiæ Anglicanæ computationem, M.D.LXII. ad tollendam opinionum, dissensionem, et firmandum in uera Religione consensum, inter Archiepiscopos Episcoposque utriusque Prouinciæ, nec non etiam uniuersum Clerum convenit.

Articles whereupon it was agreed by the Archbishoppes and Bishoppes of both prouinces and the whole cleargie, in the Conuocation holden at London in the yere of our Lorde God, 1562. according to the computation of the Churche of Englande, for the auoiding of the diuersities of opinions, and for the stablishyng of consent touching true Religion.

Articles of Religion; as established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth day of September, in the year of our Lord 1801.
I. I. I. De Fide in Sacrosanctam Trinitatem. Of fayth in the holy Trinitie. Of Faith in the Holy Trinity. Vnus est viuus et uerus Deus æternus, incorporeus, impartibilis, impassibilis, immensæ potentiæ, sapientiæ ac bonitatis: creator et conseruator omnium tum uisibilium tum inuisibilium. Et in Vnitate huius diuinæ naturæ tres sunt Personæ, There is but one lyuyng and true God, euerlastyng, without body, partes, or passions, of infinite power, wysdome, and goodnesse, the maker and preseruer of al things both visible and inuisible. And in vnitie of this Godhead There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this God-head there be

eiusdem essentiæ, potentiæ, ac æternitatis, Pater, Filius, et Spiritus sanctus. there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost. three Persons, of one substance, power, and eternity: the Father, the Son, and the Holy Ghost. II. II. II. Verbum Dei uerum hominem esse factum. Of the worde or sonne of God which was made very man. Of the Word or Son of God, which was made very Man. Filius, qui est uerbum Patris ab æterno à Patre genitus uerus et æternus Deus, ac Patri consubstantialis, in utero Beatæ uirginis ex illlus substantia naturam humanam assumpsit: ita ut duæ naturæ, diuina et humana integrè atque perfectè in unitate personæ, fuerint inseparabiliter coniunctæ: ex quibus est vnus CHRISTVS, verus Deus et verus Homo: qui uerè passus est, crucifixus, mortuus, et sepultus, ut Patrem nobis reconciliaret, essetque [hostia] non tantùm pro culpa originis, uerum etiam pro omnibus actualibus hominum peccatis. The Sonne, which is the worde of the Father, begotten from euerlastyng of the Father, the very and eternall GOD, of one substaunce with the Father, toke man's nature in the wombe of the blessed Virgin, of her substaunce: so that two whole and perfect natures, that is to say, the Godhead and manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christe, very GOD and very man, who truely suffered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not only for originall gylt, but also for all [801] actuall sinnes of men. The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. III. III. III. De Descensu Christi ad Inferos. Of the goyng downe of Christe into hell. Of the going down of Christ into Hell. Qvemmadmodum Christus pro nobis mortuus est et sepultus, ita est etiam credendus ad Inferos descendisse. As Christe dyed for vs, and was buryed: so also it is to be beleued that he went downe into hell. As Christ died for us, and was buried, so also is it to be believed that he went down into Hell.

IV. IV. IV. Resurrectio Christi. Of the Resurrection of Christe. Of the Resurrection of Christ. Christus vere a mortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem humanæ naturæ pertinentibus, recepit, cum quibus in coelum ascendit, ibique residet, quoad extremo die ad iudicandos [omnes] homines reuersurus sit. Christe dyd truly aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apperteyning to the perfection of man's nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all men at the last day. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.
V. V. V. De Spiritu sancto. Of the holy ghost. Of the Holy Ghost. Spiritus sanctus, à patre et filio procedens, eiusdem est cum patre et filio essentiæ, maiestatis, et gloriæ, uerus, ac æternus Deus. The holy ghost, proceedyng from the Father and the Sonne, is of one substaunce, maiestie, and glorie, with the Father, and the Sonne, very and eternall God. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. VI. VI. VI. Divinæ Scripturæ doctrina sufficit ad salutem. Of the sufficiency of the Holy Scriptures for saluation. Of the Sufficiency of the Holy Scriptures for Saltation. Scriptura sacra continet omnia quæ sunt ad salutem necessaria, ita ut quicquid in ea nec legitur, neque inde probari potest, non sit à quoquam exigendum, ut tanquam Articulus fidei credatur, aut ad necessitatem salutis requiri putetur. Holy Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be beleued as an article of the fayth, or be thought requisite [as] necessarie to saluation. Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. Sacræ Scripturæ nomine eos Canonicos libros Veteris et Novi testamenti intelligimus, In the name of holy Scripture, we do vnderstande those Canonicall In the name of the Holy Scripture we do understand those canonical Books of

de quorum autoritate in Ecclesia, nunquam dubitatum est. bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churche. the Old and New Testament, of whose authority was never any doubt in the Church.

Catalogus librorum sacræ Canonicæ scripturæ Veteris Testamenti.

Of the names and number of the Canonicall Bookes.

Of the Names and Number of the Canonical Books.
Genesis. Genesis. Genesis,
Exodus. Exodus. Exodus,
Leviticus. Leuiticus. Leviticus,
Numeri. Numerie. Numbers,
Deuteronom. Deuteronomium. Deuteronomy,
Iosue. Iosue. Joshua,
Iudicum. Iudges. Judges,
Ruth. Ruth. Ruth,
2 Regum. The .1. boke of Samuel The First Book of Samuel,
Paralipom. 2. The .2. boke of Samuel.

The Second Book of Samuel, 2 Samuelis. The .1. booke of Kinges. The First Book of Kings, The .2. booke of Kinges. The Second Book of Kings, The .1. booke of Chroni.

The First Book of Chronicles,
The .2. booke of Chroni.

The Second Book of Chronicles, Esdræ. The .1. booke of Esdras. The First Book of Esdras, The .3. booke of Esdras. The Second Book of Esdras, Hester. The booke of Hester. The Book of Esther, Iob. The booke of Iob. The Book of Job, Psalmi. The Psalmes. The Psalms, Prouerbia. The Prouerbes. The Proverbs, Ecclesiastes. Ecclesia, or preacher. Ecclesiastes or Preacher, Cantica. Cantica, or songes of Sa.

Cantica, or Songs of Solomon, Prophetæ maiores. 4. Prophetes the greater. Four Prophets the greater, Prophetæ minores. 12. Prophetes the lesse. Twelve Prophets the less. Alios autem Libros (ut ait Hieronymus) legit quidem Ecclesia ad exempla uitæ et formandos mores, illos tamen And the other bookes, (as Hierome sayth) the Churche doth reade for example of lyfe and instruction And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners:

ad dogmata confirmanda non adhibet: ut sunt of manners: but yet doth it not applie them to establishe any doctrene. Such are these followyng. but yet doth it not apply to them to establish any doctrine: such are these following: Tertius et quartus Esdræ. The third boke of Esdras. The Third Book of Esdras, Sapientia. The fourth boke of Esdras. The Fourth Book of Esdras, Iesus filius Syrach. The booke of Tobias. The Book of Tobias, Tobias. .Iudith. The booke of Iudith. The Book of Judith, Libri Machabæorum. 2.

The reste of the booke of Hester.

The rest of the Book of Esther, The booke of Wisdome. The Book of Wisdom, Iesus the sonne of Sirach. Jesus the Son of Sirach, Baruch the prophet. Baruch the Prophet, Song of the .3. Children. Song of the Three Children, The storie of Susanna. The Story of Susanna, Of Bel and the Dragon. Of Bel and the Dragon, The prayer of Manasses. The prayer of Manasses, The .1. boke of Machab.

The First Book of Macabees,
The .2. Booke of Macha.

The Second Book of Macabees, Noui Testamenti Libros omnes (ut uulgo recepti sunt) recipimus et habemus pro Canonicis. All the bookes of the newe Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical. VII. VII. VII. De Veteri Testamento. Of the Olde Testament. Of the Old Testament. Testamentum vetus Nouo contrarium non est, quandoquidem tam in veteri quam nova, per Christum, qui vnicas est mediator Dei et hominum, Deus et Homo, æterna vita humano generi est proposita. Quare malè sentiunt, The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man. The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and

qui veteres tantum in promissiones temporarias sperasse confingunt. Quanquam Lex à Deo data per Mosen, quoad Ceremonias et ritus, Christianos non astringat, neque ciuilia eius præcepta in aliqua Republica necessariò recipi debeant: nihilominus tamen ab obedientia mandatorum, quæ Moralia vocantur, nullus quantumius Christianus, est solutus. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke only for transitorie promises. Although the lawe geuen from God by Moses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes thereof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, which are called morall. Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral. VIII. VIII. VIII. Symbola tria. Of the three Credes. Of the Creeds. Symbola tria, Nicænum, Athanasij, et quod vulgo Apostolicum appellatur, omnino recipienda sunt et credenda. Nam firmissimis Scripturarum testimonijs probari possunt. The three Credes, Nicene Crede, Athanasian Crede, and that whiche is commonlye called the Apostles' Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture. The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture. IX. IX. IV. Peccatum Originale. Of originall or birth sinne. Of Original or Birth-Sin. Peccatum originis non est (et fabulantur Pelagiani) in imitatione Adami situm, sed est vitium et deprauatio naturæ cuiuslibet hominis ex Adamo naturaliter propagati, qua fit, vt ab originali iustitia quàm longissime Originall sinne standeth not in the following of Adam (as the Pelagians do vaynely talke) but it is the fault and corruption of the nature of euery man, that naturally is engendered of the ofspring Original sin standeth not in the following of Adam (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring

distet, ad malum sua natura propendeat, et caro semper aduersus spiritum concupiscat. Vnde in vno quoque nascentium, iram Dei atque damnationem meretur. Manet etiam in renatis hæc naturæ deprauatio; qua fit, ut affectus carnis, græce sarkos, (quod alij sapientiam, alij sensum, alij affectum, alij studium [carnis] interpretantur) legi Dei non subjiciatu. Et quanquàm renatis et credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere Concupiscentiam fatetur Apostolus. of Adam, whereby man is very farre gone from originall ryghteousness, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke phronema sarkos, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne. of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
X. X. X. De Libero Arbitrio. Of free wyll. Of Free-Will. Ea est hominis post lapgum Adæ conditio, ut sese naturalibus suis viribus et bonis operibus ad fidem et invocationem Dei conuertere ac præparare non possit: Quare absque gratia Dei, quæ per Christum est, nos præueniente, ut uelimus, et cooperante dum volumus, ad The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fayth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and acceptable The condition of Man after the fall of Adam is such, that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to

pietatis opera facienda, quæ Deo grata sint et accepta, nihil valemus. to God, without the grace of God by Christe preuentyng us, that we may haue a good wyll, and workyng with vs, when we haue that good wyll. God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. XI. XI. XI. De Hominis Iustificatione. Of the iustification of man. Of the Justification of Man. Tantùm propter meritum Domini ac Seruatoris nostri Iesu Christi, per fidem, non propter opera et merita nostra, iusti coram Deo reputamur: Quare sola fide nos iustificari, doctrina est saluberrima, ac consolationis plenissima: ut in Homilia de Iustificatione hominis fusiùs explicatur. We are accompted righteous before God, only for the merite of our Lord and sauiour Jesus Christe, by faith, and not for our owne workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustiflcation. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. XII. XII. XII. De bonis Operibus. Of good workes. Of Good Works. Bona opera quæ sunt fructus fidei et iustificatos sequuntur, quanquam peccata nostra expiari et diuini iudicij seueritatem ferre non possunt, Deo tamen grata sunt et accepta in Christo, atque ex uera et uiua fide necessario profluunt, ut plane ex illis, æque fides uiua cognosci possit, atque arbor ex fructu iudicari. Albeit that good workes which are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, can not put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and 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.

XIII. XIII. XIII. Opera ante Iustificationem. Of workes before iustification. Of Works before Justification. Opera quæ fiunt ante gratiam Christi, et spiritus eius afflatum, cum ex fide Iesu Christi non prodeant, minimè Deo grata sunt: neque gratiam (ut multi uocant) de congruo merentur: Imo cum non sint facta ut Deus illa fieri uoluit et præcepit, peccati rationem habere non dubitamus. Workes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God forasmuche as they spring not of fayth in Jesu Christ, neither do they make men meete to receaue grace, or (as the schole aucthours saye) deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of synne. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. XIV. XIV. XIV. Opera Supererogationis. Of workes of supererogation. Of Works of Supererogation. Opera quæ supererogationis appellant, non possunt sine arrogantia et impietate prædicari. Nam illis declarant homines non tantum se Deo reddere quæ tenentur sed plus in eius gratiam facere quam deberent: cum apertè Christus dicat: Cum feceritis omnia quæcunque præcepta sunt uobis, dicite: Serui inutiles sumus. Voluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogation, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake than of bounden duetie is required: Whereas Christe sayth playnly, When ye have done al that are commaunded to you, say, We be vnprofltable seruantes. Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, can not be taught without arrogancy and impiety: for by them men ao declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

XV. XV. XV. Nemo præter Christum sine peccato. Of Christe alone without sinne. Of Christ alone without Sin. Christus in nostræ naturæ ueritate per omnia similis factus est nobis, excepto peccato, à quo prorsus erat immunis, tum in carne tum in spiritu. Venit, ut Agnus absque macula esset, qui mundi peccata per immolationem sui semel factam, tolleret: et peccatum (ut inquit Ioannes) in eo non erat. Sed nos reliqui, etiam baptizati, et in Christo regenerati, in multis tamen offendimus omnes: Et si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Christe in the trueth of oure nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearley voyde, both in his fleshe, and in his spirite. He came to be the lambe without spot, who by the sacrifice of hym self once made, shoulde take away the sinnes of the worlde: and sinne, (as S. John sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christ) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us. XVI. XVI. XVI. De Lapsis post Baptismum. Of sinne after Baptisme. Of Sin after Baptism. Non omne peccatum Mortale post baptismum uoluntarie perpetratum, est peccatum in Spiritum sanctum et irremissible. Proinde lapsis à baptismo in peccata, locus poenitentia non est negandus. Post acceptum spiritum sanctum, possumus à gratia data recedere atque peccare, denuóque per gratiam Dei resurgere ac respiscere. Ideóque illi damnandi sunt, qui se quamdiu Not euery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore the graunt of repentaunce is not to be denyed to such as fall into sinne after baptisme. After we have receaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) aryse agayne, Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into; sin, and by the grace of God we may arise again, and amend our lives. And

hic viuant, amplius non posse peccare affirmant, aut verè resipiscentibus poenitentiæ locum denegant. and amend our lyues. And therefore, they are to be condemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to such as truely repent. therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. XVII. XVII. XVII. De Prædestinatione et Electione. Of predestination and election. Of Predestination and Election. Prædestinatio ad uitam, est æternum Dei propositum, quo ante iacta mundi fundamenta, suo consilio, nobis quidem occulto, constanter decreuit, eos quos in Christo elegit ex hominum genere, à maledicto et exitio liberare, atque ut uasa in honorem efficta, per Christum ad æternam salutem adducere: Vnde qui tam præclaro Dei beneficio sunt donati, illi spiritu eius opportuno tempore operante, secundum propositum eius uocantur: uocationi per gratiam parent: iustificantur gratis: adoptantur in filios; vnigeniti Iesu Christi imagini efficiuntur conformes: in bonis operibus sanctè ambulant: et demùm ex Dei misericordia pertingunt ad sempiternam foelicitatem. Predestination to lyfe, is the euerlastyng purpose of God, whereby (before the foundations of the world were layd) he hath constantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of rnankynd, and to bryng them by Christe to euerlastyng saluation, as vessels made to honour. Wherefore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite workyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke the image of his onelye begotten sonne Jesus Christe: they walke religiously in good workes, and at length by Gods mercy, they attaine to euerlastyng felicitie. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.

Quemadmodum Prædestinationis et Electionis nostræ in Christo pia consideratio, dulcis, suauis et ineffabilis comolationis plena est verè pijs et his qui sentiunt in se uim spiritus CHRISTI, facta carnis et membra quæ adhuc sunt super terram mortificantem, animumque ad coelestia et superna rapientem, tum quia fidem nostram de æterna salute consequenda per Christum plurimum stabilit atque confirmat, tum quia amorem nostrum in Deum uehementer accendit; ita hominibus curiosis, carnalibus, et spiritu Christi destitutis, ob oculos perpetuò versari Prædestinationis Dei sententiam, pernitiosissimum, est præcipitium, unde illos Diabolus protrudit, uel in desperationem, uel in æquè pernitiosam impurissimæ vitæ securitatem. As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly persons, and such as feele in themselues the working of the spirite of Christe, mortifying the workes of the fleshe, and their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, as well because it doth greatly establyshe and confirme their fayth of eternal saluation to be enjoyed through Christe, as because it doth feruently kindle their loue towardes God. So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then desperation. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. Deinde promissiones diuinas sic amplecti oportet, ut nobis in Sacris literis generaliter propositæ sunt: ut Dei voluntas in nostris actionibus ea sequenda est, Furthermore, [802] we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyl of God is to Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture; and, in our doings, that Will of God is

quam in uerbo Dei habemus disertè reuelatam. be folowed, which we haue expreslye declared vnto vs in the worde of God. to be followed, which we have expressly declared unto us in the Word of God. XVIII. XVIII. XVIII.

Tantum in nomine Christi speranda est æterna salus.

Of obtaynyng eternall saluation, only by the name of Christe.

Of obtaining eternal Salvation only by the Name of Christ. Svnt illi anathematizandi qui dicere audent, vnumquemque in Lege aut secta quam profitetur, esse seruandum: modo iuxta illam et lumen naturæ accurate vixerit: cùm sacræ literæ tantum Iesu Christi nomen prædicent, in quo saluos fieri homines oporteat. They also are to be had accursed, that presume to say, that euery man shal be saued by the lawe or sect which he professeth, so that he be diligent to frame his life accordyng to that lawe, and the light of nature. For holy scripture doth set out vnto vs onely the name of Jesus Christe, whereby men must be saved. They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved. XIX. XIX. XIX. De Ecclesia. Of the Church. Of the Church. Ecclesia Christi visibilis. est coetus fidelium, in quo uerbum Dei purum prædicatur, et sacramenta, quoad ea quæ necessario exiguntur, iuxta Christi institutum recte administrantur. The visible Church of Christe, is a congregation of faythfull men in the which the pure worde of God is preached, and the Sacramentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same. The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same. Sicut errauit ecclesia Hierosolymitana, Alexandrina et Antiochena: ita et errauit Ecclesia Romana, non solùm quoad agenda et cæremoniarum, ritus, uerum in hijs etiam quæ credenda sunt. As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their liuing and maner of ceremonies, but also in matters of fayth. As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

XX. XX. XX. De Ecclesiæ autoritate. Of the aucthoritie of the Church. Of the Authority of the Church. Habet Ecclesia Ritus statuendi ius, et in fidei controuersijs autoritatem, quamuis Ecclesiæ non licet quicquam instituere, quod verbo Dei scripto aduersetur, nec unum scripturæ locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit diuinorum librorum testis et conseruatrix, attamen vt aduersus eos nihil decernere, ita præter illos nihil credendum de necessitate salutis debet obtrudere. The Church hath power to decree Rites or Ceremonies, and aucthoritie in controuersies of fayth: And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to Gods worde written, neyther may it so expounde one place of scripture, that it be repugnaunt to another. Wherefore, although the Churche be a witnesse and a keper of holy writ: yet, as it ought not to decree any thing agaynst the same, so besides the same, ought it not to enforce any thing to be beleued for necessitie of saluation. The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. XXI. XXI. XXI. De autoritate Conciliorum Generalium. Of the aucthoritie of generall Counselles. Of the Authority of General Councils. [803] Generalia Concilia sine iussu et uoluntate principum congregari non possunt, et vbi conuenerint, quia ex hominibus constant, qui non omnes spiritu et uerbis Dei reguntur, et errare possunt, et interdum errarunt, etiam in hijs quæ ad normam pietatis pertinent: ideo quæ ab illis constituuntur, Generall Counsels may not he gathered together without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblie of men, whereof all be not gouerned with the spirite and word of God) they may erre, and sometyme haue erred, euen in thinges parteynyng

ut ad salutem, necessaria, neque robur habent, neque autoritatem, nisi ostendi possint è sacris literis esse desumpta. vnto God. Wherfore, thinges ordayned by them as necessary to saluation, haue neyther strength nor aucthoritie, vnlesse it may it declared that they be taken out of holy Scripture. XXII. XXII. XXII. De Purgatorio. Of Purgatorie. Of Purgatory. Doctrina Romanensium de Purgatorio, de Indulgentijs, de veneratione et adoratione tum Imaginum tum Reliquiarum, nec non de inuocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum testimonijs innititur, imo verbo Dei contradicit. The Romishe doctrine concernyng purgatorie, pardons, worshipping and adoration, as well of images, as of reliques, and also inuocation of Saintes, is a fonde thing, vainly inuented, and grounded vpon no warrantie of Scripture, but rather repugnaunt to the worde of God. The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God. XXIII. XXIII. XXIII. Nemo in Ecclesia ministret nisi uocatus. Of ministryng in the congregation. Of Ministering in the Congregation. Non licet cuiquam sumere sibi munus publicè prædicandi, aut administrandi Sacramenta, in Ecclesia, nisi prius fuerit ad hæc obeunda legitimè uocatus et missus. Atque illos, legitimè uocatos et missos existimare debemus, qui per homines, quibus potestas uocandi Ministros atque mittendi in uineam Domini publicè concessa est in Ecclesia, cooptati fuerint et asciti in hoc opus. It is not lawful for any man to take vpon hym the office of publique preachyng, or ministring the Sacramentes in the congregation, before he be lawfully called and sent to execute the same. And those we ought to iudge lawfully called and sent, whiche be chosen and called to this worke by men who haue publique aucthoritie geuen vnto them in the congregation, to call and sende ministers into the Lordes vineyarde. It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.

XXIV. XXIV. XXIV.

Agendum est in Ecclesia lingua quæ sit populo nota.

Of speakyng in the congregation, in such a tongue as the people understandeth.

Of Speaking in the Congregation in such a Tongue as the people understandeth. Lingua populo non intellecta publicas in ecclesia preces peragere, aut Sacramenta administrare, verbo Dei et primitiuæ Ecclesiæ consuetudini planè repugnat. It is a thing playnely repugnaunt to the worde of God, and the custome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vnderstanded of the people. It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have public Prayer in the Church, or to minister the Sacraments, in a tongue not understanded of the people. XXV. XXV. XXV. De Sacramentis. Of the Sacramentes. Of the Sacraments. Sacramenta à Christo instituta, non tantum sunt notæ professionis Christianorum, sed certa quædam potius testimonia, et efficacia signa gratiæ, atque bonæ in nos uoluntatis Dei, per quæ inuisibiliter ipse in nobis operatur, nostrámque fidem in se, non solum excitat, uerumetiam confirmat. Sacramentes ordayned of Christe, be not onely badges or tokens of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll towardes vs, by the which he doth worke inuisiblie in vs, and doth not only quicken, but also strengthen and confirme our fayth in hym. Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him. Duo à Christo Domino nostro in Euangelio instituta sunt Sacramenta, scilicet Baptismus et Coena Domini. There are two Sacramentes ordayned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Quinque illa uulgo nominata Sacramenta, scilicet, Confirmatio, Poenitentia, Ordo, Matrimonium, et Extrema unctio, pro sacramentis euangelicis habenda non sunt, ut quæ partim à praua Apostolorum imitatione profluxerunt, Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction, are not to be compted, for Sacramentes of the gospel, being such, as haue growen Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown

partim uitæ status sunt in scripturis quidem probati, sed sacramentorum eandem cum baptismo et coena Domini rationem non habentes: quomodo nec Poenitentia, ut quæ signum aliquod uisibile seu cæremoniam a Deo institutam non habeat. partly of the corrupt folowing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God. partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. Sacramenta, non in hoc instituta sunt à Christo, ut spectarentur, aut circumferentur, sed ut ritè illis uteremur: et in hijs duntaxat qui dignè percipiunt, salutarem habent effectum: qui uerò indigne percipiunt, damnationern (ut inquit Paulus) sibi ipsis acquirunt. The Sacramentes were not ordayned of Christ to be gased vpon, or to be caryed about; but that we shoulde duely use them. And in such only, as worthyly receaue the same, they haue a wholesome effect or operation: But they that receaue them vnworthyly, purchase to them selues damnation, as S. Paul sayth. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith. XXVI. XXVI. XXVI.

Ministrorum malitia non tollit efficaciam institutionum diuinarum.

Of the unworthynesse of the ministers, which hinder not the effect of the Sacramentes.

Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments. Qvamuis in Ecclesia uisibili bonis mali semper sint admixti, atque interdum ministerio uerbi et sacramentorum administrationi præsint, tamen cùm non suo sed Christi nomine agant, eiúsque mandato et autoritate ministrent, illorum ministerio uti licet, cum in verbo Dei audiendo, tum in sacramentis percipiendis. Neque per illorum malitiam effectus Although in the visible Churche the euyl be euer myngled with the good, and sometime the euyll haue cheefe aucthoritie in the ministration of the worde and Sacramentes: yet forasmuch as they do not the same in their own name but in Christes, and do minister by his commission and aucthoritie, we may vse their ministrie, Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in

institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et ritè sibi oblata percipiunt, quæ propter institutionem CHRISTI et promissionem efficacia sunt, licet per malos administrentur. both in hearing the word of God, and in the receauing of the Sacramentes. Neither is y^e effect of Christes ordinaunce taken away by their wickednesse, nor the grace of Gods gyftes diminished from such as by fayth and ryghtly do receaue the Sacramentes ministered vnto them, which be effectuall, because of Christes institution and promise, although they be ministred by euyll men. hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men. Ad Ecclesiæ tamen disciplinam pertinent, ut in malos ministros inquiratur, accusentúrque ab hijs, qui eorum flagitia nouerint, atque tandem iusto conuicti iudicio, deponantur. Neuerthelesse, it apperteyneth to the discipline of the Churche, that enquirie be made of euyl ministres, and that they be accused by those that haue knowledge of their offences: and finally, beyng founde gyltie by iust iudgement, be deposed. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment be deposed. XXVII. XXVII. XXVII. De Baptismo. Of Baptisme. Of Baptism. Baptismus non est tantum professionis signum ac discriminis nota, qua Christiani à non Christianis discernantur, sed etiam est signum Regenerationis, per quod tanquam per instrumentum rectè baptismum suspitientes, ecclesiæ inseruntur, promissiones de Remissione peccatorum atque Adoptione nostra in filios Dei, per Spiritum sanctum uisibiliter Baptisme is not onely a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not christened: but is also a signe of regeneration or newe byrth, whereby as by an instrument, they that receaue baptisme rightly, are grafted into the Church: the promises of the forgeuenesse of sinne, and of Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and

obsignantur, fides confirmatur, et ui diuinæ inuocationis, gratia augetur. our adoption to be the sonnes of God, by the holy ghost, are visibly signed and sealed: fayth is confyrmed: and grace increased by vertue of prayer vnto God. of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. Baptismus paruulorum omnino in ecclesia retinendus est, ut qui cum Christi institutione optimè congruat. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agreable with the institution of Christe. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. XXVIII. XXVIII. XXVIII. De Coena Domini. Of the Lordes Supper. Of the Lord's Supper. Coena Domini non est tantùm signum mutuæ beneuolentiæ Christianorum inter sese, uerum potiùs est sacramentum nostræ per mortem Christi redemptionis. Atque adeo ritè, dignè et cum fide sumentibus, panis quem frangimus, est communicatio corporis Christi: similiter poculum benedictionis, est communicatio sanguinis Christi. The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among them selues one to another: but rather it is a Sacrament of our redemption by Christes death. Insomuch that to suche as ryghtlie, worthyly, and with fayth receaue the same the bread whiche we breake is a parttakyng of the body of Christe, and likewyse the cuppe of blessing, is a parttakyng of the blood of Christe. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Panis et vini transubstantiatio in Eucharistia, ex sacris literis probari non potest, sed apertis scripturæ verbis aduersatur, sacramenti naturam euertit, et Transubstantiation (or the chaunge of the substaunce of bread and wine) in the Supper of the Lorde, can not be proued by holye writ, but is repugnaunt to the playne wordes of scripture, ouerthroweth the nature of a Sacrament, and Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, can not be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and

multarum superstitionum dedit occasionem. [804] hath geuen occasion to many superstitions. hath given occasion to many superstitions. Corpus Christi datur, accipitur, et manducatur in coena, tantùm coelesti et spirituali ratione. Medium autem quo Corpus Christi accipitur et manducatur in coena, fides est. The body of Christe is geuen, taken, and eaten in the Supper only after an heauenly and spirituall maner: And the meane whereby the body of Christe is receaued and eaten in the Supper, is fayth. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. Sacramentum Eucharistiæ ex institutione Christi non seruabatur, circumferebatur, eleuabatur, nec adorabatur. The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued, caryed about, lyfted vp, or worshipped. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped. [XXIX. [805] XXIX. XXIX.

Of the wicked which do not eate the body of Christe in the vse of the Lordes Supper.

Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper. [Impii, et fide viua destituti, licet carnaliter et visibiliter (vt Augustinus loquitur) corporis et sanguinis Christi sacramentum dentibus premant, nullo tamen modo Christi participes efficiuntur. Sed potius tantæ rei sacramentum seu symbolum The wicked, and suche as be voyde of a liuelye fayth, although they do carnally and visibly presse with their teeth (as Saint Augustine sayth) the Sacrament of the body and blood of Christ: yet in no wyse are the partakers of The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Christ:

adjudicium sibi mandueant et bibunt.] Christe, but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing. but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing. XXIX. [XXX.] XXX. XXX. De Vtraque Specie. Of both kindes. Of both Kinds. Calix Domini Laicis non est denegandus: utraque enim pars dominici sacramenti ex Christi institutione et præcepto, omnibus Christianis ex æquo administrari debet. The cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sacrament, by Christes ordinaunce and commaundement, ought to be ministred to all Christian men alike. The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike. XXX. [XXXI.] XXXI. XXXI.

De unica Christi oblatione in Cruce perfecta.

Of the one oblation of Christe finished vppon the Crosse.

Of the one Oblation of Christ finished upon the Cross. Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tam originalibus quam actualibus. Neque præter illam unicam est ulla alia pro peccatis expiatio. Vnde missarum sacrificia, quibus uulgo dicebatur, Sacerdotem offerre Christum in remissionem poena aut culpæ pro uiuis et defunctis, blasphema figmenta sunt, et pernitiosæ imposturæ. The offering of Christ once made, is the perfect redemption, propiciation, and satisfaction for all the sinnes of the whole worlde, both originall and actuall, and there is none other satisfaction for sinne, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priestes did offer Christe for the quicke and the dead, to haue remission of payne or gylt, were blasphemous fables, and daungerous deceits. The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. XXXI. [XXXII.] XXXII. XXXII. De Coniugio Sacerdotum. Of the marriage of Priestes. Of the Marriage of Priests. Episcopis, Presbyteris, et Diaconis, nullo mandato diuino Byshops, Priestes, and Deacons, are not commaunded Bishops, Priests, and Deacons, are not commanded

præceptum est, ut aut coelibatum uoueant, aut à matrimonio abstineant. Licet igitur etiam illis, vt coeteris omnibus Christianis, vbi hoc ad pietatem magis facere iudicauerint, pro suo arbitratu matrimonium contrahere. by Gods lawe eyther to vowe the estate of single lyfe, or to abstayne from mariage. Therefore it is lawfull also for them, as for all other Christian men, to mary at ther owne discretion, as they shall iudge the same to serue better to godlynesse. by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. XXXII. [XXXIII.] XXXIII. XXXII.

Excommunicati uitandi sunt.

Of excommunicate persons, howe they are to be auoided.

Of excommunicate Persons, how they are to be avoided. Qvi per publicam Ecclesiæ denuntiationem ritè ab unitate ecclesiæ præcisus est et excommunicatus, is ab uniuersa fidelium multitudine, donec per poenitentiam publicè reconciliatus fuerit, arbitrio Iudicis competentis, habendus est tanquam Ethnicus et Publicanus. That person whiche by open denuntiation of the Churche, is rightly cut of from the vnitie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntill he be openly reconciled by penaunce, and receaued into the Churche by a iudge that hath aucthoritie thereto. That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as a Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto. XXXIII. [XXXIV.] XXXIV. XXXIV. Traditiones Ecclesiasticæ. Of the traditions of the Churche. Of the Traditions of the Church. Traditiones atque cæremonias easdem, non omnino necessarium est esse ubique aut prorsus consimiles. Nam et uariæ semper fuerunt, et mutari possunt, pro regionum, temporum, et morum diuersitate, modo nihil contra uerbum Dei instituatur. It is not necessarie that traditions and ceremonies be in al places one, or vtterly like, for at all times they haue ben diuerse, and may be chaunged accordyng to the diuersitie of countreys, times, and mens maners, so that nothing be ordeyned against Gods worde. It is not necessary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word.

Traditiones et cæremonias ecclesiasticas quæ cum uerbo Dei non pugnant, et sunt autoritate publica institutæ atque probatæ, quisquis priuato consilio uolens et data opera publicè uiolauerit, is, ut qui peccat in publicum ordinem ecclesiæ, quique lædit autoritatem Magistratus, et qui infirmorum fratrum conscientias uulnerat, publicè, ut coeteri timeant, arguendus est. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openly breake the traditions and ceremonies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie, ought to be rebuked openly (that other may feare to do the lyke), as he that offendeth agaynst the Common order of the Churche and hurteth the aucthoritie of the Magistrate, and woundeth the consciences of the weake brethren. Whosoever, through his private judgment, willingly and purposely, doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly (that others may fear to do the like), as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Quæ libet ecclesia particularis, sine nationalis autoritatem habet instituendi, mutandi, aut abrogandi cæremonias aut ritus Ecclesiasticos, humana tantum autoritate institutos, modò omnia ædificationem fiant. Euery particuler or nationall Churche, hath aucthoritie to ordaine, chaunge, and abolishe ceremonies or rites of the Churche ordeyned onlye by mans aucthoritie, so that all thinges be done to edifiyng. Every particular or national Church hath authority to ordain, change, and abolish, Ceremonies or Rites of the Church ordained only by man's authority, so that all things be done to edifying. XXXIV. [XXXV.] XXXV. XXXV. Catalogus Homiliarum. Of Homilies. Of the Homilies. Tomus secundus Homiliarum, quarum singulos titulos huic Articulo subiunximus, continet piam et salutarem doctrinam, et hijs temporibus necessariam, non minus quàm prior Tomus Homiliarum quæ æditæ sunt tempore Edwardi sexti. Itaque eas in ecclesijs per ministros diligenter et clarè, ut à populo The seconde booke of Homilies, the seuerall titles whereof we haue ioyned vnder this article, doth conteyne a godly and wholesome doctrine, and necessarie for these tymes, as doth the former booke of Homilies, which were set foorth in the time of Edwarde the sixt: and The Second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore

intelligi possint, recitandas, esse iudicamus. therefore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded by the people. we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people. [XXXIV.] Catalogus Homiliarum. Of the names of the Homilies. Of the names of the Homilies.

De recto ecclesiæ usu.
Aduersus Idololatriæ pericula.
De reparandis ac purgandis ecclesijs.
De bonis operibus.
De ieiunio.
In gulæ atque ebrietatis uitia.
In nimis sumptuosos uestium apparatus.
De oratione siue precatione.
De loco et tempore orationi destinatis.

De publicis precibus ac Sacramentis, idiomate uulgari omnibusque noto, habendis.

De sacrosancta uerbi divini autoritate.
De eleemosina.
De Christi natiuitate.
De dominica passione.
De resurrectione Domini.

De digna corporis et sanguinis dominici in coena Domini participatione.

De donis spiritus sancti.

In diebus, qui uulgo Rogationum dicti sunt, concio.

De matrimonij statu.
De otio seu socordia.
De poenitentia.
1 Of the right vse of the Churche.
2 Agaynst perill of Idolatrie.
3 Of repayring and keping cleane of Churches.
4 Of good workes, first of fastyng.
5 Agaynst gluttony and drunkennesse.
6 Agaynst excesse of apparell.
7 Of prayer.
8 Of the place and time of prayer.

9 That common prayer and Sacramentes ought to be ministred in a knowen tongue.

10 Of the reuerente estimation of Gods worde.
11 Of almes doing.
12 Of the Natiuitie of Christe.
13 Of the passion of Christe.
14 Of the resurrection of Christe.

15 Of the worthie receauing of the Sacrament of the body and blood of Christe.

16 Of the gyftes of the holy ghost.
17 For the Rogation dayes.
1. Of the right Use of the Church.
2. Against Peril of Idolatry.
3. Of repairing and keeping clean of Churches.
4. Of good Works: first of Fasting.
5. Against Gluttony and Drunkenness.
6. Against Excess of Apparel.
7. Of Prayer.
8. Of the Place and Time of Prayer.

9. That Common Prayers and Sacraments ought to be ministered in a known tongue.

10. Of the reverend Estimation of God's Word.

11. Of Alms-doing.
12. Of the Nativity of Christ.
13. Of the Passion of Christ.
14. Of the Resurrection of Christ.

15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.

16. Of the Gifts of the Holy Ghost.
17. For the Rogation-days.
18 Of the state of Matrimonie.
19 Of repentaunce.
20 Agaynst Idlenesse.
21 Agaynst rebellion.
18. Of the State of Matrimony.
19. Of Repentance.
20. Against Idleness.

21. Against Rebellion. [This Article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church; which also suspends the order for the reading of said Homilies in churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from, the local references.] XXXV. [XXXVI.] XXXVI. XXXVI. Of consecration of Bishops and ministers. Of Consecration of Bishops and Ministers. Libellus de Consecratione Archiepiscoporum & Episcoporum, & de ordinatione Presbyterorum & Diaconorum æditus nuper temporibus Edwardi sexti, & autoritate Parlamenti illis ipsis temporibus confirmatus, omnia ad eiusmodi consecrationem & ordinationem necessaria continet, & nihil habet quod ex se sit aut superstitiosum aut impium. The booke of Consecration of Archbishops, and Byshops, and orderyng of Priestes and Deacons, lately set foorth in the time of Edwarde the sixt, and confirmed at the same tyme by aucthoritie of Parliament, doth conteyne all thinges necessarie to suche consecration and orderyng: neyther hath it any thing, that of it selfe is superstitious The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and ungodly. And, therefore, whosoever are consecrated or ordered

Itaque quicunque iuxta ritus illius libri consecrati aut ordinati sunt ab Anno secundo prædicti Regis Edwardi, usque ad hoc tempus, aut in posterum iuxta eosdem ritus consecrabuntur aut ordinabuntur ritè, ordine, atque legitimè, statuimus esse & fore consecratos & ordinatos. or vngodly. And therefore, whosoeuer are consecrate or ordered accordyng to the rites of that booke, sence the seconds yere of the aforenamed king Edwarde, vnto this time or hereafter shal be consecrated or ordered accordyng to the same rites, we decree all such to be ryghtly, orderly, and lawfully consecrated and ordered. according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered. XXXVI. [XXXVII.] XXXVII. XXXVII. De ciuilibus Magistratibus. Of the ciuill Magistrates. Of the Power of the Civil Magistrates. Regia Maiestas in hoc Angliæ Regno ac coeteris eius Dominijs, iure summam habet potestatem, ad quam omnium statuum huius Regni, siue illi ecclesiastici sunt siue non, in omnibus causis suprema gubernatio pertinet, & nulli externæ iurisdictioni est subiecta, nec esse debet. The Queenes Maiestie hath the cheefe power in this Realme of Englande, and other her dominions, vnto whom the cheefe gouernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteine, and is not, nor ought to be subiect to any forraigne iurisdiction. The Power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal; but hath no authority in things purely spiritual. And, we hold it to be the duty of all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority, regularly and legitimately constituted. Cum Regiæ Maiestati summam gubernationem tribuimus,. quibus titulis intelligimus animos quorundam calumniatorum offendi: non damus Regibus nostris aut uerbi Dei aut sacramentorum administrationem, quod etiam Iniunctiones ab Elizabetha Regina nostra nuper æditæ, apertissimè testantur: sed eam tantùm prærogatium, quam in sacris scripturis à Deo ipso omnibus pijs Where we attribute to the Queenes Maiestie the cheefe gouernment, by whiche titles we vnderstande the mindes of some slanderous folkes to be offended: we geue not to our princes the ministring either of God's word, or of Sacraments, the which thing the injunctions also lately set forth by Elizabeth our Queene, doth most plainlie testifie: But that only prerogatiue whiche we see to

Principibus, uidemus semper fuisse attributam, hoc est, ut omnes status atque ordines fidei suæ a Deo commissos, siue illi ecclesiastici sint, siue ciuiles, in officio contineant, & contumaces ac delinquentes, gladio ciuili coerceant. haue ben geuen alwayes to all godly Princes in holy Scriptures by God him selfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall, and restraine with the ciuill sworde the stubberne and euyll doers. Romanus Pontifex nullam habet iurisdictionem in hoc regno Angliæ. The bishop of Rome hath no iurisdiction in this Realme of Englande. Leges Ciuiles possunt Christianas propter capitalia et grauia crimina morte punire. The lawes of the Realme may punishe Christian men with death, for heynous and greeuous offences. Christianis licet et ex mandato Magistratus arma portare, et iusta bella administrare. It is lawfull for Christian men, at the commaundement of the Magistrate, to weare weapons, and serue in the warres. XXXVII. [XXXVIII.] XXXVIII. XXXVIII. Christianorum bona non sunt communia. Of Christian mens goodes, which are not common. Of Christian Men's Goods, which are not common. Facultates & bona Christianorum non sunt communia quoad ius & possessionem, vt quidam Anabaptistæ falso iactant. Debet tamen quisque de hijs quæ possidet, pro facultatum ratione, pauperibus eleemosynas benigne distribure. The ryches and goodes of Christians are not common, as touching the ryght, title, and possession of the same, as certayne Anabaptistes do falsely boast. Notwithstandyng euery man ought of suche thinges as he possesseth, liberally to geue almes to the poore, accordyng to his habilitie. The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability. XXXVIII. [XXXIX.] XXXIX. XXXIX. Licet Christianis Iurare. Of a Christian mans othe. Of a Christian Man's Oath. Qvemadmodum iuramentum As we confesse that vayne As we confess that vain

uanum & temerarium à Domino nostro Iesu Christo, & Apostolo eius Iacobo, Christianis hominibus interdictum esse fatemur: ita Christianam religionem minimè prohibere censemus, quin iubente Magistratu, in causa fidei & charitatis, iurare liceat, modò id fiat iuxta, Prophetæ doctrinam, in iustitia, in iudicio, & ueritate. [806] and rashe swearing is forbidden Christian men by our Lord Jesus Christe, and James his Apostle: So we iudge that Christian religion doth not prohibite, but that a man may sweare when the Magistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth. [807] and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophets' teaching, in justice, judgment, and truth. [The remainder of the English editions is omitted in the American Revision.] The Ratification. Hos Articulos fidei Christianæ, continentes in uniuersum nouemde cimpaginas in autographo, quod asseruatur apud Reuerendissimum in Christo patrem, Dominum Matthæum Centuariensem Archiepiscopum, totius Angliæ Primatem & Metropolitanum, Archiepiscopi & Episcopi utriusque Prouinciæ regni Angliæ, in sacra prouinciali Synodo legitimè congregati, unanimi assensu recipiunt & profitentur, & ut ueros atque Orthodoxos, manuum suarum subscriptionibus approbant, uicesimo nono die mensis Ianuarij: Anno Domini, This Booke of Articles before rehearsed, is agayne approued, and allowed to be holden and executed within the Realme, by the ascent and consent of our Soueraigne Ladye Elizabeth, by the grace of GOD, of Englande, Fraunce, and Irelande Queene, defender of the fayth, &c. Which Articles were deliberately read, and confirmed agayne by the subscription of the handes of the Archbyshop and Byshoppes of the vpper house, and by the subscription of the whole Cleargie in the neather house in their Conuocation,

secundum computationem ecclesiæ Anglicanæ, millesimo quingentesimo sexagesimo secundo: uniuersusque Clerus Inferioris domus, eosdem etiam unanimiter & recepit & professus est, ut ex manuum suarum subscriptionibus patet, quas obtulit & deposuit apud eundem Reuerendissimum, quinto die Februarij, Anno prædicto.

Quibus omnibus articulis, Serenesima princeps Elizabeth, Dei gratia Angliæ, Franciæ, & Hiberniæ Regina, fidei Defensor, &c. per seipsam diligenter prius lectis & examinatis, Regium suum assensum præbuit.

in the yere of our Lorde GOD. 1571.
[A Table of the Articles.} [808]
1 Of fayth in the Trinitie.
2 Of Christe the sonne of GOD.
3 Of his goyng downe into hell.
4 Of his Resurrection.
5 Of the holy ghost.
6 Of the sufficiencie of the Scripture.
7 Of the olde Testament.
8 Of the three Credes.
9 Of originall sinne.
10 Of free wyll.
11 Of Iustification.
12 Of good workes.
13 Of workes before iustification.
14 Of workes of supererogation.
15 Of Christe alone without sinne.
16 Of sinne after Baptisme.
17 Of predestination and election.
18 Of obtayning saluation by Christe.
19 Of the Churche.
20 Of the aucthoritie of the Churche.
21 Of the aucthoritie of generall Counsels.
22 Of Purgatorie.
23 Of ministring in the congregation.
24 Of speaking in the congregation.
25 Of the Sacramentes.
26 Of the vnworthynesse of the Ministers.
27 Of Baptisme.
28 Of the Lordes supper.

29 Of the wicked whiche eate not the body of Christe.

30 Of both kyndes.
31 Of Christes one oblation.
32 Of the mariage of Priestes.
33 Of excommunicate persons.
34 Of traditions of the Churche.
35 Of Homilies.
36 Of consecration of Ministers.
37 Of ciuill Magistrates.
38 Of Christian mens goods.
39 Of a Christian mans othe.
40 Of the ratification.

Excusum Londini apud REGINALDVM Wolfium, Regiæ Maiest. in Latinis typographum. anno domini. 1563. ¶ Imprinted at London in Powles Churchyard, by Richarde Iugge and Iohn Cawood, Printers to the Queenes Maiestie, in Anno Domini 1571. * Cum priuilegio Regise maiestatis. __________________________________________________________________

[801] The omission of 'all' dates from the year 1630, and the revised text of the Westminster Assembly of Divines, 1647. It appears in the edition of 1628, and is restored in modern English editions. See Hardwick, p. 279.

[802] In the Forty-two Articles of 1553 there is the addition: 'Although the decrees of predestination are unknown unto us.'

[803] The Twenty-first of the English Articles is omitted in the Amer. ed., because it is partly of a local and civil nature, and is provided for, as to the remaining parts of it, in other Articles.

[804] The following clause against the real presence and ubiquity of Christ's body was here added in the Parker Latin MS., but struck out in the Synod: 'Christus in coelum ascendens, corpori suo Immortalitatem dedit, Naturam non abstulit humane enim nature veritatem (iuxta Scripturas), perpetuo retinet, quam uno et definito Loco esse, et non in multa, vel omnia simul loca diffundi oportet. Quum igitur Christus in celum sublatus, ibi usque ad finem seculi permansurus, atque inde, non aliunde (ut loquitur Augustinus) venturus sit, ad iudicandum viuos et mortuos, non debet quisquam fidelium, et carnis eius, et sanguinis, realem, et corporalem (ut loquuntur) presentiam in Eucharistia vel credere, vel profiteri. Corpus tamen Christi datur,' etc.

[805] This Article, which agrees with the Zwinglian and Calvinistic theory against the Lutheran, is wanting in all the printed copies until 1571, and has here been supplied from the Parker MS. See Hardwick, p. 315, note 3, and p. 143.

[806] In the Forty-two Articles of Edward VI. there are four additional Articles--on the Resurrection of the Dead, the State of the Souls of the Departed, Millenarians, and the Eternal Damnation of the Wicked.

[807] In the Forty-two Articles of Edward VI. there are four additional Articles--on the Resurrection of the Dead, the State of the Souls of the Departed, Millenarians, and the Eternal Damnation of the Wicked.

[808] This heading is inserted in the later English editions after the Ratification. __________________________________________________________________

THE ANGLICAN CATECHISM. A.D. 1549, 1662.

[The Catechism of the Church of England, and of the Protestant Episcopal Church in the United States of America, is found in all editions of 'The Book of Common Prayer,' between the Baptismal Service and the Order of Confirmation. It was a part of the first Prayer-book of Edward VI. (1549), headed 'Confirmacion,' but has undergone several modifications. The Preface to the Commandments with their full text was added in 1552. The explanation of the Sacraments was added in 1604 by Bishop Overall, at that time Dean of St. Paul's and Prolocutor of the Convocation. The last revision of the Prayer-book in 1661 (published
1662) introduced the heading 'A Catechism,' and a few changes in the answer on baptism. The American text, in the explanation of the Commandments, substitutes 'the civil authority' for 'the king and all that are put in authority under him,' and omits several directions in the rubrics. These and other changes are indicated by italics.

The authentic text is found in the Black-letter Prayer-book, so called, which contains the original marginal MS. notes and alterations of 1661, and was annexed to the Act of Uniformity. It was supposed to be lost, but recovered in 1867 in the Library of the House of Lords, and reproduced in photozincographic fac-simile for the Royal Commissioners on Ritual, with a Preface by Dean Stanley, London, 1871, large 4to. Besides this, I have compared the reprint of the Prayer-book of 1662, published in London, 1853, pp. 251-258, and The Book of Common Prayer, with notes legal and historical, by Archibald John Stephens, Lond. 1854, Vol. III. pp. 1449-1477.]

A Catechism;
THAT IS TO SAY,

AN INSTRUCTION, TO BE LEARNED OF EVERY PERSON BEFORE HE BE BROUGHT TO BE CONFIRMED BY THE BISHOP.

Question. What is your name?
Answer. N. or M.
Ques. Who gave you this name?

Ans. My Godfathers and Godmothers [809] in my Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.

Ques. What did your Godfathers and Godmothers [810] then for you?

Ans. They did promise and vow three things in my name. First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should believe all the Articles of the Christian Faith. And, thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life.

Ques. Dost them not think that thou art bound to believe and to do as they have promised for thee?

Ans. Yes, verily; and by God's help so I will. And I heartily thank our heavenly Father that he hath called me to this state of salvation through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end.

Catechist. Rehearse the Articles of thy Belief.

Answer. I believe in God the Father Almighty, Maker of heaven and earth: 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 at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.

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. Amen.

Ques. What dost thou chiefly learn in these Articles of thy Belief?

Ans. First, I learn to believe in God the Father, who hath made me, and all the world.

Secondly, in God the Son, who hath redeemed me, and all mankind.

Thirdly, in God the Holy Ghost, who sanctifieth me, and all the elect [811] people of God.

Ques. You said that your Godfathers and Godmothers [812] did promise for you that you should keep God's Commandments. Tell me how many there be?

Ans. Ten.
Ques. Which be [813] they?

Ans. The same which God spake in the twentieth chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.

I. Thou shalt have none other gods but me.

II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me; and show mercy unto thousands in them that love me, and keep my commandments.

III. 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.

IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labor, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and 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 seventh day, and hallowed it.

V. Honor thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

VI. Thou shalt do no murder.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.

IX. Thou shalt not bear false witness against thy neighbor.

X. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.

Ques. What dost thou chiefly learn by these Commandments?

Ans. I learn two things: my duty towards God, and my duty towards my neighbor.

Ques. What is thy duty towards God?

Ans. My duty towards God is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and with all my strength; to worship him, to give him thanks, to put my whole trust in him, to call upon him, to honor his holy name and his Word, and to serve him truly all the days of my life.

Ques. What is thy duty towards thy neighbor?

Ans. My duty towards my neighbor is to love him as myself, and to do to all men as I would they should do unto me: to love, honor, and succor my father and mother: to honor and obey the King [Queen], and all that are put in authority under him [her]: [814] to submit myself to all my governors, teachers, spiritual pastors and masters: to order myself lowly and reverently to all my betters: to hurt nobody by word nor deed: to be true and just in all my dealing: to bear no malice nor hatred in my heart: to keep my hands from picking and stealing, and my tongue from evil-speaking, lying, and slandering: to keep my body in temperance, soberness, and chastity: not to covet nor desire other men's goods; but to learn and labor truly to get mine own living, and to do my duty in that state of life unto which it shall please God to call me.

Catechist. My good child, [815] know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord's Prayer.

Answer. Our Father, which [816] 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 trespasses, as we forgive them that [817] trespass against us. And lead us not into temptation; but deliver us from evil. Amen.

Ques. What desirest thou of God in this Prayer?

Ans. I desire my Lord God our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that be needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers, ghostly and bodily [818] and that he will keep us from all sin and wickedness, and from our ghostly [819] enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, so be it.

Ques. How many Sacraments hath Christ ordained in his Church?

Ans. Two only, as generally necessary to salvation: that is to say, Baptism, and the Supper of the Lord.

Ques. What meanest thou by this word Sacrament?

Ans. I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself as a means whereby we receive the same, and a pledge to assure us thereof.

Que. How many parts are there in a Sacrament?

Ans. Two: the outward visible sign, and the inward spiritual grace.

Ques. What is the outward visible sign or form in Baptism?

Ans. Water; wherein the person is baptized [820] in the name of the Father, and of the Son, and of the Holy Ghost.

Ques. What is the inward and spiritual grace?

Ans. A death unto sin, and a new birth unto righteousness: for, being by nature born in sin, and the children of wrath, we are hereby made the children of grace.

Ques. What is required of persons to be baptized?

Ans. Repentance, whereby they forsake sin; and Faith, whereby they steadfastly believe the promises of God made to them in that Sacrament.

Ques. Why, then, are infants baptized, when by reason of their tender age they can not perform them?

Ans. Because they promise them both by their Sureties; [821] which promise, when they come to age, themselves are bound to perform.

Ques. Why was the Sacrament of the Lord's Supper ordained?

Ans. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.

Ques. What is the outward part or sign of the Lord's Supper?

Ans. Bread and wine, which the Lord hath commanded to be received.

Ques. What is the inward part, or thing signified?

Ans. The body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper.

Ques. What are the benefits whereof we are partakers thereby?

Ans. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine.

Ques. What is required of them who come to the Lord's Supper?

Ans. To examine themselves, whether they repent them truly of their former sins, steadfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men.

¶ The Curate [822] of every parish shall diligently, upon Sundays and Holy-days, [823] after the second Lesson at Evening Prayer, openly in the church instruct and examine so many children of his parish sent unto him, as he shall think convenient, in some part of this Catechism.

¶ And all Fathers, Mothers, Masters, and Dames, [824] shall cause their children, servants, and apprentices (which have not learned their Catechism), to come to the church at the time appointed, and obediently to hear, and be ordered by the Curate, [825] until such time as they have learned all that is here appointed for them to learn.

¶ So soon as children are come to a competent age, and can say, in their mother tongue, the Creed, the Lord's Prayer, and the Ten Commandments, and also can answer to the other Questions of this short Catechism, they shall be brought to the Bishop. And every one shall have a Godfather or a Godmother as a witness of their Confirmation.

¶ And whensoever the Bishop shall give knowledge for children to be brought unto him for their Confirmation, the Curate [826] of every parish shall either bring, or send in writing, with his hand subscribed thereunto, the names of all such persons within his parish as he shall think fit to be presented to the Bishop to be confirmed. And, if the Bishop approve of them, he shall confirm them in manner following. __________________________________________________________________

[809] The American Episcopal Prayer-book reads My Sponsors, for My Godfathers and Godmothers.

[810] Amer. ed.: Sponsors.
[811] Amer. ed. omits elect.
[812] Amer. ed.: Sponsors.
[813] Amer. ed.: are.

[814] Amer. ed.: The civil authority. The editions before 1661 read instead: 'The King and his Ministers.'

[815] Substituted for the original son in the edition of 1552.

[816] Amer. ed.: who.
[817] Amer. ed.: those who.
[818] Amer. ed.: both of soul and body.
[819] Amer. ed.: spiritual.

[820] Edition of 1604: the person baptized is dipped, or sprinkled with it. The change was made in 1661.

[821] Ed. of 1604: Yes; they do perform them by their Sureties, who promise and vow them both in their names: which, etc.

[822] The American edition reads Minister for Curate, and omits the other words printed in italics.

[823] The American edition adds: or on some other convenient occasion.

[824] The American edition reads Mistresses for Dames.

[825] The American edition reads Minister.

[826] The American edition reads Minister. __________________________________________________________________

THE LAMBETH ARTICLES. A.D. 1595.

[The Lambeth Articles are a Calvinistic Appendix to the Thirty-nine Articles. They were composed by Dr. Whitaker, Regius Professor of Divinity at Cambridge, whose original draft (Hardwick, pp. 344-347) was still more 'ad mentem Calvini,' in opposition to the nine propositions of Barret (see Strype's Whitgift, Vol. III. p. 320). They were formally approved by the Archbishop of Canterbury (Dr. Whitgift), the Archbishop of York (Dr. Matthew Hutton, who indorsed the first article with 'verissimum,' and approved the rest), and a number of prelates convened at Lambeth Palace, London, Nov. 20, 1595, but not sanctioned by Queen Elizabeth (who was rather displeased with the convening of a synod without her royal permission), and met with considerable opposition. They were accepted by the Dublin Convocation of 1615, and engrafted on the Irish Articles. During the Arminian reaction under the Stuarts they lost their authority.

The Latin text is taken from Strype's Life and Acts of John Whitgift, Vol. II. p. 280 (Oxford edition, 1822). Strype copied it from the authentic MS. of the Lord Treasurer (probably presented to him by Dr. Whitaker).

The English text is from Thomas Fuller's Church History of Britain, Vol. III. p. 147 (London edition of 1837, or Vol. V. p. 220 of the Oxford University Press ed. 1845).]

Articuli approbati a Reverendissimis Dominis D.D. Joanne Archiepiscopo Cantuariensi, et Richardo Episcopo Londinensi, et aliis Theologis, Lambethæ, Novembris 20, anno 1595.

1. Deus ab æterno prædestinavit quosdam ad vitam, et quosdam ad mortem reprobavit. 1. God from eternity hath predestinated certain men unto life; certain men he hath reprobated.
2. Causa movens aut efficiens prædestinationis ad vitam non est prævisio fidei, aut perseverantiæ, aut bonorum operum, aut ullius rei, quæ insit in personis prædestinatis, sed sola voluntas beneplaciti Dei.
2. The moving or efficient cause of predestination unto life is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the person predestinated, but only the good will and pleasure of God.
3. Prædestinatorum præfinitus et certus numerus est qui nec augeri nec minui potest. 3. There is predetermined a certain number of the predestinate, which can neither be augmented nor diminished.
4. Qui non sunt prædestinati ad salutem necessario propter peccata sua damnabuntur. 4. Those who are not predestinated to salvation shall be necessarily damned for their sins.
5. Vera, viva [et] justificans fides, et Spiritus Dei sanctificans non extinguitur, non excidit, non 5. A true, living, and justifying faith, and the Spirit of God justifying [sanctifying], is not extinguished,

evanescit in electus, aut finaliter aut totaliter. falleth not away; it vanisheth not away in the elect, either finally or totally.
6. Homo vere fidelis, id est, fide justificante præditus, certus est plerophoria fidei, de remissione peccatorum suorum, et salute sempiterna sua per Christum. 6. A man truly faithful, that is, such a one who is endued with a justifying faith, is certain, with the full assurance of faith, of the remission of his sins and of his everlasting salvation by Christ.
7. Gratia salutaris non tribuitur, non communicator, non conceditur universis hominibus, qua servari possint, si voluerint. 7. Saving grace is not given, is not granted, is not communicated to all men, by which they may be saved if they will.
8. Nemo potest venire ad Christum, nisi datum ei fuerit, et nisi Pater eum traxerit. Et omnes homines non trahuntur a Patre, ut veniant ad Filium. 8. No man can come unto Christ unless it shall be given unto him, and unless the Father shall draw him; and all men are not drawn by the Father, that they may come to the Son.
9. Non est positum in arbitrio aut potestate uniuscuiusque hominis servari. 9. It is not in the will or power of every one to be saved.

NOTE.

It is interesting to compare with these Lambeth Articles the brief and clear statement of Calvin's doctrine of predestination, which was discovered by the Strasburg editors in an autograph of Calvin, without date, in the Library of Geneva (Cod. 145, fol. 100), and published in Opera, Vol. IX. p. 713, as follows:

'Articuli de Prædestinatione.

'Ante creatum primum hominem statuerat Deus æterno consilio quid de toto genere humana fieri vellet.

'Hoc arcano Dei consilio factum est ut Adam ab integro naturæ suæ statu deficeret ac sua defectione traheret omnes suos posteros in reatum æternæ mortis.

'Ab hoc eodem decreto pendet discrimen inter electos et reprobos; quia alias sibi adoptavit in salutem, alios æterno exitio destinavit.

'Tametsi justæ Dei vindictæ vasa sunt reprobi, rursum electi vasa misericordiæ, causa tamen discriminis non alia in Deo quærenda est quam mera ejus voluntas, quæ summa est justitiæ regula.

'Tametsi electi fide percipiunt adoptionis gratiam, non tamen pendet electio a fide, sed tempore et ordine prior est.

' Sicut initium et perseverantia fidei a gratuita Dei electione fluit, ita non alii vere illuminantur in fidem, nec alii Spiritu regenerationis donantur, nisi quos Deus elegit: reprobos vero vel in sua cæcitate manere necesse est, vel excidere a parte fidei, si qua in illis fuerit,

'Tametsi in Christo eligimur, ordine tamen illud prius est ut nos Dominus in suis censeat, quam ut faciat Christi membra.

'Tametsi Dei voluntas summa et prima est rerum omnium causa, et Deus diabolum et impios omnes suo arbitrio subjectos habet, Deus tamen neque peccati causa vocari potest, neque mali autor, neque ulli culpæ obnoxius est.

'Tametsi Deus peccato vere infensus est et damnat quidquid est injustitiæ in hominibus, quia illi displicet, non tamen nuda ejus permissione tantum, sed nutu quoque et arcano decreto gubernantur omnia hominum facta.

'Tametsi diabolus et reprobi Dei ministri sunt et organa, et arcana ejus judicia exsequuntur, Deus tamen incomprehensibili modo sic in illis et per illos operatur ut nihil ex eorum vitio labis contrahat, quia illorum malitia juste recteque utitur in bonum finem, licet modus sæpe nobis sit absconditus.

'Inscite vel calumniose faciunt qui Deum fieri dicunt autorem peccati, si omnia eo volente et ordinante fiant: quia inter manifestam hominum pravitatem et arcana Dei judicia non distinguunt.'

----------------

Hooker's modification of the Lambeth Articles, see in Vol. I. § 84. __________________________________________________________________

THE IRISH ARTICLES OF RELIGION. A.D. 1615.

[The Irish Articles-- probably composed by the learned Archbishop James Ussher (then Professor of Divinity in Dublin), and adopted by the Archbishops, Bishops, and Convocation of the Irish Episcopal Church, and approved by the Viceroy in 1615, four years before the Synod of Dort--although practically superseded by the Thirty-nine Articles, are important as a testimony of the prevailing Calvinism of the leading divines in that Church, which had previously been expressed also in the nine Lambeth Articles. They are still more important as the connecting link between the Thirty-nine Articles and the Westminster Confession, and as the chief source of the latter. The agreement of the two formularies in the order of subjects, the headings of chapters, and in many single phrases, as well as in spirit and sentiment, is very striking. See the comparison in Dr. Alex. F. Mitchell's Minutes of the Westminster Assembly of Divines, Edinb. 1874, Introd. pp. xlvi. sqq. On the history and authority of the Irish Articles see Hardwick's History of the Articles of Religion, 2d ed. pp. 181 sqq.

The text is taken from the original edition of 1615, as appended to Dr. Ellington's Life of Archbishop Ussher (in Works of the Most Rev. James Ussher, Dublin, 1847, Vol. I. Appendix IV.), and reprinted in Hardwick's History, Append. Sixth, pp. 351 sqq. He added a few references to the Lambeth Articles. The spelling is here modernized.]

Articles of Religion,

Agreed upon by the Archbishops and Bishops, and the rest of the Clergy of Ireland, in the Convocation holden at Dublin in the Year of our Lord God 1615, for the Avoiding of Diversities of Opinions, and the Establishing of Consent touching True Religion.

OF THE HOLY SCRIPTURE AND THE THREE CREEDS.

1. The ground of our religion and the rule of faith and all saving truth is the Word of God, contained in the holy Scripture.

2. By the name of holy Scripture we understand all the Canonical Books of, the Old and New Testament, viz.:

Of the Old Testament.

The Five Books of Moses. Job. Joshua. Psalms. Judges. Proverbs. Ruth. Ecclesiastes. The First and Second of Samuel. The Song of Solomon. The First and Second of Kings. Isaiah. The First and Second of Chronicles.

Jeremiah, his Prophecy and Lamentation.
Ezra. Ezekiel.
Nehemiah. Daniel.
Esther. The Twelve lesser Prophets.

Of the New Testament.

The Gospels according to Luke,
Matthew, John,
Mark, The Acts of the Apostles.

The Epistle of St. Paul to the Romans. Titus. II. Corinthians. Philemon. Galatians. Hebrews. Ephesians. The Epistle of St. James. Philippians. St. Peter II. Colossians. St. John III. II. Thessalonians. St. Jude. II. Timothy The Revelation of St. John.

All which we acknowledge to be given by the inspiration of God, and in that regard to be of most certain credit and highest authority.

3. The other Books, commonly called Apocryphal, did not proceed from such inspiration, and therefore are not of sufficient authority to establish any point of doctrine; but the Church doth read them as Books containing many worthy things for example of life and instruction of manners.

Such are these following:

The Third Book of Esdras. Baruch, with the Epistle of Jeremiah. The Fourth Book of Esdras. The Song of the Three Children. The Book of Tobias. Susanna. The Book of Judith. Bell and the Dragon. Additions to the Book of Esther. The Prayer of Manasses. The Book of Wisdom. The First Book of Maccabæus.

The Book of Jesus, the Son of Sarah, called Ecclesiasticus. The Second Book of Maccabæus.

4. The Scriptures ought to be translated out of the original tongues into all languages for the common use of all men: neither is any person to be discouraged from reading the Bible in such a language as he doth understand, but seriously exhorted to read the same with great humility and reverence, as a special means to bring him to the true knowledge of God and of his own duty.

5. Although there be some hard things in the Scripture (especially such as have proper relation to the times in which they were first uttered, and prophecies of things which were afterwards to be fulfilled), yet all things necessary to be known unto everlasting salvation are clearly delivered therein; and nothing of that kind is spoken under dark mysteries in one place which is not in other places spoken more familiarly and plainly, to the capacity both of learned and unlearned.

6. The holy Scriptures contain all things necessary to salvation, and are able to instruct sufficiently in all points of faith that we are bound to believe, and all good duties that we are bound to practice.

7. All and every the Articles contained in the Nicene Creed, the Creed of Athanasius, and that which is commonly called the Apostles' Creed, ought firmly to be received and believed, for they may be proved by most certain warrant of holy Scripture.

OF FAITH IN THE HOLY TRINITY.

8. There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this God-head, there be three persons of one and the same substance, power, and eternity: the Father, the Son, and the Holy Ghost.

9. The essence of the Father doth not beget the essence of the Son; but the person of the Father begetteth the person of the Son, by communicating his whole essence to the person begotten from eternity.

10. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

OF GOD'S ETERNAL DECREE AND PREDESTINATION.

11. God from all eternity did, by his unchangeable counsel, ordain whatsoever in time should come to pass; yet so, as thereby no violence is offered to the wills of the reasonable creatures, and neither the liberty nor the contingency of the second causes is taken away, but established rather.

12. By the same eternal counsel God hath predestinated some unto life, and reprobated some unto death: of both which there is a certain number, known only to God, which can neither be increased nor diminished. [827]

13. Predestination to life is the everlasting purpose of God whereby, before the foundations of the world were laid, he hath constantly decreed in his sacred counsel to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made to honor.

14. The cause moving God to predestinate unto life is not the foreseeing of faith, or perseverance, or good works, or of any thing which is in the person predestinated, but only the good pleasure of God himself. [828] For all things being ordained for the manifestation of his glory, and his glory being to appear both in the works of his mercy and of his justice, it seemed good to his heavenly wisdom to choose cut a certain number towards whom he would extend his undeserved mercy, leaving the rest to be spectacles of his justice.

15. Such as are predestinated unto life be called according unto God's purpose (his spirit working in due season), and through grace they obey the calling, they be justified freely; they be made sons of God by adoption; they be made like the image of his only-begotten Son Jesus Christ; they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity. But such as are not predestinated to salvation shall finally be condemned for their sins.
[829]

16. The godlike consideration of predestination and our election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their minds to high and heavenly things: as well because it doth greatly confirm and establish their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; and, on the contrary side, for curious and carnal persons lacking the spirit of Christ to have continually before their eyes the sentence of God's predestination is very dangerous.

17. We must receive God's promises in such wise as they be generally set forth unto us in holy Scripture; and in our doings that will of God is to be followed which we have expressly declared unto us in the Word of God.

OF THE CREATION AND GOVERNMENT OF ALL THINGS.

18. In the beginning of time, when no creature had any being, God, by his word alone, in the space of six days, created all things, and afterwards, by his providence, doth continue, propagate, and order them according to his own will.

19. The principal creatures are angels and men.

20. Of angels, some continued in that holy state wherein they were created, and are by God's grace forever established therein; others fell from the same, and are reserved in chains of darkness unto the judgment of the great day.

21. Man being at the beginning created according to the image of God (which consisted especially in the wisdom of his mind and the true holiness of his free will), had the covenant of the law ingrafted in his heart, whereby God did promise unto him everlasting life upon condition that lie performed entire and perfect obedience unto his Commandments, according to that measure of strength wherewith he was endued in his creation, and threatened death unto him if he did not perform the same.

OF THE FALL OF MAN, ORIGINAL SIN, AND THE STATE OF MAN BEFORE JUSTIFICATION.

22. By one man sin entered into the world, and death by sin; and so death went over all men, forasmuch as all have sinned.

23. Original sin standeth not in the imitation of Adam (as the Pelagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.

24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and can not be made subject to the law of God. And howsoever, for Christ's sake, there be no condemnation to such as are regenerate and do believe, yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.

25. The condition of man after the fall of Adam is such that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore, we have no power to do good works, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.

26. Works done before the grace of Christ and the inspiration of his Spirit are not pleasing unto God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea, rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinful.

27. All sins are not equal, but some far more heinous than others; yet the very least is of its own nature mortal, and, without God's mercy, maketh the offender liable unto everlasting damnation.

28. God is not the author of sin: howbeit, he doth not only permit, but also by his providence govern and order the same, guiding it in such sort by his infinite wisdom as it turneth to the manifestation of his own glory and to the good of his elect.

OF CHRIST, THE MEDIATOR OF THE SECOND COVENANT.

29. The Son, which is the Word of the Father, begotten from everlasting of the Father, the true and eternal God--of one substance with the Father--took man's nature in the womb of the blessed Virgin, of her substance, so that two whole and perfect natures--that is to say, the Godhead and manhood--were inseparably joined in one person, making one Christ very God and very man.

30. Christ, in the truth of our nature, was made like unto us in all things--sin only excepted--from which he was clearly void, both in his life and in his nature. He came as a lamb without spot to take away the sins of the world, by the sacrifice of himself once made, and sin (as St. John saith) was not in him. He fulfilled the law for us perfectly: For our sakes he endured most grievous torments immediately in his soul, and most painful sufferings in his body. He was crucified, and died to reconcile his Father unto us, and to be a sacrifice not only for original guilt, but also for all our actual transgressions. He was buried, and descended into hell, and the third day rose from the dead, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature: wherewith he ascended into Heaven, and there sitteth at the right hand of his Father, until he return to judge all men at the last day.

OF THE COMMUNICATING OF THE GRACE OF CHRIST.

31. They are to be condemned that presume to say that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature. For holy Scripture doth set out unto us only the name of Jesus Christ whereby men must be saved.

32. None can come unto Christ unless it be given unto him, and unless the Father draw him. And all men are not so drawn by the Father that they may come unto the Son. Neither is there such a sufficient measure of grace vouchsafed unto every man whereby he is enabled to come unto everlasting life. [830]

33. All God's elect are in their time inseparably united unto Christ by the effectual and vital influence of the Holy Ghost, derived from him as from the head unto every true member of his mystical body. And being thus made one with Christ, they are truly regenerated, and made partakers of him and all his benefits.

OF JUSTIFICATION AND FAITH.

34. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, applied by faith, and not for our own works or merits. And this righteousness, which we so receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted, and allowed of God, for our perfect and full justification.

35. Although this justification be free unto us, yet it cometh not so freely unto us that there is no ransom paid therefore at all. God showed his great mercy in delivering ns from our former captivity without requiring of any ransom to be paid or amends to be made on our parts; which thing by us had been impossible to be done. And whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any desert of ours, to provide for us the most precious merits of his own Son, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly believe in him. He, for them, paid their ransom by his death. He, for them, fulfilled the law in his life; that now, in him, and by him, every true Christian man may be called a fulfiller of the law: forasmuch as that which our infirmity was not able to effect, Christ's justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification, but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.

36. [831] When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true repentance, hope, charity, and the fear of God (for such a faith is dead, and can not justify); neither do we mean that this, our act, to believe in Christ, or this, our faith in Christ, which is within its, doth of itself justify us or deserve our justification unto us (for that were to account ourselves to be justified by the virtue or dignity of something that is within ourselves); but the true understanding and meaning thereof is, that although we hear God's Word, and believe it--although we have faith, hope, charity, repentance, and the fear of God within us, and add never so many good works thereunto--yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds which we either have done, shall do, or can do, as things that be far too weak and imperfect and insufficient to deserve remission of our sins and our justification, and therefore we must trust only in God's mercy and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because faith doth directly send us to Christ for our justification, and that by faith given us of God we embrace the promise of God's mercy and the remission of our sins (which thing none other of our virtues or works properly doth), therefore the Scripture useth to say that faith without works--and the ancient fathers of the Church to the same purpose--that only faith doth justify us.

37. By justifying faith we understand not only the common belief of the articles of Christian religion, and the persuasion of the truth of God's Word in general, but also a particular application of the gracious promises of the gospel to the comfort of our own souls, whereby we lay hold on Christ, with all his benefits; having an earnest trust and confidence in God, that he will be merciful unto us for his only Son's sake. So that a true believer may be certain, by the assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ. [832]

38. A true, lively, justifying faith and the sanctifying spirit of God is not extinguished nor vanished away in the regenerate, either finally or totally. [833]

OF SANCTIFICATION AND GOOD WORKS.

39. All that are justified are likewise sanctified, their faith being always accompanied with true repentance and good works.

40. Repentance is a gift of God, whereby a godly sorrow is wrought in the heart of the faithful for offending God, their merciful Father, by their former transgressions, together with a constant resolution for the time to come to cleave unto God and to lead a new life.

41. Albeit that good works, which are the fruits of faith, and follow after justification, can not make satisfaction for our sins and endure the surety of God's judgment; yet are they pleasing to God, and accepted of him in Christ, and do spring from a true and lively faith, which by them is to be discerned, as a tree by the fruit.

42. The works which God would have his people to walk in are such as he hath commanded in his holy Scripture, and not such works as men have devised out of their own brain, of a blind zeal and devotion, without the warrant of the Word of God.

43. The regenerate can not fulfill the law of God perfectly in this life. For in many things we offend all; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

44. Not every heinous sin willingly committed after baptism is sin against the Holy Ghost, and unpardonable. And therefore to such as fall into sin after baptism, place for repentance is not to be denied.

45. Voluntary works, besides over and above God's commandments, which they call works of supererogation, can not be taught without arrogancy and impiety; for by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required.

OF THE SERVICE OF GOD.

46. Our duty towards God is to believe in him, to fear him, and to love him with all our heart, with all our mind, and with all our soul, and with all our strength; to worship him, and to give him thanks; to put our whole trust in him, to call upon him, to honor his holy name and his Word, and to serve him truly all the days of our life. [834]

47. In all our necessities we ought to have recourse unto God by prayer: assuring ourselves that whatsoever we ask of the Father, in the name of his Son (our only Mediator and Intercessor) Christ Jesus, and according to his will, he will undoubtedly grant it.

48. We ought to prepare our hearts before we pray, and understand the things that we ask when we pray: that both our hearts and voices may together sound in the ears of God's majesty.

49. When almighty God smiteth us with affliction, or some great calamity hangeth over us, or any other weighty cause so requireth, it is our duty to humble ourselves in fasting, to bewail our sins with a sorrowful heart, and to addict ourselves to earnest prayer, that it might please God to turn his wrath from us, or supply us with such graces as we greatly stand in need of.

50. [835] Fasting is a withholding of meat, drink, and all natural food, with other outward delights, from the body, for the determined time of fasting. As for those abstinences which are appointed by public order of our State, for eating of fish and forbearing of flesh at certain times and days appointed, they are noways meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic considerations, for provision of things tending to the better preservation of the commonwealth.

51. We must not fast with this persuasion of mind, that our fasting can bring us to heaven, or ascribe holiness to the outward work wrought; for God alloweth not our fast for the work sake (which of itself is a thing merely indifferent), but simply respecteth the heart, how it is affected therein. It is, therefore, requisite that first, before all things, we cleanse our hearts from sin, and then direct our fast to such ends as God will allow to be good: that the flesh may thereby be chastised, the spirit may be more fervent in prayer, and that our fasting may be a testimony of our humble submission to God's majesty, when we acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies.

52. All worship devised by man's phantasy besides or contrary to the Scriptures (as wandering on pilgrimages, setting up of candles, stations, and jubilees, Pharisaical sects and feigned religions, praying upon beads, and such like superstition) hath not only no promise of reward in Scripture, but contrariwise threatenings and maledictions.

53. All manner of expressing God the Father, the Son, and the Holy Ghost in an outward form is utterly unlawful; as also all other images devised or made by man to the use of religion.

54. All religious worship ought to be given to God alone: from whom all goodness, health, and grace ought to be both asked and looked .for, as from the very author and giver of the same, and from none other.

55. The name of God is to be used with all reverence and holy respect, and therefore all vain and rash swearing is utterly to be condemned. Yet, notwithstanding, upon lawful occasions, an oath may be given and taken, according to the Word of God: justice, judgment, and truth.

56. The first day of the week, which is the Lord's day, is wholly to be dedicated unto the service of God; and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy exercises, both public and private.

OF THE CIVIL MAGISTRATE.

57. The King's majesty under God hath the sovereign and chief power within his realms and dominions, over all manner of persons, of what estate, either ecclesiastical or civil, soever they be; so as no other foreign power hath, or ought to have, any superiority over them.

58. We do profess that the supreme government of all estates within the said realms and dominions, in all cases, as well ecclesiastical as temporal, doth of right appertain to the King's highness. Neither do we give unto him hereby the administration of the Word and Sacraments, or the power of the Keys, but that prerogative only which we see to have been always given unto all godly princes in holy Scripture by God himself; that is, that he should contain all estates and degree committed to his charge by God, whether they be ecclesiastical or civil, within their duty, and restrain the stubborn and evildoers with the power of the civil sword.

59. The Pope, neither of himself, nor by any authority of the Church or See of Rome, or by any other means with any other, hath any power or authority to depose the King, or dispose any of his kingdoms or dominions; or to authorize any other prince to invade or annoy him or his countries; or to discharge any of his subjects of their allegiance and obedience to his Majesty; or to give license or leave to any of them to bear arms, raise tumult, or to offer any violence or hurt to his royal person, state, or government, or to any of his subjects within his Majesty's dominions.

60. That princes which be excommunicated or deprived by the Pope may be deposed or murdered by their subjects, or any other whatsoever, is impious doctrine.

61. The laws of the realm may punish Christian men with death for heinous and grievous offenses.

62. It is lawful for Christian men, at the commandment of the magistrate, to bear arms and to serve in just wars.

OF OUR DUTY TOWARDS OUR NEIGHBORS.

63. [836] Our duty towards our neighbors is, to love them as ourselves, and to do to all men as we would they should do to us; to honor and obey our superiors; to preserve the safety of men's persons, as also their chastity, goods, and good names; to bear no malice nor hatred in our hearts; to keep our bodies in temperance, soberness, and chastity; to be true and just in all our doings; not to covet other men's goods, but labor truly to get our own living, and to do our duty in that estate of life unto which it pleaseth God to call us.

64. For the preservation of the chastity of men's persons, wedlock is commanded unto all men that stand in need thereof. Neither is there any prohibition by the Word of God but that the ministers of the Church may enter into the state of matrimony: they being nowhere commanded by God's law either to vow the estate of single life or to abstain from marriage. Therefore it is lawful also for them, as well as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

65. The riches and goods of Christians are not common, as touching the right, title, and possession of the same: as certain Anabaptists falsely affirm. Notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor, according to his ability.

66. Faith given, is to be kept, even with heretics and infidels.

67. The Popish doctrine of Equivocation and Mental Reservation is ungodly, and tendeth plainly to the subversion of all human society.

OF THE CHURCH AND OUTWARD MINISTRY OF THE GOSPEL.

68. There is but one Catholic Church (out of which there is no salvation), containing the universal company of all the saints that ever were, are, or shall be, gathered together in one body, under one head, Christ Jesus: part whereof is already in heaven triumphant, part as yet militant here upon earth. And because this Church consisteth of all those, and those alone, which are elected by God unto salvation, and regenerated by the power of his Spirit, the number of whom is known only unto God himself: therefore it is called the Catholic or universal, and the Invisible Church.

69. But particular and visible Churches (consisting of those who make profession of the faith of Christ, and live under the outward means of salvation) be many in number: wherein the more or less sincerely, according to Christ's institution, the Word of God is taught, the Sacraments are administered, and the authority of the Keys is used, the more or less pure are such Churches to be accounted.

70. Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and Sacraments: yet, forasmuch as they do not the same in their own name, but in Christ's, and minister by his commission and authority, we may use their ministry both in hearing the Word and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which are effectual, because of Christ's institution and promise, although they be ministered by evil men. Nevertheless it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offenses, and finally, being found guilty, by just judgment be deposed.

71. It is not lawful for any man to take upon him the office of public preaching or ministering the Sacraments in the Church, unless he be first lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent which be chosen and called to this work by men who have public authority given them in the Church to call and send ministers into the Lord's vineyard.

72. To have public prayer in the Church, or to administer the Sacraments in a tongue not understood of the people, is a thing plainly repugnant to the Word of God and the custom of the Primitive Church.

73. That person which by public denunciation of the Church is rightly cut off from the unity of the Church, and excommunicate, ought to be taken of the whole multitude of the faithful as a heathen and publican, until by repentance he be openly reconciled and received into the Church by the judgment of such as have authority in that behalf.

74. God hath given power to his ministers, not simply to forgive sins (which prerogative he hath reserved only to himself), but in his name to declare and pronounce unto such as truly repent and unfeignedly believe his holy Gospel the absolution and forgiveness of sins. Neither is it God's pleasure that his people should be tied to make a particular confession of all their known sins unto any mortal man: howsoever, any person grieved in his conscience upon any special cause may well resort unto any godly and learned minister to receive advice and comfort at his hands.

OF THE AUTHORITY OF THE CHURCH, GENERAL COUNCILS, AND BISHOP OF ROME.

75. It is not lawful for the Church to ordain any thing that is contrary to God's Word: neither may it so expound one place of Scripture that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not enforce any thing to be believed upon necessity of salvation.

76. General councils may not be gathered together without the commandment and will of princes; and when they be gathered together (forasmuch as they be an assembly of men not always governed with the Spirit and Word of God) they may err, and sometimes have erred, even in things pertaining to the rule of piety. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be shown that they be taken out of holy Scriptures.

77. Every particular Church hath authority to institute, to change, and clean to put away ceremonies and other ecclesiastical rites, as they be superfluous or be abused; and to constitute other, making more to seemliness, to order, or edification.

78. As the Churches of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in those things which concern matter of practice and point of ceremonies, but also in matters of faith.

79. The power which the Bishop of Rome now challengeth to be supreme head of the universal Church of Christ, and to be above all emperors, kings, and princes, is a usurped power, contrary to the Scriptures and Word of God, and contrary to the example of the Primitive Church; and therefore is for most just causes taken away and abolished within the King's Majesty's realms and dominions.

80. The Bishop of Rome is so far from being the supreme head of the universal Church of Christ, that his works and doctrine do plainly discover him to be that man of sin, foretold in the holy Scriptures, whom the Lord shall consume with the spirit of his mouth, and abolish with the brightness of his coming.

OF THE STATE OF THE OLD AND NEW TESTAMENT.

81. In the Old Testament the Commandments of the Law were more largely, and the promises of Christ more sparingly and darkly propounded, shadowed with a multitude of types and figures, and so much the more generally and obscurely delivered as the manifesting of them was further off.

82. The Old Testament is not contrary to the New. For both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard which feign that the old fathers did look only for transitory promises. For they looked for all benefits of God the Father through the merits of his Son Jesus Christ, as we now do: only they believed in Christ which should come, we in Christ already come.

83. The New Testament is full of grace and truth, bringing joyful tidings unto mankind that whatsoever formerly was promised of Christ is now accomplished; and so, instead of the ancient types and ceremonies, exhibiteth the things themselves, with a large and clear declaration of all the benefits of the Gospel. Neither is the ministry thereof restrained any longer to one circumcised nation, but is indifferently propounded unto all people, whether they be Jews or Gentiles. So that there is now no nation which can truly complain that they be shut forth from the communion of saints and the liberties of the people of God.

84. Although the Law given from God by Moses as touching ceremonies and rites be abolished, and the civil precepts thereof be not of necessity to be received in any commonwealth, yet, notwithstanding, no Christian man whatsoever is freed from the obedience of the Commandments which are called Moral.

OF THE SACRAMENTS OF THE NEW TESTAMENT.

85. The Sacraments ordained by Christ be not only badges or tokens of Christian men's profession, but rather certain sure witnesses and effectual or powerful signs of grace and God's good will towards us, by which he doth work invisibly in us, and not only quicken, but also strengthen and confirm our faith in him.

86. There be two Sacraments ordained of Christ our Lord in the Gospel: that is to say, Baptism and the Lord's Supper.

87. Those five which by the Church of Rome are called Sacraments, to wit: Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be accounted Sacraments of the Gospel; being such as have partly grown from corrupt imitation of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God, together with a promise of saving grace annexed thereto.

88. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect and operation; but they that receive them unworthily, thereby draw judgment upon themselves.

OF BAPTISM.

89. Baptism is not only an outward sign of our profession, and a note of difference, whereby Christians are discerned from such as are no Christians; but much more a Sacrament of our admission into the Church, sealing unto us our new birth (and consequently our justification, adoption, and sanctification) by the communion which we have with Jesus Christ.

90. The Baptism of Infants is to be retained in the Church, as agreeable to the Word of God.

91. In the administration of Baptism, exorcism, oil, salt, spittle, and , superstitious hallowing of the water, are for just causes abolished; and without them the Sacrament is fully and perfectly administered, to all intents and purposes, agreeable to the institution of our Saviour Christ. [837]

OF THE LORD'S SUPPER.

92. The Lord's Supper is not only a sign of the mutual love which Christians ought to bear one towards another, but much more a Sacrament of our preservation in the Church, sealing unto us our spiritual nourishment and continual growth in Christ.

93. The change of the substance of bread and wine into the substance of the body and blood of Christ, commonly called Transubstantiation, can not be proved by holy Writ; but is repugnant to plain testimonies of the Scripture, overthroweth the nature of a Sacrament, and hath given occasion to most gross idolatry and manifold superstitions.

94. In the outward part of the holy Communion, the body and blood of Christ is in a most lively manner represented; being no otherwise present with the visible elements than things signified and sealed are present with the signs and seals--that is to say, symbolically and relatively. But in the inward and spiritual part the same body and blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in his name. And unto such as in this manner do worthily and with faith repair unto the Lord's table, the body and blood of Christ is not only signified and offered, but also truly exhibited and communicated.

95. The body of Christ is given, taken, and eaten in the Lord's Supper only after a heavenly and spiritual manner; and the mean whereby the body of Christ is thus received and eaten is Faith.

96. The wicked, and such as want a lively faith, although they do carnally and visibly (as St. Augustine speaketh) press with their teeth the Sacrament of the body and blood of Christ, yet in nowise are they made partakers of Christ; but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing.

97. Both the parts of the Lord's Sacrament, according to Christ's institution and the practice of the ancient Church, ought to be ministered unto God's people; and it is plain sacrilege to rob them of the mystical cup, for whom Christ hath shed his most precious blood.
[838]

98. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped.

99. The sacrifice of the Mass, wherein the priest is said to offer up Christ for obtaining the remission of pain or guilt for the quick and the dead, is neither agreeable to Christ's ordinance nor grounded upon doctrine Apostolic; but contrariwise most ungodly and most injurious to that all-sufficient sacrifice of our Saviour Christ, offered once forever upon the cross, which is the only propitiation and satisfaction for all our sins.

100. Private mass--that is, the receiving of the Eucharist by the priest alone, without a competent number of communicants--is contrary to the institution of Christ.

OF THE STATE OF THE SOULS OF MEN AFTER THEY BE DEPARTED OUT OF THIS LIFE, TOGETHER WITH THE GENERAL RESURRECTION AND THE LAST JUDGMENT.

101. After this life is ended the souls of God's children be presently received into heaven, there to enjoy unspeakable comforts; the souls of the wicked are cast into hell, there to endure endless torments.

102. The doctrine o£ the Church of Home concerning Limbus Patrum, Limbus Puerorum, Purgatory, Prayer for the Dead, Pardons, Adoration of Images and Relics, and also Invocation of Saints, is vainly invented without all warrant of holy Scripture, yea, and is contrary unto the same.

103. At the end of this world the Lord Jesus shall come in the clouds with the glory of his Father; at which time, by the almighty power of God, the living shall be changed and the dead shall be raised; and all shall appear both in body and soul before his judgment-seat, to receive according to that which they have done in their bodies, whether good or evil.

104. When the last judgment is finished, Christ shall deliver up the kingdom to his Father, and God shall be all in all.

THE DECREE OF THE SYNOD.

If any minister, of what degree or quality soever he be, shall publicly teach any doctrine contrary to these Articles agreed upon, if, after due admonition, he do not conform himself, and cease to disturb the peace of the Church, let him be silenced, and deprived of all spiritual promotions he doth enjoy. __________________________________________________________________

[827] Lambeth Articles, i., iii.
[828] Lambeth Articles, ii.
[829] Ibid. iv.
[830] Lambeth Articles, vii., viii., ix.

[831] Comp. Homily Of Salvation, Part II. p. 24, ed. Camb.

[832] Lambeth Articles, vi.
[833] Ibid. v.
[834] From the Catechism.
[835] Comp. Homily Of Fasting, p. 284.
[836] Comp. Catechism.
[837] Comp. Eleven Articles, § viii.

[838] Comp. Eleven Articles, § x. __________________________________________________________________

ARTICULI ARMINIANI sive REMONSTRANTIA.
The Five Arminian Articles. A.D. 1610.

[The official Dutch text is taken from the first edition of 1612, as printed in De Remonstrantie en het Remonstrantisme. Historisch onderzoek door Dr. Joannes Tideman, Predikant bij de Remonstrantsch-Gereformeerde Gemeente te Rotterdam (Te Haarlem, 1851), pp. 17-20. I procured a copy from my friend, Dr. J. J. van Oosterzee, of Utrecht. The Latin translation of Petrus Bertius was literally copied for me by another friend in Holland, Dr. M. Cohen Stuart, from the Scripta adversaria Collationis Hagiensis, Lugd. Batav. 1616. The English translation is made for this edition. An older English version, with the Latin (but with several omissions), is given by Peter Heylin, in his Historia Quinquarticularis, London, 1660, pp. 50-53. The Preface, the five negative Articles, and Conclusion (see Tideman, pp. 8-27) are omitted.

Niemeyer excludes the Remonstrance from his Collection of Reformed Confessions, but it is necessary to the proper understanding of the Canons of the Synod of Dort. Böckel (pp. 545 sqq.) gives a German translation. Comp. Vol. I. § 65, pp. 508 sqq.]

Art. I. Art. I. Art. I. Dat Godt door een eeuwich, onveranderlyck besluyt, in JESU CHRISTO, synen Soone, eer des werelts grondt gheleydt was, besloten heeft, uyt het ghevallene sondighe Menschelyck geslachte, die ghene in CHRISTO, om CHRISTUS wille, ende door CHRISTUM salich te maecken, die door de ghenade des heylighen Gheestes, in den selven synen Soone JESUM ghelooven, ende in den selven gheloove, ende ghoorsaemheyt des gheloofs, door de selve ghenade, totten eynde toe volherden souden: en daer tegens, de onbekeerlycke, en ongelovige in de sonde, en onder de toorne te laten, en te verdoemen, als vreemt van CHRISTO: naer 't woordt des H. Evangelij by Johannem iii. 36: 'Wie in den Sone ghelooft, die heeft het eeuwighe leven, ende wie den Soone ongehoorsaem is, die en sal Deus æterno et immutabili decreto in Christo Jesu Filio suo, ante jacta mundi fundamenta, statuit ex genere humano in peccatum prolapso, eos in Christo, propter Christum, et per Christum salvare, qui per gratiam Spiritus Sancti in eundem Filium suum credituri, inque ea ipsa fide et obedientia fidei, per eandem gratiam, usque ad finem essent perseveraturi; contra vero contumacio et incredulos, sub peccato et ira relinquere et condemnare, tanquam a Christo alienos; juxta verbum Evangelii Joh. iii. 36: 'Qui credit in Filium, habet vitam æternam, qui vero Filio non obtemperat, non videbit vitam, sed ira Dei manet super ipsum.' That God, by an eternal, unchangeable purpose in Jesus Christ his Son, before the foundation of the world, hath determined, out of the fallen, sinful race of men, to save in Christ, for Christ's sake, and through Christ, those who, through the grace of the Holy Ghost, shall believe on this his Son Jesus, and shall persevere in this faith and obedience of faith, through this grace, even to the end; and, on the other hand, to leave the incorrigible and unbelieving in sin and under wrath, and to condemn them as alienate from Christ, according to the word of the gospel in John iii. 36: 'He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the

het leven niet sien, maer de toorne Gods blyft op hem,' ende andere plaetsen der schrifturen meer. Cui alia quoque Scripturæ dicta respondent. wrath of God abideth on him,' and according to other passages of Scripture also. Art. II. Art. II. Art. II. Dat desen volghende, Jezus Christus de salichmaecher des Werelts, voor alle ende yeder Mensch ghestorven is: alsoo dat hyse alle door den doodt des Cruyces, de versoeninghe ende verghevinghe der sonden verworven heeft; alsoo nochtans dat niemandt deselve verghevinghe der sonden dadelyck gheniet, dan de Gheloovighe: mede naer 't Woort des Euangely by Johannem, Cap. iii. 16: 'Soo lief heeft Godt de Werelt gehadt, dat hy synen eenighen Soone ghegeven heeft, opdat al, die in hem ghelooft, niet en vergae, maer het eeuwighe leven hebbe.' Ende in den eersten Brief Johannis int ii. vers2: 'Hy is de versoeninge voor onse sonden; en niet alleene voor onse, moer voor des gantsche Werelts sonden. Proinde Jesus Christus, Mundi Salvator, pro omnibus et singulis hominibus mortuus est, omnibusque per mortem crucis promeritus reconciliationem et remissionem peccatorum; ita tamen ut nemo remissionis illius reipsa particeps fiat, præter credentes, idque etiam secundum verba Evangelii Joannis iii. 16: 'Ita Deus dilexit Mundum, ut Filium suum unigenitum dederit, ut quisquis credit in eum, non pereat, sed habeat vitam æternam.' Et epistola priore Joannis, Cap. ii. v. 2: 'Ipsa est propitiatio pro peccatis nostris, nec pro nostris tantum, sed etiam pro totius Mundi peccatis.' That, agreeably thereto, Jesus Christ, the Saviour of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer, according to the word of the Gospel of John iii. 16: 'God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.' And in the First Epistle of John ii. 2: 'And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.' Art. III. Art. III. Art. III. Dat de Mensche 't salichmaeckende Gheloove van hem selven niet en heeft; noch uyt cracht van synen vryen wille, alsoo hy in den stant der afwyckinghe ende der sonden niet goets, dat waerlyck goet is (gelych insonderheyt is het salichmaeckende Homo salvificam fidem non habet a se, neque ex liberi arbitrii sui viribus, quandoquidem in statu apostasiæ et peccati nihil boni (quod quidem vere bonum sit, cujusmodi in primis est fides salvifica) ex se et a se potest cogitare, velle aut That man has not saving grace of himself, nor of the energy of his free will, inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, nor do any thing that is truly good (such as saving Faith eminently

gheloove) uyt ende van hem selven, can dencken, willen ofte doen. Maar dat het van noode is, dat hy van Godt, in Christo; door synen heilighen Geest, werde herboren en vernieut, in verstant, affectie, oft wille, ende alle crachten, opdat hy het ware goet te recht moge verstaen, bedencken, willen, ende volbrenghen, naer 't woordt Christi, Johann. xiii. 5: 'Sonder my en condt ghy niet doen.' facere; sed necessarium est ut a Deo, in Christo, per Spiritum ipsius Sanctum regeneretur atque renovetur, intellectu, affectibus seu voluntate, omnibusque viribus, ut vere bonum recti possit intelligere, meditari, velle atque proficere sicut scriptum est Joh. xv. 5: 'Sine me nihil potestis facere.' is); but that it is needful that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, or will, and all his powers, in order that he may rightly understand, think, will, and effect what is truly good, according to the Word of Christ, John xv. 5: 'Without me ye can do nothing.' Art. IV. Art. IV. Art. IV. Dat dese ghenade Godts is het beginsel, de voortganck ende volbrenginghe alles goets, oock soo verre, dat de wedergeboren Mensche selfs, sonder dese voorgaende ofte toecommende, opweckende, volgende ende medewerckende ghenade, noch het goede dencken, willen ofte doen can, noch oock eenighe tentatien ten quade wederstaen: soodat alle goede daden, ofte werckinghen die men bedencken kan de ghenade Godts in Christo moeten toegeschreven worden. Maer soo vele de maniere van de werckinghe derselver ghenade aengaet, die en is niet onwederstandelyck: want daer staet van velen geschreven, dat sy den heyligen Geest wederstaen heben. Actor. vii. ende elders op vele plaetsen. Hæc Dei gratia est principium, progressus et complimentum omnis boni; adeo quidem ut ne ipse quidem regenitus absque præcedente sive præveniente ista, excitante, prosequente et cooperante gratia, bonum cogitare, velle, aut peragere possit, ullisve ad malum tentationibus resistere, ita ut omnia bona opera actionesque, quas quis cogitando potest adsequi, gratiæ Dei in Christo adscribenda sint. Coeterum, quod ad modum operationis ejus gratiæ attinet, non est ille irresistibilis, quandoquidem scriptum est de multis, quod 'Spiritui Sancto restiterint.' Act. vii. et alibi locis compluribus. That this grace of God is the beginning, continuance, and accomplishment of all good, even to this extent, that the regenerate man himself, without prevenient or assisting, awakening, following and cooperative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements, that can be conceived, must be ascribed to the grace of God in Christ. But as respects the mode of the operation of this grace, it is not irresistible, inasmuch as it is written concerning many, that they have resisted the Holy Ghost. Acts vii., and elsewhere in many places.

Art. V. Art. V. Art. V. Dat die Jesu Christo, door een ware gheloove syn inghelyft, ende oversulcx syns levendighmaeckenden Gheestes deelachtig zyn gheworden, overvloedighe cracht hebben, omme teghens den satan, de sonde, de Werelt, ende haer eygen vleesche te stryden, en de overwinninge te vercrygen. Welverstaende altydt, door den bystand van de ghenade des heyligen Geestes: ende dat Jesus Christus haer door synen Gheest in alle tentatien bystaet, de handt biet, ende, so sy maer alleene ten stryde bereyt zyn, ende syn hulpe begeeren, ende in geenen ghebreke zyn, staende hout, alsoo dat se door gheene listichheyt noch ghewelt des Satans verleyt, oft uyt Christi handen connen ghetrocken worden, near 't woordt Christi, Joh. x.: 'Niemandt en salse uyt myne handen rucken.' Maer of de selve niet en connen, door naelaticheyt, het beginsel haers Wesens in Christo verlaten; de teghenwoordighe Werelt wederom aennemen: van de Heylighe Leere, hen eenmael ghegheven, afwycken: de goede conscientie verliesen: de ghenade verwaerloosen: soude eerst moeten naerder uyt de Heylige Schriftuere Ei qui Christo vera fide insiti, ac per consequens vivificantis ejus Spiritus participes facti sunt, abunde instructi sunt viribus, quibus adversus Satanam, peccatum, Mundum, suamque carnem possint pugnare, atque adeo etiam victoriam ab iis referre; semper tamen (quod cautum volumus) auxilio gratiæ Spiritus Sancti; et Jesus Christus ipsis, per Spiritum suum, in omnibus tentationibus adsistit, manum porrigit, ac eosdem (si modo ad pugnam ipsi parati sint, ejusque opem deposcant, sibique ipsis non desint) fulcit ac confirmat, ita ut nulla fraude aut vi Satanæ seduci, aut ex Christi manibus eripi possint, juxta dictum Christi Joh. x.: 'Oves meas nemo rapiet ex manu mea.' Coeterum, utrum iidem non possint per socordiam ten archen tes hupostaseos christou kataleipein,
[839] et præsentem mundum iterum amplecti, a sancta doctrina ipsis semel tradita recedere, bonam conscientiam amittere, gratiamque negligere; esset prius accuratius ex Sacra Scriptura inquirendum quam nos illud possemus That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life-giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by no craft or power of Satan, can be misled nor plucked out of Christ's hands, according to the Word of Christ, John x. 28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming

ondersocht zyn, eer wy 't selve met volle verseeckeringhe onses ghemoets souden connen leeren. alios cum plerophoria animi nostri docere. [840] devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with the full persuasion of our minds.

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-------- Dese puncten alsoo voorgedragen ende geleert, houden sy Remonstranten den woorde Godts gelyckformich te wesen, stichtelyck, ende in dese materie ghenoechsaem ter salicheit, sonder dat het van noode zy, oft oock stichtelych, hooger te climmen, ofte lager te dalen. Hos igitur articulos ita propositos et traditos censent Remonstrantes divino Verbo conformos, ædificationi idoneos, et in hoc quidem argumento sufficientes ad salutem; ita ut necessarium non sit, aut ædificationi serviens, vel altius conscendere vel inferius subsidere. These Articles, thus set forth and taught, the Remonstrants deem agreeable to the Word of God, tending to edification, and, as regards this argument, sufficient for salvation, so that it is not necessary or edifying to rise higher or to descend deeper. __________________________________________________________________

[839] Heb. iii. 6, 14; 2 Pet. i. 10; Jude 3; 1 Tim. i. 19; Heb. xi. 13.

[840] The here quoted places, or loca probantia, are not, like the others in the former articles, written in the text, but in the margin. __________________________________________________________________

CANONES SYNODI DORDRECHTANÆ.

The Canons of the Synod of Dort. A.D. 1618 and 1619.

[We give first the full Latin text of the Acts of the Synod of Dort (Dordrecht) on the five controverted heads of doctrine, viz., the Preface, the Articles of Faith, the Errors Rejected, the Names of Subscribers, the Conclusion, the Sentence against the Remonstrants, and the Approval of the States-General, but distinguishing the several parts by different type. They were officially published May 6, 1619, and often since in Latin, Dutch, German, and English. The original is given in the Corpus et Syntagma Confess. ed. II. 1654, in the Oxford Sylloge Confess. (pp. 397-454), in Niemeyer's Collectio (pp. 690-728); the German in Beck's and Böckel's Collections. To the Latin text we append the English abridgment, as adopted by the Reformed Dutch Church in America.]

Judicium Synodi Nationalis Reformatarum Ecclesiarum Belgicarum,

Habito Dordrechti Anno MDCXVIII. et MDCXIX. Cui plurimi insignes Theologi Reformatarum Ecclesiarum Magnæ Britanniæ, Germaniæ, Galliæ, interfuerunt, de Quinque Doctrinæ. Capitibus in Ecclesiis Belgicis Controversis: promulgatum VI. Maii MDCXIX.

Præfatio.

in nomine domini et servatoris nostri jesu christi. amen.

Inter plurima, quæ Dominus et Servator noster Jesus Christus militanti suæ Ecclesiæ in hac ærumnosa peregrinatione dedit solatia, merito celebratur illud, quod ei ad Patrem suum in coeleste sanctuarium abiturus reliquit: Ego, inquiens, sum vobiscum omnibus diebus usque ad consummationem sæculi. Hujus suavissimæ promissionis veritas elucet in omnium temporum Ecclesia, quæ quum non solum aperta inimicorum violentia, et hæreticorum impietate, sed etiam operta seductorum astutia inde ab initio fuerit oppugnata, sane, si unquam salutari promissæ suæ præsentiæ præsidio eam destituisset Dominus, pridem aut vi tyrannorum fuisset oppressa, aut fraude impostorum in exitium seducta. Sed bonus ille Pastor, qui gregem suum, pro quo animam suam posuit, constantissime diligit, persecutorum rabiem tempestive semper, et exserta sæpe dextera, miraculose repressit, et seductorum vias tortuosas, ac consilia fraudulenta detexit atque dissipavit, utroque se in Ecclesia sua præsentissimum esse demonstrans. Hujus rei illustre documentum exstat in historiis piorum imperatorum, regum, et principum, quos Filius Dei in subsidium Ecclesiæ suæ toties excitavit, sancto domus suæ zelo accendit, eorumque opera, non tantum tyrannorum furores compescuit, sed etiam Ecclesiæ cum falsis doctoribus religionem varie adulterantibus conflictanti, sanctarum synodorum remedia procuravit, in quibus fideles Christi servi conjunctis precibus, consiliis, et laboribus pro Ecclesia et veritate Dei fortiter steterunt, Satanæ ministris, licet in angelos lucis se transformantibus, intrepide se opposuerunt, errorum et discordiæ semina sustulerunt, Ecclesiam in religionis puræ concordia conservarunt, et sincerum Dei cultum ad posteritatem illibatum transmiserunt.

Simili beneficio fidelis noster Servator Ecclesiæ Belgicæ, annos aliquam multos afflictissimæ, gratiosam suam præsentiam hoc tempore testatus est. Hanc enim Ecclesiam a Romani antichristi tyrannide et horribili papatus idololatria potenti Dei manu vindicatam, in belli diuturni periculis toties miraculose custoditam, et in veræ doctrinæ atque disciplinæ concordia ad Dei sui laudem, admirabile reipub. incrementum, totiusque reformati orbis gaudium efflorescentem, Jacobus Arminius ejusque sectatores, nomen Remonstrantium præ se ferentes, variis, tam veteribus, quam novis erroribus, primum tecte, deinde aperte tentarunt, et scandalosis dissensionibus ac schismatibus pertinaciter turbatam, in tantum discrimen adduxerunt, ut florentissimæ Ecclesiæ, nisi Servatoris nostri miseratio opportune intervenisset, horribili dissidiorum et schismatum incendio tandem conflagrassent. Benedictus autem sit in sæcula Dominus, qui postquam ad momentum faciem suam a nobis (qui multis modis iram et indignationem ejus provocaveramus) abscondisset, universo orbi testatum fecit, se foederis sui non oblivisci, et suspiria suorum non spernere. Cum enim vix ulla remedii spes humanitus appareret, illustrissimis et præpotentibus Belgii foederati ordinibus generalibus hanc mentem inspiravit, ut consilio et directione illustrissimi et fortissimi principis Arausicani legitimis mediis, quæ ipsorum apostolorum, et quæ eos secutæ Ecclesiæ Christianæ exemplis longo temporum decursu sunt comprobata, el magno cum fructu in Ecclesiæ etiam Belgica antehac usurpata, sævientibus hisce malis obviam ire decreverint, synodumque ex omnibus, quibus præsunt, provinciis, authoritate sua, Dordrechtum convocarint, expetitis ad eam et favore serenissimi ac potentissimi Magnæ Britanniæ regis Jacobi, et illustrissimorum principum, comitum, et rerumpublicarum, impetratis plurimis gravissimis theologis, ut communi tot Reformatæ Ecclesiæ theologorum judicio, ista Arminii ejusque sectatorum dogmata accurate, et ex solo Dei verbo, dijudicarentur, vera doctrina stabiliretur, et falsa rejiceretur, Ecclesiisque Belgicis concordia, pax et tranquillitas, divina benedictione, restitueretur. Hoc est illud Dei beneficium, in quo exultant Ecclesiæ Belgicæ, et fidelis Servatoris sui miserationes humiliter agnoscunt, ac grate prædicant.

Hæc igitur veneranda Synodus (prævia per summi magistratus authoritatem in omnibus Belgicis Ecclesiis, ad iræ Dei deprecationem et gratiosi auxilii implorationem, precum et jejunii indictione et celebratione) in nomine Domini Dordrechti congregata, divini Numinis et salutis Ecclesiæ accensa amore, et post invocatum Dei nomen, sancto juramento obstricta, se solam Scripturam sacram pro judicii norma habituram, et in caussæ hujus cognitione et judicio, bona integraque conscientia versaturam esse, hoc egit sedulo magnaque patientia, ut præcipuos horum dogmatum patronos, coram se citatos, induceret ad sententiam suam de Quinque notis doctrinæ Capitibus, sententiæque rationes, plenius exponendas. Sed cum Synodi judicium repudiarent, atque ad interrogatoria, eo, quo æquum erat, modo respondere detrectarent, neque Synodi monitiones, nec generosorum atque amplissimorum ordinum generalium Delegatorum mandata, imo ne ipsorum quidem illustrissimorum et præpotentum DD. ordinum generalium imperia, quicquam apud illos proficerent, aliam viam eorundem Dominorum jussu, et ex consuetudine jam olim in synodis antiquis recepta, ingredi coacta fuit; atque ex scriptis, confessionibus, ac declarationibus, partim antea editis, partim etiam huic Synodo exhibitis, examen illorum quinque dogmatum institutum est. Quod cum jam per singularem Dei gratiam, maxima diligentia, fide, ac conscientia, omnium et singulorum consensu absolutum sit, Synodus hæc ad Dei gloriam, et ut veritatis salutaris integritati, conscientiarum tranquillitati, et paci ac saluti Ecclesiæ Belgicæ consulatur, sequens judicium, quo et vera verboque Dei consentanea de prædictis Quinque Doctrinæ Capitibus sententia exponitur, et falsa verboque Dei dissentanea rejicitur, statuit promulgandum.

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Sententia, de Divina Prædestinatione, et Annexis ei Capitibus,

Quam Synodus Dordrechtana Verbo Dei consentaneam, atque in Ecclesiis Reformatis hactenus receptam esse, judicat, quibusdam Articulis exposita.

primum doctrinæ caput, de divina prædestinatione.
Articulus Primus.

Cum omnes homines in Adamo peccaverint, et rei sint facti malediction is et mortis æternæ, Deus nemini fecisset injuriam, si universum genus humanum in peccato et maledictione relinquere, ac propter peccatum damnare voluisset, juxta illa Apostoli, Totus mundus est obnoxius condemnationi Dei. Rom. iii. 19. Omnes peccaverunt et destituuntur gloria Dei. Ver. 23. Et, Stipendium peccati mors est. Rom. vi. 23.

II.

Verum in hoc manifestata est charitas Dei, quod Filium suum unigenitum in mundum misit, ut omnis qui credit in eum, non pereat, sed habeat vitam æternam. 1 Johan. iv. 9; Johan. iii. 16.

III.

Ut autem homines ad fidem adducantur, Deus clementer lætissimi hujus nuntii præcones mittit, ad quos vult, et quando vult, quorum ministerio homines ad resipiscentiam et fidem in Christum crucifixum vocantur. Quomodo enim credent in eum, de quo non audierint? quomodo autem audient absque prædicante? quomodo prædicabunt, nisi fuerint missi? Rom. x. 14, 15.

IV.

Qui huic Evangelio non credunt, super eos manet ira Dei. Qui vero illud recipiunt, et Servatorem Jesum vera ac viva fide amplectuntur, illi per ipsum ab ira Dei et interitu liberantur, ac vita æterna donantur.

V.

Incredulitatis istius, ut et omnium aliorum peccatorum, caussa seu culpa neutiquam est in Deo, sed in homine. Fides autem in Jesum Christum et salus per ipsum, est gratuitum Dei donum, sicut scriptum est: Gratia salvati estis per fidem, et hoc non ex vobis, Dei donum est. Ephes. ii. 8. Item: Gratis datum est vobis in Christum credere. Phil. i. 29.

VI.

Quod autem aliqui in tempore fide a Deo donantur, aliqui non donantur, id ab æterno ipsius decreto provenit; Omnia enim opera sua novit ab æterno: Actor. xv. 18; Ephes. i. 11; secundum quod decretum electorum corda, quantumvis dura, gratiose emollit, et ad credendum inflectit, non electos autem justo judicio suæ malitiæ et duritiæ relinquit. Atque hic potissimum sese nobis aperit profunda, misericors pariter et justa hominum æqualiter perditorum discretio; sive decretum illud electionis et reprobationis in verbo Dei revelatum. Quod ut perversi, impuri, et parum stabiles in suum detorquent exitium, ita sanctis et religiosis animabus ineffabile præstat solatium.

VII.

Est autem electio immutabile Dei propositum, quo ante jacta mundi fundamenta ex universo genere humano, ex primæva integritate in peccatum et exitium sua culpa prolapso, secundum liberrimum voluntatis suæ beneplacitum, ex mera gratia, certam quorundam hominum multitudinem, aliis nee meliorum, nec digniorum, sed in communi miseria cum aliis jacentium, ad salutem elegit in Christo, quem etiam ab æterno Mediatorem et omnium electorum caput, salutisque fundamentum constituit; atque ita eos ipsi salvandos dare, et ad ejus communionem per verbum et Spiritum suum efficaciter vocare ac trahere; seu vera et ipsum fide donare, justificare, sanctificare, et potenter in Filii sui communione custoditos tandem glorificare decrevit, ad demonstrationem suæ misericordiæ, et laudem divinarum gloriosæ suæ gratiæ, sicut scriptum est: Elegit nos Deus in Christo, ante jacta mundi fundamenta, ut essemus sancti et inculpati in conspectu ejus, cum charitate; qui prædestinavit nos quos adoptaret in filios, per Jesum Christum, in sese, pro beneplacito voluntatis suæ, ad laudem gloriosæ suæ gratiæ, qua nos gratis sibi acceptos fecit in illo dilecto. Ephes. i. 4, 5, 6. Et alibi: Quos prædestinavit, eos etiam vocavit; et quos vocavit, eos etiam justificavit; quos autem justificavit, eos etiam glorificavit. Rom. viii. 30.

VIII.

Hæc electio non est multiplex, sed una et eadem omnium salvandorum in Vetere et Novo Testamento, quandoquidem Scriptura unicum prædicat beneplacitum, propositum, et consilium voluntatis Dei, quo nos ab æterno elegit et ad gratiam et ad gloriam; et ad salutem et ad viam salutis, quam præparavit ut in ea ambulemus.

IX.

Eadem hæc electio facta est non ex prævisa fide, fideique obedientia, sanctitate, aut alia aliqua bona qualitate et dispositione, tanquam caussa seu conditione in homine eligendo prærequisita, sed ad fidem, fideique obedientiam, sanctitatem, etc. Ac proinde electio est fons omnis salutaris boni: unde fides, sanctitas, et reliqua dona salvifica, ipsa denique vita æterna, ut fructus et effectus ejus profluunt, secundum illud Apostoli: Elegit nos (non quia eramus, sed) ut essemus sancti et inculpati in conspectu ejus in charitate. Ephes. i. 4.

X.

Caussa vero hujus gratuitæ electionis, est solum Dei beneplacitum, non in eo consistens, quod certas qualitates seu actiones humanas, ex omnibus possibilibus, in salutis conditionem elegit; sed in eo, quod certas quasdam personas ex communi peccatorum multitudine sibi in peculium adscivit, sicut scriptum est: Nondum natis pueris, cum neque boni quippiam fecissent neque mali, etc., dictum est (nempe Rebeccæ), Major serviet minori, sicut scriptum est, Jacob dilexi, Esau odio habui. Rom. ix. 11, 12, 13. Et, Crediderunt quotquot erant ordinati ad vitam æternam. Act. xiii. 48.

XI.

Atque ut Deus ipse est sapientissimus, immutabilis, omniscius, et omnipotens: ita electio ab ipso facta nec interrumpi, nec mutari, revocari, aut abrumpi, nec electi abjici, nec numerus eorum minui potest.

XII.

De hac æterna et immutabili sui ad salutem electione, electi suo tempore, variis licet gradibus et dispari mensura, certiores redduntur, non quidem arcana et profunditates Dei curiose scrutando; sed fructus electionis infallibiles, in verbo Dei designatos, ut sunt vera in Christum fides, filialis Dei timor, dolor de peccatis secundum Deum, esuries et sitis justitiæ, etc., in sese cum spirituali gaudio et sancta voluptate observando.

XIII.

Ex hujus electionis sensu et certitudine, filii Dei majorem indies sese coram Deo humiliandi, abyssum misericordiarum ejus adorandi, seipsos purificandi, et eum, qui ipsos prior tantopere dilexit, vicissim ardenter diligendi, materiam desumunt: tantum abest, ut hac electionis doctrina atque ejus meditatione in mandatorum divinorum observatione segniores, aut carnaliter securi, reddantur. Quod iis justo Dei judicio solet accidere, qui de electionis gratia, vel temere præsumentes, vel otiose et proterve fabulantes, in viis electorum ambulare nolunt.

XIV.

Ut autem hæc de divina electione doctrina sapientissimo Dei consilio per prophetas, Christum ipsum, atque Apostolos, sub Veteri æque atque sub Novo Testamento, est prædicata, et sacrarum deinde literarum monumentis commendata: ita et hodie in Ecclesia Dei, cui ea peculiariter est destinata, cum spiritu discretionis, religiose et sancte, suo loco et tempore, missa omni curiosa viarum altissimi scrutatione, est proponenda, idque ad sanctissimi nominis divini gloriam, et vividum populi ipsius solatium.

XV.

Cæterum æternam et gratuitam hanc electionis nostri gratiam eo vel maxime illustrat, nobisque commendat Scriptura Sacra, quod porro testatur non omnes homines esse electos, sed quosdam non electos, sive in æterna Dei electione præteritos, quos scilicet Deus ex liberrimo, justissimo, irreprehensibili, et immutabili beneplacito decrevit in communi miseria, in quam se sua culpa præcipitarunt, relinquere, nec salvifica fide et conversionis gratia donare, sed in viis suis, et sub justo judicio relictos, tandem non tantum propter infidelitatem, sed etiam cætera omnia peccata, ad declarationem justitiæ suæ damnare, et æternum punire. Atque hoc est decretum reprobationis, quod Deum neutiquam peccati authorem (quod cogitatu blasphemum est) sed tremendum, irreprehensibilem, et justum judicem ac vindicem constituit.

XVI.

Qui vivam in Christum fidem, seu certam cordis fiduciam, pacem conscientiæ, studium filialis obedientiæ, gloriationem in Deo per Christum in se nondum efficaciter sentiunt, mediis tamen, per quæ Deus ista se in nobis operaturum promisit, utuntur, ii ad reprobationis mentionem non consternari, nec se reprobis accensere, sed in usu mediorum diligenter pergere, ac horam uberioris gratiæ ardenter desiderare et reverenter humiliterque expectare debent. Multo autem minus doctrina de reprobatione terreri debent ii, qui cum serio ad Deum converti, ei unice placere, et e corpore mortis eripi desiderant, in via tamen pietatis et fidei eo usque, quo volunt, pervenire nondum possunt, siquidem linum fumigans se non extincturum, et arundinem quassatam se non fracturum, promisit misericors Deus. Iis autem hæc doctrina merito terrori est, qui Dei et Servatoris Jesu Christi obliti, mundi curis et carnis voluptatibus se totos manciparunt, quamdiu ad Deum serio non convertuntur.

XVII.

Quandoquidem de voluntate Dei ex verbo ipsius nobis est judicandum, quod testatur liberos fidelium esse sanctos, non quidem natura, sed beneficio foederis gratuiti, in quo illi cum parentibus comprehenduntur, pii parentes de electione et salute suorum liberorum, quos Deus in infantia ex hac vita evocat, dubitare non debent.

XVIII.

Adversus hanc gratuitæ electionis gratiam, et justæ reprobationis severitatem, obmurmuranti opponimus hoc apostolicum: O homo! tu quis es qui ex adverso responsas Deo? Rom. ix. 20. Et illud Servatoris nostri, An non licet mihi quod volo facere in meis? Matt. xx. 15. Nos vero hæc mysteria religiose adorantes, cum Apostolo exclamamus: O profunditatem divitiarum tum sapientiæ tum cognitionis Dei! Quam imperscrutabilia sunt Dei judicia, et ejus viæ impervestigabiles! Quis enim cognovit mentem Domini? Aut quis fuit ei a consiliis? Aut quis prior dedit ei ut reddatur ei? Nam ex eo, et per eum, et in eum sunt omnia. Ipsi sit gloria in sæcula. Amen. Rom. xi. 33-36.

Rejectio Errorum,

Quibus Ecclesiæ Belgicæ sunt aliquamdiu perturbatæ. Exposita doctrina Orthodoxa de Electione et Reprobatione, Synodus rejicit Errores eorum:

I.

Qui docent, 'Voluntatem Dei de servandis credituris, et in fide fideique obedientia perseveraturis, esse totum et integrum electionis ad salutem decretum; nec quicquam aliud de hoc decreto in verbo Dei esse revelatum.' Hi enim simplicioribus imponunt, et Scripturæ sacræ manifeste contradicunt, testanti Deum non tantum servare velle credituros, sed etiam certos quosdam homines ab æterno elegisse, quos præ aliis in tempore fide in Christum et perseverantia donaret; sicut scriptum est, Manifestum feci nomen tuum hominibus, quos dedisti mihi. Johan. xvii. 6. Item, Crediderunt quotquot ordinati erant ad vitam æternam. Act xiii. 48. Et, Elegit nos ante jacta mundi fundamenta, ut essemus sancti, etc. Ephes. 1. 4.

II.

Qui docent, 'Electionem Dei ad vitam æternam esse multiplicem; aliam generalem et indefinitam, aliam singularem et definitam; et hanc rursum vel incompletam, revocabilem, non peremptoriam, sive conditionatam: vel completam, irrevocabilem, peremptoriam, seu absolutam.' Item, 'Aliam electionem esse ad fidem, aliam ad salutem; ita ut electio ad fidem justificantem absque electione peremptoria ad salutem esse possit.' Hoc enim est humani cerebri commentum extra Scripturas excogitatum, doctrinam de electione corrumpens, et auream hanc salutis catenam dissolvens: Quos prædestinavit, eos etiam vocavit: et quos vocavit, eos etiam justificavit: quos autem justificavit, eos etiam glorificavit. Rom. viii. 30.

III.

Qui docent, 'Dei beneplacitum ac propositum, cujus Scriptura meminit in doctrina electionis, non consistere in eo, quod Deus certos quosdam homines præ aliis elegerit, sed in eo, quod Deus ex omnibus possibilibus conditionibus (inter quas etiam sunt opera legis) sive ex omnium rerum ordine actum fidei, in sese ignobilem, et obedientiam fidei imperfectam, in salutis conditionem elegerit; eamque gratiose pro perfecta obedientia reputare, et vitæ æternæ præmio dignam censere voluerit.' Hoc enim errore pernicioso beneplacitum Dei et meritum Christi enervatur, et homines inutilibus quæstionibus a veritate justificationis gratuitæ, et simplicitate Scripturarum avocantur; illudque Apostoli falsi arguitur; Deus nos vocavit vocatione sancta; non ex operibus, sed ex suo proposito et gratia, quæ data est nobis in Christo Jesu ante tempora sæculorum. 2 Tim. i. 9.

IV.

Qui docent, 'In electione ad fidem hanc conditionem prærequiri, ut homo lumine naturæ recte utatur, sit probus, parvus, humilis, et ad vitam æternam dispositus, quasi ab ipsis electio aliquatenus pendeat.' Pelagium enim sapiunt, et minime obscure falsi insimulant Apostolum scribentem: Versati sumus olim in cupiditatibus carnis nostræ, facientes quæ carni et cogitationibus libebant, eramusque natura filii iræ, ut et reliqui. Sed Deus, qui dives est misericordia, propter multam charitatem suam, qua dilexit nos, etiam nos cum in offensis mortui essemus, una vivificavit cum Christo, cujus gratia estis servati, unaque suscitavit, unaque collocavit in coelis in Christo Jesu; ut ostenderet in seculis supervenientibus supereminentes illas opes suæ gratiæ, pro sua erga nos benignitate in Christo Jesu. Gratia enim estis servati per fidem (et hoc non ex vobis, Dei donum est), non ex operibus, ut ne quis glorietur. Ephes. ii. 3-9.

V.

Qui docent, 'Electionem singularium personarum ad salutem, incompletam et non peremptoriam, factam esse ex prævisa fide, resipiscentia, sanctitate et pictate inchoata, aut aliquamdiu continuata: completam vero et peremptoriam ex prævisæ fidei, resipiscentiæ, sanctitatis, et pietatis finali perseverantia: et hanc esse gratiosam et evangelicam dignitatem, propter quam qui eligitur dignior sit illo qui non eligitur: ac proinde fidem, fidei obedientiam, sanctitatem, pietatem, et perseverantiam non esse fructus sive effectus electionis immutabilis ad gloriam, sed conditiones, et caussas sine quibus non, in eligendis complete prærequisitas, et prævisas, tanquam præstitas.' Id quod toti Scripturæ repugnat, quæ hæc et alia dicta passim auribus et cordibus nostris ingerit: Electio non est ex operibus, sed ex vocante. Rom. ix.
11. Credebant quotquot ordinati erant ad vitam æternam. Act. xiii. 48. Elegit nos in semetipse ut sancti essemus. Ephes. i. 4. Non vos me elegistis, sed ego elegi vos. Johan. xv. 16. Si ex gratia, non ex operibus. Rom. xi. 6. In hoc est charitas, non quod nos dilexerimus Deum, sed quod ipse dilexit nos, et misit Filium suum. 1 Johan. iv. 10.

VI.

Qui docent, 'Non omnem electionem ad salutem immutabilem esse, sed quosdam electos, nullo Dei decreto obstante, perire posse et æternum perire.' Quo crasso errore et Deum mutabilem faciunt, et consolationem piorum de electionis suæ constantia subvertunt, et Scripturis sacris contradicunt docentibus, Electos non posse seduci: Matt. xxiv. 24. Christum datos sibi a Patre non perdere: Johan. vi. 39. Deum quos prædestinavit, vocavit et justificavit, eos etiam glorificare. Rom. viii. 30.

VII.

Qui docent, 'Electionis immutabilis ad gloriam nullum in hac vita esse fructum, nullum sensum, nullam certitudinem, nisi ex conditione mutabili et contingente.' Præterquam enim quod absurdum sit ponere certitudinem incertam, adversantur hæc experientiæ sanctorum, qui cum Apostolo ex sensu electionis sui exultant, Deique hoc beneficium celebrant, qui gaudent cum discipulis, secundum Christi admonitionem, quod nomina sua scripta sunt in coelis: Luc. x. 20; qui sensum denique electionis ignitis tentationum diabolicarum telis opponunt, quærentes, Quis intentabit crimina adversus electos Dei? Rom. viii. 33.

VIII.

Qui docent, 'Deum neminem ex mera justa sua voluntate decrevisse in lapsu Adæ et in communi peccati et damnationis statu relinquere, aut in gratiæ ad fidem et conversionem necessariæ communicatione præterire.' Stat enim illud, Quorum vult, miseretur; quos vult, indurat. Rom. ix.
18. Et illud, Vobis datum est nosse mysteria regni coelorum, illis autem non est datum. Matt. xiii. 11. Item, Glorifico te, Pater, Domine coeli et terræ, quod hæc occultaveris sapientibus et intelligentibus, et ea detexeris infantibus: etiam, Pater, quia ita placuit tibi. Matt. xi. 25, 26.

IX.

Qui docent, 'Caussam cur Deus ad hanc potius, quam ad aliam gentem Evangelium mittat, non esse merum et solum Dei beneplacitum, sed quod hæc gens melior et dignior sit ea, cui Evangelium non communicator.' Reclamat enim Moses, populum Israeliticum sic alloquens, En Jehovæ Dei tui sunt coeli, et coeli coelorum, terra, et quicquid est in ea: Tantum in majores tuos propensus fuit amore Jehova diligendo eos; unde selegit semen eorum post eos, vos inquam, præ omnibus populis, sicut est hodie. Deut. x. 14, 15. Et Christus: Væ tibi Chorazin, væ tibi Bethsaida, quia si in Tyro et Sidone factæ essent virtutes illæ quæ in vobis factæ sunt, in sacco et cinere olim poenitentiam egissent. Matt. xi. 21.

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Secundum Doctrinæ Caput, de Morte Christi, et Hominum per eam Redemptione.

Articulus Primus.

Deus non tantum est summe misericors, sed etiam summe justus. Postulat autem ejus justitia (prout se in verbo revelavit), ut peccata nostra, adversus infinitam ejus majestatem commissa, non tantum temporalibus, sed etiam æternis, tum animi, tum corporis, poenis puniantur: quas poenas effugere non possumus, nisi justitiæ Dei satisfiat.

II.

Cum vero ipsi satisfacere, et ab ira Dei nos liberare non possimus, Deus ex immensa misericordia Filium suum unigenitum nobis Sponsorem dedit, qui, ut pro nobis satisfaceret, peccatum et maledictio in cruce pro nobis, seu vice nostra, factus est.

III.

Hæc mors Filii Dei est unica et perfectissima pro peccatis victima et satisfactio, infiniti valoris et pretii, abunde sufficiens ad totius mundi peccata expianda.

IV.

Ideo autem hæc mors tanti est valoris et pretii, quia persona, quæ eam subiit, non tantum est verus et perfecte sanctus homo, sed etiam unigenitus Dei Filius, ejusdem aeternæ et infinitæ cum Patre et Spiritu
S. essentiæ, qualem nostrum Servatorem esse oportebat. Deinde, quia mors ipsius fuit conjuncta cum sensu iræ Dei et maledictionis, quam nos peccatis nostris eramus commeriti.

V.

Cæterum promissio Evangelii est, ut quisquis credit in Christum crucifixum, non pereat, sed habeat vitam æternam. Quæ promissio omnibus populis et hominibus, ad quos Deus pro suo beneplacito mittit Evangelium, promiscue et indiscriminatim annunciari et proponi debet cum resipiscentiæ et fidei mandato.

VI.

Quod autem multi per Evangelium vocati non resipiscunt, nec in Christum credunt, sed infidelitate pereunt, non fit hoc hostiæ Christi in cruce oblatæ defectu, vel insufficientia, sed propria ipsorum culpa.

VII.

Quotquot autem vere credunt, et per mortem Christi a peccatis, et interitu liberantur ac servantur, illis hoc beneficium, ex sola Dei gratia, quam nemini debet, ab æterno ipsis in Christo data, obtingit.

VIII.

Fuit enim hoc Dei Patris liberrimum consilium, et gratiosissima voluntas atque intentio, ut mortis pretiosissimæ Filii sui vivifica et salvifica efficacia sese exereret in omnibus electis, ad eos solos fide justificante donandos, et per eam ad salutem infallibiliter perducendos: hoc est, voluit Deus, ut Christus per sanguinem crucis (quo novum foedus confirmavit) ex omni populo, tribu, gente, et lingua, eos omnes et solos, qui ab æterno ad salutem electi, et a Patre ipsi dati sunt, efficaciter redimeret, fide (quam, ut et alia Spiritus Sancti salvifica dona, ipsis morte sua acquisivit) donaret, ab omnibus peccatis, tum originali, tum actualibus, tam post, quam ante fidem commissis sanguine suo mundaret, ad finem usque fideliter custodiret, tandemque absque omni labe et macula gloriosos coram se sisteret.

IX.

Hoc consilium, ex æterno erga electos amore profectum ab initio mundi in præsens usque tempus, frustra obnitentibus inferorum portis, potenter impletum fuit, et deinceps quoque implebitur: ita quidem ut electi suis temporibus in unum colligantur, et semper sit aliqua credentium Ecclesia in sanguine Christi fundata, quæ illum Servatorem suum, qui pro ea, tanquam Sponsus pro sponsa, animam suam in cruce exposuit, constanter diligat, perseveranter colat, atque hic et in omnem æternitatem celebret.

Rejectio Errorum,

Exposita doctrina orthodoxa, rejicit Synodus errores eorum:

I.

Qui docent, 'Quod Deus Pater Filium suum in mortem crucis destinaverit, sine certo ac definito consilio quemquam nominatim salvandi, adeo ut impetrationi mortis Christi sua necessitas, utilitas, dignitas sarta tecta, et numeris suis perfecta, completa atque integra constare potuisset, etiamsi impetrata redemptio nulli individuo unquam actu ipso fuisset applicata.' Hæc enim assertio in Dei Patris sapientiam meritumque Jesu Christi contumeliosa, et Scripturæ contraria est. Sic enim ait Servator: Ego animam pono pro ovibus, et agnosco eas. Johan. x. 15, 27. Et de Servatore Esaias propheta: Cum posuerit se sacrificium pro reatu, videbit semen, prolongabit dies, et voluntas Jehovæ in manu ejus prosperabitur. Esai. liii. 10. Denique, articulum Fidei, quo Ecclesiam credimus, evertit.

II.

Qui docent, 'Non fuisse hunc finem mortis Christi, ut novum gratiæ foedus suo sanguine reipsa sanciret, sed tantum, ut nudum jus Patri acquireret, quodcunque foedus, vel gratiæ, vel operum, cum hominibus denuo ineundi.' Hoc enim repugnat Scripturæ, quæ docet, Christum melioris, id est, novi foederis Sponsorem et Mediatorem factum esse. Heb. vii. 22. Et, Testamentum in mortuis demum ratum esse. Heb. ix. 15, 17.

III.

Qui docent, 'Christum per suam satisfactionem, nullis certo meruisse ipsam salutem et fidem, qua hæc Christi satisfactio ad salutem efficaciter applicetur, sed tantum Patri acquisivisse potestatem vel plenariam voluntatem, de novo cum hominibus agendi, et novas, quascunque vellet conditiones, præscribendi, quarum præstatio a libero hominis arbitrio pendeat, atque ideo fieri potuisse, ut vel nemo, vel omnes eas implerent.' Hi enim de morte Christi nimis abjecte sentiunt, primarium fructum seu beneficium per eam partum nullatenus agnoscunt, et Pelagianum errorem ab inferis revocant.

IV.

Qui docent, ' Foedus illud novum gratiæ, quod Deus Pater, per mortis Christi interventum cum hominibus pepigit, non in eo consistere, quod per fidem, quatenus meritum Christi apprehendit, coram Deo justificemur et salvemur; sed in hoc, quod Deus, abrogata perfectæ obedientiæ legalis exactione, fidem ipsam et fidei obedientiam imperfectam pro perfecta legis obedientia reputet, et vitæ æternæ præmio gratiose dignam censeat.' Hi enim contradicunt Scripturæ, Justificantur gratis, ejus gratia, per redemptionem factam in Jesu Christo, quem proposuit Deus placamentum per fidem in sanguine ejus. Rom. iii. 24, 25. Et cum impio Socino, novam et peregrinam hominis coram Deo justificationem, contra totius Ecclesiæ consensum, inducunt.

V.

Qui docent, 'Omnes homines in statum reconciliationis et gratiam foederis esse assumptos, ita ut nemo propter peccatum originate sit damnationi obnoxius, aut damnandus, sed omnes ab istius peccati reatu sint immunes.' Hæc enim sententia repugnat Scriptura, affirmanti nos natura esse filios iræ. [Ephes. ii. 3.]

VI.

Qui impetrationis et applicationis distinctionem usurpant, ut incautis et imperitis hanc opinionem instillent: Deum, quantum ad se attinet, omnibus hominibus ex æquo ea beneficia voluisse conferre, quæ per mortem Christi acquiruntur; quod autem quidam præ aliis participes fiant remissionis peccatorum, et vitæ æternæ, discrimen illud pendere ex libero eorum arbitrio, se ad gratiam indifferenter oblatam applicante, non autem ex singulari misericordiæ dono, efficaciter in illis operante, ut præ aliis gratiam illam sibi applicent. Nam isti, dum simulant se distinctionem hanc sano sensu proponere, populo perniciosum Pelagianismi venenum conantur propinare.

VII.

Qui docent, 'Christum, pro iis, quos Deus summe dilexit, et ad vitam æternam elegit, mori nec potuisse, nec debuisse, nec mortuum esse, cum talibus morte Christi non sit opus.' Contradicunt enim Apostolo dicenti: Christus dilexit me, et tradidit seipsum pro me. Galat. ii.
20. Item, Quis est, qui crimina intentet adversus electos Dei? Deus est is, qui justificat. Quis est qui condemnet? Christus est, qui mortuus est. Rom. viii. 33, 34: nimirum, pro illis. Et Salvatori asseveranti, Ego pono animam meam pro ovibus meis, Johan. x. 15. Et, Hoc est præceptum meum, ut diligatis alii alios, sicut ego dilexi vos. Majorem dilectionem nemo habet, quam ut ponat animam suam pro amicis. Johan. xv. 12, 13.

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Huic capiti eadem quæ prius subscribuntur nomina.
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Tertium et Quartum Doctrinæ Caput, de Hominis Corruptione, et Conversione ad Deum ejusque Modo.

Articulus Primus.

Homo ab initio ad imaginem Dei conditus vera et salutari sui Creatoris et rerum spiritualium notitia in mente, et justitia in voluntate et corde, puritate in omnibus affectibus exornatus, adeoque totus sanctus fuit; sed Diaboli instinctu, et libera sua voluntate a Deo desciscens, eximiis istis donis seipsum orbavit: atque e contrario eorum loco coecitatem, horribiles tenebras, vanitatem, ac perversitatem judicii in mente, malitiam, rebellionem, ac duritiem in voluntate et corde, impuritatem denique in omnibus affectibus contraxit.

II.

Qualis autem post lapsum fuit homo, tales et liberos procreavit, nempe corruptus corruptos; corruptione ab Adamo in omnes posteros [solo Christo excepto] non per imitationem [quod Pelagiani olim voluerunt], sed per vitiosæ naturæ propagationem, justo Dei judicio, derivata.

III.

Itaque omnes homines in peccato concipiuntur, et filii iræ nascuntur, inepti ad omne bonum salutare, propensi ad malum, in peccatis mortui, et peccati servi; et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt.

IV.

Residuum quidem est post lapsum in homine lumen aliquod naturæ, cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de discrimine honestorum et turpium retinet, et aliquod virtutis ac disciplinæ externæ studium ostendit: sed tantum abest, ut hoc naturæ lumine ad salutarem Dei cognitionem pervenire, et ad eum se convertere possit, ut ne quidem eo in naturalibus ac civilibus recte utatur, quinimo qualecumque id demum sit, id totum variis modis contaminet, atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis redditur.

V.

Quæ luminis naturæ, eadem hæc Decalogi per Mosen a Deo Judæis peculiariter traditi est ratio: cum enim is magnitudinem quidem peccati retegat, ejusque hominem magis ac magis reum peragat, sed nec remedium exhibeat, nec vires emergendi ex miseria conferat, adeoque per carnem infirmatus transgressorem maledictione relinquat, non potest homo per eum salutarem gratiam obtinere.

VI.

Quod igitur nec lumen naturæ, nec lex potest, id Spiritus Sancti virtute præstat Deus, per sermonem, sive ministerium reconciliationis, quod est Evangelium de Messia, per quod placuit Deo homines credentes tam in Veteri, quam in Novo Testamento servare.

VII.

Hoc voluntatis suæ mysterium Deus in Veteri Testamento paucioribus patefecit, in Novo Testamento pluribus, sublato jam populorum discrimine, manifestat. Cujus dispensationis caussa, non in gentis unius præ alia dignitate, aut meliore luminis naturæ usu, sed in liberrimo beneplacito, et gratuita dilectione Dei est collocanda. Unde illi, quibus præter et contra omne meritum tanta fit gratia, eam humili et grato corde agnoscere, in reliquis autem, quibus ea gratia non fit, severitatem et justitiam judiciorum Dei cum Apostolo adorare, nequaquam vero curiose scrutari debent.

VIII.

Quotquot autem per Evangelium vocantur, serio vocantur. Serio enim et verissime ostendit Deus verbo suo, quid sibi gratum sit, nimirum, ut vocati ad se veniant. Serio etiam omnibus ad se venientibus et credentibus requiem animarum, et vitam æternam promittit.

IX.

Quod multi per ministerium Evangelii vocati, non veniunt et non convertuntur, hujus culpa non est in Evangelio, nec in Christo per Evangelium oblato, nec in Deo per Evangelium vocante, et dona etiam varia iis conferente, sed in vocatis ipsis, quorum aliqui verbum vitæ non admittunt securi; alii admittunt quidem, sed non in cor immittunt, ideoque post evanidum fidei temporariæ gaudium resiliunt; alii spinis curaram et voluptatibus sæculi semen verbi suffocant, fructusque nullos proferunt; quod Servator noster seminis parabola docet, Matt. xiii.

X.

Quod autem alii, per ministerium Evangelii vocati, veniunt et convertuntur, id non est adscribendum homini, tanquam seipsum per liberum arbitrium ab aliis pari vel sufficiente gratia ad fidem et conversionem instructis discernenti (quod superba Pelagii hæresis statuit), sed Deo, qui ut suos ab æterno in Christo elegit, ita eosdem in tempore efficaciter vocat, fide et resipiscentia donat, et e potestate tenebrarum erutos in Filii sui regnum transfert, ut virtutes ejus, qui ipsos e tenebris in admirandam hanc lucem vocavit, prædicent, et non in se, sed in Domino, glorientur. Scriptura apostolica passim id testante.

XI.

Cæterum, quando Deus hoc suum beneplacitum in electis exequitur, seu veram in iis conversionem operatur, non tantum Evangelium illis externe prædicari curat, et mentem eorum per Spiritum Sanctum potenter illuminat, ut recte intelligant et dijudicent quæ sunt Spiritus Dei, sed ejusdem etiam Spiritus regenerantis efficacia ad intima hominis penetrat, cor clausum aperit, durum emollit, præputiatum circumcidit, voluntati novas qualitates infundit, facitque eam ex mortua vivam, ex mala bonam, ex nolente volentem, ex refractaria morigeram, agitque et roborat eam, ut, ceu arbor bona, fructus bonarum actionum proferre possit.

XII.

Atque hæc est illa tantopere in Scripturis prædicata regeneratio, nova creatio, suscitatio e mortuis, et vivificatio, quam Deus sine nobis, in nobis operatur. Ea autem neutiquam fit per solam forinsecus insonantem doctrinam, moralem suasionem, vel talem operandi rationem, ut post Dei (quoad ipsum) operationem, in hominis potestate maneat regenerari vel non regenerari, converti vel non converti; sed est plane supernaturalis, potentissima simul et suavissima, mirabilis, arcana, et ineffabilis operatio, virtute sua, secundum Scripturam (quæ ab Authore hujus operationis est inspirata) nec creatione, nec mortuorum resuscitatione minor, aut inferior, adeo ut omnes illi, in quorum cordibus admirando hoc modo Deus operatur, certo, infallibiliter, et efficaciter regenerentur, et actu credant. Atque tum voluntas jam renovata, non tantum agitur et movetur a Deo, sed a Deo acta, agit et ipsa. Quamobrem etiam homo ipse per gratiam istam acceptam credere et resipiscere recte dicitur.

XIII.

Modum hujus operationis fideles in hac vita plene comprehendere non possunt; in eo interim acquiescentes, quod per istam Dei gratiam, se corde credere, et Servatorem suum diligere, sciant ac sentiant.

XIV.

Sic ergo fides Dei donum est, non eo quod a Deo hominis arbitrio offeratur, sed quod homini reipsa conferatur, inspiretur, et infundatur. Non etiam quod Deus potentiam credendi tantum conferat, consensum vero seu actum credendi ab hominis deinde arbitrio expectet, sed, quod et velle credere, et ipsum credere in homine is efficiat, qui operatur et velle et facere, adeoque omnia operatur in omnibus.

XV.

Hanc gratiam Deus nemini debet. Quid enim debeat ei, qui prior dare nihil potest, ut ei retribuatur? Imo quid debeat ei, qui de suo nihil habet, præter peccatum et mendacium? Qui ergo gratiam illam accipit, soli Deo æternas debet et agit gratias; qui illam non accipit, is aut hæc spiritualia omnino non curat, et in suo sibi placet: aut securus se habere inaniter gloriatur, quod non habet. Porro de iis, qui externe fidem profitentur, et vitam emendant, optime secundum exemplum apostolorum judicandum et loquendum est, penetralia enim cordium nobis sunt incomperta. Pro aliis autem qui nondum sunt vocati, orandus est Deus, qui quæ non sunt vocat tanquam sint. Neutiquam vero adversus eos est superbiendum, ac si nosmetipsos discrevissemus.

XVI.

Sicuti vero per lapsum homo non desiit esse homo, intellectu et voluntate præditus, nec peccatum, quod universum genus humanum pervasit, naturam generis humani sustulit, sed depravavit, et spiritualiter occidit; ita etiam hæc divina regenerationis gratia, non agit in hominibus tanquam truncis et stipitibus, nec voluntatem ejusque proprietates tollit, aut invitam violenter cogit, sed spiritualiter vivificat, sanat, corrigit, suaviter simul ac potenter flectit: ut ubi antea plene dominabatur carnis rebellio et resistentia, nunc regnare incipiat prompta, ac sincera Spiritus obedientia; in quo vera et spiritualis nostræ voluntatis instauratio et libertas consistit. Qua ratione nisi admirabilis ille omnis boni opifex nobiscum ageret, nulla spes esset homini surgendi e lapsu per liberum arbitrium, per quod se, cum staret, præcipitavit in exitium.

XVII.

Quemadmodum etiam omnipotens illa Dei operatio, qua vitam hanc nostram naturalem producit et sustentat, non excludit sed requirit usum mediorum, per quæ Deus pro infinita sua sapientia et bonitate virtutem istam suam exercere voluit: ita et hæc prædicta supernaturalis Dei operatio, qua nos regenerat, neutiquam excludit, aut evertit usum Evangelii, quod sapientissimus Deus in semen regenerationis, et cibum animæ ordinavit. Quare, ut Apostoli, et qui eos secuti sunt doctores, de gratia hac Dei ad ejus gloriam et omnis superbiæ depressionem, pie populum docuerant, neque tamen interim sanctis Evangelii monitis, sub verbi, sacramentorum, et disciplinæ exercitio eum continere neglexerunt: sic etiamnum, absit, ut docentes aut discentes in Ecclesia Deum tentare præsumant, ea separando, quæ Deus pro suo beneplacito voluit esse conjunctissima. Per monita enim confertur gratia, et quo nos officium nostrum facimus promptius, hoc ipso Dei in nobis operantis beneficium solet esse illustrius, rectissimeque ejus opus procedit. Cui soli omnis, et mediorum, et salutaris eorum fructus atque efficaciæ debetur gloria in sæcula. Amen.

Rejectio Errorum.

Exposita doctrina orthodoxa, Synodus rejicit errores eorum:

I.

Qui docent, 'Proprie dici non posse, quod peccatum originis per se sufficiat toti generi humano condemnando, aut temporales et æternas poenas promerendo.' Contradicunt enim Apostolo, dicenti, Rom. v. 12: Per unum hominem peccatum in mundum introiit, ac per peccatum mors, et ita in omnes homines mors transiit, in quo omnes peccaverunt. Et vers. 16: Reatus ex uno introiit ad condemnationem. Item, Rom. vi. 23: Peccati stipendium mors est.

II.

Qui docent, 'Dona spiritualia, sive habitus bonos, et virtutes, ut sunt bonitas, sanctitas, justitia, in voluntate hominis, cum primum crearetur, locum habere non potuisse, ac proinde nec in lapsu ab ea separari.' Pugnat enim hoc cum descriptione imaginis Dei, quam Apostolus ponit Ephes. iv. 24; ubi illam describit ex justitia et sanctitate, quæ omnino in voluntate locum habent.

III.

Qui docent, 'Dona spiritualia non esse in morte spirituali ab hominis voluntate separata, cum ea in sese nunquam corrupta fuerit, sed tantum per tenebras mentis, et affectuum inordinationem impedita; quibus impedimentis sublatis, liberam suam facultatem sibi insitam exerere, id est, quodvis bonum sibi propositum ex se, aut velle, sive eligere, aut non velle, sive non eligere possit.' Novum hoc et erroneum est, atque eo facit ut extollantur vires liberi arbitrii, contra Jeremiæ prophetæ dictum, cap. xvii. 9: Fraudulentum est cor ipsum supra omnia et perversum. Et Apostoli, Ephes. ii. 3: Inter quos (homines contumaces) et nos omnes conversati sumus olim in cupiditatibus carnis nostræ, facientes voluntates carnis ac cogitationum.

IV.

Qui docent, 'Hominem irregenitum non esse proprie nec totaliter in peccatis mortuum, aut omnibus ad bonum spirituale viribus destitutum, sed posse justitiam vel vitam esurire ac sitire, sacrificiumque Spiritus contriti, et contribulati, quod Deo acceptum est, offerre.' Adversantur enim hæc apertis Scripturæ testimoniis, Ephes. ii. 1, 5: Eratis mortui in offensis et peccatis. Et Gen. vi. 5 et viii. 21: Imaginatio cogitationum cordis hominis tantummodo mala est omni die. Adhæc liberationem ex miseria et vitam esurire ac sitire, Deoque sacrificium Spiritus contriti offerre, regenitorum est, et eorum qui beati dicuntur. Psa. li. 19 et Matt. v. 6.

V.

Qui docent, 'Hominem corruptum et animalem gratia communi, quæ ipsis est lumen naturæ, sive donis post lapsum relictis, tam recte uti posse, ut bono isto usu majorem gratiam, puta evangelicam, sive salutarem, et salutem ipsam gradatim obtinere possit. Et hac ratione Deum se ex parte sua paratum ostendere, ad Christum omnibus revelandum, quandoquidem media ad Christi revelationem, fidem, et resipiscentiam necessaria, omnibus sufficienter et efficaciter administret.' Falsum enim hoc esse præter omnium temporum experientiam Scriptura testatur. Psa. cxlvii. 19, 20: Indicat verba sua Jacobo, statuta sua et jura sua Israeli, non fecit ita ulli genti, et jura ista non noverunt. Act. xiv. 16: Deus sivit præteritis ætatibus omnes gentes suis ipsarum viis incedere. Act. xvi. 6, 7: Prohibiti sunt (Paulus cum suis) a Spiritu Sancto loqui sermonem Dei in Asia. Et, Quum venissent in Mysiam, tentabant ire versus Bithyniam, sed non permisit eis Spiritus.

VI.

Qui docent, 'In vera hominis conversione, non posse novas qualitates, habitus, seu dona in voluntatem ejus a Deo infundi, atque adeo fidem, qua primum convertimur, et a qua fideles nominamur, non esse qualitatem seu donum a Deo infusum; sed tantum actum hominis, neque aliter donum dici posse, quam respectu potestatis ad ipsam perveniendi.' Contradicunt enim hæc sacris literis, quæ testantur Deum novas qualitates fidei, obedientiæ, ac sensus amoris sui cordibus nostris infundere. Jer. xxxi. 33: Indam legem meam menti eorum, ac cordi eorum inscribam eam. Esa. xliv. 3: Effundam aquas super sitientem, et fluenta super aridam; effundam Spiritum meum super semen tuum. Rom. v. 5: Charitas Dei effusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Repugnant etiam continuæ praxi Ecclesiæ, sic apud prophetam orantis: Converte me, Domine, et convertar. Jer. xxxi. 18.

VII.

Qui docent, 'Gratiam, qua convertimur ad Deum, nihil aliud esse quam lenem suasionem; seu' (ut alii explicant) 'nobilissimum agendi modum in conversione hominis, et naturæ humanæ convenientissimum esse, qui fiat suasionibus; nihilque obstare quo minus vel sola moralis gratia homines animales reddat spirituales; imo Deum non aliter quam morali ratione consensum voluntatis producere: atque in eo consistere operationis divinæ efficaciam, qua Satanæ operationem superet, quod Deus æterna bona, Satan autem temporaria promittat.' Omnino enim hoc Pelagianum est, et universæ Scripturæ contrarium, quæ præter hunc etiam alium, et longe efficaciorem ac diviniorem Spiritus Sancti agendi modum, in hominis conversione agnoscit. Ezech. xxxvi. 26: Dabo vobis cor meum, et spiritum novum dabo in medio vestri, et auferam cor lapideum, daboque cor carneum, etc.

VIII.

Qui docent, 'Deum in hominis regeneratione eas suæ omnipotentiæ vires non adhibere, quibus voluntatem ejus ad fidem et conversionem potenter et infallibiliter flectat; sed positis omnibus gratiæ operationibus, quibus Deus ad hominem convertendum utitur, hominem tamen Deo, et Spiritui regenerationem ejus intendenti, et regenerare ipsum volenti, ita posse resistere, et actu ipso sæpe resistere, ut sui regenerationem prorsus impediat, atque adeo in ipsius manere potestate, ut regeneretur vel non regeneretur.' Hoc enim nihil aliud est, quam tollere omnem efficaciam gratiæ Dei in nostri conversione, et actionem Dei omnipotentis subjicere voluntati hominis, idque contra Apostolos, qui docent, Nos credere pro efficacitate fortis roboris Dei. Ephes. i. 19. Et, Deum bonitatis suæ gratuitam benevolentiam et opus fidei potenter in nobis complere. 2 Thess. i. 11. Item, Divinam ipsius vim omnia nobis donasse, quæ ad vitam et pietatem pertinent. 2 Pet. i. 3.

IX.

Qui docent, 'Gratiam et liberum arbitrium esse causas partiales simul concurrentes ad conversionis initium; nec gratiam ordine causalitatis efficientiam voluntatis antecedere;' id est, 'Deum non prius hominis voluntatem efficaciter juvare ad conversionem, quam voluntas ipsa hominis se movet ac determinat.' Hoc enim dogma Ecclesia prisca in Pelagianis jam olim condemnavit, ex Apostolo Rom. ix. 16: Non est volentis nec currentis, sed Dei miserentis. Et, 1 Cor. iv. 7: Quis te discernit? Et, Quid habes quod non acceperis? Item, Phil. ii. 13: Deus est qui in vobis operatur ipsum velle et perficere pro suo beneplacito.

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Huic capiti eadem quæ prius subscribuntur nomina.

Quintum Doctrinæ Caput, de Perseverantia Sanctorum.

Articulus Primus.

Quos Deus secundum propositum suum, ad communionem Filii sui Domini nostri Jesu Christi, vocat, et per Spiritum Sanctum regenerat, eos quidem et a peccati dominio et servitute, non autem a carne, et corpore peccati, penitus in hac vita liberat.

II.

Hinc quotidiana infirmitatis peccata oriuntur, et optimis etiam sanctorum operibus nævi adhærescunt: quæ illis perpetuam sese coram Deo humiliandi, ad Christum crucifixum confugiendi, carnem magis ac magis per Spiritum precum et sancta pietatis exercitia mortificandi, et ad perfectionis metam suspirandi, materiam suggerunt; tantisper dum hoc mortis corpore soluti, cum Agno Dei in coelis regnent.

III.

Propter istas peccati inhabitantis reliquias, et mundi insuper ac Satanæ tentationes, non possent conversi in ista gratia perstare, si suis viribus permitterentur. Sed fidelis est Deus, qui ipsos in gratia semel collata misericorditer confirmat, et in eadem usque ad finem potenter conservat.

IV.

Etsi autem illa potentia Dei vere fideles in gratia confirmantis et conservantis, major est, quam quæ a carne superari possit; non semper tamen conversi ita a Deo aguntur et moventur, ut non possint in quibusdam actionibus particularibus a ductu gratiæ, suo vitio, recedere, et a carnis concupiscentiis seduci, iisque obsequi. Quapropter ipsis perpetuo est vigilandum et orandum, ne in tentationes inducantur. Quod cum non faciunt, non solum a carne, mundo, et Satana, in peccata etiam gravia et atrocia abripi possunt, verum etiam interdum justa Dei permissione abripiuntur. Quod tristes Davidis, Petri, aliorumque sanctorum lapsus, in sacra Scriptura descripti, demonstrant.

V.

Talibus autem enormibus peccatis Deum valde offendunt, reatum mortis incurrunt, Spiritum S. contristant, fidei exercitium interrumpunt, conscientiam gravissime vulnerant, sensum gratiæ nonnunquam ad tempus amittunt: donec per seriam resipiscentiam in vitam revertentibus paternus Dei vultus rursum affulgeat.

VI.

Deus enim, qui dives est misericordia, ex immutabili electionis proposito, Spiritum Sanctum, etiam in tristibus lapsibus, a suis non prorsus aufert, nec eousque eos prolabi sinit, ut gratia adoptionis, justificationis statu excidant, aut peccatum ad mortem, sive in Spiritum Sanctum committant, et ab eo penitus deserti in exitium æternum sese præcipitent.

VII.

Primo enim in istis lapsibus conservat in illis semen illud suum immortale, ex quo regeniti sunt, ne illud pereat aut excutiatur. Deinde per verbum et Spiritum suum, eos certo et efficaciter renovat ad poenitentiam, ut de admissis peccatis ex animo secundum Deum doleant, remissionem in sanguine Mediatoris, per fidem, contrito corde, expetant, et obtineant, gratiam Dei reconciliati iterum sentiant, miserationes per fidem ejus adorent, ac deinceps salutem suam cum timore et tremore studiosius operentur.

VIII.

Ita non suis meritis, aut viribus, sed ex gratuita Dei misericordia id obtinent, ut nec totaliter fide et gratia excidant, nec finaliter in lapsibus maneant aut pereant. Quod quoad ipsos non tantum facile fieri posset, sed et indubie fieret; respectu autem Dei fieri omnino non potest: eum nec consilium ipsius mutare, promissio excidere, vocatio secundum propositum revocari, Christi meritum, intercessio, et custodia irrita reddi nec Spiritus Sancti obsignatio frustranea fieri aut deleri possit.

IX.

De hac electorum ad salutem custodia, vereque fidelium in fide perseverantia, ipsi fideles certi esse possunt, et sunt pro mensura fidei, qua certo credunt se esse et perpetuo mansuros vera et viva Ecclesiæ membra, habere remissionem peccatorum, et vitam æternam.

X.

Ac proinde hæc certitudo non est ex peculiari quadam revelatione præter aut extra verbum facta, sed ex fide promissionum Dei, quas in verbo suo copiosissime in nostrum solatium revelavit: ex testimonio Spiritus Sancti testantis cum spiritu nostro nos esse Dei filios et hæredes. Rom. viii. 16. Denique ex serio et sancto bonæ conscientiæ et bonorum operum studio. Atque hoc solido obtinendæ victoriæ solatio, et infallibili æternæ gloriæ arrha, si in hoc mundo electi Dei destituerentur, omnium hominum essent miserrimi.

XI.

Interim testatur Scriptura fideles in hac vita cum variis carnis dubitationibus conflictari, et in gravi tentatione constitutos hanc fidei plerophoriam, ac perseverantiæ certitudinem, non semper sentire. Verum Deus, Pater omnis consolationis, supra vires tentari eos non sinit, sed cum tentatione præstat evasionem. 1 Cor. x. 13. Ac per Spiritum Sanctum perseverantiæ certitudinem in iisdem rursum excitat.

XII.

Tantum autem abest, ut hæc perseverantiæ certitudo vere fideles superbos, et carnaliter securos reddat, ut e contrario humilitatis, filialis reverentiæ!, veræ pietatis, patientia; in omni lucta, precum ardentium, constantiæ in cruce et veritatis confessione, solidique in Deo gaudii vera sit radix: et consideratio istius beneficii sit stimulus ad serium et continuum gratitudinis et bonorum operum exercitium, ut ex Scripturæ testimoniis et sanctorum exemplis constat.

XIII.

Neque etiam in iis, qui a lapsu instaurantur, lasciviam ant pietatis injuriam procreat rediviva perseverantiæ fiducia; sed multo majorem curam de viis Domini solicite custodiendis, quæ præsparatæ sunt ut in illis ambulando perseverantiæ suæ certitudinem retineant, ne propter paternæ benignitatis abusum propitii Dei facies (cujus contemplatio piis vita dulcior, subductio morte acerbior) denuo ab ipsis avertatur, et sic in graviores animi cruciatus incidant.

XIV.

Quemadmodum autem Deo placuit, opus hoc suum gratiæ per prædicationem Evangelii in nobis inchoare; ita per ejusdem auditum, lectionem, meditationem, adhortationes, minas, promissa, nec non per usum sacramentorum illud conservat, continuat, et perficit.

XV.

Hanc de vere credentium ac sanctorum perseverantia, ejusque certitudine, doctrinam, quam Deus ad nominis sui gloriam, et piarum animarum solatium, in verbo suo abundantissime revelavit, cordibusque fidelium imprimit, caro quidem non capit, Satanas odit, mundus ridet, imperiti et hypocritæ in abusum rapiunt, spiritusque erronei oppugnant; sed sponsa Christi ut inæstimabilis pretii thesaurum tenerrime semper dilexit, et constanter propugnavit: quod ut porro faciat procurabit Deus, adversus quem nec consilium valere, nec robur ullum prævalere potest. Cui soli Deo, Patri, Filio, et Spiritui Sancto sit honor et gloria in sempiternum. Amen.

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Rejectio Errorum circa Doctrinam de Perseverantia Sanctorum.

Exposita doctrina orthodoxa, Synodus rejicit errores eorum:

I.

Qui docent, 'Perseverantiam vere fidelium non esse effectum electionis, aut donum Dei morte Christi partum, sed esse conditionem novi foederis, ab homine ante sui electionem ac justificationem' (ut ipsi loquuntur) 'peremtoriam, libera voluntate præstandam.' Nam sacra Scriptura testatur eam ex electione sequi, et vi mortis, resurrectionis et intercessionis Christi electis donari. Rom. xi. 7: Electio assecuta est, reliqui occalluerunt. Item, Rom. viii. 32: Qui proprio Filio non pepercit, sed pro omnibus nobis tradidit ipsum, quomodo non cum eo nobis omnia donabit? Quis intentabit crimina adversus electos Dei? Deus est qui justificat. Quis est qui condemnet? Christus in est qui mortuus est, imo qui etiam resurrexit, qui etiam sedet ad dexteram Dei, qui etiam intercedit pro nobis: Quis nos separabit a dilectione Christi?

II.

Qui docent, ' Deum quidem hominem fidelem sufficientibus ad perseverandum viribus instruere, ac paratum esse eas in ipso conservare si officium faciat: positis tamen illis omnibus, quæ ad perseverandum in fide necessaria sunt, quæque Deus ad conservandam fidem adhibere vult, pendere semper a "voluntatis arbitrio, ut perseveret, vel non perseveret.' Haec enim sententia manifestum Pelagianismum continet; et homines, dum vult facere liberos, facit sacrilegos, contra perpetuum evangeliæ doctrina; consensum, quas omnem gloriandi materiam homini adimit, et hujus beneficii laudem soli divinæ gratia; transcribit; et contra Apostolum testantem: Deum esse qui confirmabit nos usque in finem inculpatos in die Domini nostri Jesu Christi. 1 Cor. i. 8.

III.

Qui docent, 'Vere credentes et regenitos non tantum posse a fide justificante, item gratia, et salute totaliter et finaliter excidere, sed etiam reipsa non raro ex iis excidere, atque in æternum perire. 'Nam hæc opinio ipsam justificationis ac regenerationis gratiam, et perpetuam Christi custodiam irritam reddit, contra diserta Apostoli Pauli verba, Rom. v. 8, 9: Si Christus pro nobis mortuus est, quum adhuc essemus peccatores, multo igitur magis, jam justificati in sanguine ejus, servabimur per ipsum ab ira. Et contra Apostolum Johannem, 1 John iii. 9: Omnis qui natus est ex Deo, non dat operam peccato: quia semen ejus in eo manet, nec potest peccare, quia ex Deo genitus est. Nec non contra verba Jesu Christi, Johan. x. 28, 29: Ego vitam æternam do ovibus meis, et non peribunt in æternum, nec rapiet eas quisquam de manu mea; Pater meus, qui mihi eas dedit, major est omnibus, nec ullus potest eas rapere de manu Patris mei.

IV.

Qui docent, 'Vere fideles ac regenitos posse peccare peccato ad mortem, vel in Spiritum Sanctum.' Quum idem Apostolus Johan. [Ep. I.] cap. v. postquam vers. 16, 17 peccantium ad mortem meminisset, et pro iis orare vetuisset, statim ver. 18 subjungat: Scimus quod quisquis natus est ex Deo, non peccat (nempe illo peccati genere), sed qui genitus est ex Deo, conservat seipsum, et malignus ille non tangit eum.

V.

Qui docent, 'Nullam certitudinem futuræ perseverantiæ haberi posse in hac vita, absque speciali revelatione.' Per hanc enim doctrinam vere fidelium solida consolatio in hac vita tollitur, et pontificiorum dubitatio in Ecclesiam reducitur. Sacra vero Scriptura passim hanc certitudinem, non ex speciali et extraordinaria revelatione, sed ex propriis filiorum Dei signis, et constantissimis Dei promissionibus petit. Imprimis Apostolus Paulus, Rom. viii. 39: Nulla res creata potest nos separare a charitate Dei, quæ est in Christo Jesu, Domino nostro. Et Johannes, Epist. I. iii. 24: Qui servat mandata ejus, in eo manet, et ille in eo: et per hoc novimus ipsum in nobis manere, ex Spiritu quem dedit nobis.

VI.

Qui docent, 'Doctrinam de perseverantiæ: ac salutis certitudine, ex natura et indole sua, esse carnis pulvinar, et pietati, bonis moribus, precibus aliisque sanctis exercitiis noxiam; contra vero de ea dubitare, esse laudabile.' Hi enim demonstrant se efficaciam divinæ gratiæ, et inhabitantis Spiritus S. operationem ignorare: et contradicunt Apostolo Johanni contrarium disertis verbis affirmanti, Epist. I. iii. 2, 3: Dilecti mei, nunc filii Dei sumus; sed nondum patefactum est id quod erimus: scimus autem fore, ut quum ipse patefactus fuerit, similes ei simus, quoniam videbimus eum, sicuti est. Et quisquis habet hanc spem in eo, purificat seipsum, sicut et ille purus est. Hi præterea sanctorum tam Veteris quam Novi Testament! exemplis redarguuntur, qui licet de sua perseverantia et salute essent certi, in precibus tamen, aliisque pietatis exercitiis, assidui fuerunt.

VII.

Qui docent, 'Fidem temporariorum a justificante et salvifica fide non differre nisi sola duratione.' Nam Christus ipse Matt. xiii. 20 et Luc. viii. 13 ac deinceps, triplex præterea inter temporarios et veros fideles discrimen manifesto constituit, quum illos dicit semen recipere in terra petrosa, hos in terra bona, seu corde bono: illos carere radice, hos radicem firmam habere: illos fructibus esse vacuos, hos fructum suum diversa mensura, constanter seu perseveranter proferre.

VIII.

Qui docent, 'Non esse absurdum, hominem priore regeneratione extincta, iterate, imo renasci.' Hi enim per hanc doctrinam negant seminis Dei, per quod renascimur, incorruptibilitatem: adversus testimonium Apostoli Petri, Epist. I. i. 23: Renati non ex semine corruptibili, sed incorruptibili.

IX.

Qui docent, 'Christum nunquam rogasse pro infallibili credentium in fide perseverantia. 'Contradicunt enim ipsi Christo, dicenti, Luc. xxii. 32: Ego rogavi pro te, Petre, ne deficiat fides tua; et Evangelistæ Johanni, testanti, Johan. xvii. 20, Christum non tantum pro apostolis, sed etiam pro omnibus, per sermonem ipsorum credituris, orasse, ver. 11: Pater sancte, conserva eos in nomine tuo; Et ver. 15: Non oro ut eos tollas e mundo, sed ut conserves eos a malo.

Conclusio.

Atque hæc est perspicua, simplex, et ingenua Orthodoxæ de Quinque Articulis in Belgio controversis doctrinæ declaratio, et errorum, quibus Ecclesiæ Belgicæ aliquamdiu sunt perturbatæ, rejectio, quam Synodus ex verbo Dei desumptam, et Confessionibus Reformatarum Ecclesiarum consentaneam esse judicat. Unde liquido apparet eos, quos id minime decuit, citra omnem veritatem, æquitatem, et charitatem, populo inculcatum voluisse:

'Doctrinam Ecclesiarum Reformatarum de prædestinatione et annexis ei capitibus, proprio quodam genio atque impulsu, animos hominum ab omni pietate et religione abducere: esse carnis et Diaboli pulvinar, arcemque Satanæ, ex qua omnibus insidietur, plurimos sauciet, et multos tum desperationis, tum securitatis jaculis lethaliter configat: eandem facere Deum authorem peccati, injustum, tyrannum, hypocritam; nec aliud esse quam interpolatum Stoicismum, Manicheismum, Libertinismum, Turcismum: eandem reddere homines carnaliter securos, quippe ex ea persuasos electorum saluti, quomodocunque vivant, non obesse, ideoque eos secure atrocissima quæque scelera posse perpetrare; reprobis ad salutem non prodesse, si vel omnia sanctorum opera vere fecerint: eadem doceri Deum nudo puroque voluntatis arbitrio, absque omni ullius peccati respectu, vel intuitu, maximam mundi partem ad æternam damnationem prædestinasse et creasse: eodem modo, quo electio est fons et caussa fidei ac bonorum operum, reprobationem esse caussam infidelitatis et impietatis: multos fidelium infantes ab uberibtis matrum innoxios abripi et tyrannice in gehennam præcipitari, adeo ut iis nec baptismus, nec Ecclesiæ in eorum baptismo preces prodesse queant.'

Et quæ ejus generis sunt alia plurima, quæ Ecclesiæ Reformatæ non solum non agnoscunt, sed etiam toto pectore detestantur. Quare quotquot nomen Servatoris nostri Jesu Christi pie invocant, eos Synodus hæc Dordrechtana per nomen Domini obtestatur, ut de Ecclesiarum Reformatarum fide, non ex coacervatis hinc inde calumniis, vel etiam privatis nonnullorum, tum veterum tum recentium doctorum dictis, sæpe etiam aut mala fide citatis, aut corruptis, et in alienum sensum detortis, sed ex publicis ipsarum Ecclesiarum Confessionibus, et ex hac orthodoxæ doctrinæ declaratione, unanimi omnium et singulorum totius Synodi membrorum consensu firmata, judicent. Calumniatores deinde ipsos serio monet, viderint quam grave Dei. judicium sint subituri, qui contra tot Ecclesias, contra tot Ecclesiarum Confessiones, falsum testimonium dicunt, conscientias infirmorum turbant, multisque vere fidelium societatem suspectam reddere satagunt.

Postremo hortatur hæc Synodus omnes in Evangelio Christi symmystas, ut in hujus doctrinæ pertractatione, in scholis atque in ecclesiis, pie et religiose versentur, earn tum lingua, tum calamo, ad Divini nominis gloriam, vitæ sanctitatem, et consternatorum animorum solatium accommodent, cum Scriptura secundum fidei analogiam non solum sentiant, sed etiam loquantur; a phrasibus denique iis omnibus abstineant, quæ præscriptos nobis gennini sanctarum Scripturarum sensus limites excedunt, et protervis sophistis justam ansam præbere possint doctrinam Ecclesiarum Reformatarum sugillandi, aut etiam calumniandi. Filius Dei Jesus Christus, qui ad dextram Patris sedens dat dona hominibus, sanctificet nos in veritate, eos qui errant adducat ad veritatem, calumniatoribus sanæ doctrinæ ora obstruat, et fidos verbi sui ministros spiritu sapientiæ et discretionis instruat, ut omnia ipsorum eloquia ad gloriam Dei, et ædificationem auditorum, cedant. Amen.

Huic capiti eadem quæ prius subscribuntur nomina.
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Hæc omnia de Quinque Doctrinæ Capitibus Controversis supra comprehensis, ita esse gesta testatur Illustrissimorum ac Præpotentium DD. Ordinum Generalium ad hanc Synodum Deputati, manuum nostrarum subsignatione.

Ex Geldria.

Martinus Gregorii D., Consiliarius Ducatus Geldriæ, et Comitatus Zutphaniæ.

Henricus van Essen, Consiliarius Ducatus Geldriæ, et Comitatus Zutphaniæ.

Ex Hollandia.
Walravus de Brederode.
Hugo Muys van Holy.
Jacobus Boelius.
Gerardus de Nieuburch.
Ex Zelandia.

Symon Scotte, Consiliarius et Secretarius Civitatis Middelburgensis.

Jacobus Campe, Ordinum Zelandiæ Consiliarius.
Ex Provincia Ultrajectina.
Fredericus van Zuylen van Nyevelt.
Wilhelmus van Hardevelt.
Ex Frisia.

Ernestus ab Aylva, Ordinum Frisian Consiliarius, Orientalis Dongriæ Grietmannus.

Ernestus ab Harinxma, Consiliarius primarius in Curia Provinciali Frisiæ.

Ex Transisalania.
Henkicus Hagen.
Ex Civitate Groningensi et Omlandiis.
Hieronymus Isbrants, I. U. D.
Edvardus Jacobus Clant a Stedum.

Et Illustribus ac Amplissirnis DD. Delegatis a Secretis,

Daniel Heinsius.
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Sententia Synodi de Remonstrantibus.

Explicata hactenus, et asserta, per Dei gratiam, veritate, erroribus rejectis, et damnatis, abstersis iniquis calumniis; Synodus hæc Dordrechtana (quæ ipsi porro cura superest) serio, obnixe et pro auctoritate, quam ex Dei verbo in omnia suarum Ecclesiarum membra obtinet, in Christi nomine rogat, hortatur, monet, atque injungit omnibus et singulis in Foederato Belgio Ecclesiarum Pastoribus, academiarum et scholarum Doctoribus, Rectoribus, et Magistris, atque adeo omnibus in universum, quibus vel animarum cura, vel juventutis disciplina est demandata, ut missis quinque notis Remonstrantium Articulis, qui et erronei sunt, et mera errorum latibula, hanc sanam veritatis salutaris doctrinam, ex purissimis verbi divini fontibus haustam, sinceram, et inviolatam, pro viribus et munere suo, conservent: illam populo et juventuti fideliter et prudenter proponant et explicent; usumque ejus suavissimum atque utilissimum, tum in vita, tum in morte, diligenter declarent: errantes ex grege, secus sentientes, et opinionum novitate abreptos, veritatis evidentia mansuete erudiant, si quando det ipsis Deus resipiscentiam, ad agnoscendam veritatem: ut saniori menti redditi, uno spiritu, ore, fide, charitate, Ecclesiæ Dei, et sanctorum communioni, denuo accedant; atque tandem coalescat vulnus Ecclesiæ, et fiat omnium ejus membrorum cor unum et anima una in Domino.

At vero, quia nonnulli e nobis egressi, sub titulo Remonstrantium (quod nomen Remonstrantium ut et Contra-Remonstrantium, Synodus perpetua oblivione delendum censet), studiis et consiliis privatis, modis illegitimis, disciplina et ordine Ecclesiæ violato, atque fratrum suorum monitionibus et judiciis contemptis, Belgicas Ecclesias antea florentissimas, in fide et charitate conjunctissimas, in his Doctrinæ Capitibus, graviter et periculose admodum turbarunt: errores noxios et veteres revocarunt, et novos procuderunt, publice et privatim, voce ac scriptis, in vulgus sparserunt, et acerrime propugnarunt: doctrinam, hactenus in Ecclesiis receptam, calumniis et contumeliis enormibus insectandi, nec modum nec finem fecerunt: scandalis, dissidiis, conscientiarum scrupulis, et exagitationibus, omnia passim compleverunt: quæ certe gravia in fidem, in charitatem, in bonos mores, in Ecclesiæ unitatem et pacem. peccata, cum in nullo homine tolerari juste possint, in Pastoribus censura severissima ab omni ævo in Ecclesia usurpata, necessario animadverti debent; Synodus, invocato Dei sancto nomine, suæ auctoritatis ex verbo Dei probe conscia, omnium legitimarum tum veterum tum recentium Synodorum vestigiis insistens, et illustrissimorum DD. Ordinum Generalium auctoritate munita, declarat atque judicat, Pastores illos, qui partium in Ecclesia ductores, et errorum doctores sese præbuerunt, corruptæ religionis, scissæ Ecclesiæ unitatis, et gravissimorum scandalorum, citatos vero ad hanc Synodum, intolerandæ insuper adversus supremi magistratus in hac Synodo publicata decreta, ipsamque hanc venerandam Synodum, pervicaciæ, reos et convictos teneri. Quas ob causas, primo Synodus prædictis citatis omni ecclesiastico munere interdicit, eosque ab officiis suis abdicat, et academicis functionibus etiam indignos esse judicat, donec per seriam resipiscentiam, dictis, factis, studiis contrariis abunde comprobatam, Ecclesiæ satisfaciant, et cum eadem vere et plene reconcilientur, atque ad ejus communionem recipiantur: quod nos in ipsorum bonum, et totius Ecclesiæ gaudium unice in Christo Domino nostro exoptamus. Reliquos autem, quorum cognitio ad Synodum hanc Nationalem non devenit, Synodus Provincialibus, Classibus, et Presbyteriis, ex ordine recepto, committit: quæ omni studio procurent ne quid Ecclesia detrimenti vel in præsens capere, vel in posterum metuere possit. Errorum istorum sectatores spiritu prudentiæ discriminent: refractarios, clamosos, factiosos, turbatores, quam primum officiis ecclesiasticis, et scholasticis, quæ sunt suæ cognitionis et curæ, abdicent: eoque nomine monentur, ut nulla interjecta mora, post acceptum hujus Synodi Nationalis judicium, impetrata ad hoc magistratus auctoritate, conveniant, ne lentitudine malum invalescat et roboretur. Ex infirmitate, et vitio temporum lapsos, vel abreptos, et in levioribus forte hæsitantes, aut etiam dissentientes, modestos tamen, sedatos, vitæ inculpatæ, dociles, omni lenitate, charitatis officiis, patientia, ad veram atque perfectam concordiam cum Ecclesia provocent: ita tamen, ut diligenter sibi caveant, ne quemquam ad sacrum ministerium admittant, qui doctrinæ hisce synodicis constitutionibus declaratæ subscribere, eamque docere recuset: neminem etiam retineant, cujus manifesta dissensione, doctrina in hac Synodo tanto consensu comprobata violari, et Pastorum concordia, Ecclesiarumque tranquillitas denuo turbari queat. Præterea veneranda hæc Synodus serio monet ecclesiasticos omnes coetus, ut invigilent diligentissime in greges sibi commissos, omnibus subnascentibus in Ecclesia novitatibus mature obviam eant, easque tanquam zizania ex agro Domini evellant: attendant scholis et scholarum moderatoribus ne qua ex privatis sententiis et pravis opinionibus juventuti instillatis, postmodum Ecclesiæ et reipub. pernicies denuo creetur. Denique illustrissimis et præpotentibus DD. Foederati Belgii Ordinibus Generalibus, gratiis reverenter actis, quod tam necessario et opportuno tempore, afflictis et labentibus Ecclesiæ rebus, Synodi remedio clementer succurrerint, probos et fideles Dei servos in suam tutelam receperint, pignus omnis benedictionis et præsentiæ divinæ, verbi nempe ipsius veritatem, in suis ditionibus sancte et religiose conservatam voluerint: nulli labori, nullis sumptibus ad tantum opus promovendum et perficiendum pepercerint: pro quibus eximiis officiis largissimam a Domino et publice et privatim, et spiritualem et temporalem, remunerationem toto pectore Synodus comprecatur: Eosdem porro Dominos clementissimos obnixe et demisse rogat, ut hanc salutarem doctrinam, fidelissime ad verbum Dei et Reformatarum Ecclesiarum consensum a Synodo expressam, in suis regionibus solam et publice audiri velint et jubeant: arceant suborientes omnes hæreses et errores, spiritus inquietos et turbulentos compescant: veros et benignos Ecclesiæ nutritios ac tutores sese probare pergant: in personas supra dictas sententiam pro jure ecclesiastico, patriis legibus confirmato, ratam esse velint, et auctoritatis suæ adjecto calculo, synodicas constitutiones immotas et perpetuas reddant.

Nomine et Jussu Synodi,
Sebastianus Damman, Synodi Scriba.

Festus Hommius, Eccl. Leydensis Pastor, et Synodi Nat. Actuarius.

In testimonium Actorum, Daniel Heinsius.

Approbatio Illustrissimorum ac Præpotentium Dominorum,

DD. Ordinum Generalium.

Ordines Generates Foederati Belgii omnibus, qui hasce visuri aut lecturi sunt, salutem, Notum facimus, Quum ad tollendas tristes et noxias illas controversias, quæ aliquot abhinc annis cum magno reipubl. detrimento, et pacis Ecclesiarum perturbatione, exortæ sunt super quinque notis Doctrinæ Christianæ Capitibus, eorumque appendicibus, visum nobis fuerit, ex ordine in Ecclesia Dei, ipsaque adeo Belgica, Dordrechtum convocare Synodum Nationalem omnium Ecclesiarum Foederati Belgii; utque illa maximo cum fructu et reipubl. emolumento celebrari posset, non sine gravi molestia, magnisque impensis, ad eandem expetiverimus et impetraverimus complures præstantissimos, doctissimos, et celeberrimos Reformatæ Ecclesiæ Theologos exteros, uti ex prædictæ Synodi Decretorum subscriptione, post singula doctrinæ Capita videre est; delegatis insuper ex singulis provinciis ad ejusdem directionem nostris deputatis, qui in eadem ab initio usque ad finem præsentes curam gererent, ut omnia ibidem in timore Dei, et recto ordine, ex solo Dei verbo, sinceræ nostræ intentioni congruenter, possent pertractari: Cumque prædicta hæc Synodus singulari Dei benedictione tanto omnium et singulorum, tam exterorum quam Belgicorum, consensu, de prædictis quinque Doctrinæ Capitibus, eorumque doctoribus jam judicarit, nobisque consultis et consentientibus sexto Maii proxime præterito decreta et sententiam hisce præfixa promulgarit; Nos, ut exoptati fructus ex magno et sancto hoc opere (quale nunquam antehac Ecclesiæ Reformatæ viderunt), ad Ecclesias harum regionum redundare queant, quandoquidem nihil nobis æque cordi et curæ est, quam gloria Sanctissimi Nominis Divini, quam conservatio et propagatio veræ Reformatæ Christianæ Religionis (quæ fundamentum est prosperitatis et vinculum unionis Foederati Belgii), quam concordia, tranquillitas, et pax Ecclesiarum; itemque conservatio concordiæ et communionis Ecclesiarum, quæ sunt in hisce regionibus, cum omnibus exteris Reformatis Ecclesiis, a quibus nos separare nec debuimus, nec potuimus, Visis, cognitis, et mature examinatis atque expensis, prædicto judicio et sententia Synodi, ista plene in omnibus approbavimus, confirmavimus, et rata habuimus, approbamus, confirmamus, et rata habemus per præsentes: Volentes ac statuentes, ut nulla alia doctrina de quinque prædictis Doctrinæ Capitibus in Ecclesiis harum regionum doceatur aut propagetur, præter hanc, quæ prædicto judicio sit conformis atque consentanea; Mandantes atque imperantes omnibus ecclesiasticis coetibus, Ecclesiarum Ministris, Sacrosanctæ Theologiæ Professoribus et Doctoribus, Collegiorum Regentibus, omnibusque in universum et singulis, quos hæc aliquatenus concernere queant aut attingere, ut in suorum ministeriorum et functionum exercitio eadem in omnibus fideliter et sincere sequantur, iisque convenienter sese gerant. Utque bonæ nostræ intentioni plene ac per omnia ubique possit satisfieri, Denunciamus et mandamus Ordinibus, Gubernatoribus, Deputatis Ordinum, Consiliariis et Ordinibus Deputatis provinciarum Geldriæ, et comitatus Zutphaniæ, Hollandiæ, et Westfrisiæ, Zelandiæ, Ultrajecti, Frisiæ, Transisalaniæ, civitatis Groningæ et Omlandiarum, omnibusque aliis Officiariis, Judicibus, et Justitiariis, ut prædicti Judicii Synodici, eorumque quæ inde dependent, observationem promoveant et tueantur, ac promovere et tueri faciant, adeo ut nullam in hisce mutationem aut ipsi faciant, aut ab aliis ullo modo fieri permittant: Quoniam ad promovendam Dei gloriam, securitatem et salutem status harum regionum, tranquillitatem et pacem Ecclesiæ, ita fieri debere judicamus.

Actum sub nostro sigillo, signatione Præsidis, et subscriptione nostri Graphiarii, HagæComitis, secundo Julii, anno millesimo, sexcentesimo et decimo nono, signatum erat.

A. Ploos, ut
Et inferius

Ex mandato prædictorum Præpotentium Dominorum Ordinum Generalium

Subscriptum
C. Aerssen.

Eratque spatio impressum prædictum sigillum in cera rubra.

The Canons of the Synod of Dort,

As held by the Reformed [Dutch] Church in America.

[We append the English text of the Canons of Dort from the Constitution of the Reformed (formerly Reformed Dutch) Church in America, published in New York. It contains only the positive articles on the Five Points, and omits the Preface and Conclusion, the rejection of the opposite errors, and the Sentence against the Remonstrants. In this abridged form the Canons of Dort are still in force in said Church, together with the Belgic Confession and the Heidelberg Catechism, although the name Dutch (which had been first formally assumed in 1792) was dropped in 1867 from her ecclesiastical title, the Dutch language being now superseded by the English.]

FIRST HEAD OF DOCTRINE.
Of Divine Predestination.

Art. I. As all men have sinned in Adam, lie under the curse, and are obnoxious to eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the Apostle (Rom. iii. 19), 'that every mouth may be stopped, and all the world may become guilty before God;' (ver. 23) 'for all have sinned, and come short of the glory of God;' and (vi. 23), 'for the wages of sin is death.'

Art. II. But 'in this the love of God was manifested, that he sent his only-begotten Son into the world,' 'that whosoever believeth on him should not perish, but have everlasting life' (1 John iv. 9; John iii. 16).

Art. III. And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom he will, and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. 'How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?' (Rom. x. 14, 15).

Art. IV. The wrath of God abideth upon those who believe not this gospel; but such as receive it, and embrace Jesus the Saviour by a true and living faith, are by him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

Art. V. The cause or guilt of this unbelief, as well as of all other sins, is nowise in God, but in man himself: whereas faith in Jesus Christ, and salvation through him is the free gift of God, as it is written, 'By grace ye are saved through faith, and that not of yourselves: it is the gift of God' (Eph. ii. 8); and, 'Unto you it is given in the behalf of Christ, not only to believe on him,' etc. (Phil. i. 29).

Art. VI. That some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree. 'For known unto God are all his works from the beginning of the world' (Acts xv. 18; Eph. i. 11). According to which decree he graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which, though men of perverse, impure, and unstable minds wrest it to their own destruction, yet to holy and pious souls affords unspeakable consolation.

Art. VII. Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath, out of mere grace, according to the sovereign good pleasure of his own will, chosen, from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and head of the elect, and the foundation of salvation.

This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ to be saved by him, and effectually to call and draw them to his communion by his Word and Spirit; to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of his Son, finally to glorify them for the demonstration of his mercy, and for the praise of the riches of his glorious grace: as it is written, 'According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the Beloved' (Eph. i. 4-6). And elsewhere, 'Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified' (Rom. viii. 30).

Art. VIII. There are not various decrees of election, but one and the same decree respecting all those who shall be saved both under the Old and New Testament; since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and to glory, to salvation and the way of salvation, which he hath ordained that we should walk therein.

Art. IX. This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause, or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc. Therefore election is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the Apostle. 'He hath chosen us [not because we were, but] that we should be holy and without blame before him in love' (Eph. i. 4).

Art. X. The good pleasure of God is the sole cause of this gracious election; which doth not consist herein that God, foreseeing all possible qualities of human actions, elected certain of these as a condition of salvation, but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, 'For the children being not yet born, neither having done any good or evil,' etc., 'it was said [namely, to Rebecca] the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated' (Rom. ix. 11-13); and, 'As many as were ordained to eternal life believed' (Acts xiii. 48).

Art. XI. And as God himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by him can neither be interrupted nor changed, recalled nor annulled; neither can the elect be cast away, nor their number diminished.

Aet. XII. The elect, in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God; such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

Art. XIII. The sense and certainty of this election afford to the children of God additional matter for daily humiliation before him, for adoring the depth of his mercies, and rendering grateful returns of ardent love to him who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men into carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.

Art. XIV. As the doctrine of divine election by the most wise counsel of God was declared by the Prophets, by Christ himself, and by the Apostles, and is clearly revealed in the Scriptures both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy name, and for enlivening and comforting his people, without vainly attempting to investigate the secret ways of the Most High.

Art. XV. What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election is the express testimony of sacred Scripture, that not all, but some only, are elected, while others are passed by in the eternal decree; whom God, out of his sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have willfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in his just judgment to follow their own way; at last, for the declaration of his justice, to condemn and punish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares him to be an awful, irreprehensible, and righteous judge and avenger.

Art. XVI. Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, can not yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those who, regardless of God and of the Saviour Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

Art. XVII. Since we are to judge of the will of God from his Word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they together with the parents are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy.

Art. XVIII. To those who murmur at the free grace of election, and just severity of reprobation, we answer with the Apostle: ' Nay but, O man, who art thou that repliest against God?' (Rom. ix. 20); and quote the language of our Saviour: 'Is it not lawful for me to do what I will with mine own?' (Matt. xx. 15). And therefore with holy adoration of these mysteries, we exclaim, in the words of the Apostle: 'O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory forever. Amen.' (Rom. xi. 33-36.)

SECOND HEAD OF DOCTRINE.

Of the Death of Christ, and the Redemption of Men thereby.

Art. I. God is not only supremely merciful, but also supremely just. And his justice requires (as he hath revealed himself in his Word) that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishments, both in body and soul; which we can not escape, unless satisfaction be made to the justice of God.

Art. II. Since, therefore, we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased of his infinite mercy to give his only-begotten Son for our surety, who was made sin, and became a curse for us and in our stead, that he might make satisfaction to divine justice on our behalf.

Art. III. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Art. IV. This death derives its infinite value and dignity from these considerations; because the person who submitted to it was not only really man and perfectly holy, but also the only-begotten Son of God, of the same eternal and infinite essence with the Father and Holy Spirit, which qualifications were necessary to constitute him a Saviour for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.

Art. V. Moreover the promise of the gospel is, that whosoever believeth in Christ crucified shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of his good pleasure sends the gospel.

Art. VI. And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief; this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

Art. VII. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.

Art. VIII. For this was the sovereign counsel and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby he confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father; that he should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence forever.

Art. IX. This purpose proceeding from everlasting love towards the elect, has, from the beginning of the world to this day, been powerfully accomplished, and will, henceforward, still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell; so that the elect in due time may be gathered together into one, and that there never may be wanting a Church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve him as their Saviour, who, as a bridegroom for his bride, laid down his life for them upon the cross; and which may celebrate his praises here and through all eternity.

THIRD AND FOURTH HEADS OF DOCTRINE.

Of the Corruption of Man, his Conversion to God, and the Manner thereof.

Art. I. Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright, all his affections pure, and the whole Man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts, and on the contrary entailed on himself blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in [all] his affections.

Art. II. Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature [in consequence of a just judgment of God]. [841]

Art. III. Therefore all men are conceived in sin, and are by nature children of wrath, incapable of any saving good, prone to evil, dead in sin, and in bondage thereto; and, without the regenerating grace of the Holy Spirit, they are neither able nor willing' to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation.

Art. IV. There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God, and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay farther, this light, such as it is, man in various ways renders wholly polluted, and holds it [back] in unrighteousness; by doing which he becomes inexcusable before God.

Art. V. In the same light are we to consider the law of the decalogue, delivered by God to his peculiar people the Jews, by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy nor imparts strength to extricate him from misery, and thus being weak through the flesh, leaves the transgressor under the curse, man can not by this law obtain saving grace.

Art. VI. What, therefore, neither the light of nature nor the law could do, that God performs by the operation of his Holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof it hath pleased God to save such as believe, as well under the Old as under the New Testament.

Art. VII. This mystery of his will God discovered to but a small number under the Old Testament; under the New, he reveals himself to many, without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the Apostle to adore, not curiously to pry into the severity and justice of God's judgments displayed in others, to whom this grace is not given.

Art. VIII. As many as are called by the gospel are unfeignedly called; for God hath most earnestly and truly declared in his Word what will be acceptable to him, namely, that all who are called should comply with the invitation. He, moreover, seriously promises eternal life and rest to as many as shall come to him, and believe on him.

Art. IX. It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel, and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the Word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Saviour teaches in the parable of the sower (Matt. xiii.).

Art. X. But that others who are called by the gospel obey the call and are converted, is not to be ascribed to the proper exercise of freewill, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as he hath chosen his own from eternity in Christ, so he [calls them effectually in time] [842] confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him who hath called them out of darkness into his marvelous light; and may glory not in themselves but in the Lord, according to the testimony of the Apostles in various places.

Art. XI. But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by his Holy Spirit, that they may rightly understand and discern the things of the Spirit of God, but by the efficacy of the same regenerating Spirit he pervades the inmost recesses of the man; he opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, he quickens; from being evil, disobedient, and refractory, he renders it good, obedient, and pliable; actuates and strengthens it, that, like a good tree, it may bring forth the fruits of good actions.

Art. XII. And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead; a making alive, which God works in us without our aid. But this is nowise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose hearts God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but, in consequence of this influence, becomes itself active. Wherefore, also, man is himself rightly said to believe and repent, by virtue of that grace received.

Art. XIII. The manner of this operation can not be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing that by this grace of God they are enabled to believe with the heart and to love their Saviour.

Art. XIV. Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred, breathed, and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should, by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe and the act of believing also.

Art. XV. God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no previous gift to bestow as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood. He, therefore, who becomes the subject of this grace owes eternal gratitude to God, and gives him thanks forever. Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not. With respect to those who make an external profession of faith and live regular lives, we are bound, after the example of the Apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calleth those things which be not as though they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

Art. XVI. But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin, which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable Author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.

Art. XVII. As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence; so also the before-mentioned supernatural operation of God, by which we are regenerated, in nowise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore as the Apostles, and the teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory and the abasement of all pride, and in the mean time, however, neglected not to keep them by the sacred precepts of the gospel, in the exercise of the Word, the sacraments and discipline; so, even to this day, be it far from either instructors or instructed to presume to tempt God in the Church by separating what he of his good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory, both of means and their saving fruit and efficacy, is forever due. Amen.

FIFTH HEAD OF DOCTRINE.
Of the Perseverance of the Saints.

Art. I. Whom God calls, according to his purpose, to the communion of his Son our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin and from the infirmities of the flesh, so long as they continue in this world.

Art. II. Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints, which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.

Art. III. By reason of these remains of indwelling sin, and the temptations of sin and of the world, [843] those who are converted could not persevere in a state of grace if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms and powerfully preserves them therein, even to the end.

Art. IV. Although the weakness of the flesh can not prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and to comply with, the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins by Satan, the world, and the flesh, [844] but sometimes by the righteous permission of God actually fall into these evils. This the lamentable fall of David, Peter, and other saints described in Holy Scriptures, demonstrates.

Art. V. By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way by serious repentance, the light of God's fatherly countenance again shines upon them.

Art. VI. But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the Holy Spirit from his own people, even in their melancholy falls; nor suffer them to proceed so far as to lose the grace of adoption and forfeit the state of justification, or to commit the sin unto death; [845] nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.

Art. VII. For in the first place, in these falls he preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by his Word and Spirit, he certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.

Art. VIII. Thus, it is not in consequence of their own merits or strength, but of God's free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel can not be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession, and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.

Art. IX. Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion that they ever will continue true and living members of the Church; and that they experience forgiveness of sins, and will at last inherit eternal life.

Art. X. This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God, but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God (Rom. viii. 16); and, lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.

Art. XI. The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it (1 Cor. x. 13); and by the Holy Spirit again inspires them with the comfortable assurance of persevering.

Art. XII. This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that, on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering and in confessing the truth, and of solid rejoicing in God; so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture and the examples of the saints.

Art. XIII. Neither does renewed confidence of persevering produce licentiousness or a disregard to piety in those who are recovered from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering; lest by abusing his fatherly kindness, God should tum away his gracious countenance from them (to behold which is to the godly dearer than life, the withdrawing whereof is more bitter than death), and they in consequence thereof should fall into more grievous torments of conscience.

Art. XIV. And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the Sacraments.

Art. XV. The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof, which God hath most abundantly revealed in his Word, for the glory of his name and the consolation of pious souls, and which he impresses upon the hearts of the faithful. Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it. But the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now to this one God, Father, Son, and Holy Spirit be honor and glory forever. Amen.

Conclusion.

And this is the perspicuous, simple, and ingenuous declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic Churches; and the rejection of the errors, with which they have for some time been troubled. This doctrine the Synod judges to be drawn from the Word of God, and to be agreeable to the confession of the Reformed Churches. Whence it clearly appears that some, whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public:

'That the doctrine of the Reformed Churches concerning predestination, and the points annexed to it, by its own genius and. necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and the devil; and the stronghold of Satan, where he lies in wait for all, and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than an interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and, therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to their salvation; that the same doctrine teaches that God, by a mere arbitrary act of his will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation, and has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers' breasts, and tyrannically plunged into hell; so that neither baptism nor the prayers of the Church at their baptism can at all profit them;' and many other things of the same kind which the Reformed Churches not only do not acknowledge, but even detest with their whole soul.

Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Saviour Jesus Christ to judge of the faith of the Reformed Churches, not from the calumnies which on every side are heaped upon it, nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted and wrested to a meaning quite foreign to their intention; but from the public confessions of the Churches themselves, and from this declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod. Moreover, the Synod warns calumniators themselves to consider the terrible judgment of God which awaits them, for bearing false witness against the confessions of so many Churches; for distressing the consciences of the weak; and for laboring to render suspected the society of the truly faithful.

Finally, this Synod exhorts all their brethren in the gospel of Christ to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse as in writing, to the glory of the Divine name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the Scripture, according to the analogy of faith, not only their sentiments, but also their language, and to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the Holy Scriptures, and may furnish insolent sophists with a just pretext for violently assailing, or even vilifying, the doctrine of the Reformed Churches.

May Jesus Christ, the Son of God, who, seated at the Father's right hand, gives gifts to men, sanctify us in the truth; bring to the truth those who err; shut the mouths of the calumniators of sound doctrine, and endue the faithful ministers of his Word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them. Amen.

That this is our faith and decision, we certify by subscribing our names.

Here follow the names, not only of president, assistant president, and secretaries of the Synod, and of the professors of theology in the Dutch Churches, but of all the members who were deputed to the Synod as the Representatives of their respective Churches; that is, of the Delegates from Great Britain, the Electoral Palatinate, Hessia, Switzerland, Wetteraw, the Republic and Church of Geneva, the Republic and Church of Bremen, the Republic and Church of Emden, the Duchy of Gelderland, and of Zutphen, South Holland, North Holland, Zealand, the Province of Utrecht, Friesland, Transisalania, the State of Groningen, and Omland, Drent, and the French Churches. __________________________________________________________________

[841] 'justo Dei judicio'--omitted in the translation of the Reformed Dutch Church.--Ed.

[842] 'ita eosdem in tempore efficaciter vocat'--omitted in the translation.

[843] of the world and Satan (mundi ac Satanæ).--Ed.

[844] by the flesh, the world, and Satan (a carne, mundo, et Satana).

[845] or against the Holy Ghost (sive in Spiritum Sanctum). __________________________________________________________________ __________________________________________________________________

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THE WESTMINSTER CONFESSION OF FAITH. A.D. 1647.
Confessio Fidei Westmonasteriensis.

[The English text is taken from the second edition which appeared under the title, 'The Humble | Advice | of the | Assembly | of | Divines, | now by Authority of Parliament | sitting at Westminster, | concerning | a Confession of Faith: | with the Quotations and Texts of | Scripture annexed. Presented by them lately to both Houses of Parliament. | Printed at London; | and | reprinted at Edinburgh by Evan Tyler, Printer to | the Kings most Excellent Majestie. 1647.' The spelling and punctuation are conformed to modern usage.

The changes of the American revision, which occur chiefly in Ch. XXIII., relating to the Civil Magistrate, and in Ch. XXXI., relating to Synods and Councils, are inserted in their proper places, and marked by italics. Minor changes are indicated in footnotes.

The Latin translation of the Westminster Confession and Catechisms by
G. D. (see Preface) appeared first at Cambridge, 1656 (also 1659); at Edinburgh, 1694, etc.; and at Glasgow, 1660), under the title, 'Confessio Fidei | in Conventu theologorum authoritate | Parliamenti Anglicani indicto | Elaborata; | eidem Parliamento postmodum | Exhibita; | Quin et ab eodem, deindeque ab Ecclesia Scoticana | Cognita et Approbata; | und cum | Catechismo | duplici, Majori, Minorique; | E Sermone Anglicano summa cum fide | in Litinum versa. Cantabrigiæ: excudebat Johannes Field, celeberrimæ Academiæ typographus.']

Confession of Faith. Confessio Fidei.

Of the Holy Scripture. De Scriptura Sacrosancta.
I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; [846] yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; [847] therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; [848] and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice I. Quanquam naturæ lumen, operaque Dei cum Creationis tum Providentiæ, bonitatem ejus, sapientiam, potentiamque eo usque manifestant, ut homines vel inde reddantur inexcusabiles: [849] eam tamen Dei, voluntatisque divinæ cognitionem, quæ porro est ad salutem necessaria, nequeunt nobis ingenerare. [850] Quocirca Domino complacitum est, variis quidem modis vicibusque Ecclesiæ suæ semetipsum revelare, suamque hanc voluntatem patefacere; [851] sed et eandem omnem postea literis consignare, quo et veritati suæ tam conservandæ quam propagandæ melius consuleret, nec Ecclesia sua contra carnis corruptelam, contra malitiam mundi

of Satan and of the world, to commit the same wholly unto writing;
[852] which maketh the holy Scripture to be most necessary; [853] those former ways of God's revealing his will unto his people being now ceased. [854] Satanæque, præsidio foret ac solatio destituta. [855] Unde factum est, ut, postquam pristini illi modi, quibus olim populo suo Deus voluntatem suam revelabat, jam desiverint, [856] Scriptura Sacra sit maxime necessaria. [857] II. Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: II. Sacræ Scripturæ, nomine, seu Verbi Dei scripti continentur hodie omnes illi libri tam Veteris quam Novi Instrumenti, [858] nempe quorum inferius subsequuntur nomina.

Of the Old Testament. Veteris Testamenti. Genesis. Ecclesiastes. Genesis. Ecclesiastes. Exodus. The Song of Songs. Exodus. Canticum Canticorum. Leviticus. Isaiah. Leviticus. Isaias. Numbers. Jeremiah. Numeri. Jeremias. Deuteronomy. Lamentations. Deuteronomium. Lamentationes. Joshua. Ezekiel. Josua. Ezechiel. Judges. Daniel. Judices. Daniel. Ruth. Hosea. Ruth. Hosea.
I. Samuel. Joel. Samuelis 1. Joel. II. Samuel. Amos. Samuelis 2. Amos.
I. Kings. Obadiah. Regum 1. Obadias. II. Kings. Jonah. Regum 2. Jonas.
I. Chronicles. Micah. Chronicorum 1. Micheas. II. Chronicles. Nahum. Chronicorum 2. Nahum. Ezra. Habakkuk. Ezra. Habucuc. Nehemiah. Zephaniah. Nehemias. Zephanias. Esther. Haggai. Esther. Haggæus. Job. Zechariah. Job. Zacharias. Psalms. Malachi. Psalmi. Malachias. Proverbs. Proverbia. Of the New Testament. Novi autem. The Gospels according to Evangelium secundem Matthew, Luke, Matthæum, Lucam, Mark, John. Marcum, Johannem.

The Acts of the To Timothy II. Acta apostolorum. Apostles. To Titus. Titum. Paul's Epistles to the To Philemon. Pauli espistolæ ad Philemonem. Romans. The Epistle to the Romanos. Epist. ad Hebræos. Corinthians I. Hebrews. Corinthios I. II. Corinthians II. The Epistle of James. Jacobi Epistola. Galatians. The First and Second Galatas. Petri Epist. I. II. Ephesians. Epistles of Peter. Ephesios. Philippians. The First, Second, and Philippenses. Johan. Epist. I. II. Colossians. Third Epistles of Collossenses. III. Thessalonians I. John. Thessalonicens I. II. Thessalonians II. The Epistle of Jude. Judæ Epistola. To Timothy I. The Revelation. Timotheum I. II. Apocalypsis.

All which are given by inspiration of God, to be the rule of faith and life. [859] Qui omnes divina inspiratione dati sunt in Fidei vitæque regulam. [860] III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings. [861] III. Libri Apocryphi, vulgo dicti, quum non fuerint divinitus inspirati, Canonem Scripturæ nullatenus constituunt; proindeque nullam aliam authoritatem obtinere debent in Ecclesia Dei, nec aliter quam alia humana scripta, sunt aut approbandi aut adhibendi. [862] IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.
[863] IV. Authoritas Scripturæ sacræ propter quam ei debetur fides et observantia, non ab ullius aut hominis aut Ecclesiæ pendet testimonio, sed a solo ejus authore Deo, qui est ipsa veritas: eoque est a nobis recipienda, quoniam est Verbum Dei. [864]
V. We may be moved and induced by the testimony of the V. Testimonium Ecclesiæ efficere quidem potest ut de Scriptura sacra

Church to an high and reverent esteem of [865] the holy Scripture;
[866] and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts. [867] quam honorifice sentiamus; [868] materies insuper ejus coelestis, doctrinæ vis et efficacia, styli majestas, partium omnium consensus, totiusque scopus (ut Deo nempe omnis gloria tribuatur), plena denique quam exhibet unicæ ad salutem viæ commonstratio, præter alias ejus virtutes incomparabiles, et perfectionem summam, argumenta sunt quibus abunde se Verbum Dei et luculenter probat; nihilominus tamen plena persuasio et certitudo de ejus tam infallibili veritate, quam authoritate divina non aliunde nascitur quam ab interna operatione Spiritus Sancti, per verbum et cum verbo ipso in cordibus nostris testificantis. [869] VI. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. [870] Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving VI. Consilium Dei universum de omnibus quæ ad suam ipsius gloriam, quæque ad hominum salutem, fidem, vitamque sunt necessaria, aut expresse in Scriptura continetur, aut consequentia bona et necessaria derivari potest a Scriptura; cui nihil deinceps addendum est, seu novis a spiritu revelationibus, sive traditionibus hominum. [871] Internam nihilominus illuminationem Spiritus Dei ad salutarem eorum perceptionem, quæ in Verbo Dei

understanding of such things as are revealed in the Word; [872] and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed. [873] revelantur, agnoscimus esse necessariam: [874] quin etiam nonnullas esse circumstantias cultum Dei spectantes et Ecclesiæ regimen, iis cum humanis actionibus et societatibus communes, quæ naturali lumine ac prudentia Christiana secundum generales verbi regulas (perpetuo quidem illas observandas) sunt regulandæ. [875] VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; [876] yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. [877] VII. Quæ in Scriptura continentur non sunt omnia æque aut in se perspicua, aut omnibus hominibus evidentia, [878] ea tamen omnia quæ ad salutem necessaria sunt cognitu, creditu, observatu, adeo perspicue, alicubi saltem in Scriptura, proponuntur et explicantur, ut eorum non docti solum, verum indocti etiam ordinariorum debito usu mediorum, sufficientem assequi possint intelligentiam. [879] VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; [880] so as in all controversies VIII. Instrumentum Vetus Hebræa lingua (antiqua Dei populo nempe vernacula) Novum autem Græca (ut quæ apud Gentes maxime omnium tunc temporis, quum scriberetur illud, obtinuerat), immediate a Deo inspirata, ejusque cura et Providentia singulari per omnia huc usque secula pura et intaminata custodita, ea propter sunt authentica. [881] Adeo sane ut ad

of religion the Church is finally to appeal unto them. [882] But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, [883] therefore they are to be translated into the vulgar language of every nation unto which they come, [884] that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, [885] and, through patience and comfort of the Scriptures, may have hope. [886] illa ultimo in omnibus de religione controversiis Ecclesia debeat appellare. [887] Quoniam autem Originales istæ linguæ non sunt toti Dei populo intellectæ (Quorum tamen et jus est ut scripturas habeant, et interest plurimum, quique eas in timore Dei legere jubentur et perscrutari)
[888] proinde sunt in vulgarem cujusque Gentis, ad quam pervenerint linguam transferendæ, [889] ut omnes, verbo Dei opulenter in ipsis habitante, Deum grato acceptoque modo colant, [890] et per patientiam ac consolationem Scripturarum spem habeant. [891] IX. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must [892] be searched and known by other places that speak more clearly. [893] IX. Infallibilis Scripturam interpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur quæstio de. vero plenoque Scripturæ cujusvis sensu (unicus ille est non multiplex), ex aliis locis, qui apertius loquuntur, est indagandus et cognoscendus. [894]
X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can X. Supremus judex, a quo omnes de religione controversiæ sunt determinandæ, omnia Conciliorum decreta, opiniones Scriptorum Veterum, doctrinæ denique hominum, et privati quicunque Spiritus sunt examinandi, cujusque sententia tenemur

be no other but the Holy Spirit speaking in the Scripture. [895] nemur acquiescere, nullus alius esse potest, præter Spiritum Sanctum in Scriptura pronunciantem. [896]