IFrnm tljp Htbrarg of <^^ ^ 2Jpqupatt|pb bg l)tm to 4^ J^rtnrptnn Blifologtral g>rmtnaru The Synod of Dort and the German Reforme'l "^ BY THE REV. JAMES I. GOOD. D.D. A BOUT a year ago the \vj^ ■^ tion called to an old b' of the 17th century, entitle the Ever Memorable ^^.J3 found a yen, ' '^ ..r.^ ?, Dor^ f iblintjiern lijniholim (ErrbiiF EttitierBnlk THE CREEDS OF CHRISTENDOM, WITH A HISTORY AND CRITICAL NOTES. BY V PHILIP SCHAFF, D.D., LL.D., PROFESSOR OF BIBLICAL LITERATURE IN THE UNION THEOLOGICAL SEMINARY, N. Y, IN THREE VOLUMES. ■'*':, Volume III. EVANGELICAL i^ROTESTANT CREEDS, WITH TRANSLATIONS. NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. 1878. li -. Entered according to Act of Congress, in the year 1 877, by Harper & Brothers, In the Office of the Librarian of Congress, at Washington. UTc THE CREEDS OF THE EYANGELICAL PROTESTANT CHURCHES. TABLE OF CONTENTS. (Vol. III.) THE CREEDS OF THE EVANGELICAL rUOTESTANT CHURCHES. PART FIKST. THE CREEDS OF THE EVANGELICAL LUTHERAN CHURCH. PA OK Fiio-siniilo of tlio Titlc-pugc and First Page of Preface of the 'Book of Concord' 1,2 Tlllfi AvKiSIUUKi CONFESSIOX, A.l). 1530 3 liUTllKU's (.\VTKC11ISM, A.D. 1529 T4 Tiu-^ FoiiMri,A OF Concord, A.D. 15'7G 93 TiiK Saxox Visitation Autulks, A.D. 1592 181 PART SECOND. THE CREEDS OF THE EVANGELICAL REFORMED CHURCHES. Fac-similo of the Title-page and First Page of Preface of the First Col- lection of Hefornu'd Creeds 193, 194 Fac-simile of the Titlc-pngo and First PagP of Preface of the llarmonj' of Refonned Creeds 195,196 TllV: iSlXTY-SKVKN AUTUM.K.S OF irLUKTl ZwiNOLl, A.D. 1523 . . . 197 Tiw: Tkn TiiKSKs of Bkunk, A.D. 1628 208 Tuio FiKST IIki.vetio (ou Skcond Basi.e) Confession, A.D. 153G . 211 Note on the Catkchismus Genkveksis, the Consensus Tioituini's. anil / the Consensus Gknevensis 2^^- TitE Secono IIklvktic Confession, A.D. 15GG 233 The ITeioiclheko ok Pat.atinate Catechism, A.D. 15G3 .... 307 The CfAi.LicAN Confession, A.D. 1559 356 ^H'^ iijci^^ic Confession, A.D. 15G1 383 yJ TABLI-: OF CONTENTS. PAQB The FiKST Scoxcu Confession', A.U. 1560 437 The Second Scotch Confession, A.D. 1581 480 The Thiuty-nine Articles of the Church of England, A.D. 1503 AND 1571. With the American Revision, 1801 . . 486 The Anglican Catechism, A.D. 1549,1662 517 The Lamheth Articles, A.D. 1595 523 The Tuish Articles, A.D. 1615 526 TiiK Arminian Articles, A.D. 1610 545 The Canons of the Synod of Dort, A.D. 1619 550 Fac-simile of the Title-page and First Page of the Westminster Con- fession 598, 599 The Westminster Confession of Faith, A.D. 1647. With the American Alterations COO Fac-siinile of tlie Title-page and First Page of the Westminster Larger Catechism 674, 675 The Westminster Shorter Catechism, A.D. 1647 676 PART THIRD. MODERN PROTESTANT CREEDS. Congregational Confessions : 1. The Savoy Declaration, A.D. 1658 707 2. The Deci-aration of the Congregational Union of England AND Wales, A.D. 1833 730 )3. The Declaration of the Boston National Council, A.D. 1865 . 734 ' 4. The Declaration of the Oberlin National Council, A.D. 1871. 737 Hapti'lst Confessions : / 1. The Confession of 1688 (the Philadelphia Confession) .... 738 . 2. The New Hampshire Confession, A.D. 1833 742 3. The Free-will Baptist Confession, A.D. 1868 749 Presbyterian Confessions : 1. Thk Confession of the Waldenses, A.D. 1655 757 2. The Confession of the Cumberland Presbyterian Church (American), A.D. 1829 771 3. The Auburn Decl.vration (American), A.D. 1837 777 4. The 'Confession of the Free Evangelical Church of Geneva, A.D. 1848 781 5. The Confession of the Free Italian Church, A.D. 1870. . . 787 The Confession of the Society of Friends, commonly called Qi-THUtRS, A.D. 1675 1 ;. t TABLE OF CONTENTS, yji I'AOK The Easteii Litany of the Moravian Chuecii, A.D. ] V49 . . . V99 The ]\[ethodist Akticles of Religion, A.D. 1784 SOT The Refokmei) Episcopal Articles of Religion (American), A.D. 1875 814 The Nine Artici,ks of the Evangelical Alliance, A.D. 1846 . 827 Appendix: An EvANossi- vius ; Ciimque nos infra scrijiti Elector et Prin- cipes, cum nliis, qui nobis conjuncti sunt, pe- rinde ul alii Electores et Principes et Status ad prcrfata Comitia evocati siitius, ut Cce- sareo mandato obedienter obsequeremur, ma- ture venirnus Augustam ; et, quod citra jac- tantiam dictum volumus, inter primos affui- mvs. Cum igitur V. C M. Electoribus, Princ'ipi- bus et aliis Statibus Imjierii etiam hie Au- gusta sub ipsa initia horuvi Comitiorum inter carter a proponi fecerit, qtiod singidi Stattis Imperii vigore Ci- niones in hac causa rehgionis produxerint : hie nos coram V. C. M. tanquam Domino nostra clementissimo paratos offerimus, nos cum pr Wherefore, in order that we may do honi- f age to the will of Your Imperial Majesty, w e now offer in the matter of religion the Con- fession of our preachers and of ourselves, tlie doctrine of which, derived from the Holy Scriptures and 'pure Word of God, they lunc to this time set forth in our lands, dukedoms, domains, and cities, and have taught in the churches. If the other Electors, Princes, and States of the Empire, should in similar writ- ings, to wit, in Latin and German, according to the aforementioned Imperial proposition, pro- duce their opinions in this matter of religion : we here, in the presence of Your Imperial Maj- esty, our most Clement Lord, offer ourselves, 'A prepared, in conjunction with the Princes anu THE AUGSBURG CONFESSION. re inter nos partes citra odiosam contentio- nem pacijice agitata, Deo dante, dissensio diriinatur, et ad unam veram concordem reli- gionem reducatur ; sicut omnes sub uno Chri- sto sumus et militamus et unum Christum con- Jiteri debemus, juxta tenorem edicti V. C M. tt ovinia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petinms. Si autem, quod ad cceteros Electores, Prin- cipes et Status, ut partem alteram, attinet, ha.c tractatio causcc religionis, eo modo, quo V. C. M. agendam et tractandam sapienter , duxit, scilicet cum tali mutua prcesentatione scriptorum ac sedata collatione inter nos nan processerit, nee aliquo fructu facta fue- rit : nos quidem testatum dare relinquimus, hie nihil nos, quod ad Christianam concor- diam (quce cum Deo et bona conscientia Jieri possi/) conciliandam conducere queat, ullo modo detrectare ; quemadmodum et V. CM. deinde et cceteri Electores et Status Imperii et omnes, quicunque sincere religionis amore nr studio tenentur, quiczinque hanc causam (equo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cogno.srere et intelligere dignabuntur. Cum etiam T'. C. M. Electoribus, Principi- bus et reliquis Statibns Imperii non una vice, sed scepe clementer signijicaverit, et in Comitiis Spirensibus, quoe anno Domini etc. XXVI. habita sunt, ex data et prcescripta forma vestrcB Casarece instructionis et co- j missionis recitari et publice pmlegi fecerit : Vestram M. in hoc negocio religionis ex causis certis, quce V, M. nomine allegatce sunt, non velle quicquam determinare, nee concludere posse, sed apud Pontijicem Romanum pro officio V. C. M. diligenter daturam operani de covgrc'jando Concilio general!. Quemad- our friends alieady designated, to compare views in a lrie suhsistit. and a Council we still adhere ; nor do we in- tend, nor would it be possible for us to forsake it by this or any other document, unless the matter between us and the other party should, in accordance with the tenor of the latest Imperial citation, be adjusted, settled, and brought to Christian concord, in friendshiii and love; concerning Avhich ajipeal Ave here also make our solemn and public protest. Part Fiest. chief aeticles of faith. Art. l.—Of God. The chnrclies, with common con- sent among ns, do teach that the decree of the Nicene' Synod con- cerning the imity of the divine es- sence and of the three persons is true, and without doubt to be be- Heved : to wit, that there is one di- vine essence which is called and is God, eternal, without body, indivisi- ble [without part], of infinite pow- er, wisdom, goodness, the Creator and Preserver of all things, visible and invisible; and that yet there are three persons of the same es- sence and power, who also are co- eternal, the Father, the Son, and the Holy Ghost. And they use the name of person in that significa- tion in which the ecclesiastical writers [the fathers] have used it in this canse, to signify, not a part or quality in another, but that wliich properly subsists. YoL. III.— B ' Germ. ed. : Artikel des Glaubens und der Lehre. SYMBOLA EVANGELICA. Damnant omnes hcEveses, con- tra hunc articulum €X07'tas, iit Manichceos, qui duo princijna po- nehajit, Bonum et Malum, item Valentinianos, Arianos, Euno- mianos, Mahometistas et omnes horum similes. Damnant et Sa- mosatenos, veteres et neotericos^ qui, cum taciturn uiiam perso- nam esse contendant, de Verho et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personam distlnctce, sed quod Yerhum significet verhum vocale, et Spiritus m,otum-in rebus crea- tum \cjescliaffene Hegunrj in. Cre- aturen^. Akt. II. — iJe Peccato Orieccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupisce7itia ,' quodque hie morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque ceternam mortem his, qui non renascuntur per Baptis- mum. et Spiritum Sanctum} Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, lU extenxient glo- riam mcriti et beneficiorum Chri- Tlie}' condemn all heresies which have sprung up against this Article, as the Manichees, who set down two principles, good and evil; in the same manner the Valentinians, Arians, Eunomians, Mohammedans, and all such like. They condemn also the Samosatenes, old and new ;^ who, when they earnestly contend that there is but one person, do craftily and wickedly trifle, after the manner of rhetoricians, about the Word and Holy G]iost,that they are not distinct persons, but that the Word signifieth a vocal word, and the Spirit a motion created in things. Art. II. — Of Original Si7L Also they teach that, after Adam's fall, all men begotten after the com- mon course of nature are born with sin ; that is, without the fear of God, without trust in him, and with flesh- ly appetite; and that this disease, or original fault, is truly sin, con- demning and bringing eternal death now also upon all that are not born again by baptism and the Holy Spirit. They condemn the Pelagians, and others, who deny this original fault to be sin indeed ; and who, so as to lessen the glory of the merits and ' The Antitrinitarian Anabaptists, Dcnk, Ilctzer, etc., but not Servede and the Socinians, who appeared after ir>30. See ZiJcklcv, Die Augsb. Covf. p. 137. ' Much enh\rgcd in the edition of 1 540. THE AUGSBURG CONFESSION. 9 sti, disjputant hominem j)'>"oprii8 mribus rationis coram Deo justi- ficari jposse} AuT. III. — De Filio Dei. Item docent, quod Yerbum, hoc est, Filius JDei, assumpserit Im- manarn naturam in utero heatm Marice virginis, ut sint duce oia- iura.', divina et humana, in imi- tate personal inseparahiliter con- junctoi, itmis Christies, vere Deus et vere homo, natus ex virgine Maria, vere passus, criicifixus, mortuus et sepidtus, ut reconcili- aret noJns Patrem, et hostia esset noil tantxim pro cidpa originis, sed etiani pro omnibus actualibus hominum peccatis. Idem descendit ad Inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexter am Patris, et perpetuo re- gnet et dominetur omnibus crea- turis, sanctificet credentes in ip- sum, misso in corda eorum Spi- ritu Sancto, qui regat [heilige, reinige, stiirJce'], consoletur ac vi- vificet eos, ac defendat adversus didbolum et vim peccati. Idem Christus palam est redi- benefits of Christ, argue that a man may, by the strength of his own reason, be justified before God. Art. Wl. — Ofthe Son of God. Also they teach that the "Word, that is, the Son of God, took unto him man's nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably joined together in unity of person ; one Christ, true God and true man : who was born of the Yirgin Mary, truly suffered, Avas crucified^ dead, and buried, tliat he might reconcile the Father unto us, and might be a sac- rifice, not only for original guilt, but also for all actual sins of men. The same also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father ; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, b}' send- ing the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin. The same Christ shall opeul}' ' The edition of 1540 changes this sentence as follows : Damnant Pelngianos, qui negant peccatum originis, et sentiunt defectus illos seu concupiscentiam esse res indifferentes seu j>ce- nas tantum, nee esse res sua natura dmnnatas, et somniant hominem Icgi Dei satisfacere jiosse, et propter hanc propriam obedientiam coram Deo justum pronunciari. 10 SYMBOLA EVANGELICA. turns, ut judicet vivos et iiior- tuos, etc., juxta Symholum Apo- stolorum. Art. IV. — De Justijicatione. Item docent, quod homines nan j)Ossi?it jtcstijicm'i [ Vergehung der SUnde imd Gerechtigheit er- lange7i\ coram Deo propriis viri- bus, mei'itis aut operihus, sed gratis [aus Gnadeii\ justificentur propter Christum jper fidem, cum credunt se in groAiain recipi, et j)eccata remitti projpter Christum, qui sua morte pro nostris jpec- catis satisfecit. Ilanc fidem im- j>utat Deus pro justicia coram ipso. Horn. III. et IV.^ Art. V. — De Ministerio Ecclesiastico. Ut hanc fidem consequamur, institutum est ministerium do- cendi Evangelii et porrigendi Sacramenta. Ham per verhum et Sacra- menta, tanquain per instrwinenta, donatur Spirit us Sanctus, qui fidem efficit, iihi et quando vi- sum est Deo, in iis, qui audimit Evangelium., scilicet, quod Deus nan propter nostra merita, sed propter Christum justified hos, qui credunt, se propter Christum in gratiam recipi. Damnant Anabaptistas et alios, come again, to judge the quick aud tlie dead, according as the Apos- tles' Creed declareth these and other things. Art. IV. — Of .Ttistificatton. Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works ; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Kom. iii. and iv. Art. V. — Of the Ministry of the Church. For the obtaining of this faith, the ministiy of teaching the Gos- pel and administering the Sacra- ments was instituted. For by the Word and Sacra- ments, as by instruments, the Holy Spirit is given : who worketh faith, where and when it pleaseth God, in tliose that hear the Gospel, to wit, tliat God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor. They condemn the Anabaptists ' Much enlarged in the edition of 1540. THE AUGSBURG CONFESSION. 11 qui sentiunt, Sjpiritum Sanctum Gontingere sine verho externo ho- minibus per ijpsoruin prepara- tiones et opera? Art. VI. — De Nova Ohedientia. Item docent, quod fides ilia deheat honos fructus parere^ et quod oporteat bona opera^ man- data a Deo, facere, propter vo- luntatein Dei, non ut confid'a- mus, jt}6r ea oj)era jiistificatio- nem coram Deo mereri. Nam remissio peccatorum et justlficatlo fide ap)prehenditur, sicut testatur et vox Christi (Luc. xvii. 10) : Cu7n feceritis hcBC omnia, dicite, servi inutiles sit- on us. Idem docent et veteres Scrl- ptores Ecclesiastici. Ambrosius enim inquit : Hoc constitutum est a Deo, nt qui credit in Chri- stum, salvus sit, sine opere, sola fide, gratis accipiens remissio- nem jx^cccito^nim. Art. VII. — De Ecclesia. Item docent, quod una Sancta Ecclesia ])ep)etuo mansura sit. Est autem Ecclesia cojigregatio 8anctorum [ Yersammlung alter Glaubigeii\^ in qua Evangelium and otherSji who imagine that tlie Holy Spirit is given to men with- out the outward word, through their own preparations and works. Art. Yl. — Of Neio Obedience. Also they teach that this faith should bring forth good fruits, and that men ought to do the good works commanded of God, because it is God's will, and not on any confi- dence of meriting justification be- fore God by their works. For remission of sins and justi- fication is apprehended by faith, as also the voice of Christ witnesseth : 'When ye have done all these things, say, We are unprofitable servants.' The same also do the ancient writers of the Church teach; for Ambrose saith : ' This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiv- ing remission of sins.' Art. Yll.—Ofthe Church. Also they teach that one holy Church is to continue forever. But the Church is the cono-recra- tion of saints [the assembly of all believers], in which the Gospel is * The Roman theologians, who teach that men receive the Holy Ghost through the Sacra- ments ex opere operato. Apol., German text, p. 71, Rechenb. edition. ^ This Article is also much enlarged in the edition of 1540. ' Edition of 1540 : Coivjregatio memhrorum Christi, hoc est, Sanctorum, qui vere credunt et 12 SYMBOLA EVANGELICA. recte [r6^n] docetur, et recte \laut des Evaiigelii] admini- strantur Sacramcnta. Et ad veram imitatem Eccle- si(B satis est consentire de do- ctrina Evangelii et administra- tione Sacramentorum. Nee ne- cesse est tchique esse similes tra- ditiones humanas, seu ritus aut eeremonia's, ah hominihus insti- tutas. Siciit inquit Paulus (Eph. \\. 5, G) : Una Jides, unum Baptisma, unus Deus et Pater omnium, etc. Art. VIII. — Quid sit Ecclesia. Quanquam Ecclesia j>rojp7ne sit congregatio Sanctorum et vere credentimn: tamen, ciun in hac vita tnidti hyjpocritce et mali admixti si fit, licet iiti Sacramen- tis, quce i^er malos administran- tur, jiixta vocem Christi (Matt. xxiii. 2) : Sedent Scribce et Pha- riscei in Cathedra Mosi, etc. Et Sacramenta et verhum j)^'02)ter ordinationem et mandatum Chri- sti sunt efficacia, etiamsi x>er ma- los exhiheantur. Damnant Donatistas et simi- les} qui negahant licern uti mini- ster io malorum in Ecclesia, et rightly taught [purely preached] and the Sacraments rightly admin- istered [according to the Gospel]. And unto the true unity of the Church, it is sufficient to agree con- cerning the doctrine of the Gospel and the administration of the Sac- raments. Xor is it ncccssaiy that human traditions, rites, or ceremo- nies instituted by men should he alike every where, as St. Paul saith : ' There is one faith, one baptism, one God and Father of all.' Art. Will.— What the Church is. Though the Church be properly the congregation of saints and true believers, yet seeing that in this life many hypocrites and evil persons are mingled with it, it is lawful to use the Sacraments administered by evil men, according to the voice of Christ (Matt, xxiii. 2) : ' The Scribes and the Pharisees sit in Moses' seat,' and the words following, 'i^ And the Sacraments and the "Word are effect- ual, by I'eason of the institution and commandment of Christ, though they be delivered by evil men. They condemn the Donatists and such like, who denied that it was lawful to use the ministrv of evil obediunt Christo; etsi in hac vita huic congregationi multi mali et hypocrita; admixti sunt nsque ad noi-issimurn judiciuin. » The Wiclefites {Donatistas et Vigkvistas). Apol. p. 150, Kechenb. edition. THE AUGSBURG CONFESSION. 13 sentiebant mi?nsierimji malorum inutile et inefficax esse. Art. IX. — De Baptismo. De Baptismo docent, quod sit 7iecessa?''ius ad salutem, qicodque j)ei' Baptismum offer atur gra- tia Dei,' et quod pueri^ sint baptizandi, qui jper Baj)tismu7n oblati Deo recijnantur in gra- tiam Dei. Damnant Anabaptistas, qui improbant BaptismwR puerorum et affirmant ^jt^eros sine Bapti- smo ^ salvos fieri. Art. X. — De Coena Domini. De Cmna Domini decent., quod -coipiLS et sanguis [wahrer Leib und Blut~\ Christi vere adsint funter Gestalt des Brotes und Weinesl, et distribuantur vescen- tibus [da ausgetheilt und genom- men wird'\ in Coena Domini ; et improbant secies docentes \_Der- Jialben wird auch die Gegenlehr verworfeii\? Art. XI. — De Confessione. De confessione docent, quod absolutio 2)'i'i'^(^ta in Ecclesiis re- men in tlie Church, and held that the ministry of evil men is useless and without effect. Art. IX. — Of Baptism. Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is of- fered, and that children are to be baptized, who by Baptism, being offered to God, are received into God's favor. They condemn the Anabaptists w^ho allow not the Baptism of chil- dren, and affirm that children are saved without Baptism. Art. X. — Of the Lord's Sujyper. Of the Supper of the Lord they teach that the [true] body and blood of Christ are truly present [under the form of bread and wane], and are [there] communi- cated to those that eat in the Lord's Supper [and received]. And they disapprove of those that teach oth- erwise [wherefore also the opposite doctrine is rejected]. Art. XI. — Of Confession. Concerning confession, they teach that private absolution be retained ^ Edition of 1540 : ' Infantes.'' = The edition of 1540 adds after Baptismo : 'e< extra Ecclesiam Christi.' '■' In the edition of 1540 the tenth article reads thus : 'De ccena Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Cae?ia Domini.' The disapproval of other views is omitted. This is by ftir the most important departure from tlie original edition, and has caused much controversy. Eee Vol. I. p. 241. 14 SYMBOLA EVANGELICA. tinenda sit, quanqxiam in confes- sione non sit necessaria omni- 11771 delictorum enitmeratio. Est enim impossililis juxta Psahn- um (xix. 12) : Delicta qitis intel- ligit ? Art. XU. — De Poenitentia. De ^oenitentia docent, quod laj)- sispost Baptisinum contingerepos- sit retnissio peccato7'um, quocun- que temj^ore cum convertuntur [zu alter Zeit, so sie zur £nsse l'07n- 7neii] ; et quod Ecclesia talihus 7'e- deuntihus ad painitentiani ahso- lutionem impartiri debeat. Constat autem pamitentia jpi'O- jprie his duahus ])a7'tihus : Al- tera est coiitricio seu terrores i7icussi conscienticB ag7iito pec- cato. Altera est fides, quae, con- cij)itur ex Evangelio seu ahso- lutioTie, et credit propter Clwi- stu7n remitti _^;e- rinde prcedicant hcec inutilia ojyera, ut olim. Preterea incipi- unt fidei vi^ntionem facere, de qua olim Qnirum crat silcjitlum. Docent nos non tantum operibus justificari, sed conjungunt fidem Art. XIX. — Of the Cause of Sin. Toucliing the cause of sin, they teach that, although God doth cre- ate and preserve nature, yet tlic cause of sin is the will of the wick- ed ; to wit, of the devil and ungod- ly men ; which will, God not aiding, turneth itself from God, as Christ saith : ' When he speaketh a lie, he speaketh of his own' (John viii. 44). Art. XX.— Of Good Works. Ours are falsely accused of for- bidding good works. For their writings extant upon the Ten Com- mandments, and others of the like argument, do bear witness that they have to good purpose taught con- cerning every kind of life, and its duties ; what kinds of life, and what works in every calling, do please God. Of which things preachers in former times taught little or nothing: only they urged certain childish and needless works ; as, keeping of holidays, set fasts, fra- ternities, pilgrimages, worshiping of saints, the use of rosaries, monk- ery, and such like things. Whereof our adversaries having had warn- ing, they do now unlearn them, and do not preach concerning these un- profitable works, as they were wont. Besides, they begin now to make mention of faith, concerning which • This article is enlarged to more than double its original size in the altered edition of 1540. THE AUGSBURG CONFESSION. 21 et oj>era, et dicunt, nos fide et ojpe- ribus justificari. Quce doctrina tolerabilior est jpriore, et plus afferre jpotest consolationis^ quam vetus ipsoriwi doctrina. C%im igitur doctrina de fide, quairi oportet in Ecclesia j>rce- cipuam esse, tain diu jacuerit ignota, quemadmodum fateri orn- nes necesse est, de fidei justitia altissimum silentium fidsse in concionihus, tantum doctrinam ojperum versatam esse in eccle- siis, nostri de fide sic admonue- runt ecclesias : Princi^no, quod oj}era nostra nan jpossint reconciliare Deum, aut rnereri remissionem peccato- rum, et gratiani et justificatio- nem, sed hanc tantum fide conse- quiTmir, credentes, quod propter Christum recipiamur in gra- tiam, qui solus positus est Medi- ator et Propitiatorium (1 Tim. ii. 5), per quern, reconcilietur Pater. Itaque qui confidit, op)erihus se mereri gratiam, is aspernatur Christi meritum et gratiam, et querit sine CJvristo humanis vi- ribus viam ad Deum, cum Chri- stus de se dixerit (John xiv. 6): Ego sum via, Veritas et vita. tliere was formerly a deep silence. They teach that we are not justi- fied by works alone ; but they con- join faith and works, and say we are justified by faith and works. Which doctrine is more tolerable than the former one, and can afford more consolation than their old doc- trine. Whereas, therefore, the doctrine of faith, which should be the chief one in the Church, hath been so long unknown, as all men must needs grant, that there was the deepest silence about the righteousness of faith in their sermons, and that the doctrine of works was usual in the churches ; for this canse our divines did thus admonish the churches : First, that our works can not rec- oncile God, or deserve remission of sins, grace, and justification at his hands, but that these we obtain by faith only, when we believe that we are received into favor for Christ's sake, v,'ho alone is appointed the Me- diator and Propitiatory, by whom the Father is reconciled. He, there- fore, that trusteth by his woi'ks to merit grace, doth despise the mei'it and grace of Christ, and seeketh by his own power, without Christ, to come unto the Father; whereas Christ hath said expressly of him- self, ' I am the way, the truth, and the life' (John xiv. 6). 22 SYMBOLA EVANGELICA. II(x.c doctrina de fide uMque in Paulo tractatur (Eph. ii. 8) : Gratia salvi facti estis ;per fidem, et hoc non ex vohis, Dei donum est, non ex o^eribus, etc. Et ne quis cavilletur, a nobis novam Pauli interjyretationem excogi- tari, tota hcec causa habet testl- monia Patrum. Nam Augusti- nus muUis voluminibus defendit gratiam et justitiam fidei contra merita operum. Et siniilia do- cet Amhrosius de vocatione gen- tium, et alibi. Sic enim inquit de vocatione gentium : Vilesce- ret redemjptio sanguinis Christi, nee misericordice Dei humano- rmii ojperuin prcerogativa suc- cumberet, si justificatio, quce fit per gratiam, meritis prct^cedenti- bus deberetur, ut non munus lar- gientis, sed merces esset ojperan- tis. Quanquam autem hceo doctrina contejnnitur ab imperitis, tamen experiuntur pice ac pavidcB con- scientice, plurimum earn consola- tionis afferre, quia conscientioe. non possunt reddi tranquillce per ulla opera, secL tantum fide, cum certo statuunt, quod propter Chri- stum habeant placatum Deum; quemadmodum Paulus docet This doctrine of faith is handled by Paul almost every where: 'By grace ye are saved through faith, and that not of yourselves : it is the gift of God, not of works' (Eph. ii. 8, 9). And lest any here should cavil, that we bring in a new-found interpretation, this whole cause is sustained by testimonies of the Fa- thers. Augustine doth in many vol- umes defend grace, and the right- eousness of faith, against the merit of works. The like doth Ambrose teach in his book, De Vocatione Gentium, and elsewhere ; for thus he saith of the calling of the Gen- tiles : ' The redemption made by the blood of Christ would be of small account, and the prerogative of man's works would not give place to the mercy of God, if the justifi- cation which is by grace were due to merits going before ; so as it should not be the liberality of the giver, but the wages or hire of the laborer.' This doctrine, though it be con- temned of the unskillful, yet godly and fearful consciences find by ex- perience that it bringcth very great comfort : because that consciences can not be quieted by any works, but by faith alone, when they be- lieve assuredly that they have a God who is propitiated for Christ's sake ; as St. Paul teacheth, ' Being justified THE AUGSBURG CONFESSION. 23 (Kom. V. 1) : Justificati jper fidem^ pacem habemus ajntd Deum. To- ta hceo doctrina ad illiid certa- men jperterrefactcB conscienticE re- ferenda est, nee sine illo certa- mine intelligi potest. Quare male judicant de ea re homines impe- riti et jprojphani, qui Christia- nam justitiam nihil esse somni- ant, nisi civilem et 'philosophi- cam justitiam. Olim vexahantur conscientice doctrina operitm^ non audie- hant ex Eoangelio consolationem, Quosdam conscientia exjpidit in desertiim^ in monasteria, sj)e- rantes ibi se gratiam merituros esse jper vitam monasticatn. Alii alia excogitaverunt opera ad p)ro- merendani gratiam et satisfaci- endum pro peccatis. Ideo ma- gnopere fuit opus, hane doctri- nam de fide in .Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent fide in Christum apprehendi gratiam et remissionem peccato- runi et justificationem. Admonentur etiam homines, quod hie nomen fidei non signi- ficet tantum historic notitiani, qualis est in impiis et diaholo, sed significet fidem, quce credit non tantum historiam, sed etiam Vol. III.— C by faith, we have peace with God' (Eom. V. 1). This doctrine doth wholly belong to the conflict of a troubled conscience ; and can not be understood, but where the con- science hath felt that conflict. Wherefore, all such as have had no experience thereof, and all that are profane men, who dream that Christian righteousness is naught else but a civil and philosophical righteousness, are poor judges of this matter. Formerly men's consciences were vexed with the doctrine of works ; they did not hear any comfort out of the Gospel. Whereupon con- science drove some into the desert, ' into monasteries, hoping there to merit grace by a monastical life. Otliers devised other works, where- by to merit grace, and to satisfy for sin. There was very great need, therefore, to teach and renew this doctrine of faith in Christ; to the end that fearful consciences might i \ not want comfort, but might know that grace, and forgiveness of sins, \ , and justiflcation, are received by / faith in Christ. Another thing, which we teach " men, is that in this place the name of Faith doth not only signify a knowledge of the history, wdiicli may be in the wicked, and in tlie devil, but that it signifleth a faith 24 SYMBOLA EVANGELICA. effectum historice, videlicet hunc articulttm, remissionem jyeccato- rum, quod videlicet jper Chri- stum haheam^is gratiam, justi- tiam et remissionem jpeccatorum. Jam qui scit, se per Christum habere jprojpitium Patrem, is vere novit Deum, scit, se ei curce esse, invocat eum ; denique non est sine Deo, sicut gentes. Nam didboli et i?nj)ii non jpossunt hunc articidum credere, remis- sionem ])eccatoriLm. Ideo Deum tanquam hostem oderunt, non in- vocant eum, nihil honi ah eo ex- pectant. Augiistinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non 2)^0 no- titia, quails est in iinpiis, sed pro fiducia, quce consolatur et erigit pertefrefactas mentes. Prceterea docent nostri, quod necesse sit hona opera facere, non ut confidamus per ea gra- tiam mereri, sed propter volun- tatem Dei. Tantum fide appre- henditur remissio peccatorum ac gratia. Et quia per fidem accipi- tur Spiritus Sanctus, jam corda renovantur et indiiunt novos affectus, ut j9«;v/'(5 Jjona opera which believeth, not only the his- tory, bnt also the effect of the his- tory; to wit, the article of remis- sion of sins ; nameh', that by Christ we have grace, rigliteousness, and remission of sins. Xow he that knoweth that he hath the Father merciful to him through Christ, this man knoweth God truly; he knoweth that God hath a care of him ; he loveth God, and calleth upon him ; in a word, he is not without God, as the Gentiles are. For the devils and the wicked can never believe this article of the re- mission of sins ; and therefore they hate God as their enemy ; they call not upon him, they look for no good thing at his hands. After this man- ner doth Augustine admonish the reader touching the name of Faith, and teacheth that this word Faith is taken in Scriptures, not for such a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds. Moreover, ours teach that it is necessar}'' to do good works ; not that we may trust that we deserve grace by them, but because it is the will of God that we should do them. By faith alone is appre- v l hended remission of sins and grace, j And because the Holy Spirit is re- ceived by faith, our hearts are now renewed, and so put on new affec- THE AUGSBURG CONFESSION. 25 possint. S-iG enim ait Amh'o- sius : Fides honce voluntatis et justoi actionis genitrix est. Nam humancB vires, sine Spi- ritu Sancto, jplenoi su?it im/piis affectihus, et simt imbecilliores, quam ut hona ojpera possint effi- cere coram Deo. Ad hcec, sunt in jpotestate diaboli, qui imjpel- lit homines ad varia peccata, ad imjpias ojmiiones, ad vianifesta scelera. Quemadmodum est vi- dere in jjhilosophis, qui et ij)si conati Jioneste vivere, famen id non potuerunt efficere, sed con- taniinati sunt multis inanifestis sceleribus. Talis est inibecillitas hominis, cum est sine fide et sine Spiritu Sancto, et tantuni humanis viribus se gubernat. Hinc facile apparet, hanc do- ctrinam non esse accusandam, quod bona opera prohibeat, sed 'niidto magis laudccndam; quod ostendit, quomodo bona opera facere possimus. JSFam sine fide nullo inodo potest humana na- tura primi ant secundi prce- eepti opera facere. Sine fide non invocat Deum, a Deo niliil ex- pectat, non tollerat cruce^n, sed querit humana prcesidia, confi- dit humanis pvoisidiis. Ita re- gnant in corde omnes cupidi- tates et humana consilia, cum abest fides et fiducia erga Deum. tions, so that they are able to bring forth good works. For thus saith Ambrose : ' Faith is the begetter of a good will and of good actions.' For man's jDowers, without the Holy Spirit, are full of wicked affections, and are too weak to perform any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into heinous crimes ; as was to be seen in the philosophers, who, assaying to live an honest life, could not at- tain unto it, but were defiled with many heinous crimes. Such is the weakness of man, when he is with- out faith and the Holy Spirit, and hath no other guide but the natural powers of man. Hereby every man may see that this doctrine is not to be accused, as forbidding good works; but rath- er is much to be commended, be- cause it showeth after what sort we must do good works. For without faith the nature of man pan by no means perform the works of the First or Second Table. Without faith, it can not call upon God, hope in God, bear the cross ; but seek- eth help from man, and trusteth in man's help. So it cometli to pass that all lusts and human counsels bear sway in the heart so long as faith and trust in God are absent. 26 SYMBOLA EVANGELICA. Quare et Ohristus dixit : Sine me nihil 2^otestis facere (John XV. 5). Et Ecclesia canit : Sine tuo nuniine nihil est in homine, nihil est innoxium. Art. XXI. — De Cultu Sanctorum.^ De cultu Sanctorum docent, quod memoria Sanctorum jyro- po7ii ^potest, ut imitemur fideni eorum et bona opera juxta voca- tioneni ; ut Ccesar imitari potest cxemplum Davidis in hello ge- rendo ad depellendos Txircas a patria. Nam %\terque Rex est. Sed Scriptura non docet invo- mre Sanctos, seu petere auxili- um a Sanctis; quia imum Chri- stum nobis proponit mediatorem, proj)itiatorium, pontificem et in- tercessorem. Hie invocandus est, et p>romisit, se exauditurum esse preces nostras, et hunc cidtum 7naxime probat, videlicet, ut in- vocetur in omnibus affiictionibus (1 John ii. 1). Si quis peccat, habemus ^advocatum apud Deum, etc. Art. XXII. Ilcec fere summa est docirince apud nos, in qua cer7ii potest, ni- hil inesse, quod discrejyet a Scri- Wherefore, also, Christ saith, 'Without me yc can do nothing' (John XV. 5), and the Church sing- eth, ' Without thy power is naught in man, naught that is innocent.' Art. XXI. — Of the Worship of Saints. Touching the worsliip of saints, they teach that the memory of saints may be set before us, that we may follow their faith and good works according to our calling; as the Emperor may follow David's exam- ple in making war to drive away the Turks from his country; for either of them is a king. But the Scripture teacheth not to invocate saints, or to ask help of saints, be- cause it propoundeth unto us one Christ the Mediator, Propitiatory, Iligh-Priest, aud Intercessor. This Christ is to be invocated, and he hath promised that he will hear our prayers, and liketli this wor- ship esi^ccially, to wit, that he be invocated in all afflictions. ' If any man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1). Art. XXII. This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrep- pturis, vel ah Ecclesia Catholica, \ ant with the Scriptures, or with the ' Considerably enlarged in the edition of 1540. THE AUGSBUEG CONFESSION. 27 vel ah Ecclesia Romana quatenus ex scrijptoribus {aus der Vdter Schrift] nota est. Quod cum ita sit, inclementer judicant istl qui nostros pro hmreticis haberi po- stulant. Sed dissensio est de qui- husdam \_Traditio7ieii nnd'\ ahu- sibus, qui sine certa autoritate in ecclesias irrepserunt, in qui- bus etiam, si qua esset dissimili- tudo, tamen decebat hceo lenitas episGopos, ut propter Confessio- neni, quani niodo Q'ecensuimus, tolerarent nostros, quia ne Ca- nones quidern tarn duri sunt, ut eosdevi ritus id)ique esse postu- lent, neque similes unquani om- niuia ecdesiarum ritus fue- runt. Quanquam apud nos ma- gna ex parte- 'veteres ritus dili- genter servantur. Falsa enim calumnia est, quod omnes cere- mo?iice, omnia Vetera instituta in ecclesiis nostris aboleantur. Verum publica querela fuit, abu- sus quosdani in vidgaribus riti- bus hcerere. Hi, quia non pote- ■rant bona conscientia probari, aliqua ex parte correcti su7it.^ Chnrcli Catliolic, or even with the Roman Church, so far as that Church is known from writers [the writings of the Fathers]. This being the case, they judge us harshly who insist that we shall be regarded as heretics. But the dissension is concerning certain [traditions and] abuses, which without any cer- tain authority have crept into the churches ; in which things, even if there were some difference, yet would it be a becoming lenity on the part of the bishops that, on ac- count of the Confession which we have now presented, they should bear with us, since not even the Canons are so severe as to demand the same rites every where, nor were the rites of all churches at any time the same. Althouo-h among us in large part the ancient rites are diligently observed. For it is a calumnious falsehood, that all tlie ceremonies, all the things instituted of old, are abolished in our church- es. But the public complaint was that certain abuses were connected with the rites in common use. These, because they could not with good conscience be approved, have to some extent been corrected. * The first sentence of the condusion of Part I. is much longer in the German text : '■Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu reclitem christVichem Unterricht und Trost der Geivissen, atich zu Besseriing der Gldubigen gepredigt iind yelehret ist,' etc. The rest also differs considerably. *7> 28 SYMBOLA EVANGELICA. Paes II. Part Second. AETICDLI IN QUIBUS RECENSENTUR ABUSUS MUTATI. Cum ecclesicB aj^ud nos de mdlo articido fidei dissentlant ah Eccle- sia Catholica {jiicht gelehvet ivlrd zuwlder der heiligen Schrifi, oder gemeiner christlichen Kirchen], tantum i^aiicos quosdam abusus omittcmt, qui novi sunt [etliche 2fisshrduche, loelche zuiii Theil mit der Zeit selbst eingerissen, zum Theil mit Gewalt aiifgericht'] et contra voluntatem Canojium vitio temporwn receptl, rogamus, itt C(£8area Majestas clementer audiat, et quid sit mutatum, et quae fuerint causcc, quo mi?ius coactus sit 2)ojp\dus illos ahusus contra conscientiani observare. Hec habeat fidem Casarea Ma- jestas istis, qui, at infiamment odia Jiominum adversus nostros, miras calumnias sjxirgunt in jpojpulum. Hoc onodo irritaiis animis bonorum virorum initio j)rcebuerunt occasionem huic dis- sidio, et eadem arte conantur nunc augere discordias. Nam Cmsarea Majestas liaud dubie coviperiet toler'abiliorem esse for- mam et doctriiice et cerenionia- Tum a])ud nos, quam qualem homines iniqui et malevoli de- ARTICLES IN WHICH ARE RECOUNTED THE ABUSES "WIIICU HAVE BEEN CORRECTED. Inasmucli as the cliurclics amono; lis dissent in no article of faith from [the holy Scriptures, or] the Church Catholic [the Universal Christian Church], and only omit a few of certain abuses, which are novel [in part have crept in with time, in part have been introduced by violence], and, contrary to the purport of the Canons, have been received by the fault of the times, we beg that Your Imperial Majesty would clemently hear both what ought to be changed and what arc the reasons that the people ought not to be forced against their con- sciences to observe those abuses. Nor should Your Imperial Maj- esty liaA'e faith in those who, that they may inflame the hatred of men against us, scatter amazing slanders among the people. In this way, the minds of good men being an- gered at the beginning, they gave occasion to this dissension, and by the same art they now endeavor to increase the discords. For beyond doubt your Imperial Majesty will find that the form, both of doc- trines and of ceremonies, among us is far more tolerable than that THE AUGSBURG CONFESSION. 29 scribunt. Porro Veritas ex vul- gi rumor ihus aid maledictis ini- micorum colligi non ;potest. Fa- cile autem hoc jadicari jyotest, ni- hil magis prodesse ad digriitatem ceremoniarum conservandam et alendam reverentiam ac ])ietatem in ^opido, quam si ceremoni(B rite fiant in ecdesiis. which these wicked and malicious men describe. The truth, moreover, can not be gathered from common rumors and the reproaches of ene- mies. But it is easy to judge this, that nothing is more profitable to preserve the dignity of ceremonies and to nurture reverence and piety among the people than that the ceremonies should be rightly per- formed in the churches. Art. I. — Be Utraque Specie.^ Laicis datur utragice sj^ecies Saoramenti in Coena Domini, quia hie mos habet mandatum Domini (Matt. xxvi. 27) : Biblte ex hoe omnes. TJbi manifeste prcGcejyit Christus de jpocido, tct omnes bihant ; et ne quis possit cavillari, quod hoc ad sacerdotes tantum ^pertlneat, Paidus ad Co- rinth. (1 Cor. xi. 26) exemplum recitaf, in quo apparet, totam^ Ecclesiam utraque specie usam esse. Et diu mansit hie mos in Ecclesia, nee constat, quando aut quo autore mutatus sit; tametsi Cardinalis Cusamis recitet, quan- do sit approbatus? \TJnd die- ser Brauch ist lange Zeit in der Kirchen blieben, wie man durch Art. I.— Of both K'uids\in the Lord's Supper']. Both kinds of the Sacrament in the Lord's Supper are given to the laity, because that this custom hath the commandment of the Lord: 'Drink ye all of this' (Matt. xxvi. 27) ; where Christ doth manifestly command concerning the cup that all should drink. And that no man might cavil that this doth only per- tain to the priests, the example of Paul to the Corinthians witnesseth that the whole Church did use both kinds in common (1 Cor. xi. 28). And this custom remained a long time in the Church ; neither is it cer- tain when or by what authority it was changed; although the Cardinal de Cusa relates when it was approved. [And this custom remained a long ' In the edition of 1540 Melanchthon changed the order of the articles, and put the Art. ' ThrCerman edition omits the reference to Cardinal Nicolas de Cusa (d. U64), but adds the clause which follows. 30 SYMBOLA EVANGELICA. die Historien vnd der Viiter Schriften heiocisen I'anii]. Cyprl- anus aliquot locis testatur, ix)])u- lo sanguinem datum esse. Idem testatur Illcronymus, qui ait, sacerdotes Eucharistice tnini- strant, et sanguinem Christi jpo- jpulis dividxmt. Tmo Gelasius Papa mandat, ne dlvidatur Sa- cra7nentum {Dist. II. de Con- secratione. Gaj>. Comjperimus). Tantum consuetudo non ita vetus aliud hahet. Constat au- tem, quod consuetudo, contra tnandata Dei introducta, non sit prohanda, id testantur Canones {Dist. VIII. Cap. Veritate) cum sequentibus. Ilcec vero consue- tudo 7ion solum contra Scriptu- ram, sed etlam contra veteres Canones et exemplum Ecclesice 7'ecepta est. Quare si qui ma- luerunt iitraque specie Sacra- menti nti, non fuerunt cogendi, ut aliter facerent cum offensione CO nsci entice. Et quia divisio Sa- cramenti non conveiiit cum in- stitutione Christi, solet apud nos omitti p)rocessio, quoB hactenus fieri solita est. Art. II. — De Conjugio Sacerdotum. Pid>lica querela fuit de exem- plis Sacerdotum, qui no7i con- time ill the cliurclies, as may bo proved from history and the wi'it- iiigs of the Fathers.] Cyprian in certain places doth witness tliat the blood was given to the people ; the same thing doth Jerome testify, say- ing, ' The priests do minister the Eu- charist, and commnnicate tlie blood of Christ to the people.' Xay, Pope Gelasius commandetli that the Sac- rament be not divided {Dist. II., De Consecr. Cap. Comperirnus). Only a custom, not thus ancient, dotli otherwise. But it is manifest that a custom, brought in contrary to the commandments of God, is not to be approved, as the Canons do witness {Dist.VIII, Cap. Veritate) with the words which follow. Kow this custom has been received, not onl}' against the Scripture, but also against the ancient Canons and the example of the Church. Tliorefore if an}^ would rather use both kinds in the Sacrament, they are not to be compelled to do otherwise with the offense of their conscience. And because that the division of the Sacrament doth not agree with the institution of Christ, among us it is the custom to omit that procession which hitherto hatli been in use. Art. ir. — Of the Marriage of Priests. There was a common complaint of the examples of such priests as THE AUGSBURG CONFESSION. 31 tinebant. Quain 6b causam et Pius PajKi dixisse fertur, fu- isse aliquas causas, cur ademjp- tum sit sacerdotlhus co7ijugiuvi, sed imdto majores esse causas, cur reddi debeat; sic enim scri- bit Platina. Cum igitur sa- cerdotes apud nos jpublica ilia scandala vitare vellent, duxe- runt uxo7'es, ac docuerunt, quod liceat ij)sis contrahere matrvino- niuin. Primum, quia Paidus dicit (1 Cor. vii. 2) : Unusquis- que habeat uxorem suam jprojpter fornicationem. Item (9) : Melius est nubere, quam uri. Secimdo, Christus inquit (Matt. xix. 12) : I^on omnes cajpiunt verbum hoc; id>i docet, no?i omnes homines ad coelibatum idoneos esse, quia Deus creavit hominem ad j)rocreatio- nem (Gen. i. 28). Wee est huma- noe potestatis, sine singulari dono et ojpere Dei creationem mutare. Igitur qui non sunt idonei ad ccelibatum, debent contrahere ma- trimonium. Nam mandatum Dei et ordinationem Dei nulla lex humana, nullum votuon toller e jyotest. Ex his causis docent Sa- cer dotes, sibi licere uxores du- cere. Constat etiam, in Eccle- sia veteri Sacerdotes fuisse ma- ritos. Ham et Paulus ait (1 Tim. iii. 2), Episcojmm eligendum esse, qui sit maritus. Et in Germa- wcre not continent. For which cause Pope Pius is reported to have said, that 'there were certain causes for which marriage was forbidden to priests, but there were many weightier causes why it should be permitted again ;' for so Platina writeth. Whereas, therefore, the priests among us seek to avoid these public offenses, tliey have married wives, and have taught that it is law- ful for them to enter into marriage. First, because that Paul saith, ' To avoid fornication, let every man have his wife ;' again, ' It is better to marry than to burn' (1 Cor. vii. 2, 9). Secondly, Christ saith, 'All men can not receive this word' (Matt. xix. 11); where he showeth that all men are not fit for a single life, because that God created man- kind male and female (Gen. i. 28). Nor is it in man's power, without a special gift and work of God, to alter his creation. Therefore such as are not meet for a single life ought to contract marriage. For no law of man, no vow, can take away the commandment of God and his ordinance. Jiy these rea- sons the priests do prove that tliey may lawfully take wives. And it is well known that in the ancient churches priests were married. For Paul saith, ' Tliat a bishop must be chosen which is a husband' (1 Tim. 32 SYMBOL A EVANGELIC A. nia pnmu7n ante annos quad- ringentos Sacerdotes vi coacti sunt ad coelihatum, qui quidem adeo adversatl sunt, ut Archie- piscopus Moguntinus, j>ublicatu- Tus edictuin Horn. Pont'ificis de ea re, jpene oh iratls Sacerdoti- hus ^e?" titmultum 02)j)r<^ssus sit. Et res gesta est tarn incivili- tei\ ut non solum in jposterum conjugia jproliiberentur, sed etiam prcesentia, contra omnia jura di- vina et humana, contra ipsos etiam Ca)iones, factos non solum a PontiJicibuSj sed a laudatissi- onis Synodis, distraherentur. Et cum senescente mundo jpaulatim natura humana fiat imbecilUor, convenit jprosjpicere, ne jplura vi- tia serjyant in Germaniam. Por- ro Deus instituit conjugium, ut esset remedium humance infirmi- tatis. Ipsi Canones lieterem ri- goreni interdum jposterioribus ternjporibiis jprojpter imhecillita- tein hominum laxandum esse di- cunt, quod optandum est., ut fiat et in lioG negotio. Ac videntur ecclesiis aliquando defuturi ])as- tores, si diutius ^prohiheatur con- jugium. Cum autem extet mandatum Dei, cum nnos EcclesicB not us iii. 2), And in Germany, not until about four hundred years ago, were the priests by violence compelled to live a single life ; who then were so wholly bent against the matter, that the Archbishop of Mentz, be- ing about to publish the Pope of Rome's decree to that effect, was almost murdered in a tumult by the priests in their anger. And the matter was handled so rudely, that not only were marriages for- bidden for the time to come, but also such as were then contracted were broken asunder, contrary to all laws divine and luiman, con- trary to the Canons themselves, that were before made not only by Popes, but also by most famous Councils. And seeing that, as the world de- cayeth, man's nature by little and little waxetli weaker, it is well to look to it, that no more vices do overspread German}'. Fui-ther- moi'e, God ordained marriage to be a- remedy for man's infirmity. The Canons themselves do say that the old rigor is now and then in latter times to be released because of the weakness of men. Wliich it were to be wished miglit be done in this matter also. And if marriage be forbidden any longer, the churcli- es may at length want pastors. Seeing, then, that there is a plain commandment of God : seeing tlie THE AUGSBURG CONFESSION. 33 sit, cum i?nj)urus coelibatus plu- r'mia jpariat scandala, adulte- ria et alia scelera, digna arii- madversione ho7ii magistratus : tamen mirum est, mdla in re majorem cxerceri scevitiam, guam adversus conjugiuin Sacerdotum. Deus ^mcepit honore afficere con- jiigium. Leges in omnihus re- bus puUicis hene constitutis, etiam apud Ethnicos, maximis honoribus ornaverunt. At nunc capitalibus ^pcenis exGruciantur, et guidem Sacer dotes, contra Ca- nonum voluntatem, nxdlam alimn oh causam, nisi projpter conju- gium. Paxdus vocat doctrinam dmmoniorum, guce jproTiihet con- jugium (1 Tim. iv. 1, 3). Id fa- cile nunc intelligi ^wtest, cum talibus suj)j>liciis jproliibitio con- jugii defenditur. Sicut autem nulla lex hu- mana potest mandatum Dei tol- lere, ita nee votum potest tol- lere mandatum Dei. Proinde etiam Cyprianus suadet, ut mu- lieres mtbant, guoe non servant promissam castitatem. Verba ejus sunt hcec, Lib. L, Epistola XL : ' 8i autem perseverare no- lunt, aut non possunt, melius est, ut nubant, guam 'ut in ignem deliciis suis cadant ; certe mdlum fratribus aut sororibus use of the Cliurcli is well known ; seeing that impure single life bring- etli forth very many offenses, adul- teries, and other enormities worthy to be punished by the godly magis- trate, it is a marvel that greater cruelty should be showed in no other thing than against the mar- riage of priests. God hath com- manded to honor marriage; the laws in all well-ordered common- wealths, even among the heathen, have adorned marriage with very great honors. But now men are cru- elly put to death, yea, and priests also, contrary to the mind of the Canons, for no other cause but mar- riage. Paul calleth that 'a doc-- trine of devils' which forbiddeth marriage (1 Tim. iv. 1, 3) ; which may now very well be seen, since the forbidding of marriage is main- tained by such punishments. But as no law of man can take away the law of God, no more can any vow whatsoever. Therefore Cyprian also giveth counsel, that those women should marry who do not keep their vowed chastity. His words are these, in the 1st Book, the 2d Epistle : ' If they will not or are not able to endure, it is far better they should marry than that they should fall into the fire by their importunate desires. In any wise let them give no offense to their 34 SYMBOLA EVANGELICA. scandalum faciant? Et cequitate brethren or sisters.' Yea, even the quadan lUuntur ij)si Canones erga hos, qui ante jiistmn cuta- tem voverunt, qxiomodo fere hac- tenus fieri consuevit. Art. \ll.—De Mlssa.^ Fatso accuscmtur Ecclesice no- strcB, quod Missam aholeant ; re- tinetur eiiim Missa cipud nos, et siimma reverentla celebratur. Ser- vantur et usitatce cereDionice fere omnes, jproenas orbis tain diuturnoe projphanationis Missa- riom, quam in Ecclesiis tot se- culis toleraverunt isti, qui enien- dare et ])oterant et debebant. Nam in Decalogo scrijytum est (Exod. XX. 7) : ' Qui Dei nomine abutitur, non erit imjyunitus? At ab initio Tnundi nxdla res divina ita videtur imquam ad qucestum collata fuisse, ut Missa. Accessif opinio, qucc auxit ^;ri- vatas Missas in infinitum, vide- licet quod Christus sua passio7ie satisfecerit jpro ])eccato originis, et institicerit -Missam, in qua fieret oblatio ])ro quotidianis de- lictis, mortalibus et venialibus. Hinc manavit j)ubUca oj)inio, the bishops ignorant of these abuses, and if they had amended them in time, there had now been less of dis- sensions. Heretofore, by tlieir dis- sembling, they suffered mucli cor- ruption to creep into the Church; now they begin, though it be late, to complain of the calamities of the Church; seeing that this tumult was raised up by no other mean than b}^ those abuses, which were so evi- dent that they could no longer be tolerated. There were many dis- sensions, concerning the Mass, con- cerning the Sacrament. And per- haps the world is punished for so long a profaning of Masses, whicli they, who both could and ought to have amended it, have so man}^ years tolerated in the churches. For ill the Ten Commandments it is wi'itten, 'He that taketli in vain the name of the Lord shall not be held guiltless' (Exod.xx. 7). And from the beginning of the world there neither was nor is any divine thing whicli seems so to have been employed for gain as the Mass. There was added an opinion, which increased private Masses in- finitely : to wit, that Christ by his passion did satisfy for original sin, and appointed the Mass, wherein an oblation should be made for daily sins, both mortal and venial. Hereupon a common opinion was THE AUGSBURG CONFESSION. 37 quod Missa sit opus delens J9€C- cata vivoTuin et inortuorum ex opere ojjerato. Hie coej)tum est dis])utari, xitruin una Missa, dicta pro pluribus, tantundem valeat, quajitum singidce pro sin- gidis. II(2G disjyutatio joeperit istam infinitam multltudinem Missarum. De his ojnnioriibus nostri admonuerunt, quod dis- sentiant a Script icris Sanctis, et ledant gloriam passionis Christi. Nam passio Christi fuit ohla- tio et satisf actio, noa solum p)ro culpa originis, sed etiam pro 07nnihus reliquis- peccatis, tit ad Hebrews (x. 10) scriptum est : '■ Sanctificati siiinus p>er oblatio- neni tTesu Christi semeV Item (Heb. X, 14) : ' Una oblatione con- sumavit in perpetuum sanctifi- catos.'' Item, Scriptura docet, nos coram Deo justificari per fidem in Christum, cum credi- mus, nobis remitti peccafa pro- pter Christum. Jam si Missa delet pcccata vivorum et Tnortu- orum ex opere operato, contin- git justificatio ex opere Missa- rum, non ex fide, quod Scriptu- ra non patitur. Sed Christus jubet (Luke xxii. 19) ' facer e in sui Qnemoriam,,^ quare Missa instituta est, ut fides i?i iis, qui utuntur Sacramento, recor- detur, quoB beneficia accipiat per received, that the Mass is a -work that taketh away the sins of the quick and the dead, and that for the doing of the work. Here men began to dispute whetlier one Mass said for many were of as great force as particular Masses said for par- ticular men. This disputation hath brought forth that infinite multi- tude of Masses. Our preachers have admonished concerning these opinions that they do depart from the holy Scriptures, and diminish the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not only for original sin, but also for all oth- er sins ; as it is written in the Epis- tle to the Hebrews (x. 10) : ' We are sanctified by the oblation of Jesus Christ once made ;' also, ' By one oblation he hath perfected for- ever them that are sanctified' (Heb. X. 14). The Scripture also teach- eth that we are justified before God through faith in Christ, when we be- lieve that our sins are forgiven for Christ's sake. Now, if the Mass do take away the sins of the quick and the dead, even for the work's sake that is done, then justification com- etli by the work of Masses, and not by faith ; which the Scripture can not endure. But Clnist command- eth us ' to do it in remembrance of himself (Luke xxii. 19), therefore 38 SYMBOLA EVANGELICA. Christum^ et erigat et consoletur pavidam conscientiam. Nam id est tneminisse Chi'isti, heneficia 'meminisse, ac sentlre, quod vere exliibeantur nobis. Neo satis est historiam recordari, quia haiic etiam Judcei et inipii recordari ■j^ossujit. Est igititr ad hoc fa- cienda 3fissa, ut ihi jporrigatur Sacr amentum his, quihus ojms est consolatione, sicut Ambrosius ait : ' Quia seirvper j)ecco, semper deheo accipere medicinam.^ Cum autem Ifissa sit talis com- municatio Sacramenti, servatur ajnid nos una communis Missa singulis feriis atque aliis etiam diehus, si qui Sacramento velint iiti, ubi porrigiiur Sacramentum his, qui petutit. Neque hie mos in Ecclesia novus est, nam vete- res ante Gregorixnn non faciunt mentionem privates Missce ; de comuni Missa plurimum loquun- tur. Chrysostomus ait : ' Sacer- dotem quotidie stare ad altare, et alios ad communionem accer- sere, alios arcere,^ Et ex Cano- nibus veteribus a^yparet, unum aliquem celebrasse Missam, a quo reliq%d jpresbyteri • et diaconi jtlie Mass has been instituted that faith in them which nse the Sacra- j ment may remember what benefits it receiveth by Christ, and that it may raise and comfort the fearful conscience.* For this is to remember Christ, to wit, to remember his ben- efits, and to feel and perceive that they be indeed imparted unto us. Nor is it suflicient to call to mind tlie history ; because that the Jews also and the wicked can do. There- fore theMass must be used to this end, that there the Sacrament may be reached unto them that have need of comfort; as Ambrose saith,' Because I do always sin, therefore I ought always to receive the medicine.' And seeing that the Mass is such a commmiion of the Sacrament, we do observe one common Mass every holy day, and on other days, if any will use the Sacrament, at which times it is offered to them that desire it. Neither is this cus- tom newly brought into the Church. For the ancients, before Gregory's time, make no mention of any pri- vate Mass ; of the common Mass they speak much. Chrysostom saith that ' the priest doth daily stand at the altar, and call some unto the Communion, and put back others.' And by the ancient Canons it is evident that some one did celebrate the Mass, of whom the other elders THE AUGSBURG CONFESSION. 39 suinjpserunt corjpus Domini. Sic enim sonant verha Canonis Ni- ceni : ' Acci^iant diaconi secun- dum ordinem 2^^^^ ])veshyteros ah episGOjOO vel a preshytero sacram commujiionem.'' Et Pau- I'us (1 Cor. xi. 33) de communioiie juhet, ut alii alios expectent, ut fiat communis participatio. Postquam igitur Missa apud nos hahet exemplxiin Ecclesice, ex Scriptura et Patrlbus, confidi- mus improhafi earn non posse, Tnaxime cum pidjlicoi ceremonies magna ex parte similes usitatis serventur/ tantum nunneries Mis- sarum est dissimilis, quem pro- pter maximos et manifestos abu- sus certe moderari pvodesset. Nam olim etiavi in ecclesiis frequentissimis non fiebat quo- tidie Missa, %it testatur Ilisto- ria Tripartita Lib. IX. Cap. 38 : '' Rursus autem in Alexan- dria quarta et sexta feria Scri- ptures leguntur, easque Doctores interpretantur, et omnia fiunt prcBter solennem oblationis mo- rem^ Vol. III.— D and deacons did receive the body of the Lord. For so the words of the Nieene Canon do sound : ' Let the deacons in their order, after the elders, receive the holy Com- munion of a bishop, or of an eldei-.' And Paul, concerning the Commu- nion, commandeth, ' that one tarry for another' (1 Cor. xi. 33), that so there may be a common participa- tion. Seeing, therefore, that the Mass amongst us hath the example of the Church, out of the Scripture, and the Fathers, we trust that it can not be disapproved; especially since our public ceremonies are kept, the most part, like unto the usual cere- monies; only the number of Masses is not alike, the which, by reason of very great and manifest abuses, it were certainly far better to be mod- erated. For in times past also, in the churches whereunto was great- est resort, it was not the use to have Mass said every day, as the Tripar- tite History, lib. ix. cap. 38, doth wit- ness. ' Again,' saith it, ' in Alexan- dria, every fourth and sixth day of the week, the Scriptures are read, and the doctors do interpret them ; and all other things are done also, except only the celebration of the Eucharist.' 40 SYMBOLA EVANGELICA. Art. IV. — De Confessione. Confessio in ecclesiis apud nos no?i est aholiia, non enim solet joorrigi corpus Domini, nisi anted exploratis et ahsolu- tis. Et docetur populus dili- gentissime de fide dbsolutionis, de qua ante hceo tempora ma- gnum erat silentium. Docentur homines, ut ahsolutionem jpluri- tni faciant, quia sit vox Dei et mandato Dei pronuncietur. Ornatur jpotestas claviutn, et commemoratur, quantain consola- tionem afferat perterrefactis con- scientiis, et quod requirat Deus fidem, ut illi ahsolutioni tan- quain voci de ccelo sonanti cre- damus, et quod ilia fides in Christum vere consequatur et ac- cipiat remissionem peccatorum. Antea immodice extollebantur satisfactiones ; fidei et ineriti Christi ac justitim fidei nxdloj fiehat mentio ; quare in hac parte miimne sunt ciUjxmdoi ecclesicii nostrce. J^am hoc etiam adversarii trihuere nohis co- guntur, quod doctrina de pxBiii- tentia diligentissime a nostris tractata ac paUfiacta sit. Sed de confessione docent, q^iod enumeratio delictorum non Akt. IV. — Of Confession. Confession is not abolished in onr chnrclics. For it is not usual to communicate the body of our Lord, except to those who have been previously examined and absolved. And the people are taught most carefully concerning the faith re- quired to absolution, about which before these times there has been a deep silence. Men are taught that they should highly regard absolu- tion, inasmuch as it is God's voice, and pronounced by God's command. The power of the keys is honored, and mention is made how great con- solation it brings to terrified con- sciences, and that God requires faith that we believe that absolution as a voice sounding from heaven, and that this faith in Christ truly obtains and receives remission of sins. Aforetime satisfactions were im- moderately extolled ; of faith, and the merit of Christ, and justifica- tion by faith, no mention was made. Wherefore on this point our church- es are by no means to be blamed. For this even our adversaries are compelled to concede in regard to us, that the doctrine of repentance is most diligently treated and laid open by us. But of Confession our churches teach that the enumeration of sins THE AUGSBURG CONFESSION. 41 sit necessaria, nee sint oneTan- dce conscientice cura enumerandi ovinia delicta, quia imjyossibile est omnia delicta rccitare^ tit testatur Psalvius (xix. 13) : '■De- licta quis intelligit f Item Jere- mias (xvii. 9) : '■ Pramini est cor hominis et inscrutabilej' Quod si nulla ^eccata nisi recitata T emitter entur^ nunquam adquie- scere conscientice possent, quia jctlurinia jpeccata neque vident, neqiie meminisse ])ossunt. Testantur et veteres scrijpto- res eniimerationem non esse ne- cessarian!. Nam in Decretis citatur Chrysostomus, qui sic ait: ''Non tihi dico, ut te 2>^"o- das in ^uhlicum^ neque ajjud alios te accuses, sed obedire te volo 2>^'02yhetai dicenti : '■'■Revela ante Demn viam tuamP Ergo tua confitere peccata apud De- wn, veruni judiceni, cum ora- tione. Delicta tuco j>ronuncia non lingua, sed conscientice tuce memorial etc. Et Glosa {De Poa- nitentia, Dist. V. Cajp. Consideret), fatetur humani juris esse confes- sionem \_dass die Beiclit nicht durch die Schrift gehoten, son- dern durch die Kirche einge- setzt sei]. Veru?n conjessio, cum jprojpter maximum ahsolutionis beneficium, is not necessary, nor are consciences to be bnrdened with the care of enu- merating all sins, inasmnch as it is impossible to recount all sins, as the Psalm (xix. 12) testifies : ' Who can understand his errors ?' So also Jeremiah (xvii. 9) : ' The heart is deceitful above all things, and des- perately wicked. Who can know it?' But if no sins were remitted except what were recounted, con- sciences could never find peace, because very many sins they nei- ther see nor can remember. The ancient writers also testify that the enumeration is not neces- sary. For in the Decrees Chrysos- tom is cited, who speaks thus : ' I do not say to thee that thou shouldst discover thyself in public, or accuse thyself before others, but I would have thee obey the prophet when he says : "Eeveal thy way unto the Lord." Therefore with prayer con- fess thy sins before God the true Judge. Pronounce thine errors, not with the tongue, but with the memory of thy conscience.' And the Gloss {Of Rejyentance, Dist. v.. Chap. Consideret), admits that Confession is of human right only [is not commanded in Scripture, but has been instituted by the Church]. Nevertheless, on account of the very great benefit of absolution, 42 SYMBOLA EVANGELICA. turn propter alias conscientia- rwn ntil'itates ajnid nos retine- tur. Akt. V. — De Discrimine Ciborum. Puhlica persuasio fait non tantum vulgi, sed etiam docen- tium in ecclesiis, quod discrimi- na ciborum et similes traditio- nes humance sint ojpera utilia ad promerendam gratiam et sa- tisfactoria 7;?'o jpeccatis. Et quod sic senserit inundus, ap- parel ex eOj quia quotidie insti- tuehantur novae, ceremonice, novi ordines, novce feri(2^ nova jeju- nia, et Doctores in tennplis exi- gebant hcec opera tanquam neces- sarium cultum ad promerendam gratiam, et vehementer terrehant conscientias, si quid omitterent. Ex 7iac persuasione de tradi- tionibus inidta incommoda in Ecclesia secuta sunt. Primo, ohscurata est doctrina de gratia et justitia fidei, qucB est p)r(Bci- pua pars Evangelii, et quam maxime oportet, extare et emi- nere in Ecclesia, ut meritum Christi bene cognoscatur, et fides, qucB C7'edit remitti j9<^cGata gratis remitti propter Christum. At h(£G doctrina Pauli pene tota oppressa est per traditiones, quce pepererunt opiiiionem, quod per disc7'imina ciborum et similes cultus oporteat mereri gratiam et justitiam. In jyoiuitentia nul- la inentio fiehat de fide, tantum hoBG opera satisfactoria projjone- hantur, in his videhatur poeniten- tia tota consistere. Secundo, hce traditiones ohscu- raverunt prcecepta Dei, quia traditiones longe proeferebantur prceceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, je- juniorum, vestitus. Hm obser- vationes erant in possessione honestissimi tituli, quod essent vita spiritualis et vita perfecta. Interim mandata Dei juxta vo- cationeni nullani laudern habe- bant, quod paterfamilias educa- bat sobolem, quod mater parie- bat, quod princeps regebat rem publicam, hcec putabantur esse opera mundana et imperfecta et longe deteriora illis splendidis lays much stress on this point : he removeth the law and human tra- ditions, that he may show that the righteousness of Christ is a far oth- er thing than such works as these be, namely, a faith, which believeth that sins are freely i-emitted for Christ's sake. But this doctrine of Paul is almost wholly smothered by traditions, which have bred an opin- ion, that, by making difference in meats, and such like services, a man should merit grace and justification. In their doctrine of repentance there was no mention of faith ; only these works of satisfaction were spoken of: repentance seemed to consist wholly in these. Secondly, these traditions ob- scured the commandments of God, because traditions were preferred far above the commandments of God. All Christianity was thought to be an observation of certain holi- days, rites, fasts, and attire. These observations were in possession of a most goodly title, that they were the spiritual life and the perfect life. In the mean time God's command- ments, touching every man's call- ing, were of small estimation : that the father brought up his children, that the mother nurtured them, that the prince governed the common- wealth. These M^ere reputed world- ly affairs, and imperfect, and far 44: SYMBOLA EVANGELICA. ohservationihus. Et hie error valde criiciavit jyias conscientias, qua dolehant se teneri imjper- fecto vititi genere, iii corijugio, in magistratihus, aut aliis functio- nibus civilihus, mirabantur mo- nacJios et similes, et falso jpiita- hant iUoruin ohservationes Deo gratiores esse. Tertio, traditiones attulerunt magna jyerieula conscientiis, quia inipossibile erat omnes traditio- nes servare, et tamen homines arhitrabaiitur has ohservationes necessarios esse cultus. Gerson scribit, ^ multos incidisse in de- sjyerationem, quosdam etiam sibi mortem conscivisse, quia sense- rant, se own jposse satisfacere traditionibus^ et interim consola- tionern nullam de justitia fidei et de gratia audierant. Vide- mus Summistas et Theologos eolligere traditiones, et quonrere liruiKetag, ut levent conscientias, non satis tamen exjyediunt, sed interdum magis injiciunt' la- queos conscientiis. Et in colli- gendis traditionibus ita fuerunt occupatce scholce et condones, ut non vacaverit attingere Scrij)tu- ram, et qucerere utiliorem doc- trinam, dq fide, de cruce, de spe, de dignitate dviliuon rentm, de inferior to those glittering observ- ances. And this error did greatly torment pious consciences, which were grieved that they were lield by an imperfect kind of life, in mar- riage, in magistracy, or in other civ- il functions. They had the monks, and such like, in admiration, and falsely imagined that the observ- ances of these men were more grate- ful to God than their own. Thirdly, traditions brought great danger to men's consciences, be- cause it was impossible to keep all traditions, and yet men thought the observation of them to be neces- sary services. Gerson writeth that 'many fell into despair, and some murdered themselves, because they perceived that they could not keep the traditions;' and all this while they never heard the comfort of the righteousness of faith, or of grace. We see the Summists and Divines gather together the traditions, and seek qualifications of them, to un- burden men's consciences ; and yet all will not serve, but meantime they bring more snares upon the con- science. The schools and pulpits have been so busied in gathering together the traditions, that they had not leisure to touch the Scrip- ture, and to seek out a more profit- able doctrine — of faith, of the cross, of hope, of the dignity of civil af- THE AUGSBURG CONFESSION. 45 consolatione conscientiat'iim in ar- duis tentationihits. Itaque Gerson et alii quidam Theologi graviter questi stent, se his rixis traditio- num impediri, quo minus ver- sari possent in ineliore genere doctrincB. Et Augustinus vetat onerare conscientias hujusmodi ohservationihus, et j[)rudenter ad- monet Januarium, tot sciat eas indifferentev observandas esse / sic enim loquitur. Quare nostri non debent vi- deri hand causam teinere atti- gisse, aut odio ejnscoporum, ut quidam falso suspicantur. Magna necessitas fait, de illis erroribus, qui nati erant ex tra- ditionibus male intellectis, ad- monere ecclesias. Nam Evange- liuni cogit xirgere doctrinam i7i ecclesiis de gratia et justitia Jldei, qucB tamen intelligi non ^potest, si jputent homines se me- reri gratiam jper observationes ab ipsis electas. Sic igitur docue- rimt, quod j9(?r observationem traditionum humanarum non p)ossiinus gratiam mereri, aut justificari, ■ quare non est sen- tiendum, quod hujusmodi obser- vationes sint necessarius cultus. Addunt testimonia ex Scriptu- fairs, of tlie comfort of conscience in arduous trials. AVherefore Ger- son and some other Divines have made grievous complaints, that they were hindered by these strifes about traditions, so that they could not be occupied in some better kind of doc- trine. And Augustine forbiddeth that men's consciences should be burdened with observations of this kind, and doth very prudently warn Januarius to know that they are to be observed as things indifferent; for he so speaketh. Wherefore our ministers must not be thought to have touched this matter rashly, or from hatred of the bishops, as some do falsely surmise There was great need to admonish the churches of those errors, which did arise from mis- taking of traditions; for the Gos- pel compelleth men to urge the doc- trine of grace and of the righteous- ness of faith in the Church ; which yet can never be understood if men suppose that they can merit remis- sion of sins and justification by ob- servances of their own choice. Thus, therefore, they teach us that we can not merit grace or justification by the observation of man's traditions; and therefore we must not think that such observations are neces- sary service. Hereunto they add testimonies 46 SYMBOLA EVANGELICA. ra. Cliristus (Matt, xv, 3) cxcii- sat Aj)Ostolos, qui non servavenint usitatmn tmdltionem, qme tanien videhahir de re non illicita, sed inedia esse, et habere cogna- tionem cum hajptismatihus legis ; et dicit (ver. 9) : ^Frustra colunt me mandatis hominum.'' Igitur non exigit cidtum inutilem. Et paido post addit (ver. 11) : ' Om- ne quod intrat in as, non inqui- nat hominemj' Item (Rom. xiv. 17): ^ Begnum Del non est esca aut jpotus^ Col. ii. 16 : ^ Nemo ju- dicet vos in ciho, jyotu, sabhato aut die festo? Item (ver. 20 sq.) : '• Bi mortui est is cum Christo ah elementis mundi, quare tanquam viventes in mundo decreta faci- tis : Ne attingas, 7ie gustes, ne contrectesf Ait Petrus (Acts xv. 10, 11) : ' Quare tentatis Deum, imjpo- nentes jugum sujyer cervices di- scipidorum, quod neque nos ne- que jpatres nostri j[)ortare jootui- mus, . sed per gratiam, Domini nostri Jesu Christi crcdhnus sal- vari, quemadmodum et illi^ IIlc vetat Petrus oner are eonscien- t'las plurihus ritihus sive Mosi, sive alas. Et (1 Tim. iv. 1-3) vo- cat prohihitionem cihorum '■ doc- out of the Scriptures. Christ ex- cuseth his Apostles who kept not the received tradition (which yet seemed to be about a matter not unlawful, but indifferent, and to have some affinity with the bap- tisms of the law), and saith, ' They worship me in vain with the com- mandments of men' (Matt. xv. 9). Christ, therefore, exacteth no un- profitable service. And a little after, he addeth : ' Whatsoever en- tereth in at the mouth defileth not the man' (ver. 11). So also (Paul) : ' The kingdom of God is not meat and driidc' (Rom. xv. 17). ' Let no man judge you in meat or drink, or in respect of the Sabbath-days, or of a holiday' (Col. ii. IG). Again : 'If ye be dead with Christ from the rudiments of tlie world, why, as though ye lived in the world, are ye subject to ti-aditions: Touch not. taste not, handle not V (ver. 20, 21), Peter saith, ' Why tempt ye God, laying a yoke upon the necks of the disciples, which neither we nor our fathers wei'e able to bear ? But we believe that through the grace of the Lord Jesus Christ mo shall be saved, even as they' (Acts xv. 10, 11). Here Peter forbiddeth to burden the consciences with man}' rites, whether tliey be of Moses' or of any others' appointing. And he (Paul) callcth the forbidding of THE AUGSBURG CONFESSION. 47 trlnam dwvionioruin^ quia j;?^ gnat cum Et'cmgelio, talia opera 'histit'uere aut facer e, ut joer ea m.ereamur gratiam, aut quod non possit existere Christiani- smus sine tali cultio. Ilic objiciimt adversarii, quod nostri proliibeant disciplinani et mortificationem carnis, sicut Jo- vinianus. Yeruin aliud dejyre- liendetur ex scriptis oiostrorum. Semper enim docuerunt de cruce, quod Christianos oporteat tol- lerare affliotiones. Hcec est vera, seria et non simulata inortifica- tio, variis affiictlonihus exercerl et cruclfigi cum Christo. Tnsic- per docent, quod quilibet Christi- anus debeat se corporali dlsci- p>lh\a aut corporalibus exercitiis et labor [bus sic exercere et coir- cere, ne saturitas aut desidia extimulet ad p)ecGandum,, non id per ilia exercitia mereaviur gra- tiani, aut satis faciamus pro peccatis. Et hanc corporalem disciplinain op)ortet semper ur- gere, non solum paucis et con- stitutis diebus. Sicut Christus praicipit (Luke xxi. 34) : ' Cavete, ne corpora vestra graventur cra- pula' Item (Matt. xvii. 21) : 'Hoc genus dcumoniorum non ejicitur nisi jejunio et oratione^ Et Paulus ait (1 Cor. ix. 27) : ' Cas- meats ' a doctrine of devils' (1 Tim. iv. 1), because that it is against the Gospel to appoint or do such works, to the end that by them we may merit grace or justification, or as though Christianity could not exist without such service. Here our adversaries object against us, that our ministers hin- der all good discipline and morti- fication of the flesh, as Jovinian did. But the contrary may be seen by our men's writings. For they have al- ways taught, touching the cross, that Christians ought to bear afflictions. This is the true, earnest, and un- feigned mortification, to be exer- cised with divers afflictions, and to be crucified with Christ. More- over they teach that every Chris- tian must so b}^ bodily discipline, or bodily exercises and labor, exer- cise and keep himself under, that plenty and sloth do not stimulate him to sin ; not that he may by such exercises merit grace, or satis- fy for sins. And this corporal disci- pline should be used always, not only on a few and set days ; accord- ing to the commandment of Christ : ' Take heed lest your hearts be over- charged with surfeiting' (Luke xxi. 34). Again: 'This kind (of dev- ils) goeth not out but by prayer and fasting' (Matt. xvii. 21). And Paul saith, ' I keep under my body. 48 SYMBOLA EVANGELICA. tigo corj)us meum, et redigo in servitutem^ Uhi dare osteyidit, se ideo castigare corpus, non ut jper earn disci])linarnj mereatur remissionem jjyeccatoruin, sed ut corpus haheat ohnoxium et ido- neum ad res sjnrituales et ad faGiendurii officium juxta voca- tionein suam. Itatiue non dam- nantur ipsa jejunia, sed tradi- tiones, guce certos dies, certos ci- hos prccscrihunt, cum j9er2C?.^Z(? conscientice, tanguam istiusmodi opera sint necessarius cultus. ServantuT tamen apud nos p)le- rcegue traditiones, quce conducunt ad hoc, ut res ordlne geratur in Ecclesia ; ut ordo lectionum in Jlissa et praciptice Jerice. Sed iiiteriiJi homines admonentur, guod talis cultus non justificet coram Deo, et guod non sit po- nendum peccatum in talihus re- bus, si ounittantuv sine scandalo. IlaiG lihertas in ritihus humanis non fuit ignota Patrihus. Nam in Oriente alio temp)ore servave- runt Pascha quam Pomce, et cum Pomani propter hanc dis- similitudinem accusarent Orien- tem schismatis, adrnoniti sunt ah aliis, tales mores non oportere uhique similes esse. Kt Irenceiis inguit : ^ Dissonantia jejunii Jidei consonautiam non solvit^ sicut and bring it into subjection ' (1 Cor. ix. 27), where he plainly showeth that he did therefore chastise his body; not that by that discipline he might merit remission of sins, but that his body might be apt and fit for spiritual things, and to do his duty according to his call- ing. Therefore we do not con- demn fasts themselves, but the traditions which prescribe certain days and cei'tain meats, with dan- ger to the conscience, as though such works as these were a neces- sary service. Yet most of the traditions are observed among us which tend un- to this end, that things may be done orderly in the Church ; as, namely, the order of Lessons in the Mass and the chiefest holiday's. But, in the mean time, men are admonished that such a service doth not justify before God, and that it is not to be supposed there is sin in such things, if they be left undone, without scan- dal. This liberty in human rites and ceremonies was not unknown to the Fathers. For in the East they kept Easter at another time than they did in Eome ; and when they of Home accused the East of schism for this diversity, they were admonished by others that such cus- toms need not be alike every where. And Iren^eus saith : ' The disagree- THE AUGSBURG CONFESSION. 49 ct Dist. XII.^ Gregorius Papa significat, totem dissmiilitiidinem noil ledere unitatem Ecdesice. Et in Ilistoria Trvpa7'tita, lib. nono, iiiuUa colUguntur exenvpla dis- siniilmm ritiiuon, et recitantur hcEC verha : ' Mens Apostolorum fuit^ non de diehus festis san- clre, sed j)r(Edieare honam con- versationem et pietatem \Glaxibe mid Liebe zu lehreii\^ Art. VI. — De Votis Monachorum. Quid de votis monachorum a])ud nos doceatur, melius intel- liget, si quis meminerit, qualis status fuerit inoiiasteriorum, quam midta contra Canones in ipsis monasteriis quotidie fie- bant. Augustini temjpore erant libera collegia, jpostea, corruj)ta disciplina, %d>ique addita sunt vota, ut tanquam excogitato car- cere disciplina restitueretur. AdditcB sunt _^j>a'i^?a^M?i supra vota alicB multce observatlones. Et h(EG vincula multis ante justam (jetatem contra Canones injecta sunt. ment about fasting doth not break off the agreement of faith.' Be- sides, Pope Gregorj^jin the 12th Dis- tinction, intimates that such diver- sity doth not hurt the unity of the Church ; and in the Tripartite His- tory, lib. 9, many examples of dis- similar rites are gatliered together, and these words are there rehearsed : ' The mind of the Apostles was, not to give precepts concerning holi- days, but to preach godliness and a holy life [faith and love].' Akt. VI. — Of Monastic Vows. What is taught among us touch- ing the Yo ws of Monks will be better understood if one call to mind what was the state of monasteries, and how many things were every day committed in the monasteries con- trary to the Canons. In Augustine's time cloister-fraternities were free; but afterwards, when discipline was corrupted, vows were every where laid upon them, that, as it were in a newly devised prison, the disci- pline might be restored again. Over and besides vows, many other observances by little and lit- tle were added. And these bands and snares were cast upon many, before tliey came to ripe years, con- trary to the Canons. ' Viz., in Decret. P. I. Dist. XII. cap. 10, quod incipit a verbis: ^ Nov it fraternitas tua.' Vide Corp. jur. Can. ed. Richter, Tom. I. p. 25 sq. (From Bindseil. ) 50 SYMBOLA EVANGELICA. Multi inciderunt errore in hoc vitcc genus, quihus ctiam si non deessent annl, tamen ju- dicium de suis viribus defuit. Qui sic irretiti erant, coge- bantur maiiere, etiam si qui- dam beneficio Canonum Uberari jpossent. Et hoc accidit magis etiam in monasteriis virginum, quam monachoriLm, cum sexul imbecilliori magis jparcendum esset. Hie rigor disjolicuit midtis bo- nis viris ante hoic temj)ora, qid videbant ])uellas et adolescentes 271 monasteria detrudi j!?/'(9j9^e?r victum, videbant, quam infoelicl- ter succederet hoc consilium, quce scandala pareret, quos laqueos conscientlis injiceret. Dolebant autoritatem Canonum in re pe- ricxdosissima omnino negligi et contemni. Ad hcec mala accedebat talis jpersuasio de votis, quam. con- stat etiam olim disj)licuisse ij> sis monachis, si qui jpaxdo cordatiores fuerunt. Docebant vota jparia esse ba;ptismo, doce- bant se hoc vital genere vie- reri remissionem peccatorum et justljicationem coram Deo. Imo addebant, vitam monastlcam non tantum justitiam mereri coram Many through error fell into this kiud of life unawares, ^Yho, though they wanted not years, yet they wanted discretion to judge of their strength and ability. They who were once got within these nets were constrained to abide in tliem, though, by the benefit of the Canons, some might be set at lib- erty. And that fell out rather in the monasteries of nuns than of monks; although the weaker sex ought more to have been spared. Tliis rigor and severity displeased many good men heretofore, M'lien they saw young maids and young men thrust into monasteries, there to get their livino-. Thev saw what an unhappy issue this counsel had, what offenses it bred, and v.liat snares it laid upon consciences. They were grieved that the au- thority of the Canons was wholly ne£>;lectcd and contemned in a thing most dangerous. To all these evils there was add- ed such a persuasion concerning vows, as, it is well known, did in former times displease the monks themselves, if any of them were somewhat wiser than the rest. They tauglit that vows were equal to baptism; they taught that by tliis kind of life they merited i-e- mission of sins and justification be- fore God ; yea, tliey added tliat the THE AUGSBURG CONFESSION. 51 Deo^ sed amplius etia7n, quia servaret non modo prcecepta, sed etiam consilia Evangelica. Ita jyersiiadebant monasticaiii ^^ro- fesslonem longe meliorem esse baptismo, vitam monasticam plus mereri, quam vitam ma- gistratuum, mtam pastoruvi et similium, qui in mandatis Dei sine facticiis religionibus suce vocationi serviiint. Nihil horum negari potest, ex- tant enim in lihi'is eorum. Quid fiehat postea in mona- steriis ? Olim erant scholce sa- crarum Uterarum, et aliarum discij)linarum, qum sunt utiles Ecclesice, et suinebantur inde pastores et episcopi : nunc alia res est; nihil opus est reci- tare nota. OUni ad discenduvi conveiiiehant : nunc fingunt in- stil utum esse vitce genus ad pro- merendam gratiam et justitiam; imo prcedicant esse statum per- fectionis, et longe praferunt om- nibus aliis vitce generibus a Deo ordinatis. Hcec ideo recitavimus nihil od'iose exaggerantes, ut melius in monk's life did not only merit right- eousness before God, but more than that, because it observed. not only the commandments, but also the counsels of the Gospel. And thus they taught that the monk's pro- fession was better than baptism ; that the monk's life did merit more than the life of magistrates, of pastors, and such like, who, in obedience to God's command- ment, followed their calling witli- out any such religions of man's making. None of these things can be de- nied : they are to be seen in their writings. What occurred afterwards in the monasteries? In old time they were 'schools for the study of sa- cred letters, and other branches of knowledge, which were profitable to the Church; and thence were pastors and bishops taken : but now the case is altered. It is needless to rehearse what is notorious. In old time they came together into such places to learn ; but now they feign that it is a kind of life taken up to merit remission of sins and justification; yea, they say it is a state of perfection, and prefer it to all other kinds of life, the kinds that God ordained. We have therefore mentioned these things, not to excite odium, 52 SYxMBOLA EVA^GELICA. telligi posset de hac re doctrina nostroriim. Priiimin de Ids, qui onatri- moiiia contrahunt, sic docent apud noSj quod liceat omnibus, qui non sunt idonei ad coeliha- tum, contrahere matrimonium, quia vota iion ])ossunt ordina- tionem ac inandatuni Dei tol- lere. Est autem hoc Qnandatum Dei (1 Cor. vii. 2) : ' Projpter for- 7Ucationem haheat imusquisque uxorem suam^ Neque manda- tum solum, sed etiam creatio et ordinatio Dei cogit hos ad con- jugium, qui sine singulari Dei opere non sunt excej)ti, juxta il- lud (Gen. ii. 18) ) : ' If on est bo- num homini esse solum!' Igi- tur non j)^ccant isti, qui obtem- jperant huic mandato et ordina- tioni Dei. Quid j)otest contra hmc 02)2>0- ni f Exaggeret aliquis obligatio- nem voti, quantum volet, tamen non jpoterit efficere, ut votujn tollat mandatum Dei. Canones docent, ^in omni voto jus sujpe- rioris excipi : ' quare tmdto mi- nus hcec vota contra mandata Dei valent. Quodsi obligatio votoruni nul- exaggerating nothing, to the end that the doctrine of our churches toucliing this matter might be nn- dcrstood. First, concerning such as con- tract marriage, thus they teach among us : that it is lawful for any to marry that are not adapt- ed for a single life; forasmuch as vows can not take away God's or- dinance and connnandment. The commandment of God is, ' To avoid fornication, let every man have his own wife' (1 Cor. vii. 2). And not only the commandment, hut also the creation and ordinance of God, compelleth such unto marriage as without the special M'ork of God are not exempted ; according to that saying, ' It is not good for man to be alone ' (Gen. ii. 18). They, there- fore, that are obedient to this com- mandment and ordinance of God do not sin. What can be said against these things? Let a man exaggerate the bond of a vow as much as he will, yet can he never bring to pass that the vow shall take away God's commandment. The Canons teach, ' tliat in every vow the right of the superior is excepted :' much less, therefore, can these vows, which are contrary to God's command- ment, be of force. If so be that the obligation of THE AUGSBURG CONFESSION. 53 las haheret causas, cur mutari possit : nee Romani Ponti- fices dispensassent ^ neque enim licet homini ohligationem, quce sim/pliciter est juris divini, rescindere. Bed pvudenter ju- dicaverunt Romani Pontifices ceqtdtatem in Jiac ohligatione adliihendam esse. Ideo so'jpe de votis dispensassG leguntur. Nota est historia de Rege Arrago- oium, revocato ex tnonasterio, et extant exenvpla nostri tem- poris. Deinde, cur ohligationem exag- gerant adversarii seu effectum voti, cum interim de ipsa voti natura sileaiit, quod debet esse in re ptossihili^ quod debet esse 'voluntarium^ sponte et consulto conceptum. At quomodo sit in potestate Jwminis perpetua ca- stitas, non est ignotum. Et qiwtusquisque sponte et consulto vovit? Puellm et adolescentes, priusquam judicare possunt, persuadentur ad vovendum, in- terdum etiam coguntur. Quare non est mquum tcini rigide de obligatione disputare, cum omnes fateantur contra vows has no causes why it miglit be changed, tlieii could not the Ro- man Pontiffs have dispensed there- with. For neither is it lawful for man to disannul that bond which doth simply belong to the law of God. But the Eoman Pontiffs have judged very prudently, tliat in this obligation there must equity be used; therefore they often, as we read, have disi3ensed with vows. The history of the King of Arra- gon, being called back out of a mon- astery, is well known; and there are examples in our own time. Secondly, why do our adversaries exaggerate the obligation or the effect of the vow; wdien in the mean time they speak not a word of the very nature of a vow, that it ought to be in a thing possible, ought to be voluntary, and taken up of a man's own accord, and with deliberation? But it is not unknown how far perpetual chas- tity is in the power of a man. And how many a one amongst them is there that doth vow of his own accord and well advised ? Maidens and youths, before they know how to judge, are persuaded, yea, some- times also compelled to vow. Wherefore it is not meet to dis- pute so rigorously of the obligation, seeing that all men confess that it is * The ed. princcps reads possibi — a typographical error. 54 SYMBOLA EVANGELICA. voti naturam esse, quod non sjponte, quod inconsulto admit- titur. Plerique Canones rescindunt vota ante annum XV. contracta, quia ante illam cetatem non vi- detur tantum esse judicii, ut de 2Jer2)etua vita constitui jpossit. Alius Canon, j)lus concedens hominum imhecillitati, addit an- nos aliquot, vetat enim ante an- num XVIII. votum fieri. Sed utrum sequemuT f maxima pars hahet exeusationem, cur mona- steria deserant, quia plurimi an- te hanc cBtatem voverunt. Postrcmo, etiam si voti vio- latio rejpreliendi j?os56?^, tamen non videtur statim sequi, quod conjugia talium personarum dis- solvenda sint. Nam Augustinus negat debere dissolvi, XXVII. qucest. I. Cap. Nujptiaruni ; cu- jus non est levis auctoritas, etiamsi alii jpostea alitor sense- runt. Quanquam autem manda- tum Dei de ' conjugio mdea- tur jplerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod sint against the nature of a vow, that it is not done of a man's own accord, nor advisedly. The Canons for the most part disannul vows which are made be- fore lifteen years of age ; because that before one come to that age there seemeth not to be so much judgment that determination may be made concerning a perpetual life. Another Canon, permitting more to the weakness of men, doth add some years more; for it for- biddetli a vow to be made before one be eighteen years of age. But which of these shall we follow? The greatest part have this excuse for forsaking monasteries, because most of them vowed before they came to this age. Last of all, even though the breaking of a vow were to be rep- rehended, yet it seems not to fol- low directly that the marriages of such persons are to be dissolved. For Augustine, in his 27tli quest. 1st chap. Of JIarriages, doth deny that they ought to be dissolved; and his authority is not lightly to be esteemed, although others after- wards have thought otherwise. And although the commandment of God touching wedlock doth free most men from vows; yet our teach- ers do also bring another reason con- cerning vows, to show that they are THE AUGSBURG CONFESSION. 55 irrita, quia omnis cultus Dei, ah Jiomiiiibus sine mandato Dei institutus et electus ad j^^'ome- rendam justijicationevi et gi'a- tiam, impius est, siciit Christus ait (Matt. xv. 9): '■ Frustra co- lunt ine.mandatis hoDiiiium.^ Et Paidus %d)ique docet, justitiam non esse qucereiulaiii ex nostris observationibus et cultibus, qui sint excogitati ab hoininibus, sed contingere earn per fidem credentibus, se recipi in gratiam a Deo propter Christum. Constat autem monacJios do- cuisse, quod facticion religiones satisfaciant pro peccatis, mere- antur gratiam et justificatio- nem. Quid hoc est aliud, quara de gloria Christi detrahere, et obscurare ac negare justitiam fideif Sequitur igitur, ista vo- ta usitata impios cultus fuisse; quare sunt irrita. If am votum impiuni et factum contra man- data Dei non valet, neque enim debet votum vinculum esse ini- quitatis, ut Canon dicit. Paulus dicit (Gal. v. 4): ^ Eva- Guati estis a Christo, qui in lege justificamini, a gratia exci- distis.^ Ergo etiam, qui votis justificari volunt, evacuantur a Vol. III.— E void : because that all the worship of God, instituted of men without the commandment of God, and chosen to merit remission of sins and justification, is wicked; as Christ saitli : ' In vain they d. > worship me, teaching for doctrines the commandments of men' (Matt. XV. 9). And Paul doth every where teach that righteousness is not to be sought of our own observances, and services which are devised by men ; but that it cometh by faith to those that believe that they are received into favor by God for Christ's sake. But it is evident that the monks did teach that, these counterfeited religions satisfy for sins, and merit grace and justification. AVliat else is this than to detract from the glory of Christ, and to obscure and deny the righteousness of faith? Wherefore it followeth that these common vows were wicked serv- ices, and are therefore void. For a wicked vow, and that which is made against the commandments of God, is one of no force ; neither, as the Canon saith, ought a vow to be a bond of iniquity. Paul saith, ' Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace' (Gal. v. 4). They, therefore, who wish to be 56 SYMBOLA EVANGELICA. Christo, ct a gratia excidunt. Nam ct hi, qui votis tribuunt just-ificationem, trihuunt proj^riis ojyerihus hoc, quod jproj)i'ie ad gloriam Christi jpertinet. Ne- que vero necjari j)otGst, quin mo- nachi docuerint, se ])er vota et ohservationes suas justificari et mereri remissionem jpeccatorum, imo affinxerunt absiirdiora, dixe- runt se aliis mutuari sua ojoera. Hoec si quis velit odiose exagge- rare, quam multa ])ossit colli- gere, quorum jam ipsos mona- chos jpudet. Ad hcec J9ers?«a5e;'i^?i^ homi- nihus, facticias religiones esse statum ChristiaJUB perfectionis. An noil est hoc justificatio- nem tribuere oj)erihus f Noii est leve scandcdum in Eccle- sia, jpopido jpro2:>onere cerium Gultum ab hominihus excogita- tum sine mandato Dei, et do- cere, quod talis cultus justijicet Jiom.ines : quia justitia fidei, quam 7naxime oiyortet tradi in Ecclesia, ohscuratur, cum illce mirificce religiones angelorum, si- midatio jpauj^ertatis et humili- tatis, et conlibatus offunduntur oculis hominum. Prceterea ohscurantur j[)rcecej>ta justified by vows, are made void of Christ, and fall from grace. For they also who attribute justifica- tion to their vows, attribute to their own works what pi-operly belongs to the glory of Christ. ISTor truly can it be denied that the monks taught that they are justified by their vows and observances, and merit the remission of sins ; nay, they invented yet greater absurdi- ties, and said they could transfer their good works to others. If any man wished to expand these things, so as to excite odium, how many things might he rehearse whereof the monks themselves are now ashamed ! Moreover, they would persuade men that these invented religious orders are a state of Christian per- fection. Or is this not attribu- ting justification to works? It is no light offense in the Church to propound unto the people a certain service devised by men, without the commandment of God, and to teach that such a service doth justify men ; because that the righteousness of faith, which ought esj)eciall3' to be taught in the Church, is obscured when those marvelous religions of angels, the pretense of jjoverty and humility, and of celibacy, are cast before men's eyes. Moreover, the commandments of THE AUGSBURG CONFESSION. 57 Dei et venis cultus Dei, cum audiunt homines, solos Diona- chos esse in statu ^erfectionis^ quia jperfectio Christiana est se- rio timere Deum, et tutsus con- cijpere magnam Jidem, et confi- dere ^roj>ter Christum, quod hdbeamus Deum jj»Zac(Z?5i«?z, X)e- ytere a Deo, et certo exjoedare auxiliiwi in omnibus rebus ge- rendis, juxta vocationem ,• inte- rim fovis diligenter facere bona ojpera, et servire vocationi. In his rebus est vera perfectio et verus cultus Dei, non est in cce- libatu, aut inendicitate, aut veste sordida. Verwn populus C07icij)it mid- tas perniciosas oj}inio?ies ex ill'is falsis jpreconils vitce, monasticce. Audit sine modo laudari coeli- batum : ideo cum offensione con- scientice versatur iji conjuglo. Audit solos mendicos esse per- fectos : ideo cum offensione con- scientice retinet possessiones, nego- tiaticr. Audit consilium Evan- gelicum esse de nun vindican- do : ideo alii in privata vita non verentur idcisci, audiunt enim- consiliwm esse, 7ion prce- ceptum. Alii omnes magistra- tus et civilia officia judicant in- digna esse Christianis. God, and the true worship of God, are obscured when men hear that monies alone are in that state of perfection ; because that Christian perfection is this, to fear God sin- cerely, and again, to conceive great faith, and to trust assuredly that God is pacified towards us, for Christ's sake ; to ask, and certainly to look for, help from God in all our affairs, according to our calling; and outwardly to do good w^orks diligently, and to attend to our vo- cation. In these things doth true perfection and the true worship of God consist : it doth not consist in singleness of life, in beggary, or in vile apparel. The people doth also conceive many pernicious opinions from these false commendations of the monastic life. They hear celibacy praised above measure; therefore with offense of conscience they live in marriage. They hear that men- dicants only are perfect ; therefoi'e w^itli offense of conscience they keep their possessions, and buy and sell. They hear that the Gospel only giveth counsel not to take revenge; therefore some in private life are not afraid to 'avenge themselves; for they hear that it is a counsel, not a commandment. Others do think that all magistracy and civil offices are unworthy Christian men. 58 SYMBOLA EVANGELICA. Leguntiw exempla hotninum, qui deserto conjugio, deserta rei- puhliccB adinlnist?'atione, abdide- runt se in monasteria. Id vo- cahant fugere ex mundo, et quce- rere vitce genus, quod Deo magis placeret, nee videhant, Deo ser- viendum esse in illis mcmdatis, quce ijyse tradidit, non in man- datis, quae sunt excogitata ah ho77ii?iibus. Donum et jperfec- tum vitce genus est, quod habet mandatum Dei. De his rebus necesse est adnionere homines. Et ante hcec temjyora rej^irehen- dit Gerson errorem monachorum de jperfectione, et testatur, suis tem^oribus novani vocem faisse, quod vita monastica sit status perfedionis. Tarn midtoe impice opiniones hoirent in votis, quod justificent, quod sint perfectio Christiana, quod servent consilia et p)n^- cepta, quod hdbeant opera super- erogationis. JTcec omnia cum sint falsa et inania, faciunt vota irrita. Art. VII. — De Potestate Ecdesiastica. Magna disputationea faerunt de potestate Episcoporum, in We read examples of men who, forsaking wedlock, and leaving the government of the commonwealth, have hid themselves in monasteries. This they called flying out of the world, and seeking a kind of life which is more acceptable to God : neither did they see that God is to be served in those commandments which he himself hath delivered, not in the commandments which are devised by men. That is a good and perfect kind of life which hath the commandment of God for it. It is necessary to adn*ionisli men of these things. And before these times Gerson did reprehend this error of the monks concerning per- fection ; and witnesseth, that in liis time this was a new saying, that the monastical life is a state of perfec- tion. Thus many wicked opinions do cleave fast unto vows : as that they merit remission of sins and justifi- cation, that they are Christian per- fection, that they do keep the coun- sels and commandments, that they have works of supererogation. All these things (seeing they be false and vain) do make vows to be of none effect. Art. VII. — 0/ Ecclesiastical Poiver. There have been great controver- sies touching the power of Bishops ; THE AUGSBURG CONFESSION. 59 quihus nonnulli incommode com- miscuerunt jpotestatein Ecclesias- ticam ct jpotestatem gladii. Et ex hac confusione maxima hella, maximi moius extiterimt, dum Pontifices, freti j;6'z'(?stoz;d claviwn, non solum novos cultus instituerunt reservatione casit- um, violentls excommunicationi- hus conscientias oneraverunt, sed etiam regna mundi transferre et imjperatorihxis adimere imjperium conati sunt. Hoic vitia midto ante re][>re- henderunt in Ecclesia homilies pii et eruditi. Itaque nostri ad consolandas conscientias coacti sunt ostendere discrimen ecclesi- asticce potestatis et potestatis gla- dii, et dociterunt ntramque pro- pter mandatum Dei religiose venerandam et honore aijicien- dam esse, tanquam summa Dei beneficia in terris. i Sic auteni sentiunt, p)otesta- tem clavium seu potestatem Epi- scojjorum, juxta Evangelium, po- testatem esse seu mandatum Dei, prcedicandi Evangelii, 7'eniittendi et retinendi jpeccata, et adviini- strandi Sacramenta. Nam cum in wliicli many have incommodi- ously mingled together the Eccle- siastical power and the power of the sword. And out of this confusion there have sprung very great wars and tumults, while that the Pontiffs, trusting in the power of the keys, have not only appointed new kinds of service, and burdened men's con- sciences by reserving of cases, and by violent excommunications ; but have also endeavored to transfer worldly kingdoms from one to an- other, and to despoil emperors of their power and authority. These faults did godly and learn- ed men long since reprehend in the Church ; and for that cause our teachers were compelled, for the comfort of men's consciences, to show the difference between the ecclesiastical power and the pow- er of the sword. And they ha^•e taught that both of them, because of God's commandment, are duti- fully to be reverenced and honored, as the chiefest blessings of God upon earth. Now their judgment is this : that the power of the keys, or the power of the Bishops, by the rule of the Gospel, is a power or command- ment from God, of preaching the Gospel, of remitting or retaining sins, and of administering the Sac- 60 SYMBOLA EVANGELICA. hoc tnandato Christus mittit Apostolos (John XX, 21 sqq.) : '■Si- cut misit me Pater, ita et ego mitto vos. Accijnte Sjnritum Sanctum : quorum reniiseritls jpeccata, remittuniur eis, et quo- rum retinueritis jyeccata, retenta sunt.'' Mark xvi, 15 : ' Ite, prce- dicate Evaiigelium omni crea- turce^ etc. Ucec 2>otestas tantimi exercetur docendo seu jyrcedicando verhum, et jporrigendo Sacramenta, vel multis vel singulis juxta voca- tio7iem, quia conceduntur non res corj)07'ales, sed res ceterna, justitia ceterna, Sjnritus Sanc- tus, vita ceterna. Jlcec non jpos- sunt contingere nisi jper ministe- rium verhi et Sacramentorum ; sicut Paulus dicit (Eom. i. 16) : ' Evangelium est jpotentia Dei ad sahdeni omni credenti.^ Itaque cum potestas ecclesia- raments. For Christ doth send his Apostles with this charge: 'As the Father hath sent me, even so send I you. Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them ; and whose- soever sins yc retain, they are re- tained ' (John XX. 21-23). ' Go, and preach the Gospel to every creature,' etc. (Mark xvi. 15). This power is put in execution only by teaching or preaching the AVord and administering the Sac- raments, either to many or to sin- gle individuals, in accordance with their call. For thereby not corpo- ral things, but eternal, are granted ; as an eternal righteousness, the Holy Ghost, life everlasting. These things can not be got but by the ministry of the Word and of the Sacraments, as Paul saith, ' The Gospel is the })0wer of God to sal- vation to every one that believeth' (Rom. i. 16). Seeing, then, that the ecclesias- stica concedat res cefernas, et taji-itical power concerneth things eter- tu7n exerceatur i^er ministerium verhi : non impedit j>oliticam administrationem ; sicut ars ca- nendi niJdl imjpedit politicam administrationeon. Nam j^oZz- tica administratio versatur circa alias res, quam Evangelium : mag ist ratals defendit non mentes, sed cor])ora et res corporales nal, and is exercised only by the ministry of the "Word, it hindereth not tlie political government any more than the art of singing hin- ders political government. For the political administration is occupied about other matters than is the Gospel. The magistracy defends not the minds, but the bodies, and THE AUGSBURG CONFESSION. 61 adversus manifestas injurias, et coercet homines gladio et corj)o- ralihus jpcenis^ ut jiistit'iavi civi- lem et jyacevi retineat. 1^071 igitur coiimiisGenda: sunt potestates ecdesiastica et civi- lis : ecdesiastica suuni inanda- tum lutbet Evangelii docendi et administrancU Sacrainenta. Non inncm^at in alienuni qffi- cium, non transfend regna mun- di, non ahroget leges magistra- tuuni, non tollat legltlmain ohe- dientlam, non iin])ediat judlcia de \dlis civilihus ordinationibus aut contractlhus, non pmiscrihat leges magistratibus de forma rei jpuhlicm ; sicut dicit Chri- stus (John xviii. 36): '■ Regnnni meuni non est de hoc mundo^ Item (Luke xii. 14) : ' Qids con- stituit me judicem aut diviso- Tcm sujper vos f ' Et Paul us ait (Phil. iii. 20) : 'JYostra j)oli- tia in coells est^ 2 Cor. x. 4 : '■ Arma Tnilitice nostras, non sunt carnalia^ sed ])otentia Dei, ad destruendas cogitationes^ etc. Ad hunc modum discernunt no- stri utriusgue potestatis officia, et juhent utramque honor e offi- cere et agnoscere, utramgue Del ■ donum et heneficium esse. Si quam habent Ejnscojn i^o- bodily things, against manifest inju- ries ; and coerces men by tlie sword and corporal punishments, that it may uphold civil justice and peace. Wherefore the ecclesiastical and civil powers are not to be confound- ed. The ecclesiastical power hath » its own commandment to preach the Gospel and administer the Sac- raments. Let it not by force enter into the office of another ; let it not transfer worldly kingdoms; let it not abrogate the magisti-ates' laws; let it not withdraw f j'om them law- ful obedience ; let it not hinder judgments touching any civil or- dniances or contracts; let it not prescribe laws to the magistrate touching the form of the republic ; as Christ saith, ' My kingdom is not of this world' (.John xviii. 36). Again, 'Who made me a judge or a divider over you?' (Luke xii. 14). And Paul saith, ' Our conversation [citizenship] is in heaven' (Phil. iii. 20). ' The weapons of our warfare are not carnal, but mighty through God,_ casting down imaginations,' etc. (2 Cor. x. 4). In this Avay do our teachers distinguish between the duties of each power one from the other, and do warn all men to honor both powers, and to acknowl- edge both to be the [highest] gift and blessing of God. If so be that the Bishops have 62 SYilBOLA EVANGELICA. teMatem gladii, hanc noii /talenf ^auy power of the sword, they have Episcopi ex mandato Ecangelii, sed jure liumano donatam a regihus et inijyeratorihus, ad administrationem civilem suo- rum honoriim. Ilicc interim » alia fanctio est^ quam ministe- rium Evangelii. Cum igitur de jurisdictione Ejpiscojporum queer itur, discerni debet im-perhwi ah ecdesiastica jurisdictione. Porro secundum Evangeliuvi, sen, ut loquuntur'^ de jure divino, nidla jurisdic- tio comjpeiit Ej)iscoj)is, ut Ejn- scojns, hoc est, his, quibus est commissum ministerium Verbi et Sacr anient or uvi, nisi I'cniittere jpeccata, item, cognoscere doctri- nam, et doctrinam ab Evangelio dissentienteni rejicere, et imjnos, quorum nota est im^netas, exclu- der e a communione Ecclesioi, sine vi huniana, sed Verbo. Hie necessario et de jure divino de- bent eis Ecclesice 2>^'<^stare obedi- entiam, juxta illud (Luke x. 16) : ' Qui vos audit, me audit!' Yerum cum aliquid contra Evangeliuni doceht aut statuunt, tunc habent Ecclesice mandatum Dei, quod obedientiam jprohibet (Matt. vii. 15) : ' Cavete a Pseudo- it not as Bishops by the coninuiiid- inent of the Gospel, but by luaiTs law given unto them of kings and emperors, for the civil government of their goods. This, however, is a kind of function diverse from tlie ministry of the Gospel. Therefore, when the question touches the jurisdiction of Bishops, government nnist be distinguished from ecclesiastical jurisdiction. Again, by the Gospel, or, as they term it, by divine right. Bishops, as Bishops — that is, those who have the administration of the Woixl and Sacraments committed to them — have no other jurisdiction at all, but onl}' to remit sin, also to take cognizance of [to judge in regard to] doctrine, and to reject doctrine inconsistent with the Gospel, and to exclude from the connnunion of the Church, without human force, but by the Word [of God], those whose Avickedness is known. And herein of necessity the churches ought by divine riglit to render obedience unto them ; according to the saying of Christ, ' lie that hear- etli you heareth me' (Luke x. 10). But when they teach or deter- mine any thing contrary to the Gos- pel, then have the churches a com- mandment of God, which forbid- deth obedience to them : ' Beware THE AUGSBURG CONFESSION. G3 projplietis^ Gal. i. 8: '■Si An- gelus de codo aliud Evangelmm. evangelizaverit, anatJtema sit.'' 2 Cor. xiii. S : ' J^fon possumus ali- qnid contra verltatem, sed jpro veritate^ Item (10): '■Data est nobis jpotestas ad cedificationem, non ad destructionem' Sic et Canones i)raci])iunt {II. Qucest. VII. Cap. Sacerdotes, et Cap. Oves). Et Augustinus contra Petiliani Epistolam inguit : '■Nee Catholicis Episcopis con- sent lendum est, sicubi forte fal- luntur, ailt contra Canonicas Dei Scripturas aliquid senti- unt^ Si quani habent aliam vel po- testatem, vel j urisdictionerii in cognoscendis cert is cans is, vide- licet matrimonii, aut decima- rum, etc., haiw liabent humano jure / uhi cessantibus Ordlna- riis coguntur Principes, vel in- viti, siiis subdltis jus dicer e, ut pax. retineatur. PrcBter hcec disputatitr, utrum Ep>iscopi seu Pastores habeant jus instituendi ceremonias in Eccle- sia, et leges de cibis, jTeriis, gra- dibus ministrorum, seu ordini- bus, etc., condendi. Hoc jus qui tribuunt Episcopis, allegant testi- monium (John xvi. 12) : ' Adhuc of false prophets' (Matt. vii. 15). ' If an angel from heaven preach alf^ other GosjDel, let him be ac- cursed' (Gah i. 8). 'We can not do any thing against the truth, but for the truth' (2 Cor. xiii. 8). Also, 'This power is given us to edify, and not to destroy' (2 Cor. xiii. 10). So do the Canons command (II. Qumst. 7, Cap. Sacerdotes, and Cap. Oves). And Augustine, in his Treatise against PetiUanHs Epistle, saith, 'Neither must we subscribe to Catholic Bishops, if they chance to err, or determine any thing contrary to the canon- ical divine Scriptures.' If so be that they have any other power or jurisdiction, in hearing and understanding certain cases, as, namely, of Matrimon}^, and Tithes,i etc., they hold it by human right. But when the ordinaries fail [to attend to this office], princes are constrained, whether they wish to do so or not, to declare the law to their subjects, for maintaining of peace. Besides these things, there is a controversy whether Bishops or Pas- tors have power to institute cere- monies in the Church, and to make laws concerning meats, and holi- days, and degrees, or orders of min- isters, etc. They that ascribe this power to the Bishops allege this 64 SYMBOLA EVANGELICA, multa haheo vobis dicere, sed non jpotestis jpovtare modo. Cum autem venerit ille Spirit us veH- tatis, docebit vos omtiein verita- tem? Allegant etiam exeniplum Ajjostolorum, qui j9?'6»/«*J2^6'?'?«i^ abstinere a sanguine ct suffo- cato. Allegant Sahhatum inuta- tum ill diem Dojiiinicum, con- tra Decalogum tit videtur. Nee idlum exemj)lum magis jacta- tur, quam mutatio Sahhati. Magnam contendunt Ecclesioe po- testateni esse, quod disjpensaverit de j)rcecej}to Decalogi. Sed de hac quoestione nostri sic docent, quod Episcojpi non hahent jpotestatem stattiendi ali- quid contra Evangelium, ut su- pra ostensum est ; docent idem Canones IX. Distinct. Porro contra Scripturam est, traditi- ones condere aut exigere, ut per earn ohservationem. satis facia- mus pro peccatis, aut mereamur gratiam et justitiam. Leditur enini gloria meritl Christi, cum talihus ohservationihus conamur mereri justijicationem. Constat autem p)ropter ' hanc persuasio- nem, in Ecclesia pene in infini- tum crevisse traditiones, op- pressa interim doctrlna de fide testimony for it : ' I liave yet many things to say unto you, but ye can not bear them now ; but when that Spirit of truth shall come, he shall teach you all truth' (John xvi. 12, 13). They allege also the examples of the Apostles, who commanded to ab- stain from blood, and that which was strangled (Acts xv. 29). They allege the change of the Sabbath into the Lord's day, contrary, as it seemeth, to the Decalogue; and they have no example more in their mouths than the change of the Sab- bath. They will needs have the Church's power to be very great, because it hath dispensed with a precept of the Decalogue. But of this question ours do thus teach : that the Bishops have no power to ordain any thing contrary to the Gospel, as was showed be- fore. The same also do the Canons teach : Distinct. 9. Moreover, it is against the Scripture to ordain or require the observation of any tra- ditions, to the end that we may merit remission of sins, and satisfy for sins by them. For the gloi-y of Christ's merit suffers when we seek by such observances to merit justification. And it is very apparent, that through this persuasion traditions grew into an infinite number in the Church. In the mean while, the doctrine concerning faith, and the THE AUGSBUEG CONFESSION. 65 et justitia Jidei, quia siibinde plures ferim factcB sunt, jcju- nia indicia, cerenionice novce, novi honores sanctorum insti- tuti sunt, quia arhitrahantur se autores talium rericm his qperi- hus mereri gratiam. Sic olim crevevunt Canones jpcanitentiales, quorum adhuc in satisfactioni- hus vestigia qumdaiii videmus. Item, autores traditiomim fa- ciunt contra mandatum Dei, cum collocant peccatum in cihis, ill diehus et siinilibus rehus, et onerant Ecclesiam servitute legis, quasi ojporteat ajpud Christianos ad ])romerendam justificationem Gultum esse similem Levitico, cujus ordinationem commiserit Dexis Ajpostolis et Episcopis. Sic enim scribunt quidam, et viden- tur Pontifices aliqua ex parte exemplo legis Mosaicae, decepti esse. Hinc swit ilia onera, quod peccatum mortale sit, etlam sine qffensione aliorum, in feriis la- horare tnanihus, quod sit pecca- tum mortale omittere horas Ca- nonicas, quod certi clbi j)oUucmt conscientiam, quod jejunia sint opera placantia Deum, quod pec- catum in casu reservato non pos- sit remitti, nisi accesserit auto- ritas reservantis, cum quidem ip- si Canones non de reservatione righteousness of faith, was quite sup- pressed, for thereupon there were new holidays made, new fasts ap- pointed, new ceremonies, new wor- ships for saints, instituted ; because that the authors of such things sup- posed by these works to merit grace. After the same manner heretofore did the Penitential Canons increase, whereof we still see some traces in satisfactions. Moreover, the authors of tradi- tions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with the servitude of the law, as if there ought to be among Christians, in order to merit justification, a service like the Levitical, the ordination of which God has committed to the Apostles and Bishops. For this some of them write, and the Pontiffs in some meas- ure seem to be misled by the exam- ple of the Law of Moses. Fi'om hence are those burdens, that it is mortal sin, even without offense to others, to do manual labor on the festivals, that it is a mortal sin to omit the Canonical Hours, that cer- tain foods defile the conscience, that fastings are works which appease God ; that sin, in a reserved case, can not be pardoned, but by the authority of him that reserved it ; whereas the Canons speak only of 60 SYMBOLA EVANGELICA. cul^ce, sed de reservatione jpoenca ecclesiasticce loqiiantur. Unde hahent jus Ejnscopi has tradltlones imjponendl Ecclesiis ad illaqueandas conscientias, quum Petrus (Acts xv. 10) vetet '■im- ponere jiigum disci])ulis^ quum Paulus (2 Cor. xiii. 10) dicat, 2)otestatem ipsis dataiii esse ''ad izdificationerrhy non ad destructio- nem.^ Cur igitur augent joeccata per has traditiones? Verum extant clara testimo- nial quae, jprohihent condere tales traditiones ad proinevendain gra- tiam, aut tanquam necessarias ad salutem. Paidus (Col. ii. 16) : ''Nemo vos judlcet in ciho, j>otu, 2)arte diei festi, novilmiio aut Sahbatis? Item (20): ^ 8i mor- ttd estis cum Christo ah elemen- tis miuidiy quare tanquam vi- ventes in mundo, decreta faci- tis f non attingas, non gustes.^ non contrectes ; quce omnia jpe- reunt usu, et sunt mandata et doctrmce homimnn, qucv hahent sjpeciem sajpientm^ Item, ad Ti- tum (i. 14) aj)erte ])rohihet tradi- tiones : ' Non attendentes Juda- icis fabulis et mandatis homi- num aversantiiun veritatem.'' Et Christus (Matt. xv. 14) inqidt de his, qui exigunt traditiones : ^Sinite illos, cxci sunt et duces reserving of ecclesiastical penalty, and not of the reserving of the fault. Whence, then, have the Bishops power and authority of imposing these traditions upon the churches, for the ensnaring of men's con- sciences, when Peter forbids (Acts XV. 10) ' to put a yoke upon the neck of the disciples,' and St. Paul says (2 Cor. xiii. 10) that the power given him was to edification, not to de- struction ? Why, therefore, do they increase sins by these traditions ? For there are divers clear testimo- nies which prohibit the making of such traditions, either to merit grace, or as things necessary to salvation. Paul saitli to the Colossi an s, 'Let no man judge you in meat, or in drink, or in respect of a holiday, or of the new moon, or of the Sabbath days' (Col. ii. 16). Again, ' If ye be dead with Christ from the rudiments of the M'orld, wliy, as though living in the world, are ye subject to ordi- nances (Touch not, taste not, handle not ; which all are to perisli with the using) after the connnandmcnts and doctrines of men ? which things indeed have a show of wisdom' (Col. ii. 20-23). And to Titiis he doth plainly forbid traditions; for he saith, 'Xot giving heed to Jew- ish fables, and to commandments of men, that turn from tlie truth' (Tit. i.l4). And Christ saitli of thsra THE AUGSBURG CONFESSION. 67 ccecorum^ Et invprohat tales cul- tus (13) : ' Omnis jylantatio, quam non ])lantatyit Pater mens cceles- tis, eradicahitur^ Si jus hahent Ej>iscopi one- randi ecclesias injiiiitis tradi- tionihus, et illaqueaiidi consGien- tias, cur toties ])rohibet ScrijHu- ra condere et audlre traditionesf cur vocat eas (1 Tim. iv. 1) do- ctrinas dcemoniorum ? oium fru- stra hcec ])T(Bmonuit Sjnritus Sanctusf Relinquitur igitur, cum ordi- nationes institutoi tanquam neces- sarice, aut cum ojpinione jprome- rendcti gratice, prignent cum Evan- gelio, quod non llceat idlis E^i- scopis tales cultus instituere aut exigere. N'ecesse est enim in ec- clesiis [in der Christen/ieit^ reti- nerl doctrinam de libertate Chri- stiana, quod non sit necessaria servitus legis ad justificationem j sicut in Galatis scrlptum est (v. 1) : ' Nolite iterum jugo ser- vitutis svhjici? Necesse est reti- neri jprcecivuum Evangelii lo- cum, quod gratiam j9(?r jidem in Christum, gratis consequamur, non jpTopter certas ohservationes, aut jpropter cidtus ah hominihus institutos. which iii-ge traditions, 'Let them alone ; they be bUnd leaders of the blind' (Matt. xv. 14). And he con- demneth snch services : ' Every plant which my hea\enly Father hath not planted shall be rooted up' (ver.13). If Bishops have authority to bur- den the churches with innumerable traditions, and to snare men's con- sciences, M'hy doth the Scripture so oft forbid to make and to listen to traditions ? Why doth it call them the doctrines of devils ? (1 Tim. iv. 1.) Hath the Holy Ghost warned us of them to no purpose ? It remaineth, then, that (seeing ordinances, instituted as necessaiy, or with the opinion of meriting grace, are repugnant to the Gospel) it is not lawful for any Bishops to institute or exact such worship. For it is necessary that the doctrine of Christian liberty should be main- tained in tlie churches [Christen- dom] ; that the bondage of the law is not necessary unto justification, as it is written to the Galatians : 'Be not entangled again with the yoke of bondage' (Gal. v, 1). It is necessary that the chiefest point of all the Gospel should be holden fast, that we do freely obtain grace, by faith in Christ, not because of certain observances, or of services devised by men. G8 SYMBOLA EVANGELICA. Quid igitur sentiendum est de die Dominico et siinilihus riti- bus tcmjplorum? Ad hac re- spondent [die Unsern\ quod li- ceat Episcopis seu Pastoril us fa- cere ordinationes, ut res ordine gerantur in Ecclesia, non ut jper illas inereamur gratiam, aut satis faciamxLS ]yro jjeceatis, aut ohli- gentur conscientice, ut judicent esse necessarios cuUus, ao sen- tiant se 2)(^ccare, cum sine offen- sio7ie aliorum violant. Sic JPau- lus ordinat (1 Cor. xi. 15) ' ut in congregatione imdieres velent ca- pita'' (1 Cor. xiv. 30), '■ ut ordine audiantur in Ecclesia inter- pretes^ etc. Tales ordinationes convenit ecclesias propter caritatem et tranquillitatem servare eatenus, ne alius alium qfc?idat, ut or- dine et sine tuimdtu omnia fiant in ecclesiis (1 Cor. xiv, 40, comp. Phil. ii. 14) : veruin ita, ne con- scientice onerentur, ut dueant res esse necessarias ad salutem, ac judicent se peccare^ cum molant eas sine aliorum offensione, sicut nemo dixerit peccare mulierem, quoi hi pid)licum no7i velato ca- pite procedity sine qffensione ho- mimom. Talis est ohservatio diet Do- Wliat is, then, to be thought of tlie Lord's day, and of Hke rites of temples? Hereunto they [ours] answer, that it is lawful for Bish- ops or Pastors to make ordinances, whereby things may be done in order in the Church ; not that by them we may merit grace, or satisfy for sins, or that men's consciences should be bound to esteem them as necessary services, and think that they sin when they violate them, without the offense of others. So Paul ordained, ' that women should cover their heads in the congrega- tion' (1 Cor. xi. 6) ;■ 'that the inter- preters of Scripture should be heai-d in order in the Church' (1 Coi'. xiv. 27), etc. Such ordinances it behooveth the churches to keep for charity and quietness' sake, so that one offend not another, that all things may be done in order, and without tumult in the churches (1 Cor. xiv. 40 and Phil. ii. 14), but so that consciences be not burdened, so as to account them as things necessary to salva- tion, and think they sin when they violate them, without offense of others; as no one would say that a woman sins if she went into pub- lic W'ith her head uncovered, pro- vided it were without the offense of men. Such is the observation of the THE AUGSBURG CONFESSION. 69 minici, Paschatis, Pentecostes et similium feriarum et ritiium. If am qui judicant Ecclesice au- toritate jpro Sahbato institutam esse diei Dominici ohservatio- ■116711, tanqiiain nccessariaiii, longe errant. Scrijpt'ura ahrogavit Sah- hatum, qucB docet omnes cereino- nias Mosaicas, jpost revelatum Evangelium omitti jposse. Et ta- meii, quia opus eraf constituere cerium diem, ut sclret populus, quando convenire deheret, ajpparet Ecclesiam [die christliche Kirche\ ei rei destinasse diem Dominicum, qui oh hanc quoque causam vide- tur magis jplaouisse, ut haberent Jiomines exemplum Christiance li- hertatis, et scirent, nee Scd)bati nee alterius diei ohservationem oieees- sariani esse [dass Boeder die Ilal- tung des Sabbaths, noch eines aii- dern Tages vonnotheii sei~\} Extant jirodigiosoi disjpiitatio- nes de niutatione legis, de cere- moniis novce legis, de niutatione Sabbati, quce omnes ortce sunt Lord's day, of Easter, of Pentecost, and like holidays and rites. For they that think that the ohservation of the Lord's day was appointed by the authority of the Church, instead of the Sabbath, as necessary, are greatly deceived. The Scripture, which teacheth that all the Mo- saical ceremonies can be omitted after the Gospel is revealed, has abrogated the Sabbath. And yet, because it was requisite to appoint a certain day, that the people might know when they ought to come to- gether, it appears that the [Chris- tian] Church did for that purpose appoint the Lord's day : which for this cause also seemed to have been pleasing, that men might have an example of Christian liberty, and miglit know that the observation, neither of the Sabbath, nor of an- other day, was of necessity. There are certain marvelous dis- putations touching the changing of the law, and the ceremonies of the new law, and the change of the Sab- ^ This view of the Christian Sabbath, which was held by all the Reformers, and still ]H-evails on the Continent of Europe, overlooks the important fact that the Sabbath has a moral as well as a ceremonial aspect, and is a part of the Decalogue, which the Lord did not come 'to destroy, but to fulfill' (Matt. v. 17, 18; comp. xxii. 37-40; Rom. iii. 31 ; x. 4). As a pe- riodical day of rest for the body, and worship for the soul, the Sabbath is founded in the phys- ical and moral constitution of man, and reflects the rest of God after the work of creation (Gen. ii. 3). Under this view it is of primitive origin, like the institution of marriage, and of perpetual obligation, like the other commandments of the Decalogue. A lax theory of the Sabbath naturally leads to a lax practice, and tends to destroy the blessing of this holy day. The Anglo-American churches have an unspeakable advantage over those of the Continent of Europe in their higher theory and practice of Sabbath observance, which dates from the close of the sixteenth century. Even Puritan rigor is better than the opposite extreme. 70 SYMBOLA EVANGELICA. ex falsa j)ersuaslonc, quod oj>or- teat in Ecclesia cultum esse si- milem Levitico, et quod Chri- stus commiserit Apostolis et Ejyi- scopis exGogitare novas ceremo- nias, quce sint ad sahitem neces- saries. Hi errores serpserunt in Ecdesiam, cum justitla fidei non satis dare doceretur. Aliqui disputant, diei Dominici ohser- vationeni non quideni juris di- 7)ini esse, sed quasi juris divini ,' prcuscribiint de feriis, quatenus liceat operari. Hujusmodi dis- putationes quid sunt aliud, nisi laquei conscientiarum f Quan- quain enim conentur epiiheizare \zu Under n und epiiciren'] tra- ditiones, tainen nunquam potest aqiiitas dep)rehendi \^so hann man dock Jceine liridKnav oder Linderung treffen'], donee manet opinio necessitatis, quam manere necesse est, uhi ignorantur justi- tia fidei et lihertas Christiana. Apostoli jusserunt (Acts xv. 20) ^ dbstinere a sanguined Quis nunc ohservat f Neque ta7nen peccant, qui non ohservant, quia ne ipsi quideni Apostoli volue- runt onerare conscientias tali servitute, sed ad tenipus prohi- huerunt p>ropteY scandalum. Est enini perjjetuo voluntas Evange- lii [das Haupttstuch christlicher Lehre^ consideranda in decreto. bath : which all arose from the false persuasion, that there should be a a service in the CInirch, like to the Levitical ; and that Christ com- mitted to the Apostles and Bish- ops the devising new ceremonies, which should be necessary to sal- vation. These errors crept into the Church, when the righteousness of faith was not plainly enough taught. Some dispute that the observation of the Lord's day is not indeed of the law of God, but as it vjere of the law of God ; and touching holi- days, they prescribe liow far it is lawful to work in them. What else are such disputations but snares for men's consciences? For thouo^h they seek to moderate traditions, yet the equity of them can never be perceived so long as the opinion of necessity rernaineth ; which must needs remain, where the righteous- ness of faith and Christian liberty are not known. The Apostles commanded ' to abstain from blood' (Acts xv. 20). Who observeth that nowadays? And yet they do not sin that ob- serve it not. For the Apostles themselves would not burden men's consciences with such a servitude ; but they forbade it for a time, be- cause of scandal. For in tlie de- cree, the will of the Gospel is al- ways to be considered. THE AUGSBURG CONFESSION. 71 Vix ulli Canones servantur accurate^ et multi quotidie exo- lescu7it apud illos etiam, qui diligentissime defendunt tradi- tiones. NcG jpotest consdentiis cojisuli, nisi hcec Kquitas serve- tur \%oo diese Linderung nicht geJtcdten wird'], ttt sciamus eos sine ojnnione necessitatis servari, nee Icedi conscientias^ etiamsi tra- ditiones exolescant. Facile aiitem possent E2)isco])i legitimam ohedientiam 7'etinere, si non urgerent servare tradi- tiones, quce hona conscientia ser- vari non jjossunt. Ifunc imj^e- rant codihatum, nullos recijnunt, nisi jurent se j^uram Evangelii doctrinaiTb nolle docere. Non 2^etunt Ecclesice, ut Episcopi ho- noris sici jactura sarciant con- cordiam, quod tamen decehat ho- nos Pastores facere. Tantum 2JetiLnt, ut iiijusta onera reniit- tant, qu(E nova sunt, et prce- ter consuetiidinein Ecclesice Ca- tholicce [under den Gehrauch der christlichen gemeinen Kir- cJieii\ recej)ta. Fortassis initio qucedam constitutiones hdbue- runt 2>')'obabiles causas, quce ta- men jyosterioribus temporibus non congruimt. Apjoaret etiani quasdayn errore receptas esse, quare Pontificice clementioi esset, Vol. III.— F Scarcely any Canons are pre- cisely kept; and many grow out of use daily, yea, even among them tliat do most busily defend traditions. Neither can there be sufficient care had of men's con- sciences, except this equity be kept, that men should know that such rites are not to be observed with any opinion of necessity, and that men's consciences are not hurt, though traditions grow out of use. The Bishops might easily retain lawful obedience, if they would not urge men to observe such tradi- tions as can not be kept with a good conscience. Now they connnand single life; and they admit none, except they will swear not to teach the pure doctrine of the Gospel. The churches do not desire of the Bishops that they would repair peace and concord with the loss of their honor (which yet good pas tors ought to do) : they only desire that they would remit unjust bur- dens, which are both new and re- ceived contrary to the custom of the Catholic [Christian Universal] Church. It may well be that some constitutions had some probable reasons when they began, which yet will not agree to latter times. It is evident that some were re- ceived through error. Wherefore it were a matter for the pontifical 72 SY.MBOLA P:VANGELICA. illas nunc jiiitigare, quia talis mutatio non lahefacit Ecclesice uiiitatem. MidtcB enim tradi- tiones Mimanca temj^ore mutatcn feccato non possunt jpra- stari, ojportet nos regidam Ajpo- stolicam sequi (Acts y. 29), quce pnecijnt, ^ Deo tnagis oljedire, quani hominihus^ Petrus (1 Pet. v. 3) vetat Epi- scoj)os dominari, et ecclesiis im- jyerare. Nunc non id agitur, ut dominatio eripiatur Ejnsco- pis, sed hoc unum petittir, ut patiantur Evangelium pure do- cerij et relaxent paucas quasdani ohservationes, quce sine peccato servari non possunt. Quod si nihil remiserint, ipsi videri?it, quomodo Deo rationem reddi- turi sint, quod pertinacia sua causam schismati pnebent \^Sp>al- tung und Schisma, das sie docJi billig sollen verJiuten helfen\ Epilog us. Hi sunt prrrcipui artlculi, qui videnlur habere controversiam. Quanquayn enim de pluribus abusibus did poterat, tamen, ut fu- geremus prolixitatem, prwcipua complexi su- 7IIU.1, ex quibus ccctera facile judicari pos- sunt. Magnce querela fuerunt de indulgentiis, de peregrintitionibus, de abusu excommuni- gentleness to mitigate them now; for sucli a change would not over- throw the unity of the Church. For many human traditions have been changed in time, as the Can- ons themselves declare. But if it can not be obtained that those ob- servances may be relaxed which can not be kept without sin, then must we follow the Apostles' rule, which willeth ' to obey God rather than men' (Acts v. 29). Peter forbiddeth Bishops to be lords, and to be imperious over the churches (1 Pet. v. 3). Kow our meaning is not to have rule taken from the Bishops; but this one thing only is requested at their hands, that they would suffer the Gospel to be purely taught, and that they would relax a few observances, M'liich can not be held without sin. But if they will remit none, let them look how they will give account to God for this, that by their obstinacy they afford cause of schism [division and schism, Avhich it were yet fit they should aid in avoiding]. Conclusion. These are the priiuipal articles which seem to be matters of contiovers_v. For although we might speak of more abuses, yet that we may avoid undue length we have embraced a few, whereby it is easy to judge of the others. Great have been the complaints about indul- gences, about pilgrimages, about the abuse of THE AUGSBUEG CONFESSION. 73 cationis. Parochicc multipJiclter vexahantiir per Slationarios . Iiifinitcv contentlones erant pastoribus cmii monachis, de jure parochially de coy\fessionibus, de septdturis, de extraor- dinariis concionibus, et de aliis innumera- bilibus rebus. Hujusmodi negotia prceier- misimus, tit ilia, quae sunt in hac causa prce- cipua, breviter pi'oposita, facilius cognosci possent. JVeqtie hie quicquam ad ullius con- tumeliam dictum aut coUectum est. Tan- tuin ea recttata sunt, quce videbantur neces- sario dicenda esse, ut intelUgi possit in do- ctrina ac ceremoniis apud nos nihil esse reccptum contra Scriptura7n aut Ecclesiam Catholicam \_genieiner christlichen Kircheii], quia manifestum est, nos diligcntissime ca- visse, ne qua nova et impia dogmata in ec- clesias nostras serperent [sich einjlechte, ein- reisse tmd iiberhand nehme']. Has articidos supra scriptos voluimus cx- hibere juxta edictum C. M. in quibus con- fessio nostra exstaret, et eorum, qui apud nos docent, doctrince suinma cerneretur. Si quid in hac confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibcre [_der daran Mangel halt, dem ist man fcrner Bericht mit Grund guttlicker heiliger Schrift zu thun erhotig'\. Cczsareai Majestatis Vestrce, jideles et subditi : Joannes, Dux Saxonice, Elector. Georgil'S, Marchio Brandenburgensis. Eenestus, Dux Luneburgensis. Philippus, Landgravius Hessorum. Joannes Fridericus, Dux Saxonice. Franciscus, Dux Luneburgensis. VoLFGANGUS, Princeps ah Anhalt, Senatus Magistratusque Nurnbergensis. Senatus Reutlingensis. excommunication. The parishes have been vexed in manifold ways by the stationarii. Endless contentions have arisen between the pastors and the monks about parochial law, about confession, about burials, about sermons on extraordinary occasions, and about other things without number. Things of this sort we pass over, that those which are chief in this matter, being briefly set forth, may more easily be noted. Nor has any thing been here said or adduced for the purpose of casting re- proach on any one. Those things only have been enumerated which it seemed necessary to say, that it might be understood that in doctrine and ceremonials among us there is nothing received contrary to Scripture or to the Catholic [Universal Christian] Church, inas- much as it is manifest that we have diligently taken heed that no new and godless doctrines should creep into our churches. In accordance with the Edict of His Impe- rial Majesty, we wish to present these articles above written, in which is our Confession, and in which is seen a summary of the doctrine of those who teach among us. If any thing be lacking in this Confession, we are prepared. God willing, to present ampler information, in accordance with the Scriptures. Your Imperial Majesty's most faithful and humble, John, Duke of Saxony, Elector. George, Margrave of Brandenburg. Ernest, Duke of Luneburg. Philip, Landgrave of Hesse. John Frederick, Duke of Saxony. Francis, Duke of Luneburg. Wolfgang, Prince of Anhalt. Senate and Magistracy of Nuremberg Senate of Reutlingen, LUTHEE'S SMALL CATECHISM. A.D. 1529. [The German text is taken from the third edition, which appeared in Wittenberg, 1531, and was accu- rately republished by Dr. Schneider, Berlin, 1S53. Tlic orthography is modernized, and some words (as Erfstes HauptstucTc, Gebot) are inserted in parentheses from the later editions. The English translation is morp literal than those in use among the Lutheran churches in America. On Luther's Catechisms, see Vol. I. 5 43, pp. 245 sqq.] Dr. Martin Luther'' s Enchiridion^ or Small Catechism. Pabt I. (Snct)irbion : 3)cr §Smt Satc(i)tfmu§. (Da^ (grflc |)aitptftucf.) Die 3ct;it ©cl^otc, ane fie ciit §.ni3i.\itcv fcincm ©cfinbe einfal* tifltid; fUr^altcn foU. 2)fl^ (Srfte (®el50t). 2)u follft n{d)t anbcre ©ot^ ter l^aben. aSa«iftba8? Stntecrt : 2Gir follen @ott ukr alle 2)inge fiivc^ten, licBen unb sertrauen. 2)ag Bweitc (®cBot). 3)u follfl ben Sfiamcu beinc^ ©otte^ ntd)t unnu^tid) fii^ren. SSaS ift baS ? Stnttvcrt : 2Bir [ollen ®ott furd)tcn unb lie? ben, ba^' anr ki fetncm Seamen nic^t flud)en, fc^njoren, jankrn, liigen ober tviti^cn; fonbern benfellnc^en in alien 5^o? tben anrufcn, beten, loben unb bvinfen. Dag 3)ritte (©cbot). Du foUjl bci\ ?$ciertag ^eili? ;^cn. S33a§tftba6? Stntiuort : 3Bir foHen ®ott fiird)tcn unb lie? ben, ba^ mx bic ^rebic;t unb fein SSort THE TEN COAIMANDISIENTS, As they should he dearly and simply explained to every household by the head of the family. The First Commandment. Thoio shalt have no other gods. What does this mean ? Answer : We should fear and love God, and trust in him, above all things. The Second Commandment. Thou shalt not tahe the name of thy God in vain. What does this mean ? Answer : We should so fear and love God as not to curse, swear, conjure, lie, or deceive, by his name ; but call upon it in every time of need, pray, praise, and give thanks. The Third Commandment. Thou shalt Tceej) holy the Sab- hath day. What does this mean ? Answer : We should so fear and love God as not to despise preaching and his LUTHER'S SMALL CATECHISM. 75 ntc^t serac^tcn; fonfccrn bafj'dbigc l;c{d Word, but deem it holy, and will Itg fallen, gernc ^orcn unb lernen. 3)ae SSicrtc (0cbot). 3)u foHft bcincn 3Satcr unb beiuc S[)Zutter c^ren.i 2Ba6tftba6? Slutoort: SBir foUen @ott fiivc^ten unb liekn, ba§ wir unferc ©Itevn unb ^erren nic^t yeraci)ten nod) crjiivnen ; fcnbern fte in (Sbven ^cilkn, i^nen bienen, ge^ l)ord)en, fte lieb unb werti) l^aBcn. 2)a^ gunftc (©cbot). 3)u follft ntd)t tobten. 2Ba8ift baS? 5tuteort : 2Bir foKcn ©ott fitvd)tcn unb lickn, bn^ nnr unfcvm 9]dd)ftcn an fcincm ?ci6e fcincn ®d)abcn nod) ?eib tf)un ; [onbcrn i()m l)clfcn unb fovbcrn in ollen Seibegni3tf)en» 2)ag ©e^fte (©cl^ot). 2)u follft nic^t e^ebrcc^cn. SBaSiftbaS? Slnteort : SBir foKcn ©ott fiird)ten unb licbcn, ba^ n?ir feufc^ unb jit^ttg (ekn in 2Cortcn unb SSerfen, unb ein 3egnd)cr fcin ©cmaf)! liebcn unb cfercn. 2)ag ©icbentc (©cbot). 2)u follll ni^t ftc^Icn. SCBaSiftbaS? atnttcort: 2Civ follen ©ott fih*d)tcn unb lieBcn, bop mx unfer5 9]dc^ften ©clb obcr ingly hear and learn it. The Fourth Commandment. Tkoic s/ialt honor thy father and thy mother} What does this mean ? Answer : We should so fear and love God as not to despise nor provoke our parents and rulers, but honor, serve, obey, love, and esteem them. The Fifth Commandment. Thou shalt not Icill. What does this mean ? Answer : We should so fear and love God as not to do our neighbor any in- jury or harm in his body, but help and befriend him in all bodily troubles. The Sixth Commandment. Thou shalt not commit adultery. What does this mean ? Answer : We should so fear and love God as to be chaste and pure in our words and deeds, and that husband and wife should love and honor each other. The Seventh Commandment. Thou shalt not steal. What does this mean ? Answer : We should so fear and love God as not to take our neighbor's money * 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.' • 76 SYMBOLA EVANGELICA. ®ut widjt nchmcn, nod) init fa(fc^er Saarc obcr ^anbel an un5 bringen; fonfccrn if)m fein @ut unb 9?a^rung belfen k[[cvn nnb k^ittcn. Dag 5ld)te (©cbot). 3)u follfi nid)t falfc^ 3euan{^ reben nnber bcincn 9Ud)ften. SG3a«iftba§? Slutircvt: 2Bir [oUen ®ott fitrd)ten unb licbcn, ba§ jrir unfern 9Jad)ften nid^t fiil? fc^Iid) beU'tgen, yciTatf)cn, aftcrreben, obcr befen ?eiimunb maiden; fonbcrn foUen i()n cntfd)ulbi3en unb ®uteg i)on it)m veben, unb ^lUeg jum 53eftcn fe^ren.^ Dag Dleunte (®ebot). 2)u follft nidu begefjren bcineg 91 dd) ft en |)aug. 2Ba8 ift ba« ? 3Intwcrt : SBir foUen ©ott furd)tcn unb lie? ben, baj;' anv unfevm 9tdd)ften nid)t mit ?ift nad) [einem (^rbe cber ^aufe ftcbcn,unb mit einem ®d)cin beg 9iec^tg an ung bvingen; fonbern i()m bajjelbige ju be()a(tcn fijrbevUc^ unb bicnft(id) fein. T)a^ 3ef)nte (®cbot). •Du foUfl nid)t bcgeljven beineg 9^dd)ften Seib, ^ned)t, SJZagb, 3Sieb, ober won the children indo the third and fourth generation of them that hate ine, and shoioing mercy unto thousands of them that love me and Jieej) my command- ments. What does this mean ? Answer : God tln-eatens to punish all who transgress these Commandments : we should, therefore, fear his an- ger, and do nothing against such Commandments. But he promises grace and everj'^ blessing to all who keep them : we should, therefore, love and trust in him, and gladly obey his Commandments. Part II. THE CKEED, As it should he clearly and siinply explained to every household by the head of the family. The First Article. Of Creation. I helieve in God the Father Almighty, Maker of heaven and earth. 78 SYMBOLA EVANGELICA. SBa« tft bas? 3lntwcrt : 3d) glauBc, ba§ mid) ®ott gcfc^aff* en f)at fammt alien drcaturen, mir Scib unb Secle, 3lugen, D^ren unb allc ©Uctcr, 25ernunft unb alle ©tnne gegeben ^at unb nod) erl)alt; baju ^(ciber unb ®c^uft, ©ffen unb Srin? fen, ^au$ unb ^of, ®eib unb 5linb, 2lder, 23tel) unb alle ©liter ; mit aller 5^otl)burft unb 9'^a^rung biefc^ ?eibe^ unb ?eBen^ rcic^Iid) unb tcicjlid) 5?er^ forget, nnber alle gabrlid)feit bcfd)ir^ met, unb m^r allem llebel kl)utet unb bmahvit) unb ba$ alle^ ou$ lauter ycitcrlid^er, gijttlid^er ©lite unb 5Barm= feerjtgfcit, olmc alle mein S3crbienft unb SBlirbigfeit; bcj;^ alle$ i^ il)m ju banfen unb ju lokn, unb bafiir ju bienen unb geftorfam ju fein fd)ulbtg bin. 2)a^ ift genjiplid) n?a^r. 3)cr Bweitc Slrtifel. 33on ber Srlcfung. Unb an 3cfum dbriftum, feinen etui gen (5ol)n, unfern ^a^^^, ber cmpfangen ift »om l)c{liiien ®eiile, geboren 5?on ber Sungfrau 9)Zaria, cjelitten unter ^>ontio ']>ilato, gcfreujt? get, geflorben unb begrabcn, nte? ccrgefa^ren jur ^olle, am brit^ ten Xage auferflanben »on ben Xobtcn, aufgcfal)ren gen ^im? met, fitpcnb jur DUd)ten @otte^ What does this mean ? Answer : I believe that God has created ine and all that exists ; that he has given and still preserves to me body and soul, eyes, ears, and all ray limbs, my reason and all nay senses; and also clothing and shoes, food and drink, honse and home, wife and child, land, cattle, and all my property; that he pro- vides me richly and daily with all the necessaries of life, protects me from all danger, and preserves and guards me against all evil ; and all this out of pure paternal, divine goodness and mercy, with- out any merit or worthiness of mine; for all which I am in duty bound to thank, praise, serve, and obey him. This is most certainly true. The Second Article. 0/ Redem])t'ion. And i)i Jesus Christ his only Son, our Lord; who was conceived hy the Ilohj Ghost, horn 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 ascend- ed into heaven, and sitteth on the right hand of God the Father Almighty ; from thence he shall LUTHER'S SMALL CATECHISM. 79 be0 aHrndt^tigcn SSater^, yon bannen cr fommcn roirb, ju rtc^« ten bte Scbcnbigen unb bie ^ob? ten. aSagiftbaS? 2tnttrort : 3c^ glaubc, bap 3cfu6 G^rtftu^, iiH'il)rf)afttger ®ott i?ctm SSatcv in ©nngfeit geboren unb and) n)a(;r^af:s tiaer 2)?cnfcl) i>on ber 3ungfrau 3)Zaria c^cbovcn, fei mcin ^S^S^f, ber mic^ yerlovncn unb yevbammtcn SD^enfi^en evlofet ^at, enrorben, gcwonnen [unb]^ yon alien ©i'lnben, yom Xobe unb yon ber ©ennilt be^ Xeufcl^, nid)t mit ©olb ober Silber, [onbern mit fcincm t)ei(igcn, t()eurcn ^(utc, unb mit fcincm unfcf)uIi^igcn ?ctbcn unb Stcrbcn; auf bap ic^ fetn cigcn fei, unb in fcincm •)tcid)c untcr i^m (ebe, unb ibm bienc in emigcr ®cred)tigfcit, Unfd)ulb unb ©cUgfeit; g(cid)iyic er ift aufevftanbcn yom S^obe, (cbct unb regierct in Sung? fcit. Da^ ift geivipUc^ n^a^r. 2)er IDritte SlrtifcL 2?ou bev ^ciligung. 3(^ glauBe an ben beiligen ©eift, eine ^eilige d)riftli^e2 ^ir^e, bie ©emeine ber |)ei(igen, SSergeMing ber ©itnben, 5lufer^ ftc^ung beS glcifd^e?, unb ein eroigeg ?eben. Slmcn. come to judge the quich and the dead. What does this mean ? Answer : I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord ; who has redeemed me, a lost and condemned man, secured and deliv- ered me [even] ^ from all sins, from death, and from the power of the devil, not with gold or silver, but with his holy, precious blood, and with his innocent sufferings and death ; in order that I might be his own, live under him in his kingdom, and ser\e him in everlasting righteous- ness, innocence, and blessedness, even as he is risen from the dead, and lives and reigns forever. This is most certainly true. The Third Article. Of Sanctification. I helieve in the Holy Ghost; one holy Christian'^ Church; the Communion of Saints ; the For- giveness of Sins ; the Resurrection of the Body ; and the Life Ever- lasting. Amen. ' This und (which, if not a t^vpographical error, must have the force of und zivar, even) is found in aU the editions of Luther, but is now usuaUy omitted as superfluous. = Luther omitted the word Catholic, and substituted for it Christian. The Heidelberg Catechism combines the two : ^ allyemeine christliche Kirche,' 80 SYMBOLA EVANGELICA. 2Sa8 ift baS ? 5tntivcvt : 3d) c^lauk, blip id) nic^t au$ eii^cncr 3?cvnunft nod) c^rcift an 3cfum Qbx\{t mcincn |)errn cjUiubcn oter ju tbm fommcn faun; fonbern ber l)eiligc ®eift l)at mid) bitvd)e (SiHingelium krufen, mit fciucu ©a ben cvtcud)tet, im vcd)ten ©(auku i5c!)cili^ct unb ci1)aUcn; glei^; n>ie er bic gvinjc Gbriftcnbcit auf Srbcn krufet, fammlet, cvlcu(|tet/^eiliget,unb bei 3eftt (E()rifto cv!)a(t im red)ten eini^ gen ©(aubcn; in n>eld)cr (ibriftcnkit er mir unb alien ©lauMijen tcicjlid) alle Siinben veic^lid) yercjiebt; unb am jitngften Xagc mi^ unb alle 2:obten aufenvcden wirb, unb mir fammt alien ©Idukgcn in Ghrifto ein enui^e^ ?ekn gebcn wirb. 3)a»J ift geanplid) ivabr. (3)ae 3)ritte ^auptftiid.) 3)a$ ^aterunfer, rcic ciu §aii8Vatcr fcaffeUnge fciuem ©efinbc auf3 cinfalticjfte tiirfjatteu fell. 2>ater unfer/ ber bu bift im ^immel. S55a6iftba6? Stntwort: (53ott anil bamit un^ loden, bap air Qlaukn follcn, dx fei unfer rcdUcr 3Satcr, itnb air ftine red)tcn ^inber, auf bap air gctroft unb mit atler What does this mean ? Answer : I believe that I can not, by my own reason or strength, believe in Jesns Christ my Lord, or come to him ; but the Holy Ghost has called me through the Gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith ; just as he calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and preserves it in union with Jesus Christ in the one true faith ; in which Christian Church he daily forgives richly all my sins, and the sins of all be- lievers; and will raise up me and all the dead at the last day, and will g-rant everlastino; life to me and to all who believe in Christ. This is most certainly true. Part III. THE lord's peayee, As it should be clearly and simplij explained to every household by the head of the family. Our Father, lolio art in heaven. What does this mean ? Answer : ^ God would thereby affectionate- ly encourage us to believe that he is truly our Father, and that we are truly his children, so that we may ' 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. LUTHER'S SMALL CATECHISM. 81 3uyerjtc^t \i)n bitten follen, \m tie lieben ^inber i^ren liekn SSater. 2)te (Srfte 33tttc. ©el^ctltget werte bcin 9Zamc. SBagiftbaS? 2lntWort : @otte^ 91amc ifl jraar an i^m [elbft l)ci(ic| ; obex mx bitten in biefem &tbtt, tap cr bei nn^ and) ^eilig werbe. 2Bie 3efc^tef;t baS ? Stnttoort : 2Bo bag SBort ©otteg lantcr unb rein gele^ret wirb, unb wir and) i^eilig, a(g bic ^inber ©otteg, barnai^ leben : te? [baju] bilf w\^, lieber iBatev im .t)immel ! 2Ber aber anberg le^vct unb lebet, benn bag SGovt ©otteg le^ret, bev entl^eiiiget unter ung ben 91amen ©otteg. 3)at>or be^itte ung, ^imm? lil"d)ev 2>atev! Die 5lnbere [3weite] ^itte. ®cin S^ieic^ fomme. aBa§tpba«? Stntoovt : ©otteg 3fieid) fommt njol)l o^ne nnfer ©ebet son xi)m felbft; aber luir bitten in biefem ©ebet, bap eg and) ju ung fomme. 2Bie ge|d^ter;t bas? 2tntoort: 2Genn ber {)immlifd)c SSater ung feinen bei(igen ©eift giebt, bap nnr [einem !)eiligen 3Sortc burc^ feine ©nabe glanben, unb gottlid) (eben, I)ier jeitUd) unb bort enngli^. cheerfully and with all confidence pray to him, even as dear children ask their dear father. The First Petition. Halloioed he thy name. What does this mean ? Answer : The name of God is indeed in itself holy ; but we pray in this petition that it may be hallowed also by us. How can this be done ? Answer : When the Word of God is taught in its truth and purity, and we, as the children of God, lead holy lives accordingly. To this may our bless- ed Father in heaven help us ! But whoever teaches and lives otherwise than as God's Word teaches, pro- fanes the name of God among us. From this preserve us, heavenly Father ! The Second Petition. Thy kingdom come. What does this mean ? Answer : The kingdom of God comes in- deed of itself, without our prayer ; but we pray in this petition that it may come also to us. How can this be done ? Answer : When our heavenly Father gives us his Holy Spirit, so that by his grace we believe his holy Word, and live a godly life here in time, and hereafter in eternity. 82 SYMBOLA EVANGELICA. 2)ic 2)rittc S3ittc. Dcin SSillc gcfc^e^c, wic im ^tmmcl, alfo au^ auf @rbcn. 92}a6i[tba6? 5lnttvort : @ottc$ gutcr, gnaticjcr 3Si((c gc? fd)ic(n iyo(}l o^nc uufev ©ckt; ciber irir Mtten in bicfem ®cbet, ba^ cr an6) bet un^ scfcl)cl)c. 2Bie gcfd;id}t ba« ? 5liitii-»ovt : SBcnn ©ott aUcit bofen dint^ unb SBillen bvii^t uub ^inbert, fo un5 ben Sflamcu ©otte5 n{d)t kiHgcn unb fein diti^ ntc^t fommcn laffcn woUen, ali ba ift be$ Scufcl^, bev SBcIt unb un- fere ?5lcifd)ce 2Bil(e,. [onbcrn ftarfct unb beI)dU un^ feft in feincm SBort unb ©laukn bi^ an unfcr Snbe ; ba$ ift fein gnabigcv, (^utev 2Bil(c. 3)ic SSiertc ^Bitte. Unfer tcigli^ 33vot gieb un$ {) e u t e. SSa«iftba«? 5(nt»crt: ®ott flicbt taglid) ^rot and) wo^l pf)nc unferc 58ittc, aUcn bofcn 9^en; f(|en; aber nnr bitten in biefem @ckt, baf' cr un^ crfenncn laffe unb mit 2)anffacjunii cmpfaKcn unfcr tcicj? lid) 58rot. SBa6 f^ei^t bcnn tagtid; 33rot ? StntttJort : mM; wa^ jur ?cibcv^ 97abrnnc5 unb 57ctl)buvft gcbort, al^ GlK", Xrinfcn, itleibcr, ed)u(), ^au^, ^of, ^Ider, The Third Petition. Thy will be done on earth, as it is i7i heaven. What does this mean ? Answer : God's good, gracious will is done indeed without our prayer ; but we pray in this petition that it may be done also by us. How can this be done ? Answer : When God breaks and brings to naught ever}' evil counsel and will which would hinder us from hal- lowing the name of God, and pre- vent his kingdom from coming to us (sucli as the will of the devil, of the world, and of our own flesh) ; but makes us strong and steadfast in his Word and faith even unto our end : this is his gracious, good will. The Fockth Petition. Give us this day oui- daily hread. What does this mean ? Answer : God gives indeed, without our prayer, even to the wicked their daily bread; but we pray in this petition that he would make us sensible [of his benefits] and ena- ble lis to receive our daily bread with thanksgiving. What is, then, our daily bread ? Answer : All tliat pertains to tlie nourish- ment and needs of the body, as drink, food, clothing, shoes, house, LUTHER'S SMALL CATECHISM. S3 m^, ©elb, ®ut, fromm ©entail, fromme Winter, fvomm ©eftnbe, fromme unb trcue ©kr^crrcn, gut ^tcgiment, gut ^Better, griebe, ©e^ funb^eit, 3uc^t, S^re, gutc grcunbe, getreue S'^ad^barn, unb bepglei^en* 3)ie gitnfte S3ittc. Unb seriate [oergteb] un^ unfre ©c^ulb, al^ wix »crlapen [sergeben] unfcrn ©c^ulbtgern. 2Ba8iftba8? 5lnttt)ort : 2Bir bitten in biefem ®cbet, ba^ ber 3>ater im ^immel nid)t anfe^en jvoUe unfre ©iinbe, unb urn berfel? bigen nnden folc^e ^itte nic^t i^erfa* gen: benn mx ftnb ber feine^ n^ertb, ba^ wir bitten, ^aben'^ ciuc^ nic^t »er^ bienet; fonbern er n^oUe e^ un^ alle^ au$ ©naben geben; benn unr tciglic^ yiel fiinbigen, unb JuoI)t eitel ©trafe i^erbienen. efd)ere, unb mit ©naben yon bicfem 3iimmertbal ^u fic^ nefime in ben ^immel. 5lmen.* 2Ba6iftba8? Stntix^cvt : Xii^ id) fo(( cjennjj fein, fold)e bitten finb bem 23ater im ^immel angenef)m unb erf)oret; benn er felbft ()at un5 geboten, a(fo ju beten, unb yerbeiilcn, t:a^ cr un^ mii er^orcn. 3tmen, 5lmen, ba^ beipt, 3^, 3a, e^ foil alfo 9efd)c^en. own flesh may not deceive us, nor lead us into misbelief, despair, and other great shame and vice; and that, though we may be thus tempt- ed, we may nevertheless finally pre- vail and gain the victory. The Seventh Petition. jBut deliver us from evil. What does this mean ? Answer : We pray in this petition, as in a summary, that our Father in heaven may dehver us from all manner of evil— in body or soul, property or honor — and, at last, when our time comes, may grant us a happy end, and graciously take us from this world of sorrow to himself in heaven. Amen} What does this mean ? Answer : That I should be sure that such petitions are pleasing to our Father in heaven, and are heard by him ; for he himself has commanded us thus to pray, and has promised that he will hear us. Amen, Amen : that is. Yea, yea, so shall it be. ' Many modern editions insert the doxology before ^?rtf??, with this question: ,S5}tC lailtct bcr ^efd^Uifj ? jTcnu.bciu ift ba« 9f etd), unb bic Sraft, unb bic §cvvlid)tcit, in (Siriatcit. "illnicu. , — ' What is the conclusion ? For thine is tlie kingdom, and the power, and the glory, forever. Amen.' LUTHER'S SMALL CATECHISM. 85 (3Daa 35icvtc ^fluptftitdf.) Da$ ©afranicnt ter fieiligen laufc »ie baffctbige ciu §au8toater fctucm ©efinbe fott clntaltiglict; ^itvf;aUen. Sum ©vften. SBaS i[t bie Saiifc ? Slutwcrt : S)ie 3:aufc tft nid)t allcin fd)Icc^t 3Saffcr, fonbcvu fte tft ta^ ®a[fcr in @ottc^ ©ebot flcfaffet, unb mit @otte^ SBort ycrlntnbcn. aSelci^eS tft bcun fold; SBort ©otteg ? 3tnt< wort : 3)a itnfer ^err (^l)nftu§ fpvic^t, 9)Zattf;at am le^ten : ®e()et l)in in aUc 2Qe(t/ (c^ret aUc |)cibcn [35olfcr], unb taufct fie im 9]amcn bc^ 93atcr^, unb be$ (Sof)ne^, unb bc^ ^eili^en ©cifte^. Bum 5lnbern. SBaS flieBt cber nuljet bie 2::aufc? 9li:t= wort: (Sic wirft SScrgebung bcv ©iinben, erlofet yom Xobc unb Xeufet, unb giebt bie cwige ©eligfcit 5lllcn, bie e$ glauben, ixnc bie 3Sortc unb 3Ser? I)ei^'unaen ©otte^ lautcn. SBcId^e? fiub benn fctd;e SSovtc nub 3?er= f)ci{3unijcn Q^ottcei ? 5tntwort : Da unfer ^en* G^riftu^ fpvic^t, 2)?avci am (c^ten : S3Ser ba glaubet unb cjetauft Paet 1Y. the sacrament of holy baptism, As it should be clearly and simply explained to every household by the head of the family. What is Baptism ? Answer : Baptism is not simply common water, but it is the water compre- hended in God's connnand, and connected with God's Word. Wiiat is that Word of God ? Answer : It is that which our Lord Christ speaks in the last chapter of Mat- thew [xxviii. 19] : ' Go ye [into all the ioorld'\, and teach all nations, haiotizing them in the name of the Father', and of the Son, and of the Holy Ghosi.^ II. What does Baptism give, or of what use is it ? Answer : It worketh forgiveness of sins, delivers from death and the devil, and gives everlasting salvation to all who believe, as the Word and promise of God declare. What are such words and promises of God ? Answer : Those which our Lord Christ speaks in the last chapter of Mark : 'He that helieveth and is ha_p- ' The words in alle Welt are inserted from Mark xvi. 15. 86 SYMBOLA EVANGELICA. n)irb, ber wirb felig; ifcv ah c v tized, shall he saved; hut he that nid^t glaukt, ter wirb ijerbammt. Bum 2)rittcn. 23ie !anu aSaffcr fold;e cjvofjc Diucjc tf;uii? ?tntwcrt : SBaffer tt)ut'e frcilid^ nic^t, fonbern ta^ 2Bort ®ottc^, fo mit iinb ki bent 2Ba[fcr ift, unb ber ©lauk, fo foI== d)cm SBortc ©ottci? im 2Bafj"er trauet; benn o!)nc ©otte^ 2Bort ift ba^^ 2Sa[fcr fc^kd)t SBaffer, unb feinc Xaufe; abcr mit bem SBorte ©ottc5 ift'^ cine Xaufc, ba^ ijl ein gnaben^ reid) 2Ba[j"cr be5 ?ckn§ unb ciu S3ab bcr ncucn ©cintrt im ^eiligen ©eifte ; nne @. $aulu5 facjt ju Xito am brit* ten ^cipitel : 2)ur(^ ba5 Sab ber SBieber^^ c^cbuvt unb Grncuerung be^ \)t'v Ugen ©cifte^, tvc(d)en er au^ge? g of fen ^at iiber un^ reid)H(| burd) 3efum G^^riftum, unfcrn ^cilanb, auf ba^^ nnr burd) bep felben ©nabe i5ered)tfertii]et, ©rben fcien be^ cwigen ?c6cn^, nad) bcr ^offnung. 2)a^ ift ge^ roipli^ wa^r. 3um 33iertcn. SSaS bebcutct bcmi folc^ 3Sa[fcrtautcn? Sg kbcutct, bap ber atte 5(bam in un0 burd) tagUd)c JHcue unb Supe fo(( crfviufet werbcn, unb jlcrkn mit alien ©iinben unb bofen ?itften ; unb believeth not, shall he damned.^ III. How can water do such great things ? An- swer : It is not water, indeed, that does it, but the Word of God which is with and in the water, and faith, which trusts in the "Word of God in the water. For without the Word of God the water is nothing but water, and no baptism; but with the Word of God it is a bap- tism— that is, a gracious water of life and a washing of regeneration in the Holy Gliost, as St. Paul says, Titus, third chapter [iii. 5-7] : ^JBy the washing of regenera- tion, and Tcneioing of the Holy Ghost, lohich he shed on us abun- dantly through Jesus Christ our Saviour ; that being justified by his grace, we shoidd he made heirs according to the ho^e of eternal life.'' This is certainly true. [Or, ' This is a faithful saying,^ ver. 8.] IV. What does such baptizing with water sig- nify ? Answer : It signifies that the old Adam in us is to ])e drowned by daily sor- row and repentance, and perish with all sins and evil lusts ; and LUTHER'S SMALL CATECHISM. 87 uneberum tciglid) I;crau^fommcit unb aiifcrftc(;cn ciu ncucv SOJcnfd), bcr in ®crcd)tigfeit unb 9ieinic}fctt fiir [yor] @ott tmi),M) lebc. 2Bo ficf;t ba§ gcfcf;ncben ? Stntwcrt : (S. ^aulu^ ju ben 9i5mern ctm fcd)ftcn fpri^t : 2Biv ftnb fvimmt (I()vifto burd) bte Saufe begraben im [in ben] 3^ob, ba^^ gtcid)nue di^riftu^ ift »on ben ^obtcn aufeniHcfet burd) bic ^cniid)feit bc^ 33a^ ter^, alfo foHen wix and) in cincm neuen ?eben umnbeln. 2Bie man bic ©infadigcn foil lel^rcn beid)ten.' SBaS ift bie 33eid}te ? Stntu^ovt : 2)ie Sei^te kgreift jwci ©tiirfe in ftd) : ein^, bap man bie Siinbcn be^ fenne; ba^ anbre, ba§ man bie 5lbfo? lution obcr SSergebung »om S3cid)tiger empfa^K, al^ i)on ®olt felbft, unb ja ni^t baran jwetfle, fonbern fcft glaube, bie Siinben fcien baburd) yergeben fitr [»or] ©ott im ^^pimmel Sffiddje ©iinbcu joll ntan bcnn Beid^tett? Stnttriort : gitr [ijor] ©ott foU man alter ©iin* ben itc| f(^ulbig geben, auc^ bie roir that the new man should daily come forth again and rise, who shall live before God in righteous- ness and purity forever. "Where is it so written ? Answer : St. Paul, in the Gth chapter of Komans, says : ' We are Ijuried with Christ by haptism into death; that like as he was excised up from the dead by the glory of the Father^ even so we also should walk in nevmess of life: now THE UNLEARNED SHOULD BE TAUGHT TO CONFESS,^ What is confession ? Answer : Confession comprehends two parts : one, that we confess our sins ; the other, that \\q receive absolution or forgiveness from the father confessor, as fi'om God him- self, in no wise doubting, but firmly believing that our sins are thereby forgiven before God in heaven. What sins should we confess? An- swer : Before God we should accuse ourselves of all manner of sins, ' This section on Confession appears first in the third edition before Part V., and prepara- tory to it. So also in the editions of 1539 and 1542. (See Harnack, p. Ivi. and p. 53.) In later editions it is enlarged (by inserting the passages Matt. xvi. 1 9 and John xx. 22, 23, and other additions), and is counted as a separate Part (V.) on The Office of the Keys (33011 bcr 93eid)te obcv bent Slint bev Sd^Iiijid), or added as an Appendix after Part V. See Vol. I. § 43, p. 248. YoL. TIT.— G 88 SYMBOLA EVANGELICA. ntc^t crfcnnen, tuic wix tm 33iitcruiifcr 1 even of those which we do not t^un ; obex fiir [yor] bem ^eidjtigcr ourselves perceive ; as we do in foUen iinv allcin btc ©itnbcn kfennen, tic wiv unffen unt fit^len im .^erjen. 2Bcrd;cfutbbie? 5tnta>crt : Xa fte^e beincn ©tanb an mdj ten 3cBn ©cBotcn, ch bu SSatcr, 2)httter, ©c^n, Xocf)tcr, ^crr, grau, ^ncd)t fctcft; ob bu ungcbcrfam, un? treu, unflei^ig, jorntg, unsitd)tig, ^i^ig genjcfen feieft; ob bu Scmanb ?e{bc get^an f)aBcft mit SBorten obcr 3Ber? fen; ob bu gcftoMen, J^erfciumt, yeiv u^a()v(oft, <2d)abcn get^an f)akft. SicBer [telle mir cine furje 3S>cife ju teidjtcn. ^Inttrort :' ©0 fotlfl bu gum SSetd^ttijer fpred;cn : ©iirbigcr, tteber ^err, ic^ tntte eud), ivoUct meine 53cid)tc \)mn, unb mir tie 23ergc[nin3 jufpvcd)en urn @otte$ unlten. ©age an : 3d) armcr Siinbcr tefenne mid) j i, poor vov ©Dtt atlcr Sitnben [d)ulbig ; in* God that I am guilty of all mau- fonberI)eit kfenne id) sor euc^, ba^ ner of sin ; in particular I confess the Lord's Prayer. But to the confessor we should confess those sins only which Ave know and feel in our hearts. Which are these ? Answer: Here consider your condition, according to the Ten Command- ments, whether you are a father or mother, a son or daughter, a mas- ter 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 you have stolen, neglected, or wasted any thing, or done any harm. Show me a short way to confess. An- swer : ' Speak thus to the confessor : Worthy, dear sir, I beseech you to hear my confession, and absolve me for God's sake. Say: sinner, confess before id) cin 5lned)t, 9??agb, etc. bin ; akr id) biene Iciber untreuUd) meinem ^errn: benn ba unb ba f)ak id) ni(|t getl)an, before you that I am a man-serv- ant, maid-servant, etc. ; but, alas ! I serve my master unfaithfully, for I ' This and the following forms of Confession and Absolution are omitted in the translations of the 'Evang. Lnth. iNIinisterium of Pennsylvania, 'and even in the 'Church Book' of the Gen- eral Council of the Ev. Luth. Church in America ( 1 87o). The reason of the omission is obvious. LUTHER'S SMALL CATECHISM. 89 m^ fte mid) I)ie§en; ^ak fic ersitrntjhave not done wliat they told me; unb JU fluc^cn kwe^t, t)aBe ycvfciumt I have moved them to anger and unb ©d)abeii lajTcu 3cfd)e{)n ; bin and) in 3Bortcn unb' aBcrfcn fd)am6ar [fd)amIo$] Qcwefen, l>ibc mit mcinee ©lei^cn gcjitrnt, wiber mcine grau cjemurvt unb Qcflud)!, etc. 2)a$ allc^ ift mil- Icib, unb Mttc urn ©nabe ; id) m\i mid) Bcffcvn. (Silt §cvr cbcv graii jagc djo : 3nfonbcr^cit Befennc id) fiiv [t^ov] eud); ba^^ id) mein ^inb unb ©cjtnbc, mib nic^t tvculid) sejcgcn f)ak ju @otte$ (S^ren ; tc^ ^aBe gefhtc^t, tofc (?rempcl mit unjitd)tigen SBortcn unb SBerfcn flcgckn, mcincm 9]ad)(Hn' (Sd)abcn getl)an, iibd nadigcvcbct, 5U ' tkucv ycrfauft, falfd)e unb nid)t flange [Unb Was er mcl;r wiber bie ©ctctc @ctte6 mtb fcincn ©tanb gctban, etc. 2Bcitn oXkx Scmanb fid) iiid^t Beftubet Befct)»eret mit jot* d)cv cbcr gro^'^rcn Siiubeit, bev jolt nid^t jovgen obcr ivcitcr ©iiubcit jud;cn nod; erbid;tcn, nnb fcamit cine Tlaxtcx au8 bcr 33eid)te mad;cn; jonbcrn crjcif^te cine cbcr iWd, bic bu Wd^t, aljo :] 3nfonbev^eit kfennc id), ba^ id) cinmal Qcfluc^t ; item, cinmal unl)itbf^ mit SBovten gen^cfen, cinmal bie$ 9i sevfdumt t)aBc, etc. [Unb tajje c6 gcnng jein. SScif;t bn aUx gar tcine (wetc^eS bod; nid;t irobl jotlte mogtid; jein), jo jage and; !einc injonbcrtjeit, jonbcrn nimm bie 25crgctntng auj bie gemeinc 23cid;te, jo bu jilr [ttor] ®ott tt;uft gegcn ben 58eid;tiger.] to cnrsing, 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. A master or mistress should say thus : In particular I confess before you, that I have not brought up ray child, household, and wife to the glory of God; I have cursed, have set a bad example with un- chaste words and actions, have in- jured my neighbor, have slandered, overcharged, given spurious goods and short measure. [And so on with any thing he has done con- trary to the commands of God, and to his po- sition, etc. If, however, tlie 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 con- fession, but mention one or two you know of. Thus :] In particular, I confess that I have once sworn ; also, I have once used improper language, once neglected some duty, etc. [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.] 90 SYMBOLA EVANGELICA. Sarauf foil ber Seid^ticjcv fa.qen : ©ott [ci bir gnai^iv], mib ftdvtc bclncn ©(auben. 5lmcn. SScitcv : ©(aubfl tu aud^, ba^' mcine 33crge? bung ®ottc0 SSergebung fei? 2tntoort : 3a, licber |)err. 2)araut fprcdje er : SBle bu glaubft, fo i3efd)et)c bir! Hub i^ aug bem ^efel)I iinfer^ ^(?3f{$)I9l 3cfu Gbriftt ycrgebe bir beiuc ©iinben, im 9]amcu be0 33a* terg unb be^ (Sol)ne^ uub beO ^ciligeu ©eifte^. 5lmen. @ef;e l)iu im griebeu. [iBetd)e aBev gvoJ3e Scjdjwcvuitg be3 ©c= unficnS ^aben, obet fcetriibt iinb ancjefod^teu fi!;b, bie it>ivb etn 23dd)tl\iter tro(;t tviffen niit mo!)v 3!priid;en ju tvoften unb jum ©laiibcu vcijen. 3)a8 foil allein eine gcmcine SScife ter 53cid;te fcin filr bic einfaltigen.] (Da^ gitnfte ^auptftiicf.)' 3)a^ Sacrament bee 5t(tar^, wic ctu §au8i\-ttcr baffettige feinem ©efinbc ciufaltigtid) filvf;aUeu foil. 2Ba8 i[t baS ©acramcnt bc3 3UtavS ? ?tnt» wort : (gg ift bcr jvat;re Mb unb 58Iut unfer^ ^errn 3efu Gl)riftt, untcr bem 53rot unb 2Qein, un^ dbriftcn ju eiJcn unb ju trinfcn yon (I()rifto felbft eingcfet^t. Then shall the father confessor say : God be merciful unto thee, and strengthen thy faith. Anien, Further : Dost thou believe that my for- giveness is the foi'giveness of God ? Answer : Yes. dear sir. Then let him say : As thou belie vest, 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 tiie Holy Ghost. Amen. Depart in peace. [Those, however, who are much troubled in conscience, or who are in distress or tempta- tion, a father confessor will know how to com- fort with Scripture passages, and stir up to faith. This is only a general method of con- fession for the unlearned.] Pakt v.' the sacrament of the altar, As it should be clearly and simply explained to every household by the head of the family. What is the Sacrament of the Altar ? An- swer : 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. ' In the 'Book of Concord,' and in many editions of the Catfechism, this section is num- bered as Part VI., and the preceding insertion, or appendix, as Part V. LUTHER'S SMALL CATECHISM. 91 SBo pe^t bag gej(^rie'6cn? Slittttjort : ©0 fd)rciktt fcie "fteitigcn (£i\ingc? Unfer .^(£3fl5« 3efue G^rtftu^, tu bcr 9]ad)t, ba cr i?errrttf)cn it^arb, nal)m cr ta6 ^vot, banfte unt) Brad)'^, unb gab'^ feiucii 3ungerit, nub fpvvid): 9lcl)met ^in, cffet; ba$ tft mein ?ei(\ ber fitr cud) gcgcbcn wtvb; fclc(KCi t^ut gu mctnem G3cbdd)tni|5. 2)e[feltnflcn g(cid)cn wal)m cr and) ben ^cld) uad) bem 5l6cnb? ma{)(, banfte unb ijab i^nen ben, unb fprad) : 91cl)mct I;in unb trin^ fet aUc barviuS; bicfcr ^c(d) tft bag ncuc Xeftamcut in mcinem SB lute, "oa^ fiir cud) ycrgoffcn nnrb jur 9>crgclntng bcr Sun* ben; foId)Cg tl)ut, fo oft il)r'g trinfct, ju meincm ©cbad)tnif\ 2Ba§ nii^et benn fcW; ©ifcit unb Srinfcn? Slutirort : 3)ag jctgcn unv bicfc SBortc: gitr cuci) gcgcbcn unb yeri^offcn jur SScrgcbung ber ©itnbcn; ncimlid), bajj un0 im Sacrament SSer^^clntng bcr Sitnbcn, ?cbcn unb Seligfcit burd) fold)e 2Sortc aegcBcn nnrb; benn wo SScrgebung ber Siinben ift, ba tft aud) ?eben unb Scligfcit. SBic !ann UM\6} (Sffcu unb Srinfcn ^oldje grogc Singe tf;un? Stntivovt : ©ffen unb 2:rinfcn t()ut'g freilid) ni^t, fonbern bie 2Bortc, [o ba fte^cn : Where is it so written ? Answer : Tlie holy Evangelists, Matthew, Mark, and Lnke, together with St, Paul, write thus : ' Our LordJesus Christ ^ihe same night in which he was hetrayed, took hread j and when he had given thanJcs, he brahe it, and gave it to the discijjles, and said, TaTce, eat; this is my hody, which is given for you ; this do, in Tememhrance of me. ^ After the same manner also he took the cuj), ^vhen 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 drinh it, in remem- hrance ofme^ Wliat is the use, then, of such eating and drinking ? Answer : It is pointed out to us in the words : ' Given, and shed for you, for the remission of sins. ^ ISTame- ly, through these words, the remis- sion of sins, life and sah-ation are ffiven us in the Sacrament: for where there is remission of sins, there are also life and salvation. How can bodily eating and drinking do such great things ? Answer : Eating and drinking, indeed, do not do them, but the words which 92 SYMBOLA EVANGELICA. giir cud) gcgcbeu unb yevgoffen 5ur SSergebung ber ©itnben. 2BeId)e SSovtc fmb neben fccm kih lid)cn Gjleu unb 2;vinfen al^ ba$ ^auptftiid im (Sacrament; unb njcr bcnfdbigcn SBortcn glaubt, bcr l)at, n)a0 fie fagen, unb wie fte lauten, ncimUd) 3Scvgelntng bcr ©itnben. 2Bcr cmpfcifjct bcnu fotd) Sacrament Wiiv bigUd^? Slntmort: ^aften unb leiblic^ ftd) bercitcn ift wo^l cine fcine ciu^'crUc^e 3ud)t ; aber bcr ift rcd)t luitrbicj unb m))i ge? [c^idt, njcr ben ©laubcn ^t an bicfe SBortc : gitr cu(^ gcgcbcn unb ijcrgoffen jur S5crgcbung bcr ©iinben. 2Ser aber btefen SSorten ni^t gtaubt, cbcr jweifelt, bcr ift uu:^ njitrbig unb ungcfdjidt ; benn ba§ 2Sort : giir cud) forbcrt eitel gldu? bigc ^erjen. stand here : ' Given, and shed for yoxt^ for the remission of sins? Wliich 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, name- ly, forgiveness of sins. Who, then, receives this Sacrament wor- thily ? Answer : Fasting and bodily preparation are, indeed, a good external dis- cipline; bat 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 be- lieve these words, or who doubts, is unworthy and unfit, for the words ^for you'' require truly be- i lieving hearts. FOEMULA CONCOEDI^. {Die Con cordien-Formel.) The Foemula of Concord. A.D. 1576 (1584). (the epitome.) [The Formula of Concord was originally written in tlie German language, 1576, and published at Dres- den, 1580. It was translated into Lntiu by Lucas Osiauder, 15S0 ; 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 Con- cord, 15S'2, then more fully by Chemnitz, 1583 ; and in this doubly improved form it became the author- ized 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 Declara- tion, 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 au appen- dix of patristic testimonies for the doctrine of the communicatio idiomatum. See Vol. I. § 45, pp. 258 sqq. ] Epitome Articulorum de quihus COMTROVERSI^ ortcn sunt inter Theologos Augu- stance Confessionis, qui in rejje- titione sequenti^ secundum verhi Dei ^7xiiscri2}tti7n, jpie declarati sunt et conciliati.^ De Compendiaria Eegula atqde Norma, ad quam omnia dogtnata exigenda, et quce inciderunt certamina, pie declaranda et com- ponenda sunt. I. Credimus, confitemur et doce- mus, iinicam regulam et normam [die einigeRegel undRichtschnurl , secicndum guam omnia dogmata^ Epitome of the Articles touching which controversies have ai'isen among the divines of the Augshurg Confession^ which in the folloiDing 7'estatement have heen in godly wise, accord- ing to the express word of God., set forth and reconciled. Of the Compendious Rule and Norm, according to ivhich all dogmas ought to he judged, and all controversies ivhich have arisen ought to he piously set forth and set- tled. I. We believe, confess, and teach that the only rule and norm, ac- cording to wliicli all dogmas and all doctors oufflit to be esteemed ' The German title of the First Part: 'Summarischer Begriff der streitigen Arti- KKL zwischen den Theologen Augshurgischer Confession in nachfolgender Wiederholung nach Anleititng Gottes Worts christlich erhlaret und verglichen.' The Second Part has the title : ' Grilndliche, lautere, richtige und endliche Wiederholung und Erklarung etlicher Artikel Augshurgischer Confession,' etc., or ' Solida, plana ac perspicua Repetitio et Declaratio quorundam Articulorum Aug. Confessio7iis,' etc. 94 SYMBOLA EVANGELICA. omnesgue Doctores cestimari etju- dicari ojporteat, nullam omnino aliam esse, quam Projylietica et Apostolica scripta cum Veteris, turn Novi Testamenti, sicut scri- j>tum est (Psa. cxix. 105) : 'Zw- cerna j^edibus meis verbum tuuiii, et lumen semitis meis.'' Et Divus Paidus inquit (Gal, i. 8) : ' Eti- amsi Angelus de ccelo aliud jpnt- dicet Evangelium, cmathema sit.'' Reliqua vero sive Patrum sive Neotericorum scripta.^ quocunque venicmt nomine, sacris Uteris ne- quaquam sunt ceqiii2)aranda, sed U7iiversa illis ita suhjieienda sunt, ut alia ratione own recijn- antur, nisi testium loco, qui do- ceant, quod &tiam piost Aposto- lorum tempora, et in qiiihus par- tihus orhis doctrina ilia Prophe- tarum et Apostolorum sincerior conservata sit} II. Et quia statim p)0st Apo- stolorum tcmpora, imo etiam cum adhuc superstites essent, falsi doctores et hceretici exorti sunt, contra quos in primitiva Ecclesia Symbola sunt compo- sita, id est, hreves et categoricce Confessiones, qucp unanimem Ca- tholiccG CJwistiarur fidei Consen- sum et Confessionem Ortliodoxo- and judged, is no otlier wliatever than the prophetic and apustolic writings both of the Old and of the New Testament, as it is written (Psahn cxix. 105) : ' Thy word is a lamp nnto my feet, and a light unto my path.' And St. Paul saith (Gal. i. 8) : 'Though an angel from heaven pi'each an}' other gospel unto you, let him be accursed.' But other writings, whether of the fatliers or of the moderns, witli whatever name they come, are in nowise to be equalled to the Holy Scriptures, but are all to be es- teemed 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 tlie Prophets and Apostles has been preserved. II. And inasmuch as immediate- ly after the times of the Apostles, nay, even while they were yet alive, false teachers and lieretics arose, against whom in the primitive Church symbols were composed, that is to sa}', brief and explicit confessions, which contained tlie unanimous consent of tlie Catholic Christian faith, and tlie confession ' ' M /s Zeriffen, icekhcr Gestalt ncich tier Apostel Zdt xind an icelchen Orten soJche Lchre der Pro])heten und Apostel erhalten icorden.' THE FORMULA OF CONCORD. 95 rum et veroi Ecclesice complede- hantur {ut sunt Symbolum Apo- STOLICUM, KiCiENUM, ct AtIIANASIA- num) : jprofitemur jpiiblice^ nos ilia amj)lecti, et rejicimus omnes hce- reses, omniaque dogmata^ quoB con- tra illorum sententlam unquam in Ecclesiam Dei sunt invecta. III. Quod vero ad schismata i?i negotiis fidei attinet, quce i?i 7iosf?'a tempora inciderunt, judl- camus, unanimem Consensurn et Declarationem Christiance no- strce fidei et Confessionis, in primis contra Papatitrn, et hu- jus falsos ac idolatricos cultus et superstitiones, et alias secfas', esse nostri temjporis Symholum, Augustan AM illam pri/navi, et nan mntatam CoNFEgsioNEM, quce Irnperatori Carolo V. Angustce anno XXX. in magnis hnjperii Comitiis exhibita est; similiter et Apologiam [derselhen Apolo- gie] ; et Aeticulos Smalcaldicos anno XXXVII.conscriptos [Ae- TIKELN so 2U SciIMALKALDEN AmiO 37 gestellet~\, et jprcacipiiormn Tlieo- logorum illius temjporis suhscrip- tione co'inprohatos. Et quia hcec religionis causa etiam ad Laicos, quos vocant, special , eorumque perpetiia salus agitur : profitemur puhlice, nos etiam amqylecti Minoeem et Ma- JOREM D. LUTHEEI CaTECHISMOS of the orthodox and true Church (such as are the Apostles', the Ni- CENE, and the Athanasian Ceeeds) : we publicly profess that we em- brace them, and reject all heresies and all dogmas which have ever been brought into the Church of God contrary to their decision. 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 supersti- tions, and against other sects, to be the Symbol of our own age, called The First, Unaltered Augs- BUEG 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 np in the year 1537, and approved by the sub- scription of the principal divines of that time. And inasmuch as this matter of religion appertains also to the laity, as they are called, and their eternal salvation is at stake, M-e pub- licly profess that we also receive Dr. Luther's Smaller and Larger 9G SYMBOLA EVANGELICA. IsiL dem KLEiNEN und geossen Katechismo Doctok Lutheks], lit a Tomis LiLtheri sunt inserti : quod eos quasi Zaicorum Bihlia \LaienhibeT\ esse censea7nus,in qui- hus om7iia ilia hreviter comjpre- henduntuVj quce in Sacra Scriptu- ra fusiiis tractantui\ et quorum cognitio homini Christiano ad oiternam salutem est necessaria. Ad has rationes, paulo ante 7)ionstTatas^ omnis doctrina in Teligionis negotio conforinanda est, et, si quid iis contr avium esse depreliendituT, id rejicien- dum atque damnandum est : quijp])e quod cum xinanimi fidei nostroi declaratione x>ugnet. Hoc modo luGidentmn discri- men inter sacras Veteris et Novi Testamenti literas, et omnia ali- orum scrijpta retinetur : et sola Sacra Scriptura judex, norma et regida [der einige Richter, Regel und RiGhtschiu7'\ agnoscitur, ad quam, ceu ad Lydium la/pidem [als dem einigen Prohierstein], omnia dogmata exigenda sunt et judicanda, an pia, an impia, an vera, an vero falsa sint. Ccetera autem Symhola, et alia scrijpta, quorum paulo ante men- tionem fedmus, non ohtinent autoritatem judicis ; hcec enim dignitas solis sacris Uteris dehe- tur : sed duntaxat pro religione Catechisms as tliey 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 Chris- tian man for his eternal salva- tion. To these principles, as set forth a little above, every religious doc- trine ought to be conformed ; and, if any thing is discovered to be contrary to them, that is to be re- jected and condemned, as being at variance M-ith the unanimous dec- laration of our faith. In this way a clear distinction is retained between the sacred Scriptures of the Old and Xew Testaments, and all other writings ; and Holy Scripture alone is ac- knowledged 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 ungodl}^, true or false. But the other symbols and other writings, of which we made men- tion a little while ago, do not pos- sess the authority of a judge — for this dignity belongs to Holy Scrip- ture alone ; but merely give testi- THE FORMULA OF CONCORD. 97 nostra testimonium dicunt eam- que exjMcant, ac ostendunt, quo- ■modo singulis temporihus sacrce Uteres Ml articidis controversis in Ecdesia Dei a Doctorihus, qui turn vixerunt, intellectce et exjMcatce fuerioit, et quihus ra- tlontbus dogmata cum Sacra Scrijttura ])ugnantia rejecta et condemnata sint. Aet. I. DE PECCATO OEIGINIS. Status Controversis. An j)eccatu')n originale sit jpro- jprie et absque omni discrimine ipsa hominis corru])ti natura, substantia et essentia, aut certe jwincijpalis et prcestantissim^a pars ijysius sid)stantice ; iitpote ijpsa Tationalis anima in su7nmo suo gradu et in summis ipsius mt'ibics considerata f An vero inter hominis siibstantiam, natu- ram, essentiam, corjnis et ani- mmn, etiam post lapsum humani generis, et inter originale jpecca- tum aliquod sit discrimen, ita, ut aliud sit ipsa natura, et aliud ip>sum peccatum originis, quod in Qiatura corrupta hoiret, et natu- ram etiam depravatf mony to our religion, and set it forth to sliow in what manner from time to time the Holy Scriptures have been understood and explain- ed in the Church of God by the doctors who then lived, as respects controverted articles, and by what arguments, dogmas at ^■ariance with the Holy Scriptures lia\e been re- jected and condemned. Art. I. CONCERNING ORIGINAL SIN. Statement of the Controversy. Whether Original Sin is proper* ly and without any distinction the very nature, substance, and essence of corrupt man, or at the least the principal and pre-eminent part of his substance, namely, the ra- tional soul itself, considered in its highest degree and in its chief pow- ers ? Or whether between the sub- stance, 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 iiature, and also corrupts the nature ? 98 SYMBOLA EVANGELICA. Affikmativa. Slncera doctrina, Jides ct confessio, cum su- periore norma et compendiosa declaratione consentiens. I. Credimus, docemiis et conjite- mu7', quod sit aliquod discrimen inter ij)savi hominis naturam, 71011 tantum, quemadmodum ini- tio a Deo purus^ ct sanctus, et absque j^eccato Jtovio condltus est, verum etiam, qucdem jam jpost lapsuin naturam illam hahemus, discrimen, inquam, inter ipsam naturam, quce etiam ]^ost lajysum est ^ermanetque Dei creatura, et inter ])eccatum originis, et quod tanta sit ilia natures et jpeccati ori- ginalis differentia, quanta est inter oj)us Dei, et inter oj)iis Diaholi. II. Credimus, docemus et con- fitemur, quod summo studio hoc discrimen sit conservand'U7n,j[)rojp- ierea quod illud dogma, md- lum videlicet inter naturam Jio- minis corrujpti et ijiter 2^<^CG(it'^<^'ti'^ originis esse discrimen, cum jprce- cipuis Fidei nostrce articulis {de creatione, de redemtione, de sanc- tificatione et resurrectione caimis nostrce) pugnet, neque salvis hisce articidis stare possit. Deus enim own Tnodo Adami et Ilevoi corpus et animam ante lapsum, verum etiam cor2)ora et animas nostras post lapsuin cre- avit ; etsi Jicec jam sujit co?'- Affiumative. The pure doctrine, faith and confession, agree- ing with our above-stated norm and compen- dious declaration. 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 pos- sess it after our nature has fallen ; a distinction, namely, between the nature itself, M'hich even after the fall is and remains God's creature, and Original Sin; and that this dif- ference between nature and Orig- inal Sin is as great as between the work of God and the work of the devil. II. We believe, teach, and con- fess 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 in- consistent with the chief articles of our faith (of Creation, of Re- demption, of Sanctification, and the Resurrection of our flesh), and can not be maintained except by im- pugning these articles. 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, althougli these are now corrupt. THE FORMULA OF CONCOKD. 99 rupta. Et sane hodie Dominus animas et corjjora nostra crea- tuvas et o;pus suum esse agnqscit, sicut scriptum est (Job x. 8) : ^ Manus tuce fecerunt me, et jplas- maverunt me totum in circuitu^ Et Filius Dei unione jperso- nali illam Jmmanam naturam, seel sine jpeccato, assumsit, et 7ion alienain, seel oiostrani carnem sihi adjungens circtissime cojpu- lavit, ejusque assumtce carnis ra- tlone vere f rater noster f actus est ; ut ScrijJturcc testatur (Ileb. ii. 14): ^ Posteaquam 2>ueri com- merciuvi hahent cum came et sanguine, et ij)se similiter jparti- cejps factus est eorundem^ Item (ii. 16) : '■ Non Angelas assumlt, sed semen Abrahm assumit, uncle et dehuit per omnia fratribus as- similari, excejHo peccato^ Eandem humanam nostram na- turam {ojnis videlicet suum) Chris- tus redemit, eandem {quce ipsvus opus est) sanctificat, eandem a ■mortuis resuscitat, et ingenti glo- ria {opus videlicet suum) ornat : peccatum cmteni originate non creavit, non assumsit, non redemit, non sanctificat, non resuscitabit in electis, iieque unquam gloria codesti ornabit aut salvcdjit, sed in beata ilia resurrectione pilane And to-day no less God acknowl- edges 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 togeth- er round about.' And the Son of God, by a per- sonal union, has assumed this nat- ure, yet without sin; and uniting not other flesh, but our flesh to himself, hath most closely con- joined it, and in respect of this flesh thus assumed he has truly be- come our brother ; as the Scripture bears witness (Ileb. ii. I'l) : ' For- asmuch 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 hira to be made like unto his breth- ren, yet without sin.' 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 Orio-inal Sin he has not created, has not assumed, has not redeemed, doth not sanctify, Avill not raise again in the elect, nor will ever save and crown with heavenly 100 SYMBOLA EVANGELICA. dbolitum erit \s(>nder)i in der AuferstcJaing gar vertilget sein wird]. Ex his, qiKB a nobis allata sunt, discrimen inter corruptam natu- ram, et inter corriijptionem, quce naturce injixa est, et jyer quarii natura est Gorrii])ta, facile agno- sci potest, III. Yicisshii autem credimus, docenius atque confiteniur, jyecca- tum origiuis non esse levem, sed tani profundam humance naturce corru])tionem, quce nihil sanum, nihil incorrujjtum, hi corjpore et anima hotninis, atque adeo in in- teriorihus et exteriorihus viribus ejus Tcliquit. Sicut Ecclesia ca- nit : ^ Lajpsus Adce vi j?essi7?ia hu- mana tota massa, natura et ipsa essentia corrupta, luce cassa^"^ etc. Hoc quantum sit onalum, verbis revera est incxplicabile, neque humanm rationis acuniine inda- gari, sed duntaxat per verbuni Dei revelatuni agnosci potest. Et sane affirrnamus, quod hanc naturoe corruptionem ab ipsa natura nemo, nisi solus Deus, separare queat ; id quod 2?cr mortem in heata ilia resurrec- glorj, but in that blessed resurrec- tion it shall be ntterly abolished and done away. From these considerations which liave been advanced by ns, the dis- tinction between our corrupt nature and the coiTuption which is im- planted in the nature, and through which the nature is corrupt, can be easily discerned. III. But, on the other hand, we believe, teach, and confess that Original Sin is no trivial corrup- tion, but is so profound a corrup- tion of human nature as to leave nothing sound, nothing uncorrupt in the body or soul of man, or in his mental or bodily powders. As reads the hymn of the Church : 'Through Adam's foil is all corrupt, Nature and essence human.'' How great this evil is, is in truth not to be set forth in words, nor can it be explored by the subtlety of hu- man reason, but can only be dis- cerned by means of the revealed word of 'God. And we indeed af- firm 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 1 '■Dxirch Adam's Fall ist gatiz vcrderU Mcmchlich Natur und WcsciC The beginning of a h3-mn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See SchaflTs German Hymn-Book, No. 62. THE FORMULA OF CONCORD. 101 tione ^lene fiet. Ihi enim ea ijpsa natura nostra, quam nunc circumferimus, absque jpeccato 07'iginis, ct ah eodem omnino sejyarata et remota resurget, et ceterna felicitate fnietur. Sic enim scriptum est (Job xix. 26) : '' Pelle mea circuiiulahor, et in came mea videho Deum, quein ego visurus sum mihi, et ociili mei eum consjpecturi sunt.'' Negativa. Rejectio falsoruin doginatimi, quce commemo- ratcc sance doctrince rejnigjiant. I. JRejicimus ergo et damna- mus dogma illud, quo asseritur, j)ecccctum originale tantummodo reatum et debitum esse, ex alieno delicto^ ahsqiie ulla naturae, no- strcB corruptione, in nos deriva- tum. II. Ite?7i, co7icupiscentias pravas 710)1 esse 2>&ccatum, sed concreatas naturcE conditiones, et jproprietates quasdam essentiales : aut defectus illos, et malum ingens a nohis jpaido ante commemoratum, non esse peccatum, propter quod Jio- mo, Christo own insertus, sit fili- iis irce. III. Rejicimus etiam Pelagia- nani hceresin, qua asseritur, ho- minis naturam post lapsum in- corruptam. esse, et quidem in spi- 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.' Negative. Rejection of false dor/mas, loJiich are opposite to the sound doctrine as set forth above. I. We therefore reject and con- demn that dogma by which it is asserted that Original Sin is mere- ly the liability and debt of anoth- er's transgression, transmitted to us apart from any corruption of our nature. II. Also, that depraved concupis- cences are not sin, but certain con- create conditions and essential prop- erties of the nature, or that those defects and that huge evil just set forth by ns is not sin on whose ac- count man, if not grafted into Christ, is a child of wratli. III. We also reject the Pelagian heresy, in w^iich it is asserted that the nature of man after the fall is incorrupt, and that, moreover, in /> 102 SYMBOLA EVANGELICA. 7'itualihus rehus totam honam et I jpurani in virihus stiis naturali-' bus mansisse. lY. Item, 2>^'0])& monienti esse nwvum, aut asjyer- sam quandam inaculam, sub qua niJiilominus natiira honas suas vires etiam in rebus spiritualibus retinuerit. V. Item,j)Gccatum originale tan- tum esse externum ivvpedimentum bonarum spiritualium virium, et 11071 esse desj)oliationem et defec- tum earundem, sicuti cum magnes aim succo illinitur, vis ejus natu- 7'alis attrahendi ferrum non tolli- tur, sed tantmn impeditur, aut si- cut macula de facie, aut color de jpariete abstergi facile ])otest. VI. Item; hominis naturatn et essentiam non jprorsus esse cor- Tiiptam : sed cdiquid boni adhuc in homiue reliquum, etiam in re- bus sjnritualibus, videlicet, boni- tatem, cajpacitatem, ajptitudinem, facidtatem, industriam, aut vires, quibus in rebus sjnritualibus in- clioare aliquid boni, oj)erari, aut cooperctri valeat. VII. Contra autem rejicimus etiam falsum dogma Manichcvo- rum, cum doc'etur, i^cccatum ori- ginis tanquam quiddam essentiale atque substantiale a Satana in na- turam esse infusum, et cum eadem spiritual tilings it has remained Avholly good and pure in its natural powers. IV. Also, that Original Sin is an external, trivial, and almost insig- nificant 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. Also, that Oi'iginal Sin is only an external impediment of sound spiritual powers, and is not a de- spoliation and defect thereof, even as, when a magnet is smeared with garlic-juice, its natural power of drawing iron is not taken away, but is only impeded ; or as a stain can be easily wiped off from the face, or paint from a wall. VI. Also, that man's nature and L essence are not utterly corrupt, but that there is something of good still remaining in man, even in spiritual things, to wit, good- ness, capacity, aptitude, ability, industry, or the powers by which in spiritual things lie has strength to undertake, effect, or co-effect somewhat of good. VII. But, on the other hand, we reject also the false dogma of the Manicha?ans, where it is taught that Original Sin is, as it were, something essential and substantial, infused by Satan into the nature, and mingled THE FORMULA OF CONCOED. 103 permixtum^ quemadmodum vene- num et vinum miscentur. VIII. Item, non ijysum anima- lem hominem, sea aliquid aliud, et jperegrinurn quiddam, quod sit in Jiomine, ^eccare, ideoque non ipsain naturam, sed tantummodo peccatum origincde, in natuva existens, accusari. IK. I2ej icimus etlam atque dani- namtis, nt Jfanichceum errorem, quando docetur, originale jpecca- tuin ])rojj)rie, et quidem mdlo po- sito discrimine, esse ijysani homi- nis coi'Tiq^ti stibstantiam, natu- ram et essentlam, iia lit inter na- turmn corrii])tain jpost lapsum, per se ipsain considei'atam, et in- ter peccatum origlnis nulla 2yvor- sus sit differentia, neqxie ulla dis- tinctio cogitari, aut saltern, j^ecca- tum illud a vatiira cogitatione discerni p>ossit. X. D. Lutherus quidem origi- nis illud malum, peccatum na- turcr, personale, essentiale vocat : sed non cam oh causam, quasi natura, persona, aut essentia ho- minis, ahsque omni disorimine, sit ipsum peccatum originis : sed ideo ad hunc modum loquitur, ut hujusmodi pJirasibus discrimen inter peccatum ' originale, quod humance naturoi injlxum est, et inter alia peccata, quce actualia vocantur, melius intelligi possit. Vol. hi.— H with tliG same, as wine and poison are mixed. VIII. Also, that it is not the nat- ural 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. We reject also and condemn, as a Manichcean error, the teaching that Original Sin is properly, and without any distinction, the \ery substance, nature, and essence of fallen man, so that between his corrupt nature after the fall, con- sidered in itself, and Original Sin there is no difference at all, and that no distinction can be conceived by which Original Sin can be dis- tinguished from man's nature even in thought. X. Dr. Luther, it is true, calls this original evil a sin of nature, personal, essential; but not for the reason that the nature, per- son, or essence of man, witliout any distinction, is itself Original Sin, but he speaks after this man- ner 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. 104 SYMBOLA EVANGELICA. XI. Peccatum enhn originis non est quoddavi delictum^ quod actii iKriyetratior, sed intime in- haret injixum ij}si natwre, sub- stantial et essent'ke hominis. Et quidem, si maxime mdla unquam jjrava cogitatio in corde Iwminis corruj)ti cxoriretur, si nidlwn verbum otiosinii jyvoferretur, si nidlum 7nalum ojyus aut facimis designaretur : tamen natura ni- hilominus corrupta est jper origl- nale ])eccatum, quod nobis ratione corri(2)ti seminis agnatiim est, quod ijjsum etiam scaturigo est omnium alioruni actualiu77i pec- catorum, itt sunt jrravai cogita- tiones, 2:)rava colloquia, jprave et scelerate facta. Sic enim scrip- turn legimus (Matt, xv, 19) : ' Ex corde oriuntur cogitationes malcc.'' Et alibi (Gen. vi. 5 ; viii. 21) : ' Omne figmentum cordis tan- tummodo malarn est, a pueri- tia.^ XII. Est etiam diligenter ob- servanda varia signijlcatio voca- bidi ' naturce^ cujus CBquivocatione Ifanichcei abutentes, error em^ su- nm occultant, multosque simpli- ces homines iii errorem inducunt. Quandoque enim '■natura' ijpsarti hominis suhstantiam significat, ut, cum dicimus : Deus humanam naturam creavit. Interdum vero per vocabidum natunv. intelligitur XL For Original Sin is not a particular transgression Avliich is perpetrated in act, but intiniatel}' inheres, being iuiixed 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 cor- rupted b}- Original Sin, which is innate in us by I'cason of the cor- rupted seed from which we spring, and is, moreover, a fountain of all other actual sins, such as e\il thoughts, evil discoiirsings, evil and abominable deeds. For thus it is written, as we read in Matthew XV. 19 : ' For out of the heart pro- ceed e\il thoughts.' And else- where (Gen.vi, 5; viii. 21): 'Every imagination of the thought of man's heart is only evil from his youth.' X^. We must also diligently ob- serve tlie various significations of the word nature, which equivocal meaning the Manichfieans 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. Some- times, on the other hand, by the word nature there is understood THE FORMULA OF CONCORD. 105 ingenium, conditio, defecttcs, ant vitiitm oMcujus rei, in ijjsa na- ttira insitum et inhcerens, lit cum. dicirnus : Serpentis natura est icere, Jiominis natura est i^eccare et peccatum. Et in Jiac posteri- ore significatione vocahulum {na- tures) noil ipsam hominis sulstan- tiam, sed aliquid, guod in natura aut substantia fixurn inJwiret, de- notat. XIII. Quod vero ad Latina vocahula sidjstantice et accidentis attinet, cum ea own sint Scrip- tures SacrcB vocahida, prceterea etiam a p)lehe non intelligantur, abstinendum est ah illis in j^uh- licis sacris coiicionibus, uhi hi- docta plebs docetur ; et hac in re simplicium et rudiorum ine- rito habenda est ratio. In scholis autem., et apud ho- mines doctos (guibus horum vo- cabxdorum significatio nota est, et qui iisdem recte atgne citra abusum uti possunt, projprie disceriientes essentiam alicujus rei ah eo, quod aliunde ei acci- dit et per accidens inJueret) in disputatione de peccato originis retinenda sunt. Nam hisce vocabtdis discri- men inter opus Dei, et inter opus Diaboli quam maxime per- tlie 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 tliis latter signifi- cation the word nature denotes, not the very nature of man, but something which inheres and is fixed in his nature or substance. XIII. But as respects the Latin words substantia and accidens,&mce 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 in- struction of the unlearned multi- tude, and in this matter account should rightly be taken of the more simple and untaught. But in schools and among learn- ed men (to whom the signification of these w^ords is known, and who can use them correctly and without danger of misuse, properly discrim- inating 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 concerh- ino; Orio-inal Sin. For by means of these terms tlic distinction between the work of God and the work of the devil can 100 SYMBOLA EVANGELICA. spicue exjMcari J96>^riis viribus, an- tequam per Spiritum Dei fuerit be set fortli -svitli the greatest clear- ness. For the devil can not create any substance, but can only, by way of accident, under the per- mission of the Lord, deprave a substance created by God. Art. II. OF FEEE WILL. Statement of the Coxteoverst. 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 spirit- ual things antecedently to regener- ation : whether by his own proper powers, befoi-e he has been regener- ated by the Spirit of God, he can regeneratus, possit sese ad gra- apply and prepare himself unto the tiam Dei ap>plicare et pTcpa7'are\gr^(^e of God, and whether he can [sich zur Gnade Gottes schicJcen und bereiteii\^ et num gratiam divinavi {quce illi per Spiritum Sayictum in verba et Sacramentis divinitus instituiis qffertur) acci- pere et apprehendere possit, nee ne. receive and apprehend the divine grace (which is offered to him through the Holy Ghost in the word and sacraments divinely in- stituted), or not ? ' The synergistic term used by Melanchthou iu his later period. See Vol. I. pp. 262 and 270. THE FORMULA OF CONCORD. 107 Affikmativa. Sincera doctrina de hoc articiilo, cum iininota regiila verbi divini congruens. I. De hoG negotio hccc est fides ^ doctrina et confiessio nostra : quod videlicet hoininis intellectus et ra- tio in rehus spiritualibiis jprorsus sint cozca, nihilque jprojpriis vi- ribus intelligere joossint. Sicut scri^tum est (1 Cor. ii. 14): ^ Ani- malis homo non percijnt ea, quce sunt Spiritus ; stuUitia illi est, et non ])otest intelligere^ quia de sjpiritualihus examinatiir'* [tvan7i er toird von geistlichen Sachen gefragety II. Credinius, docerniis et con- fitemur etiam, voluntatem homi- nis nondum venatam, non tan- tum a Deo esse aversam, verum etiani inimicam Deo factani, ita, ut tantummodo ea velit et cujnat, Usque delectetur, quce mala sunt et voluntati divincB repugnant. Scriptum est enini (Gen. viii. 21) : ^ Sens us et cogitatio humani cor- dis in mcdum prona sunt ah adolescentia sua.'' Item (Rom. viii. 7): ^ Affectus carnis inimi- citia est adversus Deum, neque Affiumative. The sound doctrine concernin(j this article, agreeable to the steadfast ride of the divine Word. I. Concerning this matter, the fol- lowing is our faith, doctrine, and confession, to wit : that the under- standing and reason of man in spir- itual things are wholly blind, and can understand nothing b}^ their proper powers. As it is written (1 Cor. ii. 14) : ' The natural man per- ceivetli not the things of the Spirit of God: for thej are foolishness unto him : neither can he know them, because he is examined con- cerning spiritual things.' ^ II. We believe, teach, and con- fess, moreover, that the yet nnrc- generate 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 di- vine 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 (Eom. viii. 7) : ' The carnal mind is en- mity against God : for it is not ' 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 tlie 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 Rlieims Version (1582) translate on TrvevfiariKijJg avaKpivtrai, 'because he is spiritually examined;' the Authorized Version, 'because they are spiritually discerned.' 108 SYMBOLA EVANGELICA. enim legi suhjicitur, ac ne po- test id quidem^ Itaque credimus, quantum ahest, ut corpus mo7'tuum seipsum vivi- ficare, atque sihiipsi coiporcdem vitam restituerc j^ossit, iantum dbesse, iit homo, qui ratione p>ec- catl spiritualiter mortuus est, seipsum in vitcun spiritualem re- vocandi idlani facidtatem liabeat ; sicut scriptum est (Epli. ii. 5): * Cum essetnus mortid in p)eccatis, convivijicavit nos cum Christo,^ etc. (2 Cor. iii. 5) : ' Itaque etiam ex no- hismetipsis, taiiquam ex noljis, non sumus idonei, ut aliquid boni [et- was Gilts'}^ coffitemus; quod vera idonei surnus, id ipsiim a Deo est? • III. Conversioncm autem ho- minis operatur Sp)iritus Sanctus non sine mediis, sed ad earn effi- ciendam, uti solet prccdicatione et auscidtatione verhi Dei, sicut scriptum est (Rom, i. 16) : '' Evan- gelion est 2>otentia Dei ad salu- teni omni credenti? Et (Rom. x. 17): ^ Fides est ex auditu verhi Dei? Et sane vidt Dominus, ut ipsius verbum audiatur, ne- que ad illius p>rccd'icationem aures obdurentur (Psa. xcv. 8). Iluic verho adest prcesens Spiri- ius Sanctus, et corda liominum aperit, ut, sicut Lydia in Actis subject to the law, neither indeed can be.' Therefore Ave believe that by how much it is impossible tliat 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 spiritu- ally dead, should have any faculty of recalling himself into spirit- nal life ; as it is written (Eph. ii. 5) : ' E\cn when we were dead in sins, he hath quickened ns togeth- er with Christ.' (2 Cor. iii. 5): ' Not that we are sufficient of ourselves to think any thing good ^ as of ourselves ; but that we are sufficient is itself of God.' III. Xevertheless the Holy Spirit effects the conversion of man not without means, but is wont to nse for effecting it preaching and the hearing of the AVord of God, as it is written (Rom, i. IG) : ' The gospel is a power of God nnto salvation to every one that believeth.' And (Rom. X, 17): 'Faith cometh by liearino; 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 ' The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version. THE FORMULA OF CONCORD. 109 Apostolicis (xvi. 14), diligenter attendant, et ita convertantur, sola gratia et mrtute Sjpiritus Sancti, cujus unitis et solius oiras est hominis eonversio. SI enim Splritus Sancti gratia ahsit (Rom. ix. 16), nostrum velle et currere (1 Cor. iii. 7), nostrum ]jilantare, seminare et rigarc, prorsus fru- stranea sunt j si videlicet ille incrementiim non larglatur, sicut Christus inguit (John xv, 5) : ^ Sine me nihil j^otestis facere^ Et his guidem ])aucis verbis Christus lihero arhitrio omnes vires derogat, omniague gratice divinae adscribit (1 Cor. i. 29 ; 2 Cor. xii. 5; Jer. ix. 23): ^ JS'e guis coram Deo habeat, de quo glorie- tur^ Negativa. Rejectio contraricc et falsa, doctrina. Hepudiamus igitur et damna- mus om?ies, guos Tecitabvnius, er- rores, cum verbi divini regula non congruentes. I. Primo delirum Philosojyho- rum Stoicorum dogma, quemad- moduin et Manichceorum furo- rem, qui docuerunt, omnia, quae eveniant, necessario fieri, et ali- ter fieri prorstis own posse, et hominem om,nia coactum facer e, etiam ea, quce in rebus externis agat, eumque ad designanda mala the hearts of men, in order that, as Lydia did (Acts xvi. 14), they may dihgently attend, and thus may be con\erted by the sole grace and power of the Holy Spirit, wliose 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 plant- ing, sowing, and watering, are whol- ly in vain (Rom. ix. IG ; 1 Cor. iii. 7); if, that is, he do not give the in- crease, 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 liave where- of he may glory befoi-e God ' (1 Cor. i. 29 ; 2 Cor. xii. 5 ; Jer. ix. 23). NEGATIVli. Rejection of contrary and false doctrine. We repudiate, therefore, and con- demn all the errors which we will now reconnt, as not agreeing with the rule of the divine word : I. First, the insane dogma of the Stoic philosophers, as also the mad- ness of the Manichseans, who taught that all things which come to pass take place by necessity, and can not possibly be otherwise ; and tliat man does all things by constraint, even those things which he transacts in outward matters, and that he is 110 SY-MIJOLA EVANGELICA. oj^tera et seder a {(jualia sunt libi- dines vagce, rajnnce, ccedes, farta, et similia) cogi. II. Hejnuliarnus etiam crassum ilium Pelagianorum errorem, qui asserere non duhitarunt, quod Jio- mo ^ro2yTiis virihus, sine gratia Sj)iritus Sancti, sese ad Deum convertere, Evangelio credere^ legi divince ex ciniiao jpavere^ et hac ratione jjeccatoruin remissionem ac vitam ceternam ipse jpromereri valeat. III. Prater hos err ores rejicl- rtius et Semi/pelagianorum fal- sum dogr)ia, qui docent, homineni projpriis viribus incJioare posse suam conversionein : absolvere au- tem sine Sjnritus Sancti gratia non posse. lY. Item, cum docetur, licet homo non renatus, ratione liheri arhitrii, ante sui regenerationem infirmior quideni sit, quam ut conversionis suce initium facere, atque propriis virihus sese ad Deum, convertere, et legi Dei toto corde parere valeat : tamen, si Spiritus Sanctus prcedicatione verhi initium fecerit, suamque gratiam in verbo homini obtu- lerit, turn hominis volantatem, propriis et naturalibus suis vi- ribus quodammodo aliquid, licet id modiculum, infirmum et lan- compelled to the committing of e\ il works and crimes, such as unhnvf iil hists, acts, rapine, murders, thefts, and the like. II. We repudiate, also, that gross error of the Pelagians, who have not hesitated to assert that man Ly his own powers, without the grace of the Holy Spirit, has ability to convei't 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. Besides these errors, we re- ject 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 II0I3' Spirit. IV. Also the teaching that, al- though unregenei'ate man, in re- spect of free-will, is indeed, ante- cedently to Iiis regeneration, too in- firm to make a beginning of his own conversion, and b}' his own powers to convert himself to God, and obey the law of God Avith all his heart ; yet if the Holy Spirit, by the preach- ing of tlie 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 THE FORMULA OF CONCORD. Ill guidum admod'um sit, conversio- neni adjuvare, atque cooper ari, et seijpscmi ad gratiam applleare, jprcBparare, earn apjprehendere, am- ■plecti, et Evangelio credere posse. V. Item, hominem, post rege- nerationem, legem Dei p>erfecte ohservare atque implere posse, eamque ivvpletioneni esse nostram coram Deo justitiam, qua vitam ceternam prom.creaviur. VI. Dejitiimus etiavi damiia- musque Enthusiastarum^ erro- rem, qui fingunt, Deum imme- diate, absque verbi Dei auditu, et sine Sacramentorum. usu, ho- mines ad se trahere, illuminare, justificare et salvare. VII. Item, Deum in conver- sione et regeneratione hominis suhstantiam et essentiam veteris Adami, et prcecipue a7iimam ra- tionalein p)^>'i-itus abolere, novam- que animcB essentiam ex nihilo, in ilia conversione et regenera- tione creare. VIII. Ite7n, cum Id sermones citra declarationem usurpantur, quod videlicet hominis voluntas, ante conversionem, in ipsa con- versione, et post conversionem, Spiritui Sancto repugnet, et quod slight, infirm, and langnicl, towards his conversion, and can apply and prepare himself unto grace, appre- hend it, embrace it, and believe tlie gospel. V. Also that man, after regener- ation, can perfectly observe and f nlfill the law of God, and that this fulfilling is our righteousness be- fore God, whereby we merit eter- nal life. VI. We also reject and condemn the error of the Enthusiasts,' who feign that God innnediately, apart from the hearing of the Word of God, and without the use of tlie sacraments, draws men to himself, enlightens tliem, justifies and saves them. VII. Also, that God in the re-' generation of man utterly abolishes tlie substance and essence of the old Adam, and especially the ration- al soul, and creates from nothing in that conversion and regeneration a new essence of the soul. VIII. Also, when such statements as these are used without explana- tion, that the will of man, before conversion, in conversion itself, and after conversion, is set against the Holy Ghost, and that the Holy 1 '' Enihusiastcz' vocantur, qui nejlecta prie- (licatione verbi divini coelestes revelationes SjiiriLiis exspectant. ' Enthusiasts are those who, neglecting the preaching of the divine Word, yet expect ce- lestial revelations of the Spirit. 112 SYMBOLA EVANGELICA. Sjnritus Sanctus Us detur, qui ex j)i'oj>osito et jpertinaciter i])si resistiint. Nam Deus in con- versione ex nolentibus volentes facit, et in volentibus hahitat, ut Augustinus loqui solct. Quod vera ad dicta qucedam, turn Patnim, turn Neotericorum quorundam Doctovuin attinet : Deus trahit, scd volentem trahit : et liominis voluntas in conver- sione own est otiosa, sed agit aliquid : judicamus hceo formce sanorum verhorum non esse ana- loga. Afferuntur e7iim /icec dicta ad conjirmandavi falsam ojpinio- nein de virihus huniani arhitrii in hooninis conversione, contra doctrioiam, qnm soli gi'atice di- 'vince id ojyus attrihuit. Ideoque ah ejusmodi sennonibus, qnando de conversione hominis ad Deum agitur, abstinendwn censemus. Contra autem recte docetur, quod Dominus in conversione, per Sjyiritus Sancti tractionem {id est, motum et oj^erationem) ex hominihus rejmgiumtibns et nolentibus volentes homines fa- ciat, et quod post conversionem in quotidiajiis p;'(9/>^6'r Christum e^iim fides ilia nobis ad justitiam imjputatur (Rom. iv. 5). IV. Credimus imaterea, doce- mus et confitenuir, fidem illam justificantem non esse nudam notitiam historic de Christo, sed ingens atque tale Dei donmn, quo Christum, Redemtorem no- strum, in verbo JEvangelii recte agnoscimus, ipsique confidimus : quod videlicet jprox>ter solam ijp- sius obedientiam, ex gratia, re- missionem lyeccatorum haheamus, sancti et justi coram Deo Patre rejmtemur, et o'tcrnaon salutem consequamur. V. Credimus, docemus et con- fitemur, vocabulum '- justi ficare^ Ij'j that God remits to us our sins of mere grace, Avitliout any respect of our works, going before, present, or following, or of onr worthiness or merit. For he bestows and imputes to ns the righteousness of the obe- dience of Clirist; for the sake of that righteousness we are received by God into favor and accounted righteou? III. AVc believe, also, teach, and confess that Faith alone is the means and instrument wherein' Ave lay hold on Christ the Saviour, and so in Christ lay hold on that righteousness which is able to stand before the judgment of God; for that faith, for Clu'ist*'s sake, is im- puted to us for righteousness (Rom. iv. 5). 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 Re- deemer in the word of the gospel, and confide in him : to wit, that for his obedience' sake alone we have by ffrace the remission of sins, are ac- counted holy and righteous before God the Father, and attain eternal salvation. V. "We believe, teach, and con- fess that the word justify in this THE FORMULA OF CONCORD. 117 jphrasi Scrijptum Sacrce, in hoe articulo, idetn significance, quod ahsolvere a jpeccatis, ut ex dlcto Salomonis (Prov. xvii. 15) iiitel- ligi potest : ' Qid justificat ini- piuni, et qui condemnat justnvi, ahominahilis est utorque cqnid Deuni^ Item (Eoin. viii. 33) : ' Quis accusabit electos Dei f Deus est qui justificat.'' Et, si quando ])ro vocahido justificationis vocahula regenera- tionis et mvificationis usurpan- tur {quod in Ajjoloyia Aiigus- tance Confessionis factum est), sunt ea in ilia superior e signifi- catione accipienda. Nam alias ece voces de hominis venovatione intelligendce sunt, quce a Jidei justificatione recte discernitur. VI. Credimus, docemiis et con- fitemur etiam, etsi vere in Chri- stum credentes et renati midtis infirmitatihiLs et oicevis usque ad inortem sunt ohioxii : non tamen illis vel de justitia, quce jper fidem, ipsis imjnitatur, vel de ceterna salute esse duhitandu7n, quin po- tius firmiter illis statuendurn esse \yor geiviss halten sollen'], quod propter Christum, juxta promissionem et immotum ver- hum Evangelii, Deum sihi pla- catum haheant. 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 condemnetli the just, even they both are abomi- nation to the Lord.' Also (Eom. viii. 33) : ' Who shall lay any thing to the charge of God's elect? It is God that justifieth.' And if at any time for the word Justification the words Regenera- tion and Yivification are used (as is done in the Apology of the Augs- burg Confession), these words are to be taken in the above-stated signification. For elsevA^here these words are to be understood of the renewing of man, which is rightly distinguished from the justification of faith. VI. We believe, teach, and con- fess, 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 fii-m- ly to be convinced that, for Christ's sake, according to the promise and unshaken word of the gospel, they have God reconciled to them. lis SYMBOLA EVANGELICA. VII. Credbnus, docemus et coii- fitemur, quod ad conservandam jpuram doctrinci'm de justitia fidei coram Deo, necessarimn sit, tit j?articidw exclusive {qui- hus Apostolus Paidus Clwisti meritmn ah operihus nostris 2)7'orsus sepaixit, solique Christo earn gloriam tribuit) quam dUi- gentissime retineantur, ut cum. Paidus scrihit : ex gratia, gratis, sine meritis, absque lege, sine ojye- ribus, non ex ojperibus. Quce om- nia hoc ijisum dicunt : ^ Sola fide in Christum justificamur et sal- vamiir'' (Epli. ii. 8 ; Eom. i. 17; iii. 24; iv.3 sqq.; Gal. iii. 11; Heb.xi.). YIII. Credimus, docemus et confitemur, etsi antecedens con- tritio et subsequens nova obedi- entia ad articuliim j ustificationis coram Deo non ])ertinent : non tamen talem fidem justificantem esse fingendam , qure una cmn ma- lo i^t'ojyosito peccandi, videlicet, et contra conscientiam agendi, esse et stare jpossit. Sed jpostquam homo 2>er fidem est justificatus, turn ve- ram illam et vivam fidem esse per caritatem efiicacem (Gal. v. 6), et bona. o])era * semper fidem justifir cantem sequi, et ima cwn ea, si mo- do vera et viva fides est, certlssime deprehendi. Fides enim vera nun- quam sola est, quin caritatem et spem semper secum haheat. YII. AVe believe, teach, and con- fess 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, vjithout our deserts, without laio, without works, not oftoorhs^ All which ex- pressions amount to this: ''Byfi'aith in Christ alone are we justified and saved'' (Eph. ii. 8; Rom. i. 17; iii. 21; iv.3 sqq. ; Gal. iii. 11; Heb.xi.). YIII. "We believe, teach, and con- fess that, although antecedent con- trition and subsequent new obedi- ence do not appertain to the article of justification before God, yet M^e are not to imagine any such justi- fying faith as can exist and abide witli a purpose of evil, to M-it : of sinning and acting contrary to con- science. But after that man is justi- fied by faith, then that true and liv- ing faith works by love (Gal. v. G), and good works always follow justi- fying 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. THE FORMULA OF CONCORD. 119 Antithksh;, seu Negativa. Rejectio contraricc et falsin doctrime. Rejpudiamus ergo et damna- Dius omnia falsa dogmata, quca jam recitabimus. I. Christum esse justitiani no- stram solummodo secundum di- vinam naturam. II. Christum esse justitiam no- strani tantummodo juxta huma- nam naturam. III. hi dictis Pro^heticis et Apostolicis, uhi de justificatione fidei agitur, vocahula '' jusiifi- care'' et \justiJicarV nan idem esse ac a jpeccatis absolvere et ab- solvi, et remissionem ^eGcatorum consequi : sed nos i^er caritatem, a Sjpiritto Sancto infusam, per virtutes et jper ojpera, quce a ca- ritate j)'>"onianant, reijpsa coram Deo justos fieri. IV. Fidem non resjpicere in so- lam Christi obedientiam, sed in divinam ejus naturam ^ quatenus videlicet ea in nobis habitet atque ejficax sit, nt ])er cam inhahitatio- nem peccata nostra tegantur. V. Fidem esse talem fiduciam in obedientiam Christi, quce pos- sit in eo etiam homine joermanere et consistere, qui vera poenitentia caveat, et ubi caritas non sequa- tur, sed qui contra conscientiam in peccatis jperseveret. YOL. III.-I Antithesis, or Negative. Rejection of opjiosite and false doctrine. We repudiate, therefore, and con- demn all the false dogmas, which we will now recount : I. That Christ is our righteous- ness only according to his divine nature. II. That Christ is our righteous- ness only according to his human nature. III. That in the prophetic and apostolic declarations, which treat of the righteousness of faith, the w^ords jitstifiy and to be justified are not the same as to absohe and be absolved from sins, and to ob- tain 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. That faith does not have re- spect 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. 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 con- science perseveres in sins. 120 SY.MBOLA EVANGELICA. VI. Non i2:)sum Deum, sed tan- tuDi dona Del in credentlbus ha- bitare. YII, Fidem ideo saluteni nobis eonferre, quod oiovitas illa^ quce In d'dectione erga Deum et proxi- vium consistit, 2y<^i" fid<^^'>'^ «'^^ nobis inchmtur. VIII. Fidem in j ustijicationis negotio ^rimas qiiidem ixirtes te- Qiere, sed tamen etiam renovatio- nem et caritatem ad justitiam nostram coram Deo jpertinere^ ita ut renovatio et caritas quidem non sit princijxdis causa nostrce, justitioi: sed tamen justitiam no- stram coram Deo {si absint reno- vatio et caritas) non esse inte- gram et jperfectam. IX. Credentes in Christum co- ram Deo justos esse et salvos, si- inid j)er imjpidatam Christi jii- stitiam, et j)cr inchoatam novam obedientiam, vel, j^cirtim quidem per im])utationem justiticB Chri- sti, jparthn vera per inchoatam novam obedientiam. X. Prornissio7iem gratice nobis ap>plicari per fidem in corde, et prcderea etiam per confessio- nem, quce oi^e fit, et per alias vir- tutes. XI. Fidem non justificare sine bonis operibus, itaque bona op)era necessario ad justitiam requiri,€t VI. That not God himself dwells, but only the gifts of God dwell in believers. VII. That faith bestows salvation upon us for the reason that that re- newal which consists in love towards God and our neighbor, commences in us through faith. VIII. That faith in the matter of justification holds, indeed, the first place, but that renewal and charity also appertain to our right- eousness before God, so that renew- al and charity, indeed, arc not the principal cause of our righteousness, but yet that our righteonsness be- fore God (if renewal and charity be wanting) is not whole and per- fect. IX. That believers in Christ are righteous and saved before God, both thi'ongh the imputed right- eousness 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. 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. That faith does not justify without good works, that therefore good works are necessarily required THE FORMULA OF CONCORD. 121 absque eorum pniesentia liominem jxistificari noii jposse. Art. ly. DE BONIS OPERIBUS. Status Controversi^. In doctrina de bonis 02)eribiis ducB controversies, in quibusdam Ecclesiis ortai sunt. I. Prinium schisma inter Theo- logos quosdam factum est, cum alii assererent, bona ojiera neces- saria esse ad saluteni, iin])ossihile esse salvari sine bonis ojjeribus, et neniinein iinquam sine bonis ojperibus salvatum esse : alii vero docerent, bona opera ad salutern esse jperniciosa. II. Alter um schisma inter Theo- logos nonnullos su/per vocabulis ^ necessarimn'' et ^liberuni'' ortum est. Altera enim 2)<^>"s contendit, vocabulum '■ necessarium'' non esse ■usurpandum de nova obedientia : earn enim non a necessitate qua- dam et coactione, sed a sjpontaneo spiritu \aiis freiwilligen Geiste^ promanare. Altera vero pars vocabxdum '' necessari%im^ prorsus retinendum censuit : propterea, quod ilia obedientia non in no- stro arbitrio posita et libera sit, sed Jiomines renatos illud obse- quiuni debere prcestare. for righteousness, and that inde- pendently of their being present man can not be justified. Art. IV. OF GOOD WORKS. Statement of the Controversy. Respecting the doctrine of Good Works, two controversies have arisen in certain churches : I. The first schism among certain theologians arose when some as- serted, that good works are nec- essary 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. The other schism has arisen between certain divines concerning the terms necessary 2iXidifree. For the one part contends that the term necessary should not be used con- cerning the new obedience, for that this flows not from any necessity or constraint, but from a volun- tary spirit. But the otlier part judges that the term necessary should by all means be retained, inasmuch as tliis obedience is not left to our mere will, and there- fore is not free, but that regener- ate men are bound to render such service. 122 SYMBOLA EVANGELICA. Et dum de commemoratis illis vocabidis disjnitatura est, tandem etiain de rei^psa fait dUcepta- tum. Alii enim contenderunt, Leger.i wpud Clirisiianos 2>t"orsus noil esse docendam, sed tantuin- niodo doctrina Evangelii homines ad hona opera invitandos esse : alii hano ajpinionem imj)iigna- Tunt. Affirmativa. Sincera £cclesice doctrina de hac controver- sia. lit htt controversies solide et dextre exjpUcentur atqiie decidan- tur, h(xc nostra fides, doctrina et confessio est. T. Quod hona ojpera veramfidem {si modo ea non sit mortiia, sed viva fides) certissime atque indu- bitato sequantur, tanquani fruc- tus Ijome arhoris. II. Credimus etlam, docemiis et confitemur, quod hona opera pe- nitus excludenda sint, non tan- tuni cum de justifi>catione fidei agitur, sed etiani cum de salute nostra aterna disjnitatur, sicut Apostolus perspicuis verbis tes- fatur, cum ait (Rom. iv. 6) : 'Sicut et David dicit, beatitudinem ho- minis, cui Deus accepto fert And out of this discussion con- cerning the aforementioned terms there arose at lengtli a dispute con- cerning the material fact. For sojne have contended that the law ousrht not to be taught at all among Chris- tians, but that men should be in- vited to good works by the doctrine of the gospel alone. Others have impugned this opinion. Affirmative. The sound doctrine of the Church concerning this controversy. In order that these controversies may be solidly and judiciously ex- plained and decided, the following is our faith, doctrine, and confession : I. That good works^ must certain- ly 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. 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 lie says (Rom. iv. 6): 'Even as also David describeth the bless- edness of the man to whom God im- ' 'Good works do spring out necessarily oi'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. THE FORMULA OF CONCORD. 123 justitiam sine ojperihus. JBeati, ! quorum remissce sunt iniquitates, et quorum tecta sunt ^eccata. Beatus vir, cici no7i wiputavlt Dominus jpeccatum, etc. Et alibi (Epli. ii. 8 sq.) : "' Gratia,^ inquit, ^ estis salvati, j)^^' fid^m., et hoc lion ex vohis, Dei enini donvm est, non ex ojyerihus, ne quis glo- rietur^ III. Credimus, docemus et con- fitemxi.r, omnes quidem homines, p7'ceci2)ue vero eos, qui jper Spi- ritum Sanctum regeneratl sunt et renovati, ad hona opera fa- cienda dehitores esse. lY. Et in hac sententia vocalida ilia ^ necessarium^ '■debere^ ^ojpor- tere^ Y'nbthig^ '' sollen^ und ' inils- sen^] recte usurpantur, etiam de renatis hominihus, et cum forma sanorum verhorum non pugnant. V. Sed tamen per voccd)ula '■ necessitas^ hiecessarvum^ quando videlicet de renatis est sermo, non intelligenda est coactio, sed tantuni dehita ilia ohedientia, quam vere credentes, quatenus renati sunt, non ex coactiotie, aut compidsu legis, sed lihero et spontaneo spiritu prcestant, quandoquidem non amplius sid> lege sunt, sed sub gratia (Rom. vi. 14 ; vii. 6 ; viii. 14). VI. Credimus igitur, docemus et confitemur, cum dicitur, rena- piitetli righteousness without works, saying, Blessed are they wliose in- iquities 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 your- selves, for it is the gift of God — not of works, lest any man should boast.' III. We believe, teach, and con- fess that all men, indeed, but chiefly those who through the Holy Spirit are regenerated and renewed, are debtors to do good works. lY. And in this decision those words — ' necessary,' ' ought,' ' it be- hooves'— are rightly used even of regenerate men, and are not in- consistent with the form of sound words. Y. But, nevertheless, by the terms necessity, necessary, when we speak of the regenerate, we are not to understand j3onstraint, but only that bounden obedience which true_ believers, so far as they are regen- erate, render, not of constraint or compulsion of the law, but of a free and spontaneous spirit: inas- much as they are no longer under the law, but under grace (Rom. vi. 14 ; vii. 6 ; viii. 14). YI. We believe, therefore, teacli, and confess that when it is said 124 SYMBOLA EVANGELICA. tos hene operari lihero et sj)on- taneo sjnritu, id non ita acci- j^iendum esse^ quod in Jwviinis renati avh'drio relictum sit, hene aut male agere, quando ipsi vi- sum fuerit, ut nihilominus ta- men fidem o'etineat, etiamsi in j)eccatis ex j^'^'oposHo jperseveret. VII. Hoc tamen non aliter, quarii de sjnrita hominis jam liberato intelligendum est, sicut hanc rem ijpse Christ us, ejusque Apostoli declarant (Kom. viii. 15) : quod videlicet spirit us ho- minis liheratus hene ojjeretur, non formidine jya?;j(:e, ut ser- vus, sed justitice amore, qualem ohedientiam filii prmstarc so- lent. VIII. Hanc vero libertatem spi- ritus in electis Dei filiis non perfectam, sed midtiplici infir- mitate adhuc gravatam agnosci- mus, quemadmodmn D. Paulus super ea re de sua ipsius per- sona conqueritur (Jlorn. vii. 14 ,sqq. ; Gal. v. 17). IX. Illam tamen infirmitatem Dominus electis suis non imp>u- tat, idque prop)ter Mediatorem Christum. Sic enim scriptuni est (Rom. viii. 1) : ^ Nihil jam daninationis est his, qui in Chri- sto Jesu sunt.^ X. Credimxis prceterea, doce- mus et confitemur, fidem et salu- tliat the regenerate do good works of a free and spontaneous spiiit, tliis 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. 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 liber- ated spirit of man does good works, not, as a slave, from fear of punish- ment, but from love of righteous- ness, such as is the obedience which children are wont to render (Rom. viii. 15). VIII. But we acknowledge lliat this liberty of spirit in the elect children of God is not perfect, but is as yet weighed down witli manifold infirmity, as St. Paul la- ments concerning liimself about this matter (Rom. vii. 14-25 ; Gal. V. 17). 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. We believe, moreover, teach, and confess that faith and salvation TPIE FORMULA OF CONCORD. 125 tern in oiohis conservari, aid re- imeH, non jpcr ojoera, sed tantum jper Sjnritum Dei, et jyc?;' fidem {qua scilicet salus custoditu)-), bona auteni ojyera testhnonia esse, quod Spiritus Sanctus jpraa- sens sit, atque in nobis habitet. Negativa. Falsa doctrina, superiori rejnignans. I. liejicimus igituv et damna- inus sidjsequentes jf?A/'a5e5, cum docetur : bona ojjera necessaria esse ad salutem ,' neininem un- quavi sine bonis oj)eribus salva- tum ; iinj)ossibile esse sine bonis operibus salvari} II. Iiepudiamus et damnamus nudavi hanc, offendiculi jplenam, et Christianm discij^lima perni- ciosam jphrasin : bona ojpera nox- ia esse ad salutern? His enim postreinis temjpori- bus non minus necessarium est, tit homines ad recte et jpie Vi- vendi rationem bonaque opera in- vitentur atque moneantur, quam Qiecessarium sit, ut ad declaran- dam fidem atque gvatitudinem suam erga Deum in bonis qperi- bus sese exerceant : quam neces- sarium est, cavere, ne bona opera negotio justificationis admiscean- tur. Non minus enim homines Epicurea jpersuasione de fide, are preserved or retained in ns not by works, bnt only by tlie spirit of God and by faith (by which, namely, salvation is gnarded), and that good works are a testimony that the Holy Spirit is present and dwells in us. Negative. False doctrine opposed to that above stated. I. We reject, therefore, and con- demn 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. We repudiate and condemn this bald phrase, full of offense and pernicious to Christian disci- pline : That good ^\■orks are detri- mental to salvation. 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 concern- ' Against Major. Against Amsdorf. 126 SYMBOLA EVANGELICA. qumn Pharisaica et Pajnsiica fiducia in propria opera ct merita damnaiionem incurrere possunt. III. Prciiterea rep)rohainu8 atque damnamus dogma illud, quod fides in. Christum non amitta- Uir^ et Sjjiritus Sanctus nihi- lominus in hotnine Juibitet, eti- amsi sciens volensqiie peccet ; et quod sancti atque electi [die Hei- ligen und Auserwdldteri] Spiri- tum Sanctum retineant, tametsi in adulter ium , aut in alia scelera prokibantur,et in iis perseverent. Art. y. DE LEGE ET EYANGELIO. Status Controveksi^. Qucesitum fuit : an Evange- lium proprie sit tantummodo concio de gratia Dei, quae remis- sionem jx^ccatorum noMs annun- ciet : an vero etiam sit concio pcenitentice, arguens peccatum in- crediditatis, quippe quce non per Legem, sed per Evangelion dun- taxat arguatur. Affirmativa. Slncera doctrina, cum norma verhi Dei con- gruens. I. Credimus, docemus et confite- tnur, discrimen Legis et Evange- lii, tit clarissimum quoddam lu- men \ein hesonder herrlich Liclit\ iiig faitli than by a Pharisaic and Papistic confidence in their own works and merits. III. Moreover, we repndiate and condemn that dogma that faith in Christ is not lost, and that the Holy Spirit, even though a man sin wit- tingly and willingly, nevertheless dwells in him; and that the lioly and elect retain the Holy Spirit, even though thev fall into adul- tery or other crimes, and persevere in the same. Aet. Y. of the law and the gospel. Statement of the Contkoversy, It has been inquired: Whether the gospel is properly only a preach- ing of the grace of God, which announces to us the remission of sins, or whether it is also a preach- ing of repentance, rebuking the sin of unbelief, as one which is not rebuked by the Law, but only by the Gospel. Affirmative. Sound doctrine agreeing with the ride of the Word of Cod. 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 THE FORMULA OF CONCOKD. 127 singulaTi diligeniia in Ecclesia Dei retinendum esse, ut verbuni Dei,juxta admonitionem D.Pau- li, recte secari qiieat. II. Oredimus, docemus et con- Jiteiniir, Legem esse jyrojprie doc- trinam divinitus revelatam, qua' doceat, quid justum Deoque gra- tum sit,' qucB etiam, quicqiiid jpeccatum est, et voluntati divince adversatur, redarg uat. III. Quare, quicquid extat in sacris Uteris, quod j!)a'nitentice, arguens ])eccata : .sed quod ^yroprie nihil aliud sit, quam laetissimum. quoddaia nunciwn, et concio ple- na consolationis, non arguens aut terrens, quandoquidem conscien- tias contra terrores Legis sola- tur, easque in meritiim solius Christi resjpicere julef, et did- cissima p?'cedicatio}ie, de gratia et favore Dei, ])er merituin Chri- sti impetrato, riirsus erigit. VII. Quod vero ad revelatio- nem peccati attinef, sic sese res hdbent. Yelum illud Moisis om- nium hominum ocidis est ohduc- tuin, quam diu solani Legis con- cioiiem, nihil autem de Christo audiunt. Ltaque p>^^cata sua ex Lege non vere agnoscunt : sed aut hijpocritce fiunt, qui justitice propria opinione turgent, quotes miuistrj, as did also liis apostles after him (in ^vhicll 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 re- mission of sins. VI. But when the Law and the Gospel are conipai'od 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, hut that it is properly noth- ing else than a certain most joyful message and preaching full of con- solation, not convicting or terrify- ing, inasmuch as it comforts the con- science 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. But as respects the revela- tion 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 THE FORMULA OF CONCORD. 129 olini erant Phariscei, aut in jpec- catis su'is desjjerant, quod Judas iwoditor ille fecit. Earn ob cau- sam Christus sumsit sibl Legem explicandam s^iritualiter (Matt. V. 21 sqq. ; Kom. vii. 11), et Jioc modo ira Dei de ccelo revelatur super omnes peccatores (Rom. i. IS), ^it, vera Legis sententia in- tellecta^ animadvertatur, quanta sit ilia ira. Et sic demum pec- catores ad Legem remissi vere ct recte ])eccata sua agnoscunt. Talem vero jpeccatorwrn, agnitio- ■nem solus Jfoises mmquam ex ij)sis extorquere jpotuisset. Etsi igitur concio ilia de pas- sione et 7norte Christi Filii Dei, severitatis et terroris plena est, quce iram Dei adversus peccata ostendit, unde demum liomines ad Legem Dei projpius adducun- twr,postq%iam. velum illud Moisis ahlatum est, ut tandem exacte agnoscant, quanta videlicet Do- minus in Jjcge sua a nobis exi- gat, quorum nihil nos p>'>'(^stare jjossumus, ita, ut universam no- strani justitiam in solo Christo queer ere ojyorteat : VIII. Tamen, quam din nobis Christi ijassio et mors iram Dei ob oculos ponunt, et hominem perterrefaciunt, tain diu no?i sunt prop)rie concio Evangelii, 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 sf[f]. ; Rom. vii. 14), and in this manner is the wrath of God revealed from heaven against all sinners (Rom. i. IS), 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 ncNer have extorted from them. Although, therefore, this preach- ing 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 ex- actly 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 : YIIL 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 pi-caching of the 130 SYMBOLA EVANGELICA. sed Legis et Moists doctrina, et sunt alienum ojjus CJiristi, per quod accedit ad jpropriuin suuin officium, quod est, 2)''''^^dicare de gratia Dei, consolari et vivifi- care. Ilaic propria sunt praidi- cationis Evangelicce. Nkgativa. Contraria et falsa doctrina, quce rejtcitttr. Mejicimus igitiir, ut falsuin et periculosum dogma, cum asseri- tur : quod Evangelion proprie sit concio po3)iitenticp, arguens, accusans et damnans p>eccata, quodque nan sit tantummodo concio de gratia Dei. Hac enim rations Evangelion rursus in Legem transformatur, Qneritum Christi, et sacrce literoB obscuran- tur, piis mentihus vera et solida consolatio eripitur, et Pontificiis errorihus et superstitionibus fores aperiuntur. Art. VI. DE TERTIO USU LEGIS. Status Controversi/t:. Cum constet, Legem Dei prop- ter tres causas hominibus datain esse, J9r/m(?, ut externa quadatn disciplina conservetur, et feri at- que intractabiles homines quasi rej>agulis quibusdam coarceantur. 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 pe- culiar function of the evangelical preaching. Negative. Contrary and false doctrine, which is rejected. We reject, therefore, as a false and perilous dogma, the assertion that the Gospel is properly a preach- ing of repentance, rebuking, accus- ing, 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 wrest- ed away from godly souls, and the way is opened to the papal errors and superstitions. Art. VL of the third l'se of the law. Statement of the Controversy. Since it is established that the Law of God was given to men for three causes: first, that a certain external discipline might be pre- served, and wild and intractable men might be restrained, as it wci-e, THE FORMULA OF CONCORD. 181 secundo, ut ^je>' Legem homines by certain barriers; secondly, that ad agnitionem suorum peccato- rum adducantur, tertio, tit ho- mines jam renati, quibus tamen omnihus midtutn adhuc carnis adhan'et, cam ipsam oh causam certani aliqimm regulam habeant, ad quam totam sitam vitam for- 77iare j>ossi?ii et debeant, etc., orta est inter jpaucos quosdam Theo- logos controversia, super iertio usu Leg is : videlicet, an Lex etiam renatis incidcanda, et ejus ohservatio apud eos urgenda sit, an non. Alii urgendani Legem censuerunt : alii negarimt. Affirmativa. Sincera et pia doctrina de hac controversia. I. Credimus, doceniiis et confite- mur, etsi vere in Christum cre- dentes, et sincere adDeum conversi, a maledictione et coactione Legis per Christum liberati sunt [ge- freiet und ledig gemachf], quod ii tamen propter ea non sint absque Lege, quippe quos Filius Dei earn ob causam redemit, ut Legem Dei diu 7ioctuque meditentur, atque in ejus observatione sese assidue exer- ceant (Psa. i. 2 ; cxix. 1). Etenim ne primi quidem nostri p)arentes, etiam ante lapsum, prors}(s sine Lege vixerunt, quai certe cordlbus by the Law men might be brought to an acknowledgment of their sins; thirdly, that regenerate men, to all of whom, nevertheless, mncli of the flesh still cleaves, for that very reason may have some certain rule after which they may and onglit to shape their life, etc., a contro- versy has arisen among some few theologians concerning the third use of the Law, to wit : whether the Law is to be inculcated upon the re- generate also, and its observation urged upon them or not? Some have judged that the Law should be urged, others have denied it. Affikmative. TIte souna and godly doctrine concerning this controversy . L We believe, teach, and confess that although they who truly belie\e in Christ, and are sincerely convert- ed to God, are through Christ set free from the curse and constraint of the Law, they are not, neverthe- less, on that account without Law, inasmuch as the Son of God re- deemed 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 132 SYMBOLA EVANGELICA. i/psoru7)i turn inscrijyfa eraf, quia Domi?ins cos ad imaginem suam creavcrat (Gen. i. 26 sqq.; ii. 16 sqq. ; iii. 3). II. Credwius, docemus ct con- Jitemur^ concionem Legis non modo ajmd eos, qui fid.ein hi Chrhtiim non hahent, et jt^o^m- tentiam nondam agunt, sed etiam wholly without Law, which was cer- tainly at that time graven on their hearts, because tlie Lord had created them after his own image (Gen. i. 26 sq. ; ii. 16 sqq. ; iii. 3). II. We believe, teach, and con- fess that the preaching of the Law should be urged not only upon those who have not faith in Chi'ist, and do not yet repent, but also upon apitd eos, qui vere in Christum those who truly believe in Christ, credunt, vere ad Deum coiiversi are truly converted to God, and et renati, et jpep fidem justijicati \ regenerated and are justified by sunt, sedulo urgendam esse. III. Etsi enim renati, et sjpi- faith. III. For, although they are re- riiu mentis sucb renovati sunt : ' generate and renewed in the spirit tainen regeneratio ilia et renova-'oi tlieir mind, yet this regenera- iio, in hac vita non est omnibus i\o\\ and renewal is in this life numeris dbsoluta, sed duntaxat l^iot absolutely complete, but only iiichoata. Et credentes illi, sjyiri- begun. And they that believe ac- tu mentis suce jyerjjetuo luctan- cording to the spirit of their mind tur cum came, hoc est, cum cor- have perpetually to struggle with ru])ta natura, quoi in nobis ad their flesh, that is, Avith corrupt nat- mortein usque hccret (Gal. v. 17; ure, which inheres in us even till Rom. vii. 21, 23). Etj)rojjter vete- \ death (Gal. v. 17 : Rom. vii. 21, 23). rem Adamum, qui adhuc in ho- And on account of the old Adam, minis intellectu, voluntate, et in which still remains fixed in the in- omnihus virihus ejus iniixus re- , tellect and will of man and in all his sidet, 02)us est, ut homini Lex po\vers, there is need that the law Dei scmjper prcduceat, ne quid of God should always shine before privafce devotionis offectu in ne- man-, that he may not frame any gotio religionis confingat, et c?edientiain qucdem- cunque a Lege requisitam jprcti- stant, sed coacti et inviti id faciunt {sicut etiam re?iati fa- clunt, quatenus adhiic carnales sunt): eredentes vero in Chri- stum, quatenus renati sunt, abs- que coactionc, lihero et spontaneo sjpiritu, talem ohedlentiam prm- stant, qualem alias nvlloi quan- tumvis severissima' Legis commi- nattones extorquere 2>ossent. Negativa. Falscv doctrincv rejectio. Ltejpudlamus itaque ut j)erni- ciosum et falsum dogma, quod Christianoi disciplince et vercB jpie- tati adversatur, cum docetur, quod Lex Dei {eo modo, quo supra dic- tum est) non sit plis et vere cre- dentihus, sed tantum impiis, i7i- fidelihus et non agentihus jt>£J??w'- St. Paul is wont to call in liis epis- tles the Law of Christ and the Law of the mind (Rom. vii. 25 ; viii. 2, 7 ; Gal. vi. 2). 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 be- fore the penitent or the impenitent, the regenerate or the nnregenerate. 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 re- quired by the Law, but do this con- strainedly 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 threat- enings of the Law, however griev- ous, would be able to extort. Negative. Rejection of false doctrine. 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 god- ly and true believers, but only be- fore the ungodly, unbelievers, and THE FORMULA OF CONCORD. 135 tentiain, jprojjojienda, atque apud hos solos sit urgenda. Art. VII. DE CCENA DOMINI. Etsi Cingliani Doctores non ill eoruiti Theologorum mimero, qui Augustanam Confessionem agnoscunt et j)roJitentici' \_Augs- bu7'gische Confessionsverwaiidte] , habendi sunt^ guij>pe qui turn, cum ilia Confessio exhiberetur, ab eis secessiojiem fecerunt : tameii cum, nunc sese in eorum ccetum collide ingerant, erroremque suum sub pi'cetextu jpice illius Oonfessionis quam latissime sjpargere conen- tur, etiam de hac controversia Ecclesiani Dei erudiendam- judi- cavimus. Status Costroversi^e, Quae, est inter nos ct Sacramentarios in hoc articulo. Quceritur, an in Sacra Coena verum corqnis et verus sanguis Domini 7iostri Jesu Christi vere et suhstantialiter sint prasentia, atque cum pane et vino distri- buantur, et ore sumantur, ab omnibus illis, qui hoc Sacramen- to utuntur, sive digni sint, sive indigni, honi aut mail, fideles ant infideles, ita tameji, ut fideles VoL III.-K impenitent, and to be urged upon these alone. Art. VII. OF THE lord's supper. Although the Zwinglian doctors are not to be reckoned as in the number of those tlieologians who acknowledge and profess the Augs- burg Confession, inasmuch as, when that Confession was set forth, they seceded from them ; yet, since they are at this present craftily intrud- ing themselves into their company, and endeavoring to disseminate their error as widely as possible, under cover of that godly Con- fession, we have judged that the Church of God ought to be in- structed concerning this contro- versy also. Statement of the Controversy Which, exists between us and the Sacramen- tarians in this article. 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 w^ith the bread and wine, and are taken with tlie mouth by all those w^lio use this sacrament, be they worthy or unworthy, good or bad, believers or unbelievers, in such wise, nevertheless, as that be- 13G SYiMBOLA EVANGELICA. e Cocna Domini consolationem et vitatn 2:iercij[>iant, htfideles au- tem earn ad judiciuDi sumant. Cingliani hanc j;ra'5£?;i^/a//2 et dlsj>ensationem corj)oris et san- f/uinis Christi in Sacra Coena negant : nos vero eandeni asseve- ramus. Ad soUdam hit jus controversicfi explicationevi ^?;7'??i?<7;i sciendum est, duo esse Sacramentariorum genera. Quidam enini sunt Sa- cramentarii crassi admodum : hi jperspiGuis et claris verljis id aperte jprqfitentur, quod corde sentlunf, quod videlicet in Cmna Domini nihil amj^Uus quam pa- nis et vinuin sint ijrcesentia, ihi- que distrihuantur et ore perci- jpiantur. Alii autem sunt ver- sutl et ccdlidi, et quidem om- nium nocentissvmi Sacramenta- rii : hi do negotio Coince Domi- nicce loquentes, ex j>arte nostris rerhis sj)lendide admodum vtun- tur, et jprce. se ferunt, quod et ijpsi veram pixcsentiam veri, suh- stantialis atque vivi corjyoris et sanguinis Christi in Sacra Coena credant, earn tamen prcesentiam et manducationem dicunt esse spirit ualem, qum fiat fide. Et hi posteriores Sacramentarii suh his splendidis verhis eandem crassam, quam priores hahent, opinionem oeculta^it et retinent : lievers derive consolation and lifo from the Sn})pei' of the Lord, but unbelievers take it unto con- demnation ? The Zwinglians denv this presence and dispensation of the body and blood of Christ in the II0I3' Supper, but we affirm the same. For a solid explication of this controversy', it is first to be under- stood that there are two sorts of sacramentarians. For some are ex- ceedingly gross sacramentarians ; these in perspicuous and plain words openly profess that which they think in their lieart, 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 harm- ful of all the sacramentarians ; these, when talking of the Lord's Supper, make in part an exceed- ingly high-sounding use of our mode of speaking, declaring that they too believe in a true pres- ence of the triie, 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 THE FORMULA OF CONCOUD. 137 quod videlicet prcHer jpanem ct viniun nihil amjjHus i?i Ccena Domini sit 2^'>'^'^sens, et ore su- matur. Vocabulum eniin {spi- rt tualiter) nihil cdiud ij^sis sig- nijicat, qiiani S_piritum Christi, sell, mrtiitem absentis coriporis Christi^ cj usque meritum, quod prcesens sit : i/psum vero Christi corjpus nulla ])rors'iLS modo esse prcese?is, sed tantummodo id sur- sum in suj>re7no ccdo cont'ineri sentiunt, et affirmant, ojjortere 710S cogitationihus jidei sursum assurgere, inque coelum ascen- dere, et ibidem {iiulla autem ra- tione cum pane et vino Sacrce Coence) illud corpus et sanguinem Christi quKrendum esse. Affirmativa. Conjessio sincercv doctrime, cle Cocna Domini^ contra Sacramentarios. I. Credimus, docemus et con- Jitemur, quod in Coena Domini corjjyus et sanguis Christi vere et suhstantialiter sint j'?;'cg5<3?i^/cir, ct quod una cum- p)ane et vino vere distribuantur atque sumantur. II. Credimus, docemus et con- Jitemur, verba Testamenti Chri- sti non aliter accipiienda esse, quam sicut verba ip)sa ad lite- ram sonant : ita, ne jpanis ab- sens Christi corjyus, et vinum fast the same gross opinion which the former have, to wit: that, be- sides the bread and wine, there is nothing more present or taken with the mouth in the Lord's Supper. For the term (sjnritualiter) signi- fies nothing more to them than tlie Spirit of Christ or the virtue of the absent body of Christ and liis merit, which is present ; but they tln'nk that tlie body of Christ itself is in no way whatever present, but is contained above in the highest heaven, and they affirm tliat it be- hooves us by the meditations of faith to rise on high and ascend into heav- en, and that this body and blood of Christ are to be sought there, and in nowise in union with the bread and Avine of the Holy Supper. Affiujiative. Confession of the sound doctrine of the Supper of the Lord against the Sacramentarians. I. We believe, teach, and con- fess 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. We believe, teach, and con- fess that the words of the Testament of Christ are not to be otherwise received than as the words them- selves literally sound, so that the bread does not si2:nifv the absent 138 SYMBOLA EVANGELICA. absentem Christi sanguinem sig- nijicent, sed ut propter sacra- inentcdein unionem, jpanis et vi- num vere sint corpus et sanguis Christi. III. Jam quod ad Consecra- tionerii attinet, credimuSy doce- ■mus ct covjitemur, quod nullum opus humamim, neque ulla Mi- nistri Ecclesioe, pronunclatio pm- sentice corporis et sanguinis Chri- sti in Ccena causa sit, sed quod hoc soli omnipotenti virtuti Do- mini Qiostri Jesu Christi sit trl- huendum. IV. Interim tamen imanimi consensu credimus, docemus et conjitemur, in usu CoencB Domi- nicce verha institutionis Christi nequaquatn oniittenda, sed pub- lice recltanda esse, sicut scrip- turn est (1 Cor. X. 16) : ' Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi estf etc. Ilia autem be- nedictio jit per recitationem ver- boruni Christi. V. Ftindaraenta autem, quibus in hoc negotio contra Sacramen- tarios nitimur, hcec sunt, quce etiam D. Lutherus in majore sua de C(£,na Domini Confessione posuit : Primum fandamentum est ar- ticulus fidei nostras Christianas, videlicet Jesu Christus est verus, body of Christ and the Mine 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. 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 omnipo- tent power of our Lord Jesus Clirist alone. IV. Nevertheless, Ave believe, teach, and confess, by unanimous consent, that in the use of the Lord's Supper the words of the in- stitution of Christ are by no means to be omitted, but are to be pub- licly 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 V etc. And this benediction takes j)lace by the recitation of the words of Christ. Y. 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 con- cerning the Supper of the Lord : The first foundation is an article of our Christian faith, to wit : Je- sus Christ is true, essential, natu- THE FORMULA OF CONCORD. 139 essentialis, naturalis, jperfectus Deus et homo in imitate jyerso- 'iKE, iiisejparahilis et indivisus. Secundum, quod dextera Dei ubique est : ad earn autem Chri- stus, ratlone humanitat'is suce, vere et rei]jsa, collocatus est, ideoque pntsens guljernat, in manu sua, et sulj ^^edihus suis, ut ScriptiD'a loquitur (Eph. i. 22), hahet omnia, quoi in ccelo sunt et in terra. Ad earn Dei dexteram mdlus alius homo, ac tie Angelas quidern, sed solus MaricG Filius collocatus est, wide et ea, quoi diximus, j^rcEstare po- test. Tertium, quod verhum Dei non est falsum, aut mendax. Quartum, quod Deus varius modos novit, et in sua jpotestate habet, quihus alicuhi esse p)otest, neque ad unicum ilium alligatus \ est, quein Philosophi localem aut \ circumscrip>tum aj^pellare solent. VI. Credi/nus, docenius et con- fitemur, corpus et sanguinem , Christi non tantum spiritualiter \ per Jidem, sed etiam ore, non\ tamen Capernaitice, sed suj)erna- turali et coelesti modo, ratione sacranientalis unionis, cum pane et vino suml. Hoc enim verba Christi perspicue testantur, qui- bus proicipit, accipere, edere, bi- bere : idque ah Apostolis factum ral, perfect God and man in mnitj of person, inseparable and undi- vided. 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 thino'S 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 whicli ^v'e have said. Thirdly : that the Word of God is not false or deceiving. Fourthly : that God knows and has in his power various modes in which he can be any Avhere, and is not confined to that single one which philosophers are wont to call local or circumscribed. yi. We believe, teach, and con- fess 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 Capernai- ticall}^, 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 140 SYMBOLA EVANGELICA. esse, Scriptura commemorate di- cens (Mark xiv. 23): '■ Et biberunt ex eo onuies.' Et Paulus Inquit (1 Cor. X. 16) : '■ Panis, quern fran- gimus, est communicatio corjyoris Christi f hoc est, qui hunc j^anem edit J corpus Christi edit. Idem magno consensu proicijnii ex an- tiquissimis Ecclesiai Doctoribus, Chrysostomus, Cyjyrianus, Leo Pinmus, Gregorius, Amhosius, Auqustinus, testantur. VII. Credimus, docemus et con- jitemur, quod non tantum vere in Christum credentes, et qui digne ad Coenam Domini acce- dunt, verum, etiam indigni et in- jideles verum corj^uS et sangui- nem Christi sumant : ita tamen, ut nee consolationem, nee vitam inde percijnant, sed potius, tit illis sumtio ea ad judicium et damnationem cedat, si non con- vertantur et poenitentiam agant (1 Cor. xi. 27, 29). Etsi enim Christum, ut Sal- vatorem, a se repellunt, tamen eundem, licet Tnaxime inviti, ut severum Judicem, admittere co- guntur. Is vero non minus 2>roi- sens judicium suum in convivis illis impoinitentibus exercet, quam pra^sens consolationem et mtam in cordibus vere credentium et dignorum convivarum operatur. take, to eat, to drink ; and that tliia was done by the Apostles the Script- ure makes mention, saying (Mark xiv. 23) : 'And tliey all drank of it' And Paul says : ' The bread wliicli we break is the coninmnion 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 doc- tors of the Church, Cln-ysostorn, Cyprian, Leo the First, Gregory, Ambrose, Augustine, bear witness. YII. We believe, teach, and con- fess that not only true believers in Clirist, and such as worthily ap- proach the Supper of the Lord, but also the unworthv and unbelieving receive the true body and blood of Christ ; in such wise, nevertheless, that they derive thence neither consolation nor life, but ratlier so as that receiving turns to their judgment and condemnation, un- less they be converted and repent (1 Cor. xi. 27, 29). For although they repel from them Christ as a Saviour, never- theless 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 believei's and worthy guests. THE FORMULA OF CONCORD. 141 yill. Creditmts, doceinus et confitemur^ unum tanium genus esse indignorum convivaruni : ii sunt soli ilU, qui non credunt. JDe his scrijptum est (Joliu iii. 18) : ' Qui noil credit, jaia judi- catus est.'' Et hoc judicium in- dlgno SacrcB Co&nce usu cumu- latur et aggixivatur [gehdufet, grosser und schwerer wird] (1 Cor. xi. 29). IX. Credimus, doceinus et con- Jiteniur, quod nidlus vere cre- dent lum, quain diu vivam Jideni retinet, Sacram Domini Cainam ad judicium sumat, quantacun- que Jidei imhecillitate lahoret. Cceiia enim Domini injyrimis j)7'opter injirmos in Jide, pmni- tentes tamen, instituta est, ut ex ea veram consolationem et imhe- cillis Jidei suce coitfirniationem jpercipiant (Matt. ix. 12 ; xi. 5, 28). X. Credimus, doceinus et con- fitemur, totam dignitatem convi- varum ccelestis hujus Coence in sola sacratissima ohedientia et ahsolutissimo Christi m^erito con- sistere. lllud autem nohis vera fide ajpplicamus, et de ajpplica- tione hujus meriti per Sacra- mentum certi reddimur, atque in animis nostris coniirmamur. Ne- YIII. We believe, teach, and confess that there is one kind only of unworthy guests : they are tliose only who do not be- lieve. Of these it is written (John iii. 18): 'He that believ- eth not is condemned already.' And this judgment is enhanced and aggravated by an unworthy use of the holy Supper (1 Cor. xi. 29). IX. "We believe, teacli, and con- fess that no true believer, so long as he retains a living faith, re- ceives the holy Supper of the Lord unto condemnation, however much weakness of faitli he may labor under. For the Lord's Sup- per has been dhiefly instituted for the sake of the weak in faith, who nevertheless are penitent, that from it they may derive true consola- tion and a strengthening of their weak faitli (Matt. ix. 12 ; xi. 5, 28). X. We believe, teach, and con- fess that the whole worthiness of the guests at this heavenly Suj^per consists alone in the most holy obe- dience and most perfect merit of Christ. And this we apply to our- selves by true faith, and are ren- dered certain of the application of this merit, and are confirmed in our minds by the sacrament. But in quaquani autem dignitas iUa ex no way does that worthiness depend 142 SYMBOLA EVANGELICA. vh'tutihus nostris, aut ex internis vel externis nostris prcBparatio- nibus pendet. Negativa. Contrarlcn et damnata:. Sacramentariorum doctrince rejectio. Hejicimus atque damnamus unanimi consensu ounnes erro- neos, quos jam recitdbimus, ar- ticidos, lit qui commemoratoe jyice doctrince, simplicitati fidei et sin- cercB coiifessioni de Ccena, Domini repugnant. I. Papisticam Transsuhstaii- tlationem : cum videlicet in Pa- pain docetur, pianem et mnum in Sacra Coena s-hhstantiam at- que naturalem suarn essentiam amittere, et ita annihilari, atque elementa ilia ita in Christi cor- pus transmutari, ut prceter ex- ternas species nihil de iis reli- quum raaneat. II. Papisticum Missce sacrifi- cium, quod pro peccatis vivorurn et Titortuoruin qffertur. III. Sacrilegium, quo Laicis una tantum p)ars Sacramenti da- tur, cum nimirum, contra, ex- pressa verba Testamenti Christi, calice nils interdicitur, atque ita sanguine Christi spoliantur. IV. Dogma, quo docetur, quod upon our virtues, or upon our in- ward or outward preparations. Negative. Rejection of the contrary and condemned doc- trine of the Sacramentarians. We reject and condemn, by unanimous consent, all the errone- ous articles wliicli we will now re- count, 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. The papistical transubstantia- tion, when, to wit, in the Papal Church it is taught that the bread and wine in the holy Supper lose their substance and natural es- sence, and are thus annihilated, and those elements so transmuted into the body of Christ, that, ex- cept the outward species, nothing remains of them. II. The papistical sacrifice of the Mass, which is offered for the sins of the living and the dead. III. The sacrilege whereby one part of the sacrament only is given to the laity, the cup being forbid- den them, against the express words of the Testament of Christ, and they are thus despoiled of the blood of Christ. IV. The dogma whereby it is THE FORMULA OF CONCORD. 143 verba Testainentl Jesu Christi noil simjtliciter intelligenda et fide ainplectenda sint, icti so- nant / ea enim ohscura esse, id- eoque verum eorum sensuni ex aliis Scrij^turcB locis 2)cte7idum esse. V. Corpus Christi in Sacra Ccena non ore una cum pane sumi : seel tantuni 2>anein et vi- 7ium ore accipi : corpus vero Christi spiritualiter duntaxat, fide nirniruni, sumi. VI. Panem et vinum in Cena Domini tantummodo symhola seu tesseras esse, quibus Chri- stiani m.utuo sese agnoscant. VII. Panem et vimwi tantum e.^se figurccfi, similittidines et ty- 2)os corporis et sanguhns Christi, longissimo intervallo a nobis ab- sentis. VIII. Panem et vinum tan- tummodo signa, memorice conser- vandoi gratia, instUuta esse, quce slgillorum et pirjnorum rationem habeant, quibus nobis confirme- tur, quod fides, cum in caelum ilia ascendit et evehitur, ibi tam vere corporis et sanguinis Christi particeps fiat, quam vere nos in Scfcra Ccena panem nnanducamus et vinum bibimus. IX. Fidem nostrann de salute taught that the words of the Tes- tament of Jesus Christ are not to be understood and embraced by faith in simphcity as they sound, on the ground that they are ob- scure, and that therefore their true sense is to be sought from otlier places of Scripture. V. That the body of Christ in tlie 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. That the bread and wine in the Lord's Supper are only sym- bols or tokens wliereby Cliristian^ mutually recognize each other. VII. That the bread and wine are only figures, similitudes, and types of the body and blood of Christ, who himself is very far dis- tant from us. VIII. That the bread and wine are only signs, instituted for a me- morial, and ha\'ing 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 par- ticipant of the body and blood of Christ, as w^e do truly in the holy Supper eat the bread and drink the wine. IX. That our faith concernnig 144 SYMBOLA EVANGELICA. certam reddi ct confirraari in ' our salvation is rendered certain Ccuna Domini, non nisi signis and confirmed in the Supper of illis C'Xteniis, ^ane et vino : ne- the Lord only by those external autem vere j9/Ycse;i^/ corjpore et quaquam hus vera Christl. X. In Sacra Coena duntaxat virtatem^ ojKrationem et meri- tum absentis corpoHs ct sangui- nis Christi dispensari. XI. Christi corj)us ita ccelo in- chcsion esse, ut nulla p7'orsus modo, simid, eodem tem])ore, plu- ribus CLut omnihus locis in terris 'proiscns esse ])0ssit, uhi Coena Domini celehratur. XII. Christum suhstantialem corporis et sanguinis sui j^;rfes^;i- tiam neque j^romittere oieque ex- hihere j)otuisse, quandoquidon id jproprietas humancti ij)sius na- turcc assumtcc nequaquam ferre ant admittere j^ossit. XIII. Deum ne quidem uni- versa sua omnipotentia {Jiorren- duin dictu et auditu) eijicere posse, ut corpus Christi, uno eodemque tempore in plurihus, quam uno tantuni loco, suhstantialiter prcc- sens sit. XIY. Non omnipotens illud verhum Testamenti Christi, sed fidem pr(£senti(B corporis et san- guinis Christi in Sacra Ccena causam esse. XV. Fideles corpus et sangui- signs, bread and wine, but in no- sanguine\vf\?>Q by the true body and blood of Christ truly present. X. That in the holy Supper, only the virtue, operation, and merit of the absent body of Christ are dis- pensed. XI. Tliat Christ's body is so con- fined 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. That Christ could neither promise nor impart the substantial presence of his bod}^ and blood, inasmuch as the essential property of the human natni'e itself which he had assumed could by no means bear or admit of this. XIII. That God, even witli all his onniipotence (a thing fearful to say and fearful to hear), can not eifect that the body of Christ should be substantially present at one and the same time in moi-e places than one. XIV. That not that omnipotent word of the Testament of Christ, but faith is the cause of the pres- ence of the body and blood of Christ in the holy Supper. XV. Tliat the faithful ought not THE FOKMULA OF CONXOKD. 145 neni Christi non in jpane et vino Coence Dominicoe qumrere, sed ocu- Jos in codum attollere, et ihi cor- pus Christi qucerere debere. XVI. Infideles et impmnitentes Ckristianos in Coena Domini non verum corjpiis et sanguinem Chri- sti^ sed panem tantxiin et vinum sumere. XVII. Dignitatem convivarum in hac codesti Coena non ex sola vera in Christum Jide, sed etiam ex prcB^aratione hominum ex- terna pendere. XYIII. Eos etiam, qui veram et vivam in Christwn fidem ha- bent, eamque retinent, nihilomi- nus hoc sacram€7itum ad judi- cium sumere posse, projytei'ea quod in externa sua conversa- tione adhuG imporfecti sint. XIX. Externa msibilia elemen- ta panis et vini in sacramento adoranda esse. XX. Prceter haic justo Dei judicio relinquimus omnes cu- riosas, sannis virulentis tinc- tas, et blasphemas qucvstiones, qucB honeste, pie, et sine gravi oifensione i^ecitari nequexmt, ali- osque sermones, quando de su- pernaturali et coelesti mysterio hujus sacramenti crasse, car- naliter, Capernaitice, et plane abominandis modis, blaspheme, et maximo cum Ecclesioe offen- to seek the body and blood of Christ iti the Lord's Supper, but to lift their eyes to heaven, and there seek the body of Christ. XVI. That unbelieving and im- penitent Christians in the Lord's Supper do not receive the true body and blood of Christ, but only bread and wine. XVII. That the worthiness of the guests at this heavenly Supper does not depend alone upon true faitli in Christ, but upon tlie out- ward preparation of men. XVIII. That even those who have and hold fast a true and liv- ing faith in Christ are capable of taking this sacrament to their con- demnation, inasmuch as in their external course of life they are yet imperfect. XIX. That the external, visible elements of bread and wine in the sacrament are to be adored, XX. Over and above these, we leave to the just judgment of God all curious and blasphemous ques- tions imbued with virulent poison of mockeries, such as can not be set forth without grave offense to seemliness and piety, and otlier pratings, wherein the Sacramcnta- rians speak of the supernatural and heavenly mystery of this sacrament grossly, carnally, Capernaitically, and in utterlv abominable fashion, 146 SYMBOLA EVANGELICA. Sacramcntarii loquun diculo tur. XXI. Prorsus etiam rejicimus cdque damnamus Capernaiticam TYianducationein corporis Christi, quam nobis Sacramentarii con- tra Slice conscienticv testifiioniu'ni, post tot nostras p)7'otestationes, malitiose ojfingunt, ut doctrinam nostram apud auditor es suos in odium adducant, quasi videlicet doceamus, corpus Christi denti- hus lania7'i, et instar alterius cu- jusdatn cihi, in corpore humano digeri. Credimus autem et asse- rimiis, secundum clara verba Tes- tamenti Christi, veram, sed super- naturaleni manducationem corp)0- ris Christi, quemadmodum etiam vere, supernaturaliter tamen, san- guinem Christi hihi docemus. Hcec autem hurnanis sensihus aut ratione nemo comprehendere po- test, quare in hoc negotio, sicut et in aliis fidei articulis, intel- lectum nostrum in ohedientiam Christi captivare oportet. Hoc enim inysterium in solo Dei verbo revelatur, et sola fide comprehen- \ obedience of Christ. For this niys- blasphemonsly, and to the most grievous offense of the Church. XXI. AYe also utterly reject and condemn the Capernaitic manduca- tion of the body of Christ, which, after so many protestations on our part, the Sacramentarians mali- ciously feign against us, contrary to the testimony of their own con- science, 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 tlie hu- man 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 never- theless supernaturally, drunk. But these things no one is able with human senses or reason to compre- hend ; wherefore in this matter, as also in other articles of the faith, it behooves that our understanding be brought into captivity to the ditur. tery is revealed in the Word of God alone, and is comprehended by faith alone. THE FORMULA OF CONCORD. 147 Art. yill. DE PEESONA CHRISTI. Ex controversia siiperiore de Co&na Domini inter siyiceros The- ologos Augustance Corrfessionis, et Calvinistas^ qui alios etiam quosdam Theologos jyevturharunt^ dissensio orta est de persona Christij de duabus in Christo na- turis, et de ipsarum ]pro]^rietati- hus. Status Controversia. Princijpalls hujus dissidii qucestlo fidt, an divina et hu- mana natura et iitriusqxie jpro- jprietates j[)roj)ter unionem jperso- nalevi, realifer, hoc est, vere et rei])sa in jpersona Christi invi- cevi cornmunicent, et quousqiie ilia communicatio extendatur ? Sacrainentarii ajjirniaruiit, di- vi?iain ct hiimanam naturas in Christo eo modo 2>erso7iaUter jun- tas esse, xit neutra alteri quic- quam realiter, hoc est, vere et reipsa, quod cujusque naturcti jpropriiim sit, cornmunicet : sed nomina tantuim niida 'communi- cari. Unio {inquiunt illi) facit tantttm nomina commiinia, ut vi- delicet Deus dicatur homo, et homo Deus opjpelletur, ita tamen. Art. VIII. OF TriE PERSON OF CHRIST. From the above-mentioned con- troversy concerning the Lord's Sup- per between the sincere divines of the Angsbiirg Confession and the Calvinists, who had, moreover, un- settled certain other theologians, there has arisen a dissension con- cerning the person of Christ, con- cerning the two natures in Christ, and concerning the attributes of these. Statement of the Controversy. The principal question of this controversy has been whether the divine and the human nature in the attributes of each are in mutu- al communication really, that is, truly and in very fact and deed, in the person of Christ, and how far that communication extends. The Sacramentarians have af- firmed that the divine and human natures are in such wise pei'son- ally united in Cln-ist that neither communicates to the other reallv, that is, truly and in very deed, any thing which is proper to either nat- ure, but that bare names oidy are communicated. The union, say they, makes only tlie names com- mon, so that, to wit, God is termed man, and man is called God, yet 148 SYMBOLA EVANGELICA. ut Deus nihil cum Jnnnanitate commune haheat, et vicissim hii- manitas nihil cum Diviriitate, quo ad ijisius majestatem, et pro- jprietates, realiter, hoc est, revera et reijjsa commune habeat. Con- trariam vero huic dogmatl sen- tentiam D. L^itherus, et cjui cum ipso faciunt, adversus Sacramen- fa?'ios jpropugnarunt. Affirmativa. Sincera doctrina EcclesUc Dei de Persona Christi. Ad explicandam hanc contro- versiam et juxta analogiam fidei nostriB Christianoi decidendam, fidem^ doctrinam et covfessionem no sir am piam perspicue p)'i"ofite- mur, videlicet : I, Quod divina et humana na- tura in Christo personaliter iini- tiB sint, ita prorsus, ut non sint duo Christi, unus Filius Dei, alter Filius hominis, sed lit unus et idem sit Dei et hominis Fi- lius (Luke i. 35 ; Kom. ix. 5). II. Oredimus, doccmus et con- jitemur, divinam et human am naturas, own in unam sid)stan- tiam commicrtas, nee unam. in alteram mutatani esse, sed utram- que naturam retinere suas p)ro- prietates essentiales, ut qua' alte- so that God has nothing common with liumanitj, and on the other hand humanity has nothing realW, that is, in very deed and very fact, common with Divinity, as to tlie majesty and attributes tliereof . But Dr. Luther and those wlio hold with him have firmly maintained against the Sacramentarians the opinion contrary to this dogma. AFFinMATIVE. The sound doctrine of the Church of God touching the Person of Christ. For the better setting forth of this controversy, and deciding it according to the analogy of our Christian faith, we distinctly pro- fess our godly faith, doctrine, and confession in the terms following, to wit : I. That the divine and the hu- man nature in Christ are personally united, and so completely that tliere are not two Chri?ts — 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. We believe, teach, and con- fess that tlie divine and human natures afe not mingled into one substance, nor one cliangcd into tlie other, but that each nature retains its own essential attributes, as beino: such as can not be- THE FORMULA OF CONCORD. 149 rius oiaturcc proj)netat€S fieri ne- queant. III. Pro2'>rietates divincc. natiwcc sunt: esse omnipotentem, cdernam, wfinitani, et secundum natuvK na- taralisque suce essentice 2)t'oj)rieta- tem, jyer se, uhique jprasentem esse, oimiia novisse, etc. Ilcpc omnia neque sunt, neque unquani fiunt huniance natitne 2^^'02)rietates. \Y. Humama autem 7iatune 2oroprietates sunt : cor2)oreavi esse creaturam,, constare came et san- guine, esse finitam et ch'cumscrij)- toAn, path, rnori, ascendere, descen- dei'e, de loco ad locum moveri, esu- rire, sitire, algere, ccstu affiigi, et si quai sunt similia. Iltec neque sunt, neque unquam fiunt pro2yrie- tates divince natures. V. Cum vero divina et humana naturcr personcditer, hoc est, ad constituendum umim xxpiaTciuivov, sint unitce, credimics, docemus et confiteniur, unioneni illani hypo- staticam non esse talem copula- tloneni aut combinationem,, cujus ratione neutra natura cum altera jpersonaliter, hoc est, 2)ro2)ter 2mi- onem jpersonalem, quicquam com- mune haheat, qualis comhinatio fit, cum duo asseres conglutinan- come the attributes of the other nature. III. The attributes of the divine nature are : To be omnipotent, eternal, infinite, and, by attribute of nature and of its natural es- sence, to be every wliere present, to know all things, etc. All these things neither are nor ever become the attributes of the human nature. lY. The attributes of the human nature are : To be a corporeal creat- ure, 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 hun- ger, 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. And inasmuch as the divine and human natures are personally united, that is, so as to constitute one vrpKr-aiLievov, we believe, teach, and confess that this hypostatic union is not such a conjunction or com- bination as that thereby neither na- ture had any thing personally — that is, on acconntof the personal union — common with the other, such as the combination that takes place when two boards are glued together, where tu}', uhi neiifer alteri quicquam i neither confers any thing on the confert, aut aliquid ah altero ac- other nor receives any thing from ci2nt : quin potius hie summa the other. But, rather, here is tlie communio est, quam Deus cwm' highest communion Avhich God 150 SYMBOLA EVANGELICA. assumto liomine vere hahet, et ex jpersonali luiiojie, et sunwia ac ineffabili commun{o?ie, quce inde conseqidtur, totum illud j9?'6>ma- nat, quicquid humani de Deo, et qaicquid divini de homine Chri- sto dicitur et creditur. Et kanc unio7iem atque communioneni na- turarum antiquissimi EcclesicB Doctores similitudine ferri can- dentis, itemque ujiione corjyoris et animce in homine, declara- runt. VI. Tlinc eiiani credhmis, do- cemus atque coiifitemur, quod Dens sit homo, et homo sit Deus, id quod nequaquam ita se haberet, si divina et hinnana natura pror- sus inter se nihil re vera et 7'eipsa comrnunicarent. Quomodo enim homo, 3IaricB Filius, Deus aut Filius Dei al- tissiini vere a2')jpellari jposset, aut esset, si ipsius humanitas cum Filio Dei non esset ijersonaliter unita, atque ita realiter, hoc est, vere et reijpsa, nihil jororsus, ex- cejpto solo nudo nomine, cum ij>so commune haheret ? YII. Earn oh causam credimus, docemus et confitemur, quod virgo Maria non nudum aut tnerum. hominem dunlaxat, sed verwn Dei Eilium conceperit et genue- rit : unde recte Mater Dei et aj)- pellatur et revera est. truly has witlitlie man assumed, and from the personal union and high- est and ineffable communion, whicli 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. YI. Hence also we believe, teach, and confess that God is man and man is God, which would b}^ no means be the truth if the divine and the human nature had no mu- tual intei'communication in very deed and truth. For how could a man, the son of Mary, be truly called God or the Son of God Most High, if his hu- manity 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. For this reason we believe, teach, and confess that the Virgin Mary did not conceive and bear a mere man and no more, but the true Son of God; whence she is both rightly called and in very deed is the Mother of God. THE FORMULA OF CONCORD. 151 YIII. Inde iwrro credimus, do- cemus et confitemur, quod non nudus homo tcmtuin jyro nobis passus, inoHuus et sepultus sit, ad inferos descenderit, a mortuis resurrexit, ad coelos ascenderit, et ad majestatem et omnipotentein Dei virtutevi evectus fuerit : sed talis homo, cujus humana natura cum Filio Dei tain arctavi in- effahilemque unione)ii et commii- nicationem habet, ^U cum eo tma sit facta jyersona. IX. Quajprojpter vere Filius Dei jpro nobis est passus, sed secun- dum proprietateni humance na- turcB, quam in unitatemj divince suce pei'sonce assumsit,sibique earn 2)ropriam fecit, tit videlicet pati, et, Pontifex noster sumviiis, recon- ciliationis nostrui cum Deo causa esse posset. Sic eiiiiji, scrijdum est (1 Cor. ii. 8): '' Dumiiium glorioi crucifxerunt.^ Et (Acts xx. 28): *" IS anguine Dei redempti sumus^ X. Ex eodem etiam fundamento credimus, docemiis, et confitemur, Filiumhominis ad dextram 07nni- potentis majestatis et viriutis Dei realiter, hoc est, vere et reipsa, se- cundum humanam suam naturam, esse exaltatuon, cum homo ille in Deum assumtus fuerit, quampri- mum in utero matris a Spiritu Sancto est conceptus, ejusque hu- VOL. III.— L VIII. Therefore, furthermore, we believe, teach, and confess that it is not a mere man only that has suf- fered, 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 onmipotent 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. Wherefore the Son of God has truly suffered for us, but ac- cording 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 snffer 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. On the same ground, also, we believe, teach, and confess that the Son of Man is really, that is, truly and in vei*y 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 hu- 15: SYMBOLA EVANGELICA. manitasjam turn cum Filio Dei al- tissimi jpersonaliter fuerit unita. XI. Eainque majestatem, ra- tione imionis jpersonalis, semper Ohristus hahuit, sed in statu Slice humiliationis sese exmani- vit, qua de causa revera cefate, sapie7itia, et gratia ajyud Deum atqiie homines j^rofecit. Quare majestaiem illam no7i semper, sed quoties ipsi visum fult, exe- cruit, donee formam servi, non aittem natiiram humanam, post resurrectionem plene et prorsiis deponeret, et in plenariam usur- pationem, manifestationem et de- clarationem divi7ice majestatis collocaretur, et hoc modo in glo- riam suam ingrederetur (Phil. ii. 6 sqq.). Itaque jam non tantum ut Deus, verum etiain ut homo, omnia novit, omnia potest, om- nibus creaturis proesens est, et omnia, quae, in ccelis, in terris, et sub terra sunt, sub pedibus suis, et in manib sua habet. Hcec ita se habere, Christus ipse testatur, ijiquiens (Matt, xxviii. 18; John xiii. 3) : ' Mihi data est omnis potestas in codo et in terra^ Et Paidus (Eph. iv. 10) ait : ' Ascen- dit super omnes ccelos, ut omnia impleat. Hanc suam potestatem ubique proisens exercere potest, neqxie quicquam illi aut impos- sibile est, aut ignotum. manity was then personally united with the Son of God Most High. XI. And that majesty, in virtue of the personal union, Christ has al- ways had, but in the state of his hu- miliation he divested himself of it, for which cause he truly grew in age, wisdom, and favor w^ith God and men. Wherefore he did not always make use of that majesty, but as oft- en as seemed good to him,until after the resurrection, he fnlly and for- ever laid aside the form of a serv- ant, 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 eartli, 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 as- cended up far above all heavens, that he might fill all things.' This his power, being every wdiere pres- ent, he can exercise, nor is any- thing to him either impossible or unknown. THE FORMULA OF CONCORD. 153 XII. hide adeo, et quidem fa- clllime, corjyus simm verum et sanguinem sxtum in Sacra Ccena jprcEsens distr'ibuere potest. Id vero non jit secundum inodum et proprietatem huma7i(B naturce, sed secundum inodwm et proprie- tatern dextrce Dei, ut Lutherus secundum audio giam jidei nostrce Christiance, in Catechesi coriipre- hensce, logui solet. Et hcec Chri- sti in Sacra C(Bna prodsentia ne- quG physica aid terrena est, negue Capernaitica : interim tamen ve- rissima et guidem substantialis est. Sic enim verba Testamenti Christi sonant : Hoc est, est, est corpus meum, etc. Hac nostra fide, doctrina et confessione persona CJiristl non solvitur, guod olim Nestorius fecit. Is enim veram communi- cationem idiomatum seu proprie- tatum utriusgue naturce in Chri- sto negavit, et hac ratione Chri- sti personam solvit : guam rem D. Lutherus in lihello suo de Conciliis perspicue declaravit. Negue hac pia nostra doctrina ducB in Christo naturce, earum- gue proprietates confunduntur, aut in imam essentiam commi- scentur {in quo errore Eutyches fuit), neque humana natura in persona Christi negatur, aut aholetur, negue altera ncUura in XII. Hence also, and indeed most easily, can he, being present, im- part 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 at- tribute of the right hand of God, as Luther, according to the anal- ogy of our Christian faith, as con- tained in the Catechism, is wont to speak. And this presence of Christ in the Holy Supper is neither phj^s- ical or earthly, nor Capernaitic; nevertheless it is most true and in- deed substantial. For so read the words of the Testament of Christ : ' This is, is, is my body^ etc. By this our faith, doctrine, and confession, the person of Christ is not severed, as of old Nestorius sev- ered it. For he denied a true com- munication of the idiomata or at- tributes of both natures in Christ, and in this way sei3arated the person of Christ : which thing Dr. Luther has perspicuously set forth in his book on the Councils. Kor by this godly doctrine of ours are the two natures in Christ and their attri- butes confounded, or mingled into one essence (as Eutyches erroneous- ly taught), nor is the human nature in the person of Christ denied or abolished, nor the one nature changed into the other ; but Christ 154 SYMBOLA EVANGELICA. alteram mutatur : sed Chi'istiis verus Deus et homo in tma i?idi- visa persona est, permanetque in omnem cHernitatem. Hoc 2>ost il- lud Trinitatis summum est myste- rium, ut Apostolus (1 Tim. iii. 16) testatur, in quo solo tota nostra cofisolatio, vita et salus posita est. Nkoativa. Contrarice etfahce doctrince de persona Christi rejectio. Repudiamus igitur atqxie dam- immus omnes erroneos, quos jam recitabimus, articalos, eo quod Yerho Dei et sincerce. fidei no- stne ChristiancB repugnant, cum videlicet sequentes error es do- centur : I. Quod Deus et homo hi Chri- sto non constituant unam p)er- S07iam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit. II. Quod clivina et liumana naturae in unam essentiam com- mixtce sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit. III. Quod Christus non sit ve- rus, natnralis et aiternus Deus, ut Arius hlasph^mavit. IV. Quod Christus no)i veram hiimanam naturam anima ratio- nali et corpore constantem hahue- rit, ut Mardon finxit. 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 de- pend. Negative. Rejection of contrary and false doctrine touch- ing the person of Christ. "We repudiate, therefore, and condemn all the erroneous articles which we will now recount, inas- much as they are opposed to the Word of God and to our sound Christian faith — the errors follow- ing, to wit : I. That God and man do not con- stitute one person in Christ, but that the Son of God is one and the Son of Man another, as Nestorius insanely feigned. 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. That Christ is not true, nat- ural, and eternal God, as Arius blasphemously declared. lY. That Christ did not have a true human nature, consisting of a rational soul and of a body, as Marcion feigned. THE FORMULA OF CONCORD. 155 V. Quod u7no personalis fa- cial tantum commn7iia nomina et communes titiilos. yi. Quod 2>hrasis tantum et modus qiiidam loqiiendi sit, cum dicitur : Deus est hoino, et liomo est Deus; siqiiidem Divinitas nihil cum humanitate, et huma- nitas niJiil cum Deitate realiter, hoc est, vere et Q'ei^Jsa, commune haheat. VII. Quod tantum sit verha- lis, sine re ipsa, idiomatum com- 'inunicatio, cum dicitur : Filium Dei pro peccatis mundi mortu- um esse : Filium hominis omni- potentem factunn esse. VIII. Quod humana in Chri- sto natura, eo modo, quo est Di- vinitas, facta sit essentia qucv- dam iiifinita, et ex hac essentiali, communicata, in humanam na- turam effusa, et a Deo separata rirtute et proprietate, eo modo, quo divina natura, uhique prce- sens sit. IX. Quod humana natura di- viJice, ratione substantice atque essentice sum, vel proprietatum divinarum essentialium, excequa- ta sit. X. Quod humana natura in Christo in omnia loca coeli et terrce localiter expansa sit ; quod V. That the personal union makes only common names and common titles. 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 hu- manity nothing common with De- ity. VII. That it is only a verbal commimicatio idiomatum, with- out any corresponding fact, wlien it is said : The Son of God has died for the sins of the world ; the Son of man has become omnipo- tent. VIII. That the human nature in Christ has become a certain infi- nite 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. That the human nature has been made equal to the divine, in respect of its substance and es- sence, or of the essential divine at- tributes. X. That the human nature in Christ is locally spread out into all places of hea\en and earth; some- 156 SYMBOLA EVANGELICA. ne quidem divince naiiirce est tri- huendum. XI. Quod Christo imjjossibile sit, propte?' Jnimanoz naturte jpro- j)rietatem, ut simul in pluribus, quam i?i i(7io loco, nedum ubique, suo cum corjwre esse jyossit. XII. Quod sola humanitas 2^'i'0 nobis 2)assa sit, nosque redemerit, et quod Filius Dei in j)assione mdlam ^rorsus cum liumanitate {reijpsa) commiinicatione'in liabue- rit, jperinde ac si id negotium nihil ad ipsuin pertinuisset. XIII. Quod Filius Dei tan- tumm.odo Divinitate sua nobis in terris, in verbo, sacramentis, in omnibus denique cerumnis nostris, prcesens sit, et quod Jicrg jprasentia 2'>rorsus ad humanitatem nihil ^ertineat. Christo ejiim, ])ost- quam nos 2^cissione et morte sua redemerit, secundum humanita- tem suam nihil amjplius nobis- cum in terris esse negotii. XIY. Quod Filius Dei, qui hu- manam, natwam assumsit, jam post depositam servi formam, non omiiia opera omnipotentice sua, in et cum humanitate sua, et per earn, efficiat, sed tantum aliqua, et quidem in eo tantum loco, ubi huniana natura est lo- caliter. XV. Quod secundum humani- tatem, omnipotentice aliarumque thins: that is iK)t to be attributed even to the divine nature. 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. 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 human- ity, even as if that matter had in nowise appertained to him. 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 noth- ing 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. 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. That, according to the hu- manity, he is not at all capable of THE FORMULA OF CONCORD. 157 jproprietatmn divince natural prorsus oion sit cajpax. Idque asserere audent contra exjyressiun testimonium CTiristi (Matt, xxviii. IS): ^ Mihi data est omnis jpotes- tas in coelo et in terra.^ Et con- tradicunt Paulo, qui ait (Col. ii. 9): ^ In ipso inhahitat tota Divi- nitatis jylenitudo corjpovaliter^ XYI. Quod Christo secundum huriianitatem data quidem sit maxima jpotestas in coelo et in terra, videlicet major et amplior, quam omnes angeli et creaturct acceperint : sed tamen ita, ut cum omnipotcntia Dei nullam habeat communicationem, neque omnipotentia illi data sit. Ita- que medlam quandam potentiain, inter omnipotentiam Dei, et in- ter aliarum creaturarwm poten- tiam, fincjunt, datam Christo se- cundum liumanam ejus naturam per exaltationem • quce tninor quidem sit, quam Dei omnip>o- tentia, major tamen omnium ali- arum creaturarum potestate. XVII. Quod Christo secundum spiritum suum humanum certi limites positi sint, quantum vi- delicet ipsum scire oporteat, et quod no7i plus sciat, quam ipsi conveniat, et ad executiojiem sui officii, Judicis nimirum, necessa- 7'io requiratur. XVIII. Quod Christus ne hodie omnipotence and other properties of the divine nature. And this they dare to assert against the ex- press testimony of Christ (Matt, xxviii. 18) : 'All power is given nnto me in heaven and in earth.' And they contradict Paul, who says (Col. ii. 9) : 'In him dwelleth all the full- ness of the Godhead bodily,' XVI. That to Christ, according to the humanity, there is given, in- deed, the greatest power in heaven and in earth; that is, a power great- er and more ample than all angels and creatures have received, but in such wise, nevertheless, that it has no communication with the omnip- otence 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, aciven to Christ accordins; to his human nature by exaltation ; which is less, indeed, than the omnipo- tence of God, yet greater than the power of all other creatures. 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. That Christ has not even 158 SYjMBOLA evangelica. quidem jperfectarti habeat cogni- tlonerii Dei, et omnium ijmus ojperum / cum tamen de Christo scrijdum sit (Col. ii. 3): ^ In ipso omnes thesauros &ajpientice et sci- entiw ahsconditos esse.'' XIX. Quod Christo secundum humanitatis suce sj>iritnm, im- j)ossihile sit scire, quid ah cder- no fuerit, quid jam nunc uhique fiat, et quid in omncm (xternita- tern sit futurum. XX. Rejicimus etiam damna- niusque, quod dictum, Christi (Matt, xxviii. IS): ' 3£ihi data est omuis potestas in ccdo et in terra f horrihili et blasjjhema in- terjpretatione a quibusdam dejpra- vatur in hanc sententiam : quod Christo secundum divinam suam naturam in resurrections et as- censione ad ca^los iterum resti- tuta fuerit omnis j^otestas in codo et in terra, ])erinde quasi, dum in statu humiliationis erat, cam jpotestatem, etiam secundum Di- vinitatem, deposuisset et exuisset. Ilac enim doctrina non modo verba Testamenti Christi falsa exjplicatione pervertuntur : verum etiam dudum damnatm Aria- nce hoeresi via de novo sternitur, lit tandem ceteYna Christi Divi- nitas negetur, et Christies totus, quantus est, xma cum salute no- stra ainittatur, nisi huic impicc 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 wisr doin and knowledge.' XIX. That to Christ, according to his human spirit, it is impossi- ble to know what has been fi'om all eternity, what now takes place every where, and what will be to all eternity. XX.AVe also reject and condenni the way in which the saying of Christ (Matt, xxviii. 18), 'All power is given nnto me in heaven and in earth,' is by some, through a hor- rible and blasphemous interpreta- tion, corruptly wrested to this effect: That to Christ, according to his divine nature, there was restored again at the resurrection and as- cension 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 di- vine nature. For by this doctrine not only are the words of the Tes- tament of Christ perverted by a false interpretation, but also a way is prepared anew for the long-since condemned Arian hei'esy; so that at length the eternal divinity of (Jhrist will be denied, and all there is of Christ, torehendi queat, sola autem 'fide acceptandus sit : tinanimi consensu considimus, de hac re -non esse disputandum, sed quam simplicissime hunc articulum cre- dendum et docendum esse. Atque ration, will be lost, unless this un- godly doctrine be steadfastly con- tradicted according to the solid grounds of the Word of God and of our Catholic faith. Art. IX. OF THE DESCENT OF CHRIST INTO HELL. Statement of the Controversy. There has been a dispute touch- ing this article among certain di- vines 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 be- fore or after his death? More- over, it has been asked whether he descended in soul only or in divinity only, or indeed in soul and bod}^, 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 victoiy and triumph of Christ. 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 160 SYMBOLA EVANGELICA. in hoc negotio seqxiamur jpiam I in this respect let ns follow the god- D. Lutheri doctrinam, qui hunc ly teaching of Dr. Lutlier, who, in articulum in condone, Torga his discourse held at Torgan in the hahita {Anno, etc. XXXIII.), pie admodu7n explicuit, omiies inutlles et curiosas quastiones 2)racidit, atque ad jpiam fidei sim])Ucitatem omnes Cliristianos adhortatus est. Satis enim nobis esse debet, si sciainus, Christum ad inferos descendisse, infernum omnibus year 1533, nnfolded this article iu a most godly wise, cutting short all curious questions, and exhorting all Christians to the pious simplicity of faith. For it ought to be enough for us to know that Christ descended into hell, that he destroyed hell for credmitibus destruxisse, nosque\2X\ believei-s, and that we through j)er ijjsum e ])otestate mortis et him have been snatched from the Satance, ab interna damnatione, power of death and Satan, from atque adeo e faucibus inferni ei'ej)tos. Quo autem^ tnodo hac effecta fuerint, non curiose scru- temur, sed hujus rei cognitionem alteri seculo reservemus, ubi non modo hoc mysterium, sed alia multa, in Juic vita si7n2)liciter a nobis credita, revelabuntur, quce cajptunx coocw nostra I'ationis ex- cedunt. Art. X. DE CEREMOXnS ECCLESIASTICIS, Qu(e vuhjo Adiaphora seu res meJiie et indiJjTerentes vocantur. Orta est etiam iiitcr theologos Augustance Confessionis contro- versia de ceremoniis seu riti- bus Ecclesiasticis, qui in Verbo Dei neque prcecepti sunt, neque 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 ex- ceed the reach of our blind reason. Akt. X. OF ECCLESIASTICAL CEREMONIES, Which are commonly called Adiajihora, or things indifferent. There has also arisen among the divines of the Augsburg Confession a controversy touching ecclesiastical ceremonies or rites, which are nei- ther enjoined nor forbidden in the THE FORMULA OF CONCORD. 161 ^roMhiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti. Status CoNTROVERSiiE. Qimsitum fuit, num jpersecu- tionis tem;pore^ et in casu con- fessionis {etiamsi adversarii no- biscum in doctrina consentire oioUnt) niliilominiis salva consci- entia aliqiiai abrogatce ceremonice, qiice per se indiferentes, et a Deo neqiie inandatcB neque prohibitce sint, jjostulantibus id et urgenii- bus adversariis, iteriwi i)i iisum 7'evocari j)ossint, et an hoc modo cum Pontijlciis in ejusmodi ce- ^•einoniis et adiaphoris confor- mari recte queamus. Una 2)C(,^s hoc fieri posse affirmavit, altera vero negavit. ArriRMATIVA. Sincera doctrina et confessio de hoc Ar- ticulo. I. Ad hanc controversiam diri- mendam imanimi consensu cre- dimus, doccTnus, et coiijiteniur, quod ceremonice sive ritus Eccle- siastici {qui Verbo Dei neque prcBcepti sunt, neque prohihiti, sed tantum decori et ordinis causa instititti) non sint per se cultus divinus, aut aliqua saltern pars cidtus divini. Scriptura est enim (Matt. xv. 9) : ' Frustra Word of God, but have been intro- duced into the Church merely for the sake of order and seemliness. Statement of the Controversy. It has been asked whether in time of persecution and a case of con- fession (even though our adversa-* ries will not agree with us in doc- trine), nevertheless with a safe con- science, 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 cere- monies and adiaphora of this sort. The one part has affirmed that this might be done, the other has denied it. Affirmative. Sound doctrine and confession touching this Article. I. For the better taking away of this controversy we believe, teach, and confess, with unanimous con- sent, that ceremonies or ecclesiastic- al rites (such as in the Word of God are neither commanded nor forbid- den, but have only been instituted for the sake of order and seemli- ness) are of themselves neither di- vine worship, nor even any part of divine worship. For it is written 162 colunt me, doccntes mandata hominum^ SYMBOLA EVANGELICA. doctrinas, II. Credimus, docemus, et con- fit emur, Ecclesice l)ei, nhivis ter- rarxim, et quocunque tempore, li- cere,pro re nata, ceremonias tales *inutare,juxta earn rationem, quce Ecclesice Dei iitilissima, et ad cedificationeni ejusdeni inaxhne accommodafa judicatur. III. Ea tarnen in re omnem le- vitatem fugiendani et offendicula cavenda, in primis vero infir mo- rum in fide rationem hahendam, et iis parcendum esse censemus. IV. Credimus, docemus, et con- fitemxir, quod temjporihus pei'se- cutionum, quando persjpicua et constans confessio a nohis exigi- tur, hostihus Evangelii in rebus adiaphoris non sit cedendum. Sic enim Ajpostohis inquit (Gal. V. 1) : ' Qua lihertate Christus nos liberavit, in ea state, et nolite ite- rum jugo servitutis suhjicl.^ Et alibi (2 Cor. vi. 14) : ' Nolite ju- gum ducere cum infidelibus^ etc. ' Quae, enim est societas luci ad tenebras T etc. Item (Gal. ii. 5) : ' Quibxis neque ad horam cessl- tnus siibjectione, ut Veritas Evan- gelii 2'<^i">nane7'et apud vos. In (Matt. XV. 9) : ' In vain tliey do wor- ship me, teaching for doctrines the commandments of men.' 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 occa- sion, to change such ceremonies, in such manner as is judged most use- ful to the Chnrch of God and most suited to her edification. 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. AVe believe, teach, and con- fess that in times of persecution, when a clear and steadfast confes- sion is required of us, we ought not to yield to the enemies of the Gos- pel in things indifferent. For thus speaks the Apostle (Gal. v. 1) : ' Stand fast, therefore, in the liberty where- with 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 witli unbelievers,' etc. ' For what concord hath light with darkness ?' Also (Gal. ii. 5) : ' To whom wc gave place by sub- jection, no, not for an hour; tliat THE FORMULA OF CONCORD. 163 tali enim rerum statu non agitiir jam amjplius de adiaphoris, sed de veritate Evangelii, et de li- hertate Christiana sarta tectaque conservanda, et quonwdo caven- dum sit, ne manifeste idolola- trla covfirmetur, et infirmi in fide qffendantur. In hujusmodi rehus nostrum certe non est, ali- qibid adversariis largin : sed officium nostrum requirit, iit jtiam et ingenuam confessiojiem edamus, et ea i^atlenter feramxis, quce Dominxis nohis ferenda im- ]}osuerit, et hostibus Verhi Dei i?i nos 2>ermiserit. V. Credimus, doceraus, et con- fitemur, quod Ecclesia alia aliam, damnare non debeat, jyrojy^fe/'^^, quod hcec vet ilia j)lus minusve externarum ceremoniarum, quas Dominus non instituit, observet ; si modo in doctrina ejusqzce ar- tlculis omnibus, et in vera Sacra- Qnentoruin usu sit inter eas con- sensus. Hoc enim vetus et verum dictum est : Dissonantia jejunii non dissolvif consonantiam fidei. Nkgativa. Fahce doctrince de hoc Articulo rejectio. Repudiamus atque damnamus hcec falsa et Verbo Dei contraria dogmata : the truth of the Gospel might re- main with yoii.' For in such a state of tliino-s it is no lono;er 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 re- quires 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. We believe, teach, and confess that one Church ought not to con- demn another because it observes more or less of external ceremonies, which the Lord has not instituted, provided only there be consent be- tween them in doctrine and all the articles thereof, and in the true use of the sacraments. For so runneth the old and true saying: 'Dissimi- larity of fasting does not destroy similarity of faith.' Negative. Rejection of false doctrine touching/ this Article. AVe repudiate and condemn the following false dogmas as repug- nant to the Word of God : 164 SYMBOLA EVANGELICA. I. Quod Jiumana traditiones et constitutiones, in Ecclesiasticis re- h^is, jper se, jyw cultu Dei, aut certe pro ])arte divini cultus sint habendcc. II. Quando ejusmodi ceremo- niie et constitutiones Ecclesice Dei coadione quadam tanquam ne- cessarue ohtruduntiw, et quidem contra lihertatem Christianam, quam Ecclesia Christi in rebus ejusmodi externis habet. III. Cum asseriiur, quod tem- pore persecutionis, quando clara confessio requiritur, hostibus Evangelii in observatlone ejus- modi rerum adiapTiorariim gra- tijlcarij et cum ipsis pacisci et consentire liceat ': qrice res cu?n detrimento veritatis codestis con- juncta est. W. Cum externoi ceremonial, quai indifferent.es sunt, ea opin- ione abrogantur, quasi Ecclesia Dei liberum own sit, pro re nata, nt judicaverit ad adijicationem utile esse, lianc vel illam ceremo- niam, ratione libertatis Chri- stiana j usujpare. 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. Wlien ceremonies and consti- tutions of this kind are bj 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. When it is asserted that in time of persecution, when a clear confession is required, it is permit- ted to gratify the enemies of tlie Gospel in the observation of adia- phora of this sort, and to covenant and agree with them, which thing is attended with detriment of the heavenly truth. 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 cere- mony by the privilege of its Chris- tian liberty as it shall judge to be useful to edification. THE FORMULA OF CONCORD. 165 Aet. XI. DE ^TEKNA PE^DESTINATIONE ET ELECTIONE DEI. De hoc articido non quidem publice mota est controvcrsia inter AugustancB Confessionis Theologos : sed tamen cwn hie articulus magnam joiis mentibus consolationem adferat, si recte et dextre exjMcetur^ visum est eioi- deni ill hoc scripto declarare, ne forte temporis jprogressn disjni- tationes aliquce cum offendiculo conjunct^ de hao re exoriantur. Affirmativa, Slncera doctrina de hoc Articulo. I. Primum omniutn est, quod accurate ohservari oportet, discri- meii esse inter jjrcescientiam [Vor- sehimgl, ef j)?xedesti?iatio7iem, sive cdernam electionem [ewige Wahl] Dei. II. Prcvscientia enim Dei nihil aliud est, quam quod Deus om- nia noverit, antequam fiant, sicut SGTijptum est (Dan. ii. 28): ^ Est Deus in ccelo, revelans mysteria, qui indicavit tihi Rex Nahucho- donosor, qum ventura stmt in no- vissimis tem/porihus.^ III. HiTG Dei prcescientia simul ad Ijonos et malos jpertinet, sed interim non est causa mali, neque est causa peccati, quce hominem Art. XI. OF THE ETERNAL PREDESTINATION AND ELECTION OF GOD. Touching this article there has not, indeed, arisen any public con- troversy among the divines of the Augsburg Confession ; but never- theless, 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 writinir, lest perchance, in process of time, certain disputations leading to of- fense should arise thereupon. Affirmative. Sound doctrine touching this Article. I. First of all, it ought to be most accurately observed that there is a distinction between the fore- knowledge and the predestination or eternal election of God. 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. 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. 166 SYMBOLA EVANGELICA. ad scelus imj>ellat. Peccatum I impelling man to crime. For sin envrn ex diabolo, et ex hominis jprava et mala voluntate oritur. Neqiie hwc l)ei j^rcescientia causa est, quod homines pereant ; hoc enim sihi ipsis imjmtare debent : sed 2^rcBscientla Dei disj^onit \ord- i\et'\ malum, et metas illi consti- tuit, quousque jprogrcdi et quam diu dtirare debeat, idque eo di- rigit, ut, licet J96'?' se malum sit, nihiloininus electis Dei ad salu- tem cedat. lY. Prcedestinatio vero, seu aterna Dei electio, tantum ad honos et dilectos filios Dei per- tinet ; et hcnc est causa ipsoriim, salutis. Etenim eorum salutem procurat, et ea, qiue ad ipsa^n pertinent, disponit. Super hanc Dei p)rmlest'inationem salus no- stra ita fundata est, ut infero- rum porh.^i earn evertere neque- ant (John x. 28; Matt. xvi. 18). V. Ilcec Dei prcadestinatio non arises fi'om tlie 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 dis poses 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. But the predestination or eternal election of God extends only to the good and beloved chil- dren 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 sal- vation is so founded that the gates of hell can not prevail against it (John X. 28 ; Matt. xvi. 18). V. This predestination of God is in arcano Dei consilio est scru- not to be searched out in the hidden tanda, sed in Verio Dei, in quo counsel of God, but is to be sought revelatur qua-renda est. VI. Verhum autem Dei dedu- cit nos ad Christum, is est liber ille vitcc, in quo omyies inscripti et electi sunt, qui salutem aternam consequuntur. Sic enim scriptum est (Eph. i. 4) : ^Elegit nos in Chri- sto, ante mundi constitutionem.^ in the Word of God, in which it is revealed. VI. But the Word of God leads us to Christ, he is that book of life in which all are inscribed and elect- ed who attain eternal salvation. For thus it is written (Eph. i. 4) : 'lie hath chosen us in Christ be- i fore the foundation of the world.' THE FORMULA OF CONCORD. 167 VII. Christus vero 07nnes jpec- catores ad se vocat, et j^romittlt illis levationem, et serio vult \lst ihm Er7ist\, ut omnes homines ad se veniant, et sibi considi et sub- veniri sinant. His sese Bedemjj- torem in verbo offert, et vult, ut verhuni audiatur, et tit aures non ohdurentur, nee verTjum negliga- tur et conteinnatar. Et proinit- tit se largiturum virtutem et ojperoAionem Sj)iritus Sancti et auxillum divinitm, ut in fide constantes jpermaneaiiius, et vitatn (xternajn conscquamur. YIII. De nostra igititr electione ad vitam oeternani negue ex ra- tionis nostrcE. judicio, neque ex lege Dei judicandmn est, ne vel dissolutcB et Ejpicurect vitce nos tradamus, vel in desperationem incidamus. Qui enini rationis Slice judicium in hoc negotio se- guuntur, in horum cordibus hen jperniciosoi cogitationes (quibus cegerrime resistere possunt) exci- tant ur : Si (inquiunt) Deus me ad ceternam salutem elegit, no?i jpotero daninari, quicquid etiam designavero. Contra vero, si non su?n electus ad vitam, ceternam, nihil plane mihi profuerit, quan- tumcunque boni fecero, omnes enim conatus mei ii'rifi erunf [es ist doch alles umsonsf]. Vol. III.— M VII. But Christ calls all sinners to liim, and promises to give them rest. And he earnestly wishes that all men may come to him, and suf- fer themselves to be cared for and succored. To these lie offers him- self in the AVord as a Redeemer, and wishes that the Word may be heard, and that their ears may not be hard- ened, nor the Word be neglected and contemned. And he promises tliat he will bestow the virtue and oper- ation of the Holy Spirit and divine aid, to the end that we may abide steadfast in the faith and attain eternal life. 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 tliis 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 sal- vation, 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. 168 SYMBOLA EVANGELICA. IX. Vera igitur sententia deprce- destlnatione ex Evangelio Christi ilisccnda est. In eo eniin persjpi- cue docetur, quod Dens omnes sub {ncredulitatem co7icluserit, ut om- nium misereatur^ et quod nolit quenquam perii'e, sed jpotius ut omnes convei'tantur, et in Chri- stum credant (Rom. xi. 32 ; Ezek. xviii. 23; xxxiii. 11; 2 Pet. iii. 9; 1 Jolin ii. 2). X. Qui igitur voluntatem Dei revelutam inquirunt, eoque ordine progredmntur, quern D. Paulus in Ejnstola ad Romanos secutus est {qui hominem jprius deducit ad pcenitentiam, ad agnitionem jpeccatorum^ ad fidem in Chri- stum^ ad ohedientiam mandato- rum Dei, quam de (xternce jorcc- destinationis mysterio loquatur), iis doctrina de pnadestinatione Dei salutaris est. et maximavi consolationem affert. XI. Quod vero scriptum est (Matt. xxii. 14), ^ Multos quidem vocatos, paucos vero electos esse /' non ita acdinendum est, quasi Deus nolit, ut omnes salventur j sed damnationis imjnorum causa est, quod Verhum Dei ant pror- sus non audia?it, sed contuma- citer contemnant, aures ohdurent, et cor indurent, et hoc modo Spi- ritui Sancto viam ordinariam 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' (Eom. xi. 32; Ezek. xviii. 23 ; xxxiii. 11 ; 2 Pet. iii. 9 ; 1 John ii. 2). X. AVhoever, therefore, inquire into the revealed will of God, and proceed in that order M'hich St, Paul has followed in the Epistle to the Romans (who first leads man to re- pentance, 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 doc- trine of the predestination of God is salutary, and affoi'ds very great consolation. XI. But as to tlie declaration (Matt. xxii. 14), ' Many are called, but few are chosen,' it is not to be so understood as if God were un- willing that all should be saved, but the cause of the damnation of the ungodly is that they either do not liear the Word of God at all, but contumaciously contemn it, stop their ears, and harden their hearts, and in this way foreclose to the THE FORMULA OF CONCORD. 169 pi'cecludant, ut opus suiwi in eis efficere nequeat, aut certe quod verbum audltum fiocci pendant [in Wind schlagen'], atque ahj lei- ant. Quod igitur pereunt^ 7ieque Deus, neque ipsius electio, sed ma- litia eorum in culpa est (2 Pet. il. 1 sqq. ; Luke ii. 49, 52 ; Heb. xii. 25 sqq.). XII. IIuG usque homo pins in meditatione artimdi de ceterna Dei electione tuto progredl po- test, quatenus videlicet ea in Verho Dei est revelata. Verbum Dei enim nobis Christum, librum vitce, p>roponit : is nobis per Eoangelii prositu7n, mera misericordia, sine ullo nostro 7ne- ri to salvos nos facial. Neque ta- men hac docirina, vel gravioribus illis animi pert urbationibus, etpu- sillanimitati, vel Epicurismo [zur K leinmilthigkeit oder rohem, wil- deni Leben\ ansa prcxbetur. inasmuch as by it we are rendercil certain that by mere grace, with- out any merit of our own, we arc 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 iis by the holy sacra- ments, 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. Yet none the less ought we to take the utmost pains to fashion our life agreeably to the norm of the divine "vvillj and to maJce our calling and election sure, as St. Pe- ter says (2 Pet. i. 10), nor to recede a hair-breadth from the revealed Word of God ; for that will never fail us. XIV. This brief explication of the eternal election of God, attrib- utes fully and completely to God his own proper honor, showing that he saves us according to the pur- pose of his own will, of mere com- passion, without any merit of our own. While by this doctrine no handle is given to vehement dis- turbances of mind and faint-heart- edness, nor to Epicureanism. THE FORMULA OF CONCORD. 171 Negativa, Falsce doctrince de hoc Articulo rejecilo. Credi7iius igitur et sentimus, quando doctrina de electione Dei ad vitam cdernam eo modo pro- ponitu7', ut jyerturbatm pice meii- tes ex ea consolationem nullam ca- pere quecuit, sed potius per eara in aniini angustias \Kleininathig- heit\ aut desperationem coiijician- tur, aut iinpoenitentes in dissoluta sua vita confirm entur, quod arti- culus hie non ad normani verhi et voluntatis Dei^ sed juxta humance rationis judicium-, et quidem, im- pidsu Satance, male et perpe- rarii tractetur. ' Qucvcicnque enim scripta sunt^ [inquit (Rom. xv. 4) apostolus'] 'ad nostram doctri- nam scripta sunt, tit per p)aticn- tiavi et consolationem Scriptura- runi spem Jiaheamus.^ Rejicimus itaque omnes, quos jam enumera- himus, errores. I. Quod Deus nolit, ut omnes homines pcenitentiam agant, et Evangelio credant. II. Quando Deus nos ad se vocat, quod non serio hoc velit, ut omnes homines ad ipsuin ve- niant. III. Quod nolit Deus, ut om- nes salventur, sed quod quidam, non ratione peccatorum suorwn, verum solo Dei consilio, pro- posito et voluntate, ad exitiuin Negative. Rejection of false doctrine touchinf/ this Article. We believe, therefore, and j udge 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 tlirown 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 insti- gation 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. That God is unwilling that all men should repent and believe the Gospel. II. That when God calls us to him, he does not earnestly wish that all men should come to hira. III. That God is not willing that all men should be saved, but that some men are destined to destruc- tion, not on account of their sins, but by the mere counsel, purpose, 172 SYMBOLA EVANGELICA. destinati sint, ut j)?'orsus salute?)! conseqid non jjossint. IV. Quod non sola Dei mise- ricordia et scmctlssimum Christi meritum, sed etiam in nobis ipsis aliqua causa sit electionis divince, cujus causce ratione Deus nos ad vitam Kternam elegerit. Hcec dogmata omnia falsa sunt, horrenda et hlas])lieina, Usque j)iis mentibus omnis ^rorsus co7isola- tio eripitur, quam ex Evangelio et sacramentorum usu capei^e de- herent, et idcirco in Ecclesia Dei nequaquam sunt ferenda. JItec brevis est et sitnplicissima articuloriun contwversoruni ex- plication de quibus inter theologos A ugustancc Coiifessionis aliquan- diu discep)tatum et discrepantibus inter se sententiis disputatuni est. Et ex hac declarations homo pius, quamtumvis simplex, secundum analogiam Verbi Dei et Cate- chismi simplicem doctrinam de- prehendere potest, quid verum sit, quid falsum. Non enini tan- tummodo sincera doctrina diserte est recitata, verum etiam contra- ria et falsa doctrina repudiata est et rejecta,€t controversies ilia, offen- diculorumpl€7i(x,solidc sunt decisce atque dijudicatce [und also die ein- gefallene argerlichen Spalttmgen grilndlich entschieden seind]. and will of God, so that they can not in any wise attain to salvation. lY. That tlie mercy of God and the most holy merit of Christ is not the sole cause of the divine election, but tliat there is also some cause in us, on account of which cause God has chosen us to eternal life. All these dogmas are false, hor- rid, 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. This is a brief and most simple explication of the controverted arti- cles, touching which there has been, for some time, discussion among the divines of the Augsburg Confession, and touching which they liave dis- puted among themselves witli vary- ing ojiinions. And from this state- ment 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 Catecliism, to discover what is true and what is false. For not only lias the genuine doctrine been dis- tinctly set forth, but also the contra- ry and false doctrine has been repu- diated and rejected, and controver- sies full of occasions of offense have been solidly decided and settled. THE FORMULA OF CONCORD. 173 Faxit Deus o'lnnijpotens^ Pater Domini nostri Jesu Christi, ut per gratiam Spirihts Sancti om- nes in ipso consentientes et Con- cordes simus, atqtie in consensu 2)lo, qui ijpsi probetur, 'constanter persevereimis. Avien. Art. XII. DE ALUS IIJERESIBUS ET SECTIS [ Von andcren Rotten und Secten'], qu(B nunqv.am Augustanam Coiifessione.m sunt amp lex w. Ne tacita cogitatione hmreses illcB et sectce nobis tribuantur, propterea, quod earuin in com- memorata declaratione expressam onentionem non fechnus : visum est, articulos earum ad calcem {ut dicitur') hujus scripti nude recitare, in quibus nostri tem- poris hcereticl a veritate dissen- tiunt, et sincerce nostroi religioni et confessioni contrariwn decent. Errores Anabaptistarum. Andbaptistce in multas sectas [yiel IIaufeti\ sunt divisi, quarum alice plures, alice paucio7'es errores defendunt : generatim \ingeinehi\ tam,en omnes talem doctrinam pro- fitentur, quce neque in Ecclesia, neque in politia [noch in der Po- lizei und iveltlicTiem Pegimeiit^, neque in oeconomia \IIaushaltung'\ tolerari potest. 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. or OTHER HERESIES AND SECTS, which have never embraced the Augsburg Confession. Lest such heresies and sects should tacitly be attributed to us, for the reason that we have not made ex- press mention of them in the state- ment given above, it lias seemed good simply to recite this docu- ment at the end of their articles of belief, wherein the heretics of our time dissent from the truth, and teach contrary to our sound con- fession and doctrine. Errors of the Anabaptists. The Anabaptists are divided into many sects, of which some maintain more, some fewer errors. Never- theless, in a general way, tliey all profess such a doctrine as can be tolerated neither in the Church, nor by the police and in the com- monwealth, nor in daily [domestic and social] life. 174 SYMBOLA EVANGELICA. Articuli Anabaptlstici, qui in Ecclesia ferri non possunt. I. Quod Chrisius carnem et aanguincui suum, non e Maria virgine assumserit, sed e coelo attulerit. II. Quod Christus non sit ve- rus Deus, sed tantummodo cceteris Sanctis sit superior, quia jtlui'a Spiritus Sancti dona accejperit, quam alius qui sjmmi homo sanctus. III. Quod justitia nostra co- ram Deo, non in solo Christi rnerito, sed in renovatione atque adeo in nostra joropi'ia jprobi- tate, in qua amhulemus, consistat. Ea ve)'o Anahaptistarum justitia magna ex i^arte electitia et hii- manitus cxcogitata quadain sanc- timonia constat, et revera nil aliud est, quam novus quidam monachatus. lY. Quod infantes non hajdi- zati coram Deo non sint jpecca- tores, sed justi et innocentes, et in ilia sua innocentia, cum usum rationis nondum haleant, sine laptismo {quo videlicet, ijpsorum, ojpinionc, non egeant) saluteni con- sequantur. Et hoc mode rejici- unt totam de j)'^<^cato originali doctrinam, reliqua etiam, qiice ex ea dejpendent. ' Y. Quod infantes haptizandi non sint, donee usum rationis Anabaptist Articles which can not he endured in the Church. I. First, that Christ did not as- sume his flesh and blood of the Yirgin Mary, but brought them from heaven. II. Tliat 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. That our righteousness be- fore God does not consist in the merit of Christ alone, but in our renewal, and thus in our own np- rightness in which we walk. Xow this righteousness of the Anabap- tists consists in gi'eat part in a cer- tain arbitrary and humanly devised sanctimony, and in truth is noth- ing else tlian some new sort of monkery. lY. That infants not baptized are not sinners before God, but just and innocent, and in this their inno- cence, when they have not as yet the use of reason, may, without bap- tism (of which, to wit, in the opin- ion 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 consecpiences that follow therefrom. Y. That infants ought not to be baptized until they attain the use THE FORMULA OF CONCORD. 175 Gonsequantury et Jidem suam ipsi of reason, and are able themselves j[)roJiteri j)ossint. VI, Quod Ckristianorum liberi earn oh cattsam, quia j)arentibus C/iristianis et fidelibus orti sunt {etiam prater et ante susceptum, baptismum), revera sancti, et in Jlliorum Dei nwmero sint ha- hendi. Q%ia de causa etiam ne- que Pcedobaptismum magnifaci- tont, neque id ojperam dant, tit infantes haptizentur, quod cum exj)7'essis verbis jproniissionis di- vince (Gen. xvii. T sqq.) j^i^y/zia^^ : ea enim tantum ad eos pertinet, qui foedus Dei observant, illud- que non contemnunt. YII. Quod ea non sit vera et Christiana Ecclesia, in qua ali- qui adhuG peccatores reperiun- tur. VIII. Quod condones non sint audiendcE uUcb in iis templis, in quibics aliquando Missce, Ponti- ficioi sunt celebrates; . IX. Quod homo pius nihil pror- sus Gommercii habere debeat cum Ecclesice ministris, qui Evange- lion Christi juxta Angustance Confessionis sententiam docent, et Anabaptistarum condones ac errores reprehendunt, et quod ejusmodi Ecclesice ministris neque servire, neque operam locare liceat, sed quod iidem ut perversores to profess their faith. VI. That the children of Chris- tians, on the ground that they are sprung of Cliristian and believing parents (even apart fronri and be- fore the receiving of baptism), are in very deed holy, and to be account- ed 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 con- flicts 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. That tliat is not a true Christian Church in which any sinners are yet found. VIII. That we ought not to listen to any sermons in those churches in which the Papist masses have ever been celebrated. 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 Angsburg Confes- sion, 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 176 SYMBOLA EVANGELICA. verhi divini vitandi et fugiendi sint. ArticuU Anabaptistici, qui in PoUtia \in der PoUzei'\ sunt intolerahiles, T. Quod Magistratus offieium non sit, sub Novo Testamento, genus vitce, quod Deo ])laceat. II. Quod homo Christianus salva et illasa conscieiitia officio Magistratus fungi no)i j>ossit. III. Quod homo Christianus il- Icesa conscientia offieium Magi- sti'atus, rebus ita ferentibus, ad- versus improbos administrare et exequi, et subditi potcstatem il- ium, quam Magistratus a Deo accejyit, ad defensionem im/plo- rare non possint. IV. Quod homo Christianus sana conscientia jusjurandum pra^stare, et juramento interpo- sito obedie)itiam et fidem suo Principi aut Magistratui pro- 'inittere nequeat. • V. Quod Magistratus, sub Novo Testavfiento, bona conscientia ho- mines facinorosos capitali sup>pli- do afficere non possit. ArticuU Anabaptistici, qui in (Kconomia [^Ilaushahung] ferri non possunt. I. Quod homo pius non possit conscientia salva proprium tenere avoided and shunned as perverters of the divine Word. Anabaptist Articles wldch are intolerable in the Commonwealth. I. That the office of the magis- trate is not, under the New Tes- tament, a condition of life that pleases God. II. That a Christian man can not discharge the office of a mag- istrate with a safe and quiet con- science. III. That a Christian man can not with a safe conscience admin- ister and execute the office of a magistrate, if matters so require, against tlie wicked, nor subjects implore for their defense that power which the magistrate has received of God. IV. That a Christian man can not with a safe conscience take an oath, nor swear obedience and fidelity to his prince or magis- trate. V. That the magistrate, under the New Testament, can not with a good conscience punish crimi- nals with death. Anabaptist Articles which can not be tolerated in daily life. I. That a godly man can not with safe conscience hold or pos- THE FORMULA OF CONCORD. 177 et jpossidere, sed quod is, quic- quid omnino facidtatum habeat, id totum in commune confen^e \in die Gemein zu geben'] debeat. II. Quod homo Christianus il- IcBsa conscientia neque caiipona- riam, neque mercaturam exercere, aiit arina conficere ^ossit \_kein Gastqeber, Kaufmann oder Mes- ser Schmidt sein hdnne\. III. Quod conjugihus, jprojpter diversam religio7iem, divortium facere, et cum alia persona, qum in religione non dissentiat, ina- trimonium contrahere liceat. Erroees Schwencofeldianortjm. I. Quod omnes illi, qui Chri- stum, secundum carnem, creatu- ram esse dicunt, non habeant veram regnantis coelestis Regis agnitionem. II. Quod caro Christi per exal- tationem eo modo omnes jpro- jprietates divinas accejjeret, ut Christus, quatenus homo est, j>o- tentia, virtute, majestate, gloria, Patri et T<^i Aoytj), per omnia, in gradu et statu essentice, omnino cequalis sit, ita, ut jam utriusque in Christo naturoe, una sit essen- tia, ecedem proprietates, eadem vo- luntas eademque gloria; et quod caro Christi ad Sacrosanctce Tri- nitatis essentiam pertineat. sess any property, but that what- ever means he may possess, he is bound to bestow them all as com- mon good. II. That a Christian man can not with a safe conscience either keep an inn, or carry on trade, or forge weapons. III. That it is permitted married people who think differently in re- ligion to divorce themselves, and to contract matrimony with some other persons who agree with them in religion. Errors of the Schwenkfeldians. I. That all those wdio affirm Christ, according to the flesh, to be a creatm-e, have no true knowl- edge of the heavenly king and his reign. II. That the flesh of Christ through its exaltation has in such wise received all the divine attri- butes, that Christ, as he is man, is al- together like to the Father and to the Word [Logos] in power, might, maj- esty, 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 w411, and the same glory ; and that the flesh of Christ pertains to the essence of the Blessed Trinity. 178 SYMBOLA EVANGELICA. III. Quod ministerium ve?'hi, ^raidicatum et audita j^erc^^^wm verhum, noii sit instrument urn ilhid, \2)er quod Deus Spiritus Sanctus homines doceat^ saluta- rc7nqi(e Cliristi agnitioneni lar- giatur, et conversionem, veram pcenitentiam^Jidem et novam ohe- dientiam in ij)sis efficiat. IV. Quod aqua Bajytismi non sit tnedium, j^'cr quod Doininus adoptionem in jiliis Dei ol)signet, et regenerationem efficiat. V. Quod panis et vinuni in Sa- cra Coena no7i sint organa^per quce et cum quihus Christus corpus et sanguinem siium distrihuat. VI. Quod homo plus, vere per Spiritiun Dei regeneratus, legem Dei in hac vita perfecte servare et implere valeat. VII. Quod non sit vera Eccle- sia Christi, in qua non xigeat puhlica excommunicatio ^ et so- lennis aliquis excommunicationis modas^ seu, ut vulgo dicitur, pro- cessus ordinarius. VIII. Quod is Ecdesice minister alios homines cum fructu docere^ aut vera Sacramenta dispensare non possit, qui ipse non sit vere renovaius, renatus et vere Justus. Error Novorum AuiANonuM. Quod Christus non sit ve- ruf, substantialis, naturalis Deus III. That the ministry of the Word, the Word preached and heard, is not that instrument wliereby God the Holy Ghost teaches men, and bestows the sal- utary knowledge of Christ, and effects conversion, true repent- ance, faith, and new obedience in them. IV. That the water of baptism is not a means whereby the Lord seals adoption in the children of God and effects regeneration. V. That the bread and wine in the Holy Supper are not organs by which and with which Christ dis- penses his body and blood. VI. That a godly man, truly re- generated by the Spirit of God, has power perfectly to keep and fulfill the law of God in this life. 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. That a minister of tlie Church who is not truly renewed, regenerate, and truly righteous, can not fruitfulh' teach men, or dis- pense true sacraments. Error of the New Arians. That Christ is not true, substan- tial, natural God, of the same es- THE FORMULA OF CONCORD. 179 \icahrTiaftigm\ ivesentlichei', na- turliclier Goit], ejusdem cum Patre et Spiv'itit Sancto essen- ilce : sed clivina tantuni maje- state ita cum Patre ornatus, ut Patre sit inferior. Error Antitrinitariorum. HodC jprorsus nova est hceresis, quce antehao Ecclesiis Christi ignota fait, eorum videlicet, qui ojpinantur, docent et jjrojitentur, non esse nnicain tantum divinam et idernam Patris, Filii, et Sj)i- ritus Sancti essentiam : sed qiiem- admoduin Pater, Filius, et Sj)i- ritus Sanctus tres sunt distinctce jyersoncfi, ita ujiaonquamque jper- sonani habere distinctam, et a reliquis jpersonis Divinitatis se- jparatam essentiam. Et horum cdii seniiimt, quod singuke jper- sona in singidis essentiis cequali sint ])otestate, sapientia, majestate, et gloria : sicut alias tres numero differentes homines, ratione essen- tice suce, sunt a se invicem dis- juncti et sejjarati. Alii sentiunt tres illas jpersonas et essentias ita inceqimles esse, ratione essentice et 2?roj>rietatum, tit solus Deus Pa- ter verus sit Deus. Has, atque his similes errores omnes, ut eos etiam, qui ah his dependent, et ex his consequun- tur, rejicimus atque doyTnnamus : sence 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 Fa- ther. Error of the Antituinitarians. This is a heresy entirely new, which hitherto has been nnkuown 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 per- son has a distinct essence, separate from the other persons of the God- head. And some of these may think that the separate persons, in their separate essences, are of equal pow- er, wisdom, majesty, and glory, as, for instance, three men, differing numerically in respect of their es- sence, 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. 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 180 SYMBOLA EVANGELICA. utj)ote, qui falsi siiit atque hce- retici [als imrecht, falsch, Jcetze- riscK], et qui Verio Dei, tribus a2>2>robatis Symbolis {den dreien Sijmbolis],^ Aitgustanm Confes- sioni, ejusdem Ajpologiae, Smal- caldicis Articidis, et Catechismis Lutheri rcjmgnent : quos etiam errores omnes J9u suinmi atqiie infimi cavere et vitare debent, nisi cvfernce stice salutis jacturam facere velint [so lieb ihnen Hirer Seelen lied und SeligJceit isf]. Quod autetn /uec sit omnium nostrum fides, doctrina et con- fessio {de qua in 7iovissimo illo die Judici Domino nostro Jesu Christo rationem reddere j^cf'^'citi sumus), et quod contra hanc doc- trinam nihil vel occulte vel ajyerte dicer e aut scribere, sed jper gra- tiam Dei in ea constanter jperse- verare velimus : in ejus reifidem, re bene meditata, in vero Dei ti- more et invocatione nominis ejus [wohlbeddcJitig in wahrer Furcht und Anrufung Gottes'] hanc ej)i- tomen prop7'iis manibus subscrip- simus? being false and heretioal, and as be- ing inconsistent with the Word of God, with tlie three approved Sym- bols,' the Augsburg Confession, with the Apology of tlie same, the Smal- cald Articles, and the Catechisms of Luther; which errors also all the godly, high and low alike, ought to beware of and avoid, un- less they wish to hazard their own eternal salvation. Xow that this is the faith, doc- trine, and confession of us all (con- cerning Avliich 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 noth- ing 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 tlie true fear of God and calling upon his name, we have with our own hands sub- scribed this Epitome.^ ' That is, the Apostles', the Niccne, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord. ° The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, htaded by three Electors — John of the Talatinate, Augustus of Saxony, and John George of Brandenburg. AETICULI VISITATORIL The Saxon Visitation Articles. A.D. 1592, [The Four Articles of Visitation, prepared by ^gidius Hunnius aud other Lutheran divines against Crypto-Calvinism in Electoral Saxony, 1592, never acquired general authority, and have now ceased to be binding even in Saxony. Bat they are historically important as a condensed and authoritative state- ment of the differences between orthodox Liitheranism and Calvinism concerning the doctrines of the sacraments, the person of Christ, aud predestination. It should not be forgotten that they are the prod- uct 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 aud Latin texts are taken from Miiller's edition of the Symbolical Books of the Lutheran Church, pp. 7T9-7S4. The Latin text is also given in Hase's Libri Symb. Comp. Vol. I. p. 345.] 5lrtifel im gaiijen St)url'rct8 ©ac^feit, etc. 3)er erfte ^Ivtifel. 95on bem ^eiltgcn 9Zoi§tmo^l. 3)ie rctne unb tt5a^r!;aftu3e Scbre unfer i^tvdjcu i-'om l^ciliijett 9Ja^tmaI)I : I. ®af3 bte SBorte S^rifti : yittfmtt unb c§et,tio§ ipmcin Sei6; trinfct, taS ifi tncin Slut, einfaltii] unb nac^ bem SiidjftaBcn, trie fie lau^ tcu, jit i.\'rftef)en finb. II. 2)a^ im ©acrament jii5ei Singe ftnb, gegeten unb mit eiuanber em^fangen njevben: ein ivbif(^e§, ba8 ip 58vot unb SScin; unb ein ^imm= njd)c§, bag ift ber Seit unb 33Iut e()rifti. III. S)ag foId;e« fjiernieben auf ©rben gefc^ic^t, unb nid;t brokn im §immel. Articuli Yisitatorii A.C. 1592 in Electoratu et Provinciis superior is Sa- xoniiB puWicati, etc. Art. I. De Sacra Coena. Pura et vera doctrina no- strarum ecdesiarum de Sacra Ccena: I, Quod verba Christi : ACCIPITE ET COMEDITE, HOC est corpus meum ; bibite, Hic est sanguis meus, sim- pliciter et secundum litte- 7'am, sicut sou ant, intelli- genda sint. II, Quod ill Sacramento duse res sint, quae exhiben- tur et simul accipiuntur : una teri'ena, quae est panis et vinum ; et una ccelestis, quae est corpus et sanguis Christi. III, Quod lisec Unio, Ex- bibitio et Sumptio fiat hic inferius in terris, non supe- rius in ccelis. The Visitation Arti- cles For the Electorate aiul Prov- inces of Upper Saxony^ pullislied A.D. 1593. Art. I. Of the Lord's Supper. The p)ure and true Doctrine of otir Churches on the Lord's Supper. I. That the words of Clirist, ' Take and eat, this is my Body ;' ' Drink, this is my Blood,' arc to be understood in the simple and literal sense, as they sound. II. Tliat, in the Sacra- ment, there are two things which are exhibited and received together : one, earthly, which is bread and wine ; the other, heav- enly, which is the body and blood of Christ. III. That these things [this union, exhibition, and sumption] take place here below on the earth, and not above in heaven. 182 IV. 2ia|3 c8 bcv re*tc uatilrUci^c Seit Gbviftt jet, bcr am ^rcus gcfjanijcn, unb baS red;te, naturltd;e 3? tut, ba« au« Gbrifti Seite ijcitefecii. V. Saf3 bcr ^eib imb 33Iiit G(;i-tfti iiid^t luir niit bcm @(aubcii gciftUd;, weldicS and; au(3cv{;al0 bcm 2lbenb» ma^t gcfdicbcn taint, fonbern allba mit 53rot uub SBehi munbliri}, bod) uncvforfdj* Iid}cr uub iitcvuatiirUd^er Si'ciic cnipfaugcu tverbc, ju ciuom ''l^t'iitb uub 3>crfid}ev= uug bcr 31ufcr[tet;uui3 uufercr !i'cibcr l''ou bcu 2;cbtcu. SYMBOLA EVANGELICA. IV. Quod exbiljcatur et accipiatur verum et natii- rale corpus Christi, quod in cruce pependit, et verus ac nnturalis sanguis, qui ex Christi latere fluxit. V. Quod corpus et san- guis Christi non fide tau- tum spiritualiter, quod eti- am extra coenam fieri po- test, sed cum pane et vino omliter, modo tamen iniper- scrutabili et supernaturali illic in ccEua accipiantur, idque in piguus et certifi- cationem resurrectionis no- strorum corporuni ex mor- tuis. VI. Saf3 bie nutnbUd;e ^iicfjuu;] bcS ScibC'S uub I 33(ute3 S()rifti utd;t allcin! tjou ben SSilrbtgcn ge^d;ef)c, ^cnbcru, and? ten ben Uu^, iviirbigcu, bie ot;ne Sufsei uub tr>al;reu ©laubcu ^iuju* gc()eu ; bod} ^,u uugkidjcm (Siibc : ten ben SSiirbigcn jur Sdigtcit, ton ben lln= rcilrbtgen atcr jum @c^ rid;t. S)cr anbcre ?lrtitct. ©on bcr ^crfon e^rifti. 2)ie reinc unb tuaf)r^af» tigc Sef;rc unjercr Sir= d;en biefeS 3lrtifels »cn bet 'V'ciion Sbrtftt : I. 3n C^ripo fiub gwci unterfc^icbcue S'iaturcn, bie gottlic^e unb bie menfc^^ VI. Quod oralis percep- tio corporis et sanguinis Cliristi non solum fiat a dignis, verum etiam ab in- dignis, qui sine poeniten- tia et vera fide accedunt; eventu tamen diverso. A dignis enim percipitur ad salutem, ab indignis autem ad iudicium. Art. II. De Persona Christi. Pura et vera dodrina 110- strarum ecclesiarum de IwG articulo de Persona Christi. I. In Christo sunt duse distinctoe natura?, divina et hxunana. Ha; maucut in 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 ex- hibited and received. V. That the body and blood of Christ are received in the Supper, not only spiritually, Avhich might be done out of the Sup- per; but by the mouth, with the bread and wine; yet in an inscrutable and supernatural manner ; and this for a pledge and as- certainment of the resur- rection of our bodies from the dead. VI. That the body and blood of Christ are re- ceived orally, not only by the worthy, but also by the unworthy, who approach them without repentance and true foith ; though with different eficct. By the worthy, they are re- ceived for salvation ; by the unworthy, for judg- ment. Art. II. Of the Person of Christ. The pure and true Doctrine of our Churches on the Article of ike Person of Christ. I. In Christ there are two distinct natures, the divine and the human. These re- THE SAXON VISITATION ARTICLES, 1592. 183 Itdjc; biefe Udimx in Gwic;= feit iinticrmenget imb un* gettenitet. II. 2)iefe bcice yJatuvcH fiub ^jerfonlid; aljo mit cinanbcv I'^crciuicjct, baJ3 uur cin (Sf;n[tu6, cine ':|5evfou t[t. III. Urn biefev :|jerionlid;en SBerciuigung ixnllcn »ivb rcd;t gefaijt, i[t aud; in bcv Zljat nnb Se3a(;r(;ctt alfo, ba|3 @ott 3«enfd), nnb mtn\i) ®ott ift, baJ3 9)iarta ben ®Df)n ©otteS cjcboren, nub ©ott un« bnvd; fcin eicjen 33htt evli3fet f;at, IV. Snvd) btefc ^^evfonlid^e iEevciuignncj nnb baranf cv* folate Gvl;ef}unc5 i[t ef)ri[tu8 nad; bent gleifd; jur ^ti)' ten ©otteS gejclict, nnb f)at emp^anijcn atlc ©cinalt im §hnmcl nnb au\ (Svben, ift and;i alitx gottlid^en Tia^ ieftat, ef;re, ^raft nnb §ei-rtid)fcit t()ci([;aftis3 wor* ben. ®ev britte Strtifel. iCon tier ^eiligcn l^ttufc. S)ie reine, wal^rfjaftigc Se^re unferer Sirc^en »on biejem ^rti!et bcr I;eitigen Xan^e : I. ®a{3 nnr eine %an\i fei nnb eine 3lbtvafd;nng, nic^t treld)e bie Unfanberfeit beS SeibeS p\kg,(t f)in»eg ju nef;^ men, fonbern nns i^on ©ilnben ira|d)et. II. Surd^ bie 2;anfe aU ba§ YoL. III.— N aBternum inconfusm et inse- parabiles (seu indivisa?). II. Iloe duse niituroe p^r- sonaUter ita sunt unitse, ut unus tautuui sit Christus, et tma persona. III. Propter banc perso- naleiu imionem recte dici- tur, atque in re et veritate ita se liabet, quod Beus Ilomo ct Homo Deus sit, quod Maria Filium Dei genuerit, ct quod Deus nos 23er p)ropriuin suum saiigui- nem redemerit. IV. Per banc uuiouem personalem et, quae earn sccuta est, exaltatiouem Christus secundum carnem ad dexteram Dei collocatus est, et accepit omnem po- teslatem in ccelo et in terra, factusque est particeps om- nis divince majestatis, Tiono- ris, potentice et glorice. Art. III. De S. Baptismo. Pura et vera doctrina no- strarum ecclesiarum de hoc articuh s. haptisma- tis. I. Quod uniim tautum baptisma sit et una ablu- tio, non qua? sordes cor- poris toUere solet, sed quae nos a peccatis abluit. 11. Per baptismum tan- main eternally unmixed and insejiarable (or undi- vided). II. These two natures are personally so united that there is but one Christ and one person. III. On account of this personal union it is right- ly said, and in ftict and truth it really is, that God is man, and man is God; that Mary begat the Son of God, and that God re- deemed us by his own projier blood. 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 lieaven and in earth, and is made par- taker of all the divine majesty, honor, power, and glory. Art. III. Of Holy Baptism. The pure and true Doctrine of our Churches on this Article of Holy Bap)tisin. I. That there is but one Baptism, and one Ablu- tion: not that whicli is used to take away the filth of the body, but that which washes us from our sins. II. By Baptism, as a bath 184 SYMBOL A EVANGELIC A. :J3.ib ber SBicbcVijct'itvt nub Qx-- ncueruiig bcs ^ciligen ©cifteS niad^et «nS ®ott jclig, iinb nnvtct in iiii3 foIAc 03cved;tiij= fcit unb 9iciiiiijuni] foil 3itn= ben, bag, mx in foId;em S3unb unb 3?cvtvaucn h\& an ba§ gnbc fccf;arrct, nicl;t tevloven anvb, jonbcvu ba§ eiiMije Seben bat. Iir. 'JlUc, bie in Sfjriftnm 3einm getan^t finb, bie finb in fcincn 2;ob gctanft, unb buvd; bie Xanfe niit itjm in fcinen 2:ob bcgrabcn, unb fja< ben S(;vi[tnm angejogcn. IV. 2)ie Zan^c i[t ba3 33ab bev 2Bicbergeburt, bavum, bajj in bcrfelben )Kix toon ueuem gcboren, unb mit bem @ci[t bev Stub[;cit berfiegelt unb begnabet iverben. V. S'g jei benn, bafj jemanb gcboven irevbe au3 bem !Sa[fer nub ©eift, \o faun ev uidjt in baS 9ieid) (^\otte3 Icnimen. Dod; ift ber DJotbfall I;iemit nidjt gcmeinct. VI. 2Ba« toom gteifd; ge. boren ifl, ba8 ift gfeijdj, unb luon 9latur finb n^ir allc S!in= qiiam lavacrum illud re- geuerationis et rcnovatio- nis Si^iritus 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 iDereat, sed habeat vi- tam seternam. III. Omnes, qui in Chri- stum Jcsum baptizati sunt, in mortem ejus bajDtizati sunt, et per baptismum cum ipso in mortem ejus consepulti sunt, et Chri- stum induerunt. IV. Baptismus est lava- crum illud rcgenerationis, propterea, quia in eo re- nascimur denuo et Sj^iritu adoptionis obsignamur ex gratia (sive gratis). V. Nisi quis renatus fue- rit ex aqua et Spiritu, non potest introire in regnum calorum. Casus tameu ne- cessitatis hoc ijiso non in- tenditur. VI. Quidquid de carne nascitur, caro est, et na- tura sumus omnes filii ira) ber bc3 BorneS OJotteS ; benn divinse, quia ex semine mi filnblid;em Samen finb peccaminoso sumus geniti wit gcjcngct unb in ©iinbenjet in peccatis concipimur wevben njir alle em^angen. , omnes. 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 jiersc- veres to the end in that covenant and hope does not perish, but has eternal life. III. All who are bap- tized in Jesus Christ are baptized in his death ; and by baptism are buried with him in his death, and have put on Christ. 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. Unless a person be born again of water and Spirit, he can not enter into the kingdom of heaven. This is not in- tended, however, for cases of necessity. VI. "Whatever is born of the flesh is flesh ; and, by nature, all of us arc children of divine wrath : because we are bom of sinful seed, and we are all born in sin. THE SAXON VISITATION ARTICLES, 1592. 185 5)cr btertc 5trtitct. ^an tier @nat)cnttia^l unt) chJiflen SBorfe^ung ®oittS. ®ie reiue uub »aljrl)af» tige Se^re unjerer Sir= d?en tioit biefem 3lrtifel. I. 2)a|3 S[;viftu§ fiir alle SD?cnfc^en geftort^en, nub al« basi Svimm ©ottes ber ganjen SBclt Silnbe getrageu I)at. II. Sa§ @ott nicnuiub juv iBevbammnip gefd^a^feii, fcn= bcrn iinll, ba§ atlcn 93icufd;eu- gefjolfeii Werbe unb jte jitr Svfcnntiug ber 2Baf;rf)eit tom^' men. 33efief)Ict alien, bafj fie fetnen @ol;n Sfjviftum in bem (Stiangelio ()oven foUen, itnb tierbeigt baburc^ 5lraft unb aSirfung be3 ^eitigen ©eifteS jut SeMjvuug unb ©eligteit. III. Sag toiefe SO^enfd^en bnvd) i()re eigene @d;ulb 'ocx-- bammt ivcrbcn, bie cntwcber ba^ (Stiangetium i^cn S(;vifto uid)t f)oren wollen ober au8 bev Onabe ixnebet auSfatlen, burd) 3n't^nnt ivibev baS j^uu* bament ober burd; Silnbc tvibcr baS ©etnigen. IV. Sa^ alle ©iiuber, fo SBu^e t^un, gu ©naben ange> uommen, unb leinev auSge* jd}Io§en tt»erbe, it»enn icine ©ilnben gteic^ blutvot^ wciven. ©iutental @otte6 35armf)crjig= feit 'eld gvogcv i[t beuu allcv SBelt ©ilnbe, unb ©ott fid? atler feiner SSerfc crbarmet. Art. IV. De Prsedestinatione et JEterna Providentia Dei. Piira et vera dodrina no- strarum ecclesiarum de hoc urticulo. I. Quod Christus pro om- nibus hominibus mortuus sit, et ceu agnus Dei totius mundi peccata sustulerit. II. Quod Deus neminem ad condemnationem con- diderit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis per- veniant ; propterea omni- bus mandat, ut Filium suum Christum in evange- lio audiant, et per hunc auditum promittit virtu- tem et operationem Spi- ritus Sancti ad conversio- nem et sahitem. III. Quod multi homines propria culpa pereaut : alii, qui evangelium de Christo uoluut audire, alii, qui ite- rum excidunt gratia, sive per errores contra funda- mcntum sive per peccata contra conscientiam. IV. Quod omnes pecca- tores, pcenitentiam agentes, in gratiam recipiantur, et nemo excludatur, etsi pec- cata ejus rubeant ut sanguis; quandoquidem Dei miseri- cordia major est quam pec- cata totius mundi, et Deus omnium suorum operum miseretur. Art. IV. On Predestination and the Eternal Providence of God. The pure and true Doctrine ' of our Churches on thin Article. I. That Christ died for all men, and, as the Lamb of God, took away the sins of the whole world. 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. 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 funda- mental error, or by sins against conscience. IV. That all sinners who repent will be received into favor; and none will be excluded, though his sins j be red as blood ; since the I mercy of God is greater than the sins of the whole world, and God hath mercy on all his works. 186 SYMBOLA EVANGELICA. 55alfd;c iinb ivriijc !i!c()ve bcv GaliMniftcu fBom ^riligcn IRai^tmal^I. I. Sag otflefc^te SBorte Cbvifti fiiiildid^cr SBetfc ju v^cvfteficii fcin, unb iiic^t, une fie (aiitcn. II. 2)a6 im SlBeubmal;! miv Moie S^it^K" f^i"/ tniftcu «on bcr ^ctligcn Xoufe. I. 2)tc laii^c fci cin aiijjer^ Itd^ aSa^crbab, bamit cine \iu iKrIid;e SHJwajc^ung »on @iin= belt aneiue tcbciitct Wetbe. II. ®ie jCaiifc it>ivfe obcv gebc litest bte aBicbevgebuvt, ben ©tauljen, ®itabe ©cttcS unb (getigtcit, jonbevu be* jcid^ue unb i^cv^lCCsTc allciiic biefelbiijc. III. Tdd)t aUi, bic mit SBaper getau^t ifcrbcii, eviangcu ()temit bte ©itabe (S(;vi[tt ober ©ate be3 ©laiitcn?, jcuberu aUetii bie 2lu8er»a(;Iten. IV. Xxt aSiebergebitrt ge^ |d)el^e nidjt in unb bet bcr San^e, fonbcrn cvft fjevnadjer bci erwad;[cnen Sfiljten, in cU Iid)en aud; \vo\ gar im 3Utcr. v. ®ie ©eligfcit ()ange nid^t an ber 2^anfe, babcr bcnn and; bic ^fotf^tanfe in bcr ^tvd;en nic^t foil geftattct \verben, jon= bern »venii man ben 5lird)en= bienft nidit babcn niag, foil ba3 Sinblein immcr o()nc 2:aufc ftcvben. VI. 2)er GbvifJcn tinber finb Ijcilig fiir bcr Xaufc itnb t^on SDtutterleibe an, \a nod? in iljrer 9}?nttcr I'eib in bcm 23nitbe be3 ctvigen ?cbcn6 ; foufl fUnntc i^nen bic Iieilige Falsa et erronea doctri- NA Cai. VIM 1ST ARUM De Sacro Baptismo. I. Baptismum esse exter- num lavacrum aqua?, per quod interna qusedam ab- lutio a iDeccatis tautum sig- nificetur. II. Baptismum non ope- rari neque conferre regene- rationem, fidem, gratiam Dei et salutem, sed tandum significare et obsignare ista. III. Non omnes, qui aqua baptizantur, consequi eo ipso gratiam Christi aut donum fidei, sed tantum electos. IV. Regenerationem non fieri in vel cum baptismo, sed postea demum cres- cente setate, imo et multis in senectute demum con- tingere. V. Salutem non depen- dere a baptismo, atque ideo l^aptisraum in casu neces- sitatis non permittendum esse in ecclesia, sed in de- fectu ordinarii ministri ec- clesise permittendum esse, ut infans sine baptismo moriatur. VI. Christianorum infan- tes iam ante baptismum esse sanctos, ab utcro ma- tris, imo adhuc in utero materno constitutes esse in foedere vitae seternse; cete- The False and Erroneous Doctrine op the Cal- VINISTS On Holy Baptism. I. That Bajitism is an ex- ternal washing of water, by which a certain internal ablution from sin is merely signified. II. That Baptism does not work nor confer re- generation, faith, the grace of God, and salvation, but only signifies and seals them. III. That not all who are baiJtized in water, but the elect only, obtain by it the grace of Christ and the gifts of faith. IV. That regeneration doth not take jilace in and with Bajotisiu, but after- wards, at a more advanced age — yea, with many not before old age. V. That salvation doth not depend on Baptism, and therefore in cases of necessity should not be re- quired in the Church ; but when the ordinary minister of the Church is wanting, the infant should be permit- ted to die without Baptism. VI. The infants of Chris- tians are already holy be- fore Baptism in the womb of the mother, and even in the womb of the mother are received into the cove- nant of eternal life : other- wise the Sacrament of Bap- THE SAXON VISITATION ARTICLES, 1592. 189 2;aufe ntd;t initgctf^eitct it^ev^ ben. i?al[c^e itnb irrtge Set;ve ber Saltotniften fSon tet ®nobenh)o^I uni) gijrfe^ung ©ottcK. I. 2)ag (S^riftuS nid;t fiiv aEe SD^cnfd;cit, fonbern aUcine \ixv bie 3lu?ev»af)Itcn geftovBcu [ei. II. S)ag ®Dtt ben meifteu X{)t\l ber 9D^enfd)cn jum ean= gen 25crbamram6 gefd;affen, imb irolle ntd;t l^aBen, bag fie befef)vct iiub \d\a, inevben. III. 2)ajj bie 3Iu«evira[;rten iiiib 9Zciigc'6onien iiid^t foniten belt ©lautcn unb fjeiHgen ©eifl tjerltercn unb i-ierbanimt iuer= ben, Winn [ie Qkio) attevlei grojje ©ilnbe nub Saftcr tc^ ge[;en. IV. S)ie, jo uid;t evluaf^tct fmb, mil§en bevbanimet wtv ben, unb fi5nnen uid;t jnr ®e* ligteit fonimcn, Wenn fie gleid; taufcnbmat getauft iviirben nub tagUd; jum Slbcnbma^I giengen, auc^ jo l^eitig unb nnftrafUc^ Iet>ten, at6 e§ im* nier nioglid?. roqui sacrum baptisma ip- sis conferri non j)osse. Falsa et erronea doctri- NA CaLVINISTARTJM De PrsBdestinatione et Providentia Dei I. Christum non pro om- nibus liomiuibus, sed pro solis electis mortuum esse. II. Deum potissimam partem liominum ad dam- uatiouem seternam creasse, et nolle, ut jDotissima pars convertatur et vivat. III. Electos et regenitos non posse fidem et Spiri- tum Sanctum amittere aut damnari, quamvis omnis generis grandia peccata et flagitia committant. IV. Eos vero, qui electi non sunt, necessario dam- nari, nee* posse pervenii'e ad salutem, etiamsi millies baptizarentur et quotidie ad eucbaristiam accede- rent, praeterea vitam tarn sancte atque inculpate du- cereut, quantum unquam fieri potest. tism could not be conferred on them. The False and Erroneous Doctrine of the Cal- VINISTS On Predestination and the Providence of God. I. That Christ did not die for all men, but only for the elect. II. That God created tlie greater part of mankind for eternal damnation, and wills not that the greater part should be converted and live. 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. That those who are not elect are necessarily damned, and can not arrive at salvation, though tliey be baptized a thousand times, and receive the Eu- charist every day, and lead as blameless a life as ever can be led. V SYMBOLA EVANGELICA. PARS SECUNDA: ECCLESIA REFORMATA. SYMBOLA EYANGELICA. EVANGELICAI. SYMBOLS. PART SECOND: PAGE SYMBOLA ECCLESI^ EVANGELIC^ REFORMATS, SYMBOLS OF THE EVANGELICAL REFORMED CHURCH. I. ARTICULI SIVE CONCLUSIONES LXVII. HULDRICI ZWINGLII. THE SIXTY-SEVEN ARTICLES OF ULRICH ZWINGLL A.D. 1523. German and Latin 197 II. THESES BERNENSES. THE TEN THESES OF BERNE. A.D. 1528. German and Latin 208 III. CONFESSIO HELVETICA PRIOR (sive BASILEENSIS POSTE- RIOR). THE FIRST HELVETIC (or SECOND BASLE) CONFES- SION. A.D. 1536. Latin AND German 211 [Note on the Catechismus Genevensis, the Consensus Tigdrinus, and the Consensus Genevensis] 232 IV. CONFESSIO HELVETICA POSTERIOR. THE SECOND HELVETIC CONFESSION. A.D. 15G6. Latin 233 V. CATECHESIS HEIDELBERGENSIS sive PALATINA. THE HEI- DELBERG OR PALATINATE CATECHISM. A.D. 15G3. German AND English 307 VI. CONFESSIO GALLIC AN A. THE FRENCH CONFESSION. A.D. 1559. French and English 356 VII. CONFESSIO BELGICA. THE BELGIC CONFESSION. A.D. 1501. French and English 383 VIII. THE FIRST SCOTCH CONFESSION. CONFESSIO SCOTICANA I. A.D. 1560. Scotch and Latin 437 IX. THE SECOND SCOTCH CONFESSION. CONFESSIO SCOTICANA IL A.D. 1580. Scotch and Latin 480 X. ARTICULI XXXIX. ECCLESI^ ANGLICANiE. THE THIRTY- NINE ARTICLES OF THE CHURCH OF ENGLAND. A.D. 1563 and 1571. Latin and English, with the American Revision, 1801.. 486 XI. THE ANGLICAN CATECHISM. A.D. 1549, 1662. English 517 XII. ARTICULI LAMBETHANL THE LAMBETH ARTICLES. A.D. 1595. Latin and English 523 XIII. THE IRISH ARTICLES. A.D. 1615. English 526 XIV. ARTICULI ARMINIANI sive REMONSTRANTIA. THE ARMIN- lAN ARTICLES. A.D. 1610. Ddtch, Latin, and English 545 XV. CANONES SYNODI DORDRECIITANJE. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. Latin and English 550 XVI. THE Westminster (confession of faith, confessio west- MONASTEKIENSIS. A.D. 1647. English and Latin, with the Amer- ican Alterations 600 XVII. THE WESTMINSTER SHORTER CATECHISM. CATECHISMUS WESTMONASTEKIENSIS BREVIS. A.D. 1647. English and Latin 676 [Fac-simile of the title-page of the first collection of Refonned Creeds.] CORPVS ET SYNTAGMA CONFESSIONVM F I D E I QV^ IN DIVERSIS REGNIS ET NATIONIBVS, ECCLESIARVM nomine fuerunt authentice editae : in celeberrimis Conuentibiis exhibite, publicdque auftoritate comprobatae. QVIBVS ANNECTITVR, IN OMNIBVS CHRISTIANS Religionis Articulis, CatholicvS ConSENSVS, ex Sententiis Vetennn, qui P A T R E S Tocantur, dejumptus. CONFESSIONVM ENVMERATIONEM ET HARMONIAM: atque huius Catholici Veterum cum illis Confenfus, ordinem indicant paginas primse fingularum partium huius Syntagmatis, in Tres Partes dillributi. E D I T I O NOVA, In qua quid pra;ftitum fit, docet pagina fequens. GENE V^, Sumptibus Petri Chouet. M. DC. LIV. [The first edition appeared A.D. 1612.] [Fac-siinile of first page of rreface.] PR^FATIO. Xhibentvr hoc in Volumine, celeberrimcs ConfcJJiones Fidei ex optimis quibufque edi- tionibus omni ex parte integrc?. Non pri- uatu7n aut alicuius priuati fcripfum, fed pttblictcm ad onines & Jingiilos pertincns : in quo Ecclejice Dei audientiain fibi fieri postulant, vt ex ipfariun vocibus dignofcatur earuvt doRrina : nihil enini, nifi abfcondi veretur Rcligionis Veritas, ne damneticr ignorata. Fuerat qnidem eamm Harnw- nia, ante triginta annos edita : fed per varias feftiones inte^ficHa. Nunc verb illce tanquani coipus integrum, confpiciejidce reprce- fentantur, & quant in ilia editione plures. Venufiihs autem & vtilihs cernitur ipfum corpus totum, quam partes eitts diuulfcr. Earuni quoquc nexus & harmonia facile deprehendetur vet ex Integra leflione, vcl ex Concordantia per fingulos articulos hie illis annexa: quibus etiam in hoc Syntag77iate adiungitur ex Sententiis veterum, qui Patres vocantur, Catholictis Confenfv.s : Anno quideni 1595 () me editus, nunc rurfus multo locuplctior f alius, ac qnibufdam Artictilis auHus : ctiius infiitutum declarat quce in illo efi ad Ilhflriffwiiujt Principein prcrfixa Epifiola. At verb cur illce Confeffiones fidei confiitutcc in diuerfis Reg7iis & Nationibus, caufce fuere complures perquam ne- ccffaricr, quce in ipfaruni Prcefationibus declarantur. N' am per illas, tanquam ex Tabulis authenticis quid in Ecclefiis docere- tur, ma7tifeflum fuit, aduerftis calumnias & iniqua prcuiu- dicia : vnde & in celeberrimis Conue^ttibus exhibitce fuerunt T 2 [Facsimile of the title-page of the first edition of the Harmony of the Ecformed Creeds.] H A R M O N I A CONFESSIONVM FIDEI, Orthodoxarum, & Reformatarum Ecclefiarum, quae in pr^ecipuis quibufque Europae. Regnis, Nationibus, & Prouinciis, facram Euangelij doaHnam pure pro- fitentur: quarum catalogum & ordinem fequentes paginae indicabunt. Addita: fiint ad calceni breuifsimce obferuationes : quibus, turn ilhijlrantur obfcura, turn quce in fpeciem pugnare inter fe videri pojfunt, perspicuh atqtie modejiifsime con- ciliantur : & fi quce adhuc contronerfa manent, fyn- cere indicantur. Qua. omnia, Ecclefiarum Gallicarum, & Belgicarum nomine, fubiiciuntur libero & prudenti reliquarum omnium, iudicio. GENEVA, Apud Petrum Santandreanum. M. D. LXXXL [Fac-simile of first page of Preface.] PRAEFATIO NOMI- NE ECCLESIARVM GALLI- CARVM ET BELGICARVM, Q \J M Reformationem Euangelicam profitentur. R ^. C L A R ^ qiwdain loco dicit Am- brojius. Inter feruos Chrifti contentio non debet effe, fed collatio. Qiium enim Jit ea mentis Jnmiance hebetudo in rebus prcsfertim diuinis, vt res alioqui maxinie claras fcepe per- fpicere no7i pofsimus, quin ex mtitua (s\)t>nTnau^ & arnica fraternaqe difceptatione plurimum liuis ajjfcquamur^ negari nnllo inodo potejl. Imprim'ifqiie illnd vtile & neceffariiim videtur alios ab aliis acui, vt qucejingulis Ecclejice membris pri- uatim Dominus contulit, ea adtotitis corporis commodtim conimu- nicentur, &, omni depojitojinistro affe^u, Christus, qui ejipatris Sapientia, vnicus magister ac Ecclejice doBor audiatur: vtqe eji pads princeps, ita f7W fpiritu nojlros animos conghitinet, vt,Ji fieri pojjit^ in Domino vnum idtmque omnesfentianms. Conten- dere vera, rixari, & ferociter ac protertie digladiari, tantlim ab- efl vt deceat a Deo inftitutos homines, vt ne modcjlis aut humanis quide coueniat. Qubdfi in omnibus, vel etid minimis vitee hu- * ij ARTICULI SIVE CONCLUSIONES LXVII. II. ZWINGLII. A.D. 1523. The Sixty-Seven Articles or Conclusions of ITlrioii Zwingli. [These Theses of Ulrich Zwingli (14S4-1531) were publicly discussed and successfully defended at the religious conference in Zurich, Jan. 29, 1523, and prepared the way for the introduction of the Reforma- tion 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 transla- tion (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 Hintory of Creedn, Vol. I. pp. 363 sqq.] 2)iefe nad^tefttmmten jiefietiunbfed^Sjig 2lrttfel itnb 9)ieinungen fcefenne id) §ut> bric^ 3^^119^^ i» ^^'^ IcWid^en ©tabt 3"'^i'^ ge^rebiijt ju Ijabeix au^ @vuub bev >Sd;rift, bie SreoTTvtvffroQ (b. i. toou @ctt eiugcgeljeu') fjei^t, itiib ertnctc= mict), mit if)r genannte Stttifct ju befd)irmen itnb gu eroBern, iinb wenn id} je^t bevii^vte @d)vift nid}t rcd;t ijcvftiinbe, mtd> bef* fern 23ev[tanbe3, boc^ au^ e()egcbad;tev ©c^rift, bevid;ten ju laffen. I. 2U(e, m\d)t frtgen, bag dMiu geltum [ei ju(|tc^ o^ne bie ^c\vdi)f nmo, bev ^ivd)e, ivren, unb [djinci^en ®ott. II. 3^ie ©umme beg (Jsan^eliumg ift, bap itufer ^erv 3efiig d^riftug, iua{)ver ©ottegfo^it, ung ben 2GiUen fciueg l)immUfd)en 23aterg funb cjet^an, unb ung mit feiuer Unfc^ulb som Xobe cvlofet unb ©ott »crfo^net |at. III. 3)a^r ift dfjviftug bev aUeinige SGeg juv ©eligfeit Mc\\ bie je waven, ftnb unb fein werben. IV. 2Ser eine anbcie 2:()iir fud)t Elenchus Articulorum in disputationem i'rimam pro- mulgatorum AB IIULDKICO ZWINGLIO. I. Quicunque Eoangelion nihil esse dicunt, nisi ecclesice calculus et adj>rohatio acceded^ errant, et Deuin blasj)hemant. II. Sunima Evangelii est, quod Christus Filius Dei vivi notefecit nobis voluntatem PoAris coelestis, et quod innocentia sua nos de niofte ceterna redeinit, et Deo re- Gonciliavit. III. Hinc sequitur Christum esse unicam viam ad salutem omnium, qui fuerunt, sunt et erunt. IV. Quicunque aliud ostium vel ' \jngcf^jrori)cu. eiitbeilt. uitt. 198 SY.MBOLA EVANGELICA. obcr jeicjt, tev ivrt, ja, ift cin ©eelen? morfccr unt eiii Xic(\ V. 2)al)cv 5UIc, tie antere ?cl;re Urn ©yangcUum i^(ctd) cter f)ol;er oc^tcn/ irven, unb irilTcn nic^r, wa^ ©iHingcHum ift. yi. 3:cun (I()riftue 3efu0 ift bcr SBegfithrcr unb ^auptmann, bem gan? jeii^ mcufc^Ud)cii ©efd)led)te yon ©ott vcr^eipcn unb gci^ckn:^ yil. Xiif' cr cin civigcv .^eil unb ^iiupt [ci allcr @lduMijen,bie fein ?eib'* finb, ber akr tobt i|l unb ni(^t0 yernmg ol)nc i^n. VIII. 3)avauo' folgt, jucrft, baf^ Wc, tie in bcm |)aupte Ickn, ©Hcber unb ^inbev ©ottcv ftnb, unb ba$ ift bie ^ird)C obcr ©cmeinfdjaft*^ ber ^ciligcn, cine .^au^frau dbrifti, ecclesia ca- tholica. IX. 3itm anbern, ba§, n?ie bie leibhd^en ©liebev cbne ?eituncj'' beg .^^aupteg nid)tg yevniogen, a{\o an bem Vcit^c Ghiifti 9^ienuinb etira$ x^mmg, ebnc [ein ^aupt, (i^niftug. X. SBic bcr 2)lenfd) U\nh [toll] ift, wcnn bie ©licbcr etii^ag i?f)ne bag .^aupt ivivfen, ftd) felbft rcipcn,ycmnin? ben, kfdjcibigcn, alfo, ivenn bie ©licber dhrifti etroag o^ne i{)r ^aupt (I()vi^ ftum fid) unterftc^en,ftnb fie trtub [toll], fd)(vigcn unb l^cfd)ivcven ftd^ felbft mit univcifen ©cfcl^cn. XI. 2)al)er unv fcben, tite vivunt, sunt inemhra et Filii Dei. Et hoic est ecclesia seu communio sanctorum, sponsa Christi, eccle- sia catholica. IX. Quemadmodum membra, corporis sine administratione ca- pitis nihil possunt, sic iii corpora Christi nemo quidquam potest sine capite eius, Christo. X. Quum memhra absque capite aliquid operantur, ut, dum sese lacerant aut perdunt, demens est homo : sic, dum membra Christi sine capite Christo aliquid terv- tant, insana sunt, sese gravant et perdunt imprudentibus legi- bus. XI. Colligimus hinc Ecclesia- ' meffent. ' aUcm. ' cjela^flet. * Scic^nani. * U88 bcm. * ©eme^njanie. 3?€r»a(ten. THE SIXTY-SEVEN ARTICLES OF ULRICH ZWINGLI. A.D. 1523. 199 gcnannten ©eiftUd)cu ©a^ungcu son il^rer fxadjt, dldd)ti)mn, ©tanben, XMn unb ©cfc^cn cine Uvfadjc aller llnjinmgfeit ftnb, fca fte mil fccm ^aupte nid)t ubereinftimmen.^ XII. 2l(fo tokn jie nod), ni^t ton beS |)aupte$ ivcgen (cenn baS k* flei^ngt man fid) an$ ©otte^ ©nabc ju bicfer Beit l)en^orjnln-ingcn), fonbern n^cil man |te nimmcr mil laffen tokn, fonbern anf ba^ |)aupt allein l)oren.^ XIII. 2Go man barauf l}ort,^ ba erievnt man lanter unb f(av ben 5BilIen (S3otte5, nnb ivirb ber 2)?enfd) burd) feinen ®eift ju il)m gejocjen unb in i()n Jjevivanbelt. XIY. :Darum aUe (I^riftenmenfd)en i^ren ^oc^ften gleip amoenben* foUen, baij ba$ Syangelium (^()nfti allein geprebigt n^evbe allentl)aUHni. XY. 2)enn in bem ©lauben an ba^felbe ftel)t unfer ^eil, unb im Un? glauben bavan unfeve 35erbammni§ ; benn alle ©al)vl}eit ift flar in il;m. XVI. 3m (Soangelium lernt man, ba§ 2)lenfd)cnle^re unb ©a^ungen jur ©eligfeit nid)l^ nii^en; XYIL 3)a|? e^viftu^ ein cinigcr, ewigev, okrfter priefter ift, baraue ermeffen wirb, bap, bie ft^ fitv oBerjle ^riefter an^gegeben Ijaben, ber d^xt sticoruvi {quos vocant) traditiones et leges, quibus fastum, divitias, honores, titidos legesque suas ful- ciunt et defendunt, causam esse ovi- nis insanice ^ nam cajpiti Christ o non consonant. XII. Adhuc ergo insanmnt Qion jpro cajpite, quod jper gratiam Dei j)u omnes summo studio conantur erigere, sed quod nonj)ermittuntur iiisanire ct furere. Yolunt enhn jpii soli cajpiti Christo auscultare. XIII. Verbo Dei quum auscul- tant homines, jpure et synceriter voluntatem Dei discunt. Deinde Jper Sjnritum Dei in Deum tra- huntur et veluti transformantur. XIY. Summo igitur studio hoc timim inj)rimis curent omnes Chri- stiani utEvangelium Christi unice et synceriter ubigue j^rcedicetur. XY. Qui credit Evangelio, sal- vus erit j qui non credit, condem- nabitur. Nam in Evangelio om- nis Veritas clarescit. XYI. Ill Evangelio discimus, hominum doctrinas et traditiones ad saluternj nihil esse utiles : XYII. Christus unicus cetermis et siommus est sacerdos. Qui ergo se jpro summis sacerdotibus ven- ditant, glorice et jpotenticx, Christi * mttt^eUenb. * bem ^aubt einig lofcn (i. e., listen, hear). ^ aSo bem gelojct iiJitrt. YoL. III.— O ' anferen. ' That is, Mind Pope (what follows). 200 SYMBOLA EVANGELICA. uub (3tmnU (St)v\\ti iviberflveBen, \a, jtc sjcvn?cvfcn.' aScn bcv ?Jfcffc. XVIII. Da^ (Ii)iifm, ter jtd) felbft Sill "Mai aufijcopfei-t \)at, in ©nni^feit ctii immcnvahventc^ unb k5a!)Ienbe5 Cpfci- ift fur atlcr ©Iditbigen ©iinben. Xavau^ crmcffeii Jinvb, ba§ bie 9)?e|Te iud)t cm Opfer, fonbern be^ Dpfevg 2i>iebevgcbad)tnip fei,unb 95erjtd}evimii^ bcr (Svlofuiui, bie dbviftue iiu^ k^ unefen l>it. giuinttc bcv ^eiligeii. XIX. 3)aj5 (Sl^riftu^ ciu eiuigev SDHttler ift j>uifd)cii ©ctt unb un^. XX. 3)ap un« ®ott alle 3)inge iriU in feiucm D^imcn fleku. 3)avau6 folgt/bap iviv nujjcr biefer 3fit feineg 2)?ittlcv§ bebiivfen, aU feine'v. XXI. Dci^, irenn unr fiir einciuber auf (Srbcu bitten, unr bag bergeftalt t^un, ba§ ivir sertrauen, alleiii bitrd) Q.i)xy ftiim ivcrbcn un$ al(e 3)inge {jcijcben. XXII. Dafj Gt)ri|lug unferc @e^ rcd)tiijfcit ift ; woraug wiv ermeffen, ba^ unfere ©crfe fo inct gut ftnb, fo siel fie (I()rifti ftnb ; fo yicl fie abcr unfcr, nid)t rcd)t, nid}t gut ftnb. SBie bcr ®eiftlid;cii ®ut e^riftt fetj. XXIII. 3)ap Qljxxfm bie ^abc nnt> yradU bicfcr S>cU ycranrft; irc? rauiJ u'ir ermcifcn,ta9 bie, ivelc^e 9icid)^ adversaniur, ct ciunt. Christum reji- XVIII. Christus qui sese semel i?i cruce dbtulit hostia est et victi- ma satisfaciens in ceteimum j)^"o jyeccatis omnium fidelium. Ex quo colligitu)', missavi 7ion esse sacrificium, seel sacrijicii in cruce semel ohlatl commemorationem et quasi sigillum reclemjptionis jper Christum exhihitee? XIX. Christus amicus est Me- diator inter Deum et nos. XX. Omnia nobis per Chri- stum et in 7iomine Christi jorce- stat Deus. Ilinc sequitur, nobis extra hanc vitam intercessore jprce- ter Christum nullo ojms esse. XXI. Quum mutuo pro nobis hie in terris oramus, in hoc^ facer e debemus, quod per solum Christum omnia nobis dari confidamus. XXII. Christus est nostra hi- stitia. Hinc consequitur, opera nostra eatenus esse bona, quate- nus su?it Christi j quatenus vero nostra, non esse vere bona. XXIII. Quod Christus substan- iiam hujus mundi et fastum con- tenuiit, docet, quod hi, qui sub ' terjdjit^^fcn. :id;ening. effecUe. * entfj)ringt. ita. THE SIXTY-SEVEN ARTICLES OF ULRICH ZWINGLC. A.D. ir.23. 201 Christi titulo divitias ad se ra- piunt, ipsum magna infaraia affi- ciunt, qiiiiiii cujnditatis suce et luxus ewm patromim faciunt. thinner an ftd) 3ic{)cn in feincm 9}amcn, \{)\\ gvciplid) fcl)ma()cn, lueim fte il^u ju eiucm 3Decf mantel i()ve^ ©cijc^ unb 9Wntl)U>it(cn$ mad)en. XXIV. 3)af cin jcber (If)vijl jn ben SBcvfen, bte ®ott nid)t geBotcn \)?cnfd) nic^t tf)nen. 2)avau$ gelevnt nnvb, ba§ bie, TOeId)e an Beit unb Drt Mnben, bie d^viften iBver gvei^eit be? vauben. Suttcu^Skibmiis, 3'^''^?'^"/ etc. ' XXVI. 3)ap ®ott nic^t^ mipfcilU? gcr ift, a(k? ®(ei^en. !I)a^er evlernt unvb, ba^ %\{t^, fo ftd) fc^on mad)t ycv ben 9)?enfd)en, eine fd)iuerc @(ei^^ nevei unb 3Servud)t{;eit ift. ^icr fallen ^nttcn, 3cid)en, flatten, etc. Orben itiib ©ccten. XXVII. 2)aij alle (Il;riftenmcnfd)en Sviibev d^vifli unb unter cinanber ftnb, unb ^einen auf (£vben SSatcv ncnnen* foUen. Da fallen l^in Drben, ®ecten, S^otten. etc. XXIV. Christianoruni nullus ad ea opera, quca Christus non proicepit, adstringitur / quoUhet tempore, qiwlibet cibo vesci potest. Consequitur ergo literas,quas pro caseo et hutyro dant pontifivii, Ito- manas esse iraposturas. XXV. Tempus et locus in p)0- testate sunt hominis, non homo in illormn potestate. Qui ergo tem- pus et locum^ alligant, Christiana libertate pios fraudant ■et spo- liant. XXVI. Nihil magis displicet Deo quam hypocrisis. Ilino di- scimus hypocrisim esse gravem, et impiLdentem audaoiam quidquid sanctum se simulat coram honit- nihus. Hie cadunt cuculli, signa, rasus vertex, etc. XXVII. Omnes Christiani fra- tres sunt Christi, et fratres inter sese, patrem ergo super terram^ vocare own dehent. Hie cadunt factiones et sectce. Vi\\ unb anden, trieff. 9ii3mi^cf)e ®efd;n)inbig!ett. tempore et loco. upiafen. * in terris. 202 SYMBOLA EVANGELICA. XXVIII. 2)af;' SlUcCv m^ ©ott crlaubt, ebcr nid)t yerboteii \)at, xid)t ift ; tal)cr cilcnit luirb, tap bic S^e alien 3)?cnfd)cn Qcjiemt. Scr unreiuc ®eiftlid)c iic^mc cin 2Bctt\ XXIX. '3)a^ mu, bic man @eift=^ lid)e nennt, fiinbii^en, wtmx \k, ucic^? fcem jte innc geivorfceu finb, ba§ iken ©ctt, Sicinii^fett 511 fatten, ycvfagt l)at; fid) iud)t burd) bte (Sl)e fid)cr ftellen.^ ©eliibbe bcr 9?eiuii5!cit. XXX. 2)ap tie, weld)e Dletnigfeit scr^eipen, navrifd) ober finbifc^ gu yicl iibevne^men. 2)arait$ erlernt ivirb, ciit?, bie foldje ©eliibbe flnnel;mcn, ficyeutUd) c^n ben frommen 3)Jenfd)eu ^aubeln. 35on bent Saitn. XXXI. 2)ap ben Sann fein ctn.- jelner 9J?enf^ 3emanb auflegen mag, fonbern bie ^ird)e, ba^ ift bic ©emein^ fd)aft berer, untcr bencn bcr bc$ 53an? nc^ ©iivbigc nHV[)ut, fammt bcvcn 2Sad)tcr, ba^ ift bcv ^farr^cvr. XXXII. 2)ap man allcin ben banncn mag, bcr cin i3[fcntlid)c6 5ler^ gcrnip giebt.^ iBon unredjtferttgem ©Ui. XXXIII. 2)a§ ungerc^tee ©at nid)t Xempcln, ^(oficrn, S)Z5nd)cn, 'Pfaffcn, 9]onncn, fonbern ben 3)itrfti^ gen gcgcbcn jvcrben folic, n^enn c$ XXVIII. Quidquid Deus non vetat et jyerrnittit^ juste fit. Ex quo disciinus matrimonium om- nibus ex cequo convenire. XXIX. Qui Ecclesiastici vidgo seu sjnrituales vocantur, peccant, dum, j)osteaquam senserint casti- tatem sibi a Deo negatam, non uxores ducunt aut nuhunt. XXX. Qibi vovent castitatein, stidta jpT(ESum{ptione et ])iierilh arrogantla tenentur. Qui ergo db eis vota hujusmodi vel exqui- runt vel oblata recijnujut, inju- riam eis faciunt et tyrannidem 171 siinplices exercent. XXXI. Excommunicationem nemo jorivatus ferre jpotest, sed ecclesia in qua excommunicandus habitat U7ia cum ej>iscojpo. XXXII. J^emo xMest neo 'debet exGommimicari, quam is, qui sce- leribus S2us j>ublice offendit. XXXIII. Ablata hyuste non temjylis, mojiaste^'iis, oion mona- cliis aut sacerdotibus, sed ^aujx^ ribus danda sunt, si iis quibus terfcUtent. otfentUc^ toerergcret. TIIK SIXrr SEVEN ARTICLES OF ULRICH ZWINGLI. A.D. 1523. 203 fcem rcd)tctt 53ejt^cr nirf)t Juteber ju? ablata sunt restitui commode non gewenbet irerben mag. 23ou ber Ot^rigtctt. XXXIV. 2)ic fogenannte gciftlic^c ©ewalt \)Cii feineu ®runb i^rer ^rac^t auO bev Sel^re SI;viftt. SBeltltcfic ©etralt ijon ®ott. XXXY. 5lkv bie tt)eltlic|c ^at ^raft unb SBefeftiguug oug ber ?el^re unb 2:r)at e^rijli. XXXYI. 5ltte0, woyon ber fogc? nanntc gc{ftUd)c ©tanb yorgiebt, c$ ge? l)ove if)m ju son S^ied)!^ i»egeu uub jum 6d)ul3e be§ S^led^t^, ge^ovt ben welt^ Iid)en [Dbrigfeiten] ju, irenn fte dl^ri^ [ten fein woUen. XXXVIL 3^nen |tnb and) aUe dbrtftcn fd)ulbig ge^orfam ju fein, 9?iemanb au^gcnommen ; XXXVIII. ©ofern fte nidit^ ge? bieten, ba$ njiber ®ott tft. XXXIX. 2)arum foUen aUe i^re ©efe^e bcm g5ttUd)cn 2SiUen gleic^? fonnig fein, alfo, bap fte ben ^e? britdten befd)irmen, ob cr fd)cn nid)t flagte. XL. ®ic ttiogen allein mit 9lec^t tobten, mi) allein bie, a^e(c|e ein offentlid)e^ 5levgerni§ geben, ol^ne ®ott ya erjiirnen, er l)eipe benn ein anbere^. XLI. SBenn fte red)t mit 3fiat^ unb ^itlfe bienen benen, fitr bie fte 9te^en? j)0ssunt. XXXIV. Potestas quafn sibi Papa et Episcopi, caiterique quos sj)iritales vocant, arrogant, et fa- stus, quo turgent, ex sacris Uteris et doctrina Christi Jirmamenttcm, non Jiahet. XXXV. Magistratus puhlicus firmatur verho et facto Christi. XXXVI. Jurisdictio aut juris administration quam sibi dicti sjpirituales arrogant, tota magi- strojtus soecularis est, si modo ve- lit esse Christianus. XXXVII. Magistratibus jpub- licis omnes Christiani obedire debent nemine excejpto. XXXVIII. Modo contra Deum nihil pTKGi;piant ! XXXIX. Leges inagistratuum ad regulamj divince voluntatis sunt conformandcB, ut ojppressiLS et mm passos defendant et ab injuria as- serant, etiam si nemo queratur. XL. Magistratus jure ditntaxat occidere jpossunt, atque eos tantum qui jpublice offendunt, idque in- qffenso DeO, nisi Deus aliud jprce- cipiat. XLI. Quum illis, pro quibus rationem reddere coguntur^ con- 204 SYMBOLA EVANGELICA. fd)aft geben ircrtcn yor ©ott, [o finb and) ticfc fc(ni(rii|, i()nen lei6(id)e ^antvcld)ung ju tlnin. XLII. ilGenn fic aUv untreu unb nid)t luid)^ tcr 9iid)tfd)nur Gbvifti ocr^ fal)xcn wiixtm, mogen [te niit @ott XLIII. eumma : Deffen Dteid) ift tiv3 nllerbcftc \mt> fcftcfte, ter oUein jnit ©ctt (^eri-fd)et, uub bejjeu ba0 (illertofcfte ""b unfid)erftc, bcr nad) fcincm @cmut(;e i^crr|'d)et. aSom ®ebet. XLIV. 2Baf>re Slnkter rufen ©ott im ©cift iinb in bcr 2Bfl^rf)cit an, ol)ne aUcv @efd)vei yor beu 3}Jenfd)en. XLV. ©(ci^Micr tr;un tf)re SBerfe, bap jte yon ben 9}?cnfd)cn i3efef)en wcrben, ncbmcn and) ben 2oI;n in biefer 3eit ei". XLVI. eit fid) unll Cftnc Urfac^c drijern, ben foil man nid)t franf ober silia et auxilia legitime admini- strant^ dehent et illi ipsi magi- stratilfus suhsidia coiyoralia. XLII. Quando vero jperfide et extra regidam ChrisH egerint^ j)0ssunt cum Deo dejtoni. XLIII. IIujiis rcgiium opti- mwm est ct firmissinnun qui ex Deo et cum Deo regnat ; Tiujus vero jyessimum et infirmissimmn qui sua libidi?ie. XLIV. Veri adoiriioi^es invo- cant Deum in sj^iritu et veritate, corde orantes, nan clamore coram hominihus. XLV. Hypocr'itiB omnia ojyera sua faciunt ut videantur ah homi- nihus ; jprojpterea mercedem suam hie recijoiunt. XLVI. Cantiones ergo, seu ve- rius hoatus, qui in temjylis sine devotione j>ro onercede Jiunt, aut laudem aut qiuGstuvi ah homini- hus quaerunt. XL VII. Potius mortem eligere dehet homo, quam Christianum offendere aut i^udefacere. XLVIII. Qui ex infirmitate aut ignorantia ahsque causa vult of- fendi, non patiamur ut is infir- 1111 cr (aiiffcr). ^ This article asserts the right of revolution. THE SIXTY-SEVEX ARTICLES OF ULRICII ZWINGLI. A.D. 1523. 205 flciii (affeii Heibcn, ftnifcevn i()ii ftav! mad)cu, bafj er uiii)t fiir ©iiufce l)aU, lua^ uid)t ©itiite ift. XLIX. ©vopcrea 2lerc;enu§ mi^ id) md)t, aU t?ap man ten 'Pfaffen, (S()eiDci5cv ju I)aben, iud)t nad)(a§t, aber ^uven 511 t)alm\, urn ®elbeg irillen ycvgi3unt. ^>fui ber ®d)aut)e !^ "35om 9farlj(affcn bcv Silnbe. L. ®ott lajjt allcin bie ©unbcn nac^, burd) dljviftum 3e|'um, fciucn ©o^n, unfern ^evvn alleiii. LI. aScr fold)e5 ber drcatiir betlegt,^ eutj{cl)t ©ott feine S()ve unb i]iebt fie bem, bev nid)t ®ott ift ; baij ift eiite iyal}re Slbgotterct. LII. 3)avum bic ^eid)te, bie bem ■^.H-icftcf obcr bem 9]ad)ftcu gefd)tcl;t, uid)t fitv ein P^a^iiaffeu bcv ©itnbe, fonberit fiir ein urn Sivitbfrageu^ an^^ gegekit lyerbeit foil. LIIL 5(ufgelegte 33iipwcrfe fonimen »oit inenfd)Ud)eii 3ftat()fd}(ageu (au^^ genommcu ber 33ann), ne^men bie ©unbc nid)t ^iuweg, werben aiifge? legt 5lnbern ju einem ®d)rerfen. ®a§ Seibcu Sfn-ifti (nlgt bie ©ilnbe. LIV. d^rijlu^ ^at alle unfre @d)merjeu unb Slrknt getragen. 3Ser nun ben 33u^ivcrfen Bciiegt, nni^ aU (ein dijrifti ift, ber irrt nnb fd)ma^et @ott. mus ei ignorans mancat ; sed demus ojperarti ut 7'ite edoctus fjrmus tandem evadat, nee pecca- tum ducat quod peccatu^n non est. XLIX. Mains et gravius scanda- lum nonjmto, quam quod saoerdo- tibus tnatriraonio legithno inter- dicitur / concuhinas et scorta habere accepta ab eis j>ccunia 2)ennittittir. L. Solus Deus peccata Temittit, idque per solum Christum Jesum Dominum nostrum. LI. Qui 7'emission€})i peccato- rum creaturce tribuit, Deum glo- ria sua spoliat et idololatra est. LII. Confessio ergo., gum sacer- doti aut proximo Jit, non pro remissione p)eccatoruni, sed p>ro consultatione haberi debet. LIIL Opera satisfaotionis a sa- cerdote imposita humane^ sunt traditionis {excepta excommuni- catione) ; peccatum non tollunt, sed aliis in terrorem imp>onwitur. LIV. Christus dolores nostros et oniJies labores nostros tidit ; qui vero operibus pcenitentialihiis tribuit, quod Christi solius est, errat et Deum blasphemat. ^fuc^ ber j(^anb I 3W3i6t. vat^^orfcI;mig. 206 SYMBOLA EVANGELICA. 3?ork^aItcn bcr ©ilnto. LV. 3Ber ctncvlci Siiiite tern rcui^ gen 2^ciifd)cii na^juKiffcit fid) m'u gertc, ivcivc nid)t an ®otte^, nod) ftixi, fonbern an tee 2:eufeB ©tatt. LVL SBer ct(id)c Sihitcn allein urn ©clbce untlen nad)la§t, ift ©i? mon'e unb 33ilcam'e ©efell unb beg 2;eiifel$ eigentnd)er ^ote. 23cm gecjfeucr. LYIL 3)ie aHi()re ^cilicje ©d^rift ivei^ yon feinem gegfeuev nad) biefer 3eit. LYIII. 3)ae llrt^cil iikr bie 5lt)^ gcfd)ietcnen ift allein @ott Befannt. LIX. Unb je n^eniger nn$ @ott l)at bason unffen laffcn, beflo weniger foUen wir bayon ju nnfjen verfnd)en. LX. ffienn bcr 9i)?cnfc^, fitr bie 3Seiv flovknen befovgt, ©ott anruft, i^nen ©nabe ju bea^eifen, bag ycnyerfe id) nid)t; bod) bason bie 3cit Oeftimmen (ftcben 3al)ve urn eine Xobfiinbe), unb urn ©cnnnnec iinllen liigen, ift nid)t menfd)lid), fonbern tcuflifd). SSon bet 'JJrIeftcvfcIjaft nub i^rcr SSeifje. LXI. 2>on bcm CSl)aracter (ber SeiV')/ ben bie ^Hicftcr in bcr let^ten 3eit crfonncn ^abcn/ a^eip bie 90ttlid)e ©c^rift nid)ti?. LXII. @ie evfcnnt and) feine ••prici^er, alg bie bag ©ottegroort ijev? fiinbigen. LXIII. 2)enen l)ei§t fte Sl)re er== LV. Qui vel unicujii ])eccatuin jpcenitenti remittere negat, is non Dei nee Petri, sed Diaboli vicem tenet. LYI. Qxii qucsdam tantum 2>eG- cata idqiie j)i^o inercede aut pecu- nia remittunt, Si7nonis et Balamni sbc'ii sunt, ct veri Satanai legati. LYII. Scrijptura sacra piirga- torium j)ost hanc vitani nullum novit. LYIII. Defunctorum judicunn soli Deo cognitum est. LIX. Quo minus de hisce rebus nobis revelat Deus, hoc minus no- bis jpervestigandce. sunt. LX. Si quis, pro mortuis sol- licitus, aj>ud Deum gratiam eis implorat aut precatur, non dam- no ; sed temjpus de hoc definire {septejiniu7n pro peccato mortali), et propter qucestum mentiri, non hximanum est, sed diabolicum. LXI, De character e, quern po- stremis hisce tempo ribus excogita- runt sacrifici, nihil novit divina Scriptura. LXII. Scriptura alios presbyte- ros aut sacerdotes non novit quam cos qui verbum Dei annunciant. LXIII. Illis vero piresbyteris, de ' feiiib ^micn tvorben. THE SIXTY-SEVEN ARTICLES OF ULRICII ZWINGLI. A.D. 1523. 207 bieten, b. i. letblld)e S^a^vung tar;= rei^cn. aSon HbfteEung bcr SUJiBBrciuc^e. LXIV. %ik, bie ii)xtn Srvt^um erfenncn, foU man md)t^ taffcn tnU gcttcn, [onbent fte in griebeu ftevkn (affen, unb l^cvnvac^ ba§ bcr ilirc^e gciDibmete Out d}nftlic| tjcmalten. LXy. mt ftd) [iljven 3rrtt;um] nic^t erfenueu iwoUen, mit benen ti^ivb ®ott iro^t l^anbeln; barum man t|ren ?ei6crn feinc ®ett)alt anti^un foK, c$ waxt benn, bap jie fo ungcbu^rUd) scrfu^vcn, bap man ba^ nid)t unter^ laffen lonutc. LXYI. e^ foUen aUe 9eiftlid)en SBorgefet^ten fid) fogki^ ^eraBiaffen, unb cin^ig ba^ ^reuj (Ii;rifti, nid)t bie ^iftcn aufvid)tcn, ober fte get;en unter; bie 5lrt fte^t am 33aum. LXVII. 2Benn 3emanb Begel;vte, ein ©efprad) mit mir ju l^aben yon Binfen, 3e^cuten, ungetauften ^m bent, son bev girmelung, cntbiete i^ mic^ iDitltg, ju antu^ovten. quibus dixwius, qui Yerhimi Dei prciidicant, Scrijptuva diviiiajuhet, lit necessaria ministrentur. LXIV. Qui errorem agnoscunt, illis nihil damni infer endiim ^ fe- rantur autem donee i?i pace dece- dant, deinde sacerdotiorum hona juxta Christianam cciTitatein or- dinentur. LXY. Qui errorem non agno- scunt nee ^onunt, Deo sunt relin- quendi, nee vis corporihus illo- runi infer enda nisi tarn enorini- ter ae tumxdtuose se gerant, %it pareere illis tnagistrat-ui salva publiea tranquillitate non lieeat. LXVI. Ilumilient se illico qui- cunque in Eeclesia sunt j)vcefectij crucemque Christi {non cistam) erigant / aut perditio eorum adest, nam seeuris radici arhoris est adniota. LXVII. ^S"* eui lihet disserere tnecwn de deeimis, reditihus, de infantihus non baptizatis, de eon- firmatione, non detrectabo collo- quium. ^ier unternel}me .Reiner ju ftreitcn mit ©op^ifterei ober 5)?enfd)entanb, fonbern fomme, bie ©^rift jum 9^id)ter ju ^altw (bie ©c^rift atl^mct ben ©eift ©otte^), bamit man bie 2Ba()r^eit entnjeber finbe, ober, u^cnn jte gefunben ift, wie id) ^offe, bel;a(te. 5(men. Dag walte ®ott! 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 publislied by Zwiiigli (in German, Latin, and French) for a large religious Conference held iu the capital of Switzerland, Jan. 7-26, 152S. They were approved by all the leading Swiss Reformers, and also by Ambrosius Blaarer of Constance, Bucer and Cauito 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 Ger- man original iu the Swiss dialect from the Zurich edition of 152S. An English version is given in Vol. I. p. 365.] De seqiientibus Conclusion Ibus nos Fran- ciscus KoLu et Berchtoldus IIaller, a7nbo pasiores Ecclesice Bernensis, simul cum aliis orthodoxicc ])rofessoribiis unicuique ratio- nem reddemus, ex scriptis biblicis, Vetei-is ni- mirum et N. Testamenti libris, die designate, nivdrum prinio post dominicam primain cir- cumcisionis, anno ]\fDXXVIII. I. Sancta Christiana Ecclcsia., cujus ^cn^cum caput est Chri- sius, nafa est ex Dei Verbo, in eoque jpermanet, nee vocem ccudit alieni. II. Ecclcsia Christi noii condit leges et iiiandata extra Dei Yer- huirij eajprojpter onines traditioiies humance, quas JEcclesiasticas vo- cant, no)i idterius nos obligant, quam quatenus in Dei Verho sunt fundatcc et prcecejytce. III. C%ristus est unica sajpien- tia, jusiitia, redemptio et satis- factio ^ro peccatis totius mundi; idcirco aliud salutis et satisfac- tionis merituni p)ro jpeccato con- fiteri, est Christum abnegare. Ucbcr ticic nadjfotgenbcnSdjIu^vebcu \i>cEcu unr, gvanciScitS ilolb mtb Serd^totbuS §an c v,bdbc '|.H-cbiijer ju Sent, fammt anbcrn, bie baS (S»angeliitm bdcnncn, einem 3eben mit (S>ctt 5tutivcrt nub 23crid;t {jeBcn, au3 ^citicjer InHijd^cr 2d;rift,gieuen uub31Iten SeftamentS, auf angcie^teii Siag ju Scrn, ©cuntag nad; bcm jjcfte bcr Scfdjneibung (SI;viftt, im 3af;ve 1528. I. 3jte ^elHge d)riftnd)e ^ird)e,^ be; veil i\\\\^i^ ^^iiupt G^()ri[tu^^, ift rieft; erflanbc. IX. Matrimonitim nulli ordini hominum iii Scrvptura interdic- tuin est, sed scortationis et invpu- 7ntatis vita7idai causa omnium ordinum Jwminibus jjrceceptum et permissum. X. Quia manifestus scortator juxta Scrij)turam excommunican- dus; sequitui\scortationem autim- piirum ccdihatum jprojpter scanda- luin mdli ordini hominum magis quam sacerdotali damnosum esse. Mi^ ®ott unb feinem ^eiligen 2Borte juv S^rc ' CONFESSIO HELVETICA PRIOE (sive BASILEENSIS POSTERIOR). The First Helvetic Confession. A.D. 1536. [This Confessiou was composed by a number of Swiss divines (Bnlliuger, Grynoeus, Myconius, and others), delegated and assembled for the purpose, in the city of Basle, A.D. 153G. It is the first Con- fessiou which represented the faith of all the Eeformed 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 Posterioe), from the place of its composition and publication, in distinction from the Fikst Confession or Basle, or of MiJuLiiAnsEN (1534), which con- tinned in force in these two cities. See the History, Yol. I. §5 53 and 54. The Latin text was published first under the title : Ecclesianim per Helvetiam Coiifessio 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 Judse, 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 fol- lowing title and introductory note : ' Sin gemeine befantnuS bev^ (jcTcjen twarcn bub ijraUcu S()vi[tlid)cu gtoubcuS tub inifcnt niitttntrgcvn ttnb Sf)vtftUd;n gfoufcgnoffen, etc. S"'^'"^?- 33ern. 5BafcII. Strajilntvc!. Softciij. ©antgdln. @d)a?fl)ufu. 9}tittt)ufn. 23iel. etc. jBajcIt ttffi3evid;t geovbuct iMib gmad^t bff iin^tevn bfd)eib, etc. ^m 153G. 1. 2. 3. et 4. gcBruari^. ' ' Silt t'itrl|e tonb gemeinc Oetantuujj beS gtout>en3 ber feldjen fo in cincr Sibtgnofd^afft ba3 Sijangettum S^rifti angenoinen babcnb, alien glofcigen i^nb fromen 3n eriucgen, jn tefd^a^n tonb ju torteilen bavge[telt. 1 Pet. iii. ; 1 Job. iv.'] I. 25on ber l^eiligen (Sd)rift. 2)ie ()cilige, gottlldje, biMif^e (Sd)vift, tic ta ift biu^ S3ovt ©ottee, yon fcem ^eUigen ©etfte eiugcgekn, unt) buvd) bie ^rop^cten uub 5lpofteI bev 2Bc(t yorcjetvagen, ift bie allevciUefle, sollfommenfte uub I)od)fte ?e!)re, iinb kgrcift allein alle^ ba6, wa^ jur Wfl^? ren (?rfenutnip, ?ic6e unb (S^re ©ottcg, ju red)ter, waferer grommigfeit unb Slnric^tung eine^ frommen, e^rkven unb Qottfeligen ?eBen0 btenet.* II. SSon 5luglegung ber ®c|rift. Diefe ^eilige, gottUi^e Shrift foil uid)i anber^, aB au^ \{)x felbft avL^^. I, De Sckiptuea Sacea. Scrijptura canonica Verhum Dei, Sj>iritu Sancto tradlta, et jper jpro^Tietas ajjostolosque mun- do jprojposita, omnium, perfectis- sima et antiquissima Pliiloso- jyJiia, jpietatem omneni, omnem. vitce, rationem sola ^erfecte con- tinet} II. De Inteepeetatione Sceiptue^, Hujus interpretatio ex ipsa sola petenda est, ut ipsa inter- ' 2 Pet. i. ; 2 Tim. iii. 212 SYMBOLA EVANGELICA. j^clci^tunbcrf(aitiucrtciituvcf)tic9'?id)t*|i?r(?5 sit sui, caritatis fideique fcl}mir tee ©(aubcn^ unb tcr ?iebe.' \regula moderante} III. 23 oil ten altcn I'cbvcrn. 5Bo mm bie f^eili^eii SSdtcr unb alteii ?c(n"cr, irclcl)c tic 8cl)vift erfKivt unb ait^gctccjt l;al>cn, yon bicfer 9tid)tfd)nuv iud)t a^cancl)cn jinbr au^Ueii itnr ftc jitd)t viKcin fill" Slit^Icger ber ®d)nft, fontcni fiiv au^eniHibUc ©evfjeiige, buvd) bie ©olt gevcbct luib geiinrft \n\, crfenneu imb (nilten. IV. 3Son 9[)h'nfd)eiite^ven. 3GvU^ fonft mcnfd)(id)c ?e^rcn nub Satuti^cu finb, jte [eieu fo fd)i3n, (nibfd), aiigcfe^cn uub langc gcBraud)t, nl^ jic nuv ivoUen, bie iui$ you ©ott inib bcm UHiI^rcn ©(aukn abfii^ren, l)al(cn iinr fiir eitel uub fraftloy, anc eg ber I)ci({ge 9}?alt(). 15 fefbft bejeuflt; ba er fpvid)t : ®ie eleven mid) yevi^ebeng, \n\\\\ jte le^reu bie ?cbren ber 5}?enfd}en.3 V. 2Sag ber Bi^crf ber ^eiligcn ©d)rift fei, uub irorauf fie jule^t ^inmcife. 3)ie (^mit biblifd^e (2d)rift ftel)t oU Iciu barauf, bap ber 5!)?cufd) yerftebe, iw^ i^m ©ott giinftiij fei uub iro^l? u^oUe, uub bn§ er biefe fciue ©utividig? III. De Antiquis Pateibus. A quo interpretationis genere, quatenus sancti j)(^tres non di- scessere, eos non solum ut inter- jyretes Scrijyturce. recipiinus, sed ut organa Del electa venera- mur. lY. De Teaditionibus Hominum. Per cccte'ra de traditionihus hominum quantumvis sjjeciosis et rece_piis, qucecutnque nos ah- ducunt, sic illud Domini re- spondemus, Frnstra me colinit do- centes doctriuas h'ominnm.^ V. Scopus ScRirTUE^. Status hujus Scr>j)tu?'ce cano- niccE totius is est, bene Deum hominum gencrl velle, et eam henevolentiam per Christum Fi- feit burd) e()riftum, feineu ^o^u, bent ; Hum suum declarasse. Qme fde ' Job. V. ; Rom. xii. ; 1 Cor. xiii. Sic Christus facit Matt. iv. ' ilbcv bife vict'tfduir nit gcbciocit Ijatcnb. ^ Esa. xxix. ; Matt. xv. : ilarc vii. ; 1 Tim. iv. ; Tit. i. THE FIRST HELVETIC CONFESSION. A.D. 153G. 213 ganjeu menfd)Uc^cn ©efd)(ed}t pffcnt^ lid) targeftcllt unb kiincfcn I;abc, bie akr allciu burc^ bcu ©lauben ju un^ fommc, altein burc^ ben ©Kiubcn cmp^ fancjen, unb burd^ bie ?ieBe gcgeu ben 9?ad)ftcn Qcjeigt unb knncfen irerbc.^ yi. SSon ©ott. SSon ©ott fjdten wir alfo^bap ein eini^ C5cr,UHi^vcr,IeBcnbiger unb aUnuidjticjcr @ott fei, eini^ im SBefen, bveifaltig in ber ^Vrfon, ber alle 2)inge burd) fein ffiort, ba§ ift, burd) fcinen ®o^n, au^ uid)tv gcfd)a|fen l)abe, unb alle 1)mQ^t burd) fcine 93ovfc^ung red)t, UHil;vl)aft unb nnnfc vcgicvc, inn-nniltc unb ev^mlte.- VII. 23 on bem 59hnfcl)en. Der Tlc\\\d), ba6 yollfommenftc 33ilb @otte$ auf ©rben, unter alien rtd)tbaren ©cfd)5pfen ba$ ebeljle unb Vornc^mftf, ill au^ ?eib unb llebertvctung jur en^i? i]cn SBevbammnip yevunf)eilt unb in ben i5cved)tcn 3oru ©ottce gcfallcu ift, [o f)at bod) ©ott, ber gncibige iBater, ntc aufgeprt, ©ovge fiir i^u ju tvagen, iiHld)c^ iviv au^ bcv evfteu 23erl>eitjung unb au^ bent ganjen ©efe^ (buvd) iueld)e$ bie ©iinbe enrerft, nid)t civ lofc^t n)irb),unb m^ bem ^ervn Sl^rifto, ber baju yerorbnet unb gegeben ift, f(ar unb offenluir genug nierfcn unb yer? ftcl;en fonneu.^ XI. 33on bcm ^errn (T^vifto, unb lua^ wir burd) iijn ()aben. 2)iefer |)err d^viftu^, cin wa^xn- Sof)n ©otte^, iiMitjrev ©ott unb 9)?enfd), I)at in ber Beit/ bie ®ott yen ©ungfeit baju beftimmt i)at, bie \vai)n menfd)(id)e 9?atur, mit Scib unb ®ec(e angenommen, {)at jtrei unteiv fd)icbcnc, unycnnifd)te D^aturen in einer cingen unjeitrcunUd)en "J^crfon, n)eld)e 5(nne^mung nienfd)Iid)ev ftatux bavum gcfd)e{)en ift, ba§ er un^, bie tobt n^aren, wk'^^tx lebenbig unb ju 2)iitevben ®otU^ mad)te, wep^alb ev au^ unfer ^ruber geworben ift.^ 2)iefev ^err G()viftu^, ber ©o{;n bev ivaf)ren, lebenbigen ©otte^, ^at Consilium Dei -^teknum de e-eparatione hominis. IIujus igitur hominis hac culjpa damnationi addicti^ et in indignationem jiistavi iiicurren- ils, nunqumn tamen curci'm ge- rere Deus Pater desiit. Id quod ex primis i^romissionibus, legeque tota {quce jpeccatum excitat, non extinguii) et a Christo in hoc destinato j>i\€stitoque j>er&picuum est} XI. Jesus Christus et qu^ per CURISTUM. lIiG Chnstus vents Dei Films, verusque DeiLS, et homo verus, quum juxta jprcBJinitum tempus hominem totum, id est, anima et corjpore constante7n assum^^isisset, in una individuaque jpevsona duas, sed im/permixtas naturas ohtinens, ut vitce mortuos nos re- stitueret, et Dei cohceredes face- ret, frater noster f actus est?' Is sacrosanctain divinitatis unione carnem, nostrce {peccato ' Eph. i. •, Gen. iii. ; Rom. vii. V(n.. III.— P ' Joh. i. ; Gal. iv. : Job. xvi. ; Heb. ii. 216 SYMBOLA EVANGELICA. ta$ ^k'i\d), ta^ tmd) tic Sereiuk? rinu-^ mit tcr 0ottf)cit bcilig ift, itiiferm g(cifct) ill alien ^^inijcn glcid), m^t-^ nommcn tic ©itnte, weil c^ ciii rcincCv unbcflccfteC^ Dpfer fcin folltc, auy tcr im(^eflccfteii 3u"flfvvnt ^cixia tiixd) WiUvixUinci^ ©ottc^ tc^ (;ciligcn ©eiftc^ an^cuonimcn, fiiv un^ in ten Zot gcijcben, 511 ciiier Scja{)lung, ^egnati^ Qung imt 5UMXHifc[)ung allcr ©untcu.'' Unt taniit mx cine yoUfommnc .^offnnng nnt 23crtrancn nnfcr3 nn? fterblic[}cn ?cbcn0 (nibcn m5d)ten, t)at cv fcin glcifrf), tag i^om Xote jnm ?ckn ivictcr aufenrecft, jur $Rcc!)ten )einc5 aUmad)tiijcn 3Satcr5 cjcfel^t.^ 2)icfcr .^crr (i(n-iftng, tcr ten Xot, ric (2itntc nnt aUc l)cllifd)c ®cn)alt nbcrnnintcn nnt bcficgt ^at, ift unfcr i>cri5ani]cr, nnfcr giibrcr nnt nnfer .^an).^t; er ift tcr red)tc ^o(}Cpricftcr, tcr ta fttu jnr D^cc^ten ©ottcg, nnt nnfrc on ganjcm |)cvscn,ba§ cr allein unfve SScr;? fc[)nung, unfre ©rlofung, |)eiligung, 33c5a^Iung, 2Bei^l;eit, ©c^ivm unb ^tU tung fet. •.f){er yenrerfen wix aUc^ ba0, time fid) aU 2)?ittcl, Dpfer unb !iBevfo^nung unfer^ SeBen^ unb |>eil^ brtvftcUt, unb evfennen feine^, nl^ alleiu Un |)eirn (J^riftum.^ XII. 3Sa0 ber 3n)ecf bcr e»an? gelif^en ?e^re fct. 2)e^^a(b fed in alkv eyangcUfd)en ?c^re ba6 ba§ ()5cl)fte unb yovncl)mfte ^lauptftitcf fein, ba^ in aUen ^Mtbigten nad)bru(fUd) gctrieBcn unb in bie ^erjen bcr 3)?enfd)en cingebviidt werben foU, niimlic^, ba^ n^iv flKein buvc'^ bie etnigc ^Savm^crjigfcit @otte6 unb buvd) ba^ iBcvbienft C^^viftt er^alteu unb fcltg luerben. 2)amit akv bie SyJenfdjen yevfte^en, n^ie notl^irenbig i^ncn (£i)x'u ftu$ jum ^eil unb jur (Scligfcit fei, foil man i^nen bie ®ro§e unb ®d)n^ere ber ©unbe burc^ ba^ ©efe^ unb ben Sob e^rifit auf'^ ^eUfte unb ^larfte anjeigen, i^orBilben unb i^or Slugen ftellen.^ mi?ii cxitlum damnatuinwi, ex- jpectamus} Qui xd solus est mediator^ intercessor, hostia, idemque et 2)ontifex, dominiisque, et rex no- sier, ita hunc solum agnoscimus ac toto corde credhnus concilia- tionem, redemjytionem, sanctiji- cationem, cxjyiationeni, sajnen- tiam, ^rotectionera, assertionem nostrani solum : omne Mc sim- jpliciter vitce salutisque nostrce medium, prceter Jmnc solum Chri- stum, rejicientes?' XII. Scorus EvANGELicE Doc- TEIN.E. Itaque i7i omni doctrina evan- gelica primum ac jprcecijpuum hoc ingeri dehet, sola nos Dei misericordia et Christi in onto se?'vari. Quo ut ijitelligant ho- tnines quam opus haheant, pec- cata eis p)^^" legem et mortem Chri- sti luGulentissime semper sunt indicanda? ' Dan. vii. ; Joh. v. "^ 1 Tim. ii. ; Ileb. vii. ; Rom. iii. ; I Cor. i. ' 1 Tim. i. ; Rom. v. 218 XIII. Sic un5 tie ©nabe QijxU fti lint fcin 33crbienft itiitge? tf;cilt werben, uub irel(!^e grud^t bavauo folgc. (3oId)c 1)o{k iiiib grope iICH'>()ltKitcn c}5ttlid)er ©nate uiib tie UHilnt ^cili? gung bc^ ®ciftc^ ©cttc6 erlaiigcn anr nid)t burd) unfre 95eibicnfte obcr 5traftc, fonbcni burd) beit dMaubcn, ber einc lautcrc G5ak iinb ©cfc^enf Oottc^ ifi.' [XIV.] 3Ba^ ber ©(ante fci.- 3)erfelbe ©(auk ift eiu gcanffer, fefter, ja uukjweifettcr ©runb uub ciuc Srgrelfung alter ber 2)inge, bie luau you ©ott I;offt, tvelc^er barau6 bie ^^iebe uub bemuac^ allerlci Siugcubeu uu? gutcr 2Derfe grud)! u>ad)feu mad)t. Uub lyieirohl bie grommeu m\^ ©lau* bigeu fid) iu foId)eu 5nic|teu be^ ©(an? bcuc of)ue Uuterlaf iibcu, fo f^retbeu mx bod) bie grommmac^uug uub ba^ erlaugto |)ci( uid)t fo(d)Cu SGerfeu, foubcru uur ber ©uabe ©ottc$ ju. Diefcr ©(auk, ber ftd) nid)t [einer SBcrfC; aneivo()( er uuja^(bare gutc JBevfe iinvft, fouberu ber ^Barmkr^ig* fcit ©ottew trUftet, ift ber red)tc, iva()re Dieuft, mit bem mau ©ott gefa((t.^ XIV. [XV.] 93ou ber tird^e. SBir ()a(teu bafiir, bap au^ beu (e^ SYMBOLA EVANGELICA XIII CuRISTIANL'S ET OfFICIA EJUS. Isia vero tarn divina henejicia, ac veraiii Sjnritics Dei sanctifi- cationem, fide mero Dei dono, haud idlis ant virihus mit me- ritis nostris C07isequimur} XIV. De FroE.2 Quae fides certa ct indubita ojnnium sjyercmdarum de Dei he- nevolentia reruin suhstantia est et ajyprehensio. Ex sese caritatem ac mox praiclaros mrtutum om- nium fructusjndlulat. Won quid- qumn tamen his officiis, licet ^io- riim, sed ijpsi sim/pliciter justifica- tionem et 2>ai'tam salutem grative Dei tribuimics. Atque sic quidem solus verus Dei cultus est ^ fides inquam nulla ojyerum fiducia^ ojperum fcecun- dissima? XV. ECCLESIA. Et ex talibus lapidibus siiper ' Rom. iii. ; Gal. ii. ; Eph. ii. ^ From tliis Article the numbering differs ; the German has twenty-seven, the Latin twenty- eight Articles. See Niemeyer, p. 109. But in the Corpus et Syntagma Con/, the Latin has likewise only twenty-seveu Articles. = Heb. xi.'; Gal. v. THE FIRST HELVETIC CONFESSION. A.D. 153G. 219 benbigcn ©teinen, bie auf biefcn leBcn^ bigen gelfen gebauet ftnb, cine l;ctlti;e, allgcmeine ^ixd}(, bic ®cmeinfd)aft iinb 3>crfamm(ung atlcr ^ctligen, bie Qljxifti ^raiit uub ©ema^I tfl, welc^e cv bard) fein 33(ut rciuicic, unb enblid) bcm 2>atcr pl;ne 2:abel ganj unbe^ flcrft bavftelle, Qelniut uub iunfammelt u^erbe. Hub unnvof}! bicfe ^{r(|c unb 3Ser* fammluug S^vifti alleiu ben Slugen ®ctte5 offcu uub befauut ift, fo wivb ftc tod) burd) ciu^eve 3etd)eu, ©eBvciudje unb Drbuuugeu, bie you G^^rifto fclbft eiugcfel^t uub cjcorbuct ftnb, uub burd) ba0 3Bort ©ottei?, aU burd) eiue allge? mcinc, i3ifeut{id)e uub orbeut(id)e 3nd)t, uid)t villeiu gefe^en uub crfannt, foubern aud) alfo gefammelt unb gebaut, ba§ ju biefer £ird)e 9^iemaub (orbcutlid) 3U rcben uub o^ne kfonbre you @ott i^coffenbarte grei^eit) ol)ne biefe Diuge gcjcibJt unrb.^ XV. [XVL] 3?on ben Dieneru be^ 2Gorte^ ©otte^ unb bem 3)icufte bev ^ird)e. X)e^f)a(6 bcfenneu unr aud), t)a^ bie 3)iener ber ^ird)e 2)iitarbeiter ®otte§ [tub, une fte ber ^eilige ^\nilu0 nennt, burd) bie cr feineu ©(ciulngeu (Erfeunt? ui§ feiuer felbft unb SSergebung ber 6iinbeu jutkilt uub barbietet, bie 9}icnfc|en ju ftc^ befe^rt, aufric^tet, vivam hanc petram, hoc j><^cio, inedificatis^ ecclesiam construi, sanctamque sanctorum omniwn collectionem et immaculatam, Christi s])onsain esse tenemus, qua7>i Christus sanguine suo la- vet et j}U}'ificet, et tandem Patri suo eam sine macula et ruga stat'uat et tradat. Qum qiiidem quum solius sit Dei oculis oiota, extamis tamen guibusdam ritihus, ah ij)so Chri- sto institutls, et Verhi Dei velut jndjlica legittimague discijylina, non sohim cernitur cognoscitur- que, sed ita constituitur, ut in hanc sine his nemo {nisi singu- lari Dei jyi^ivilegio) censeatur} XYI. De Ministekio Verbi. Atque hanc oh causam mini- stros ecclesice coojperarios esse Dei {quod et Paulus agnoscit) fatemur, ;per quos ille et cogni- tionem sid, et jpeccatorum remis- sionem administret, homines ad se convertat, erigat, consoletur, * 1 Pet. ii. ; Matt. xvi. ; Eph. v. ; Marc. xvi. ; Matt, xxviii. ; Act. x. 220 SYMBOLA EVANGELICA. troftct, jci, niid) fci)vccft unb xidjM, fcO(| in tern 93cvftanre, ta^ >^i^" ^» ^^^ mkn ciUt ©irfmtcj unb ^vaft bem terreat etiani et judicet. Ita ta- men, iit virtutem et effioaciam in his omnem Domino, ministerium ^cvru @ctt iillcin, bcm 2)icner akr ministins tamea adscrihamus X)i\v Bubiencit jufd)rci6cn ; bcnn gcmp ift i^, ba^ bicfc ^raft unb SBivfung feinem @efd)opfe jemal^ kigelegt n)cr? ben [oU, nod) fann, fonbcrn ©ctt t(;cilt fte viu^ nad) [cincm fvcicn SBiKcn, benen er \o\W XVI. [XYIL] 35 on ber 3)^1 c^t bcr ^ivd)e. 2)ic a^a^t, bag 2Covt ©otteg ju prebigcn unb bic ©d)aflein beg ^ervn 5u ireibcn, n.^c(d)Co eigcnt(id) ju veben bag 2lmt bcr Sd)Uifi'e( ift, fd)vcil)t alien 5)knfd)en yor (Sine gorm ju lebcn, fie feien (^od) ober niebern ©tanbeg. 2)ie§ %\\\t\)\\ foU, alg cin 33efe()( ©otteg, l;od), t()euer unb un? »evlel3t fein ; eg [oU awi) 5Hemanb biefe a)?ad)t jur 3SenraItung itbertiw gen ivevben, er fci benn juyor burd) bie ijottlid)e 3timme unb 2Ba(;(, burd) biejcnii^cn, bic yon ber £ird)c burd) ivo()(cnuogene 3tat()fd)Iage alg Slug? fd)up baju beftimmt unb envcibit ftnb, taui^Hd) unb ge[d)idt baju crfunben unb erfannt.^ JVam hanc vlrtutem e^caclamque nulli omnino creatura' cdligari, sed libera Dei dignatione dis- 2M7isari \er sertraut irciv ben, cv fci bean jui^or in bcr ^ctligcu ©djvift uub bcr (Srfcmttni^' be5 SBiUcn^ ©otteg ii^ol)Ibend)tct, in gvommigfeit unb Uufd)ulb bc5 ?eben^ imftraflid), unb im glei§ unb dxnft, bic ©(}re unb ben 9lamen (K^rifti ju fovbern, eifricj unb inbvunftii^ cvfunben unb evfannt ivovben, namlid) burd) bie 3)iener unb 33ovftel)cr ber ^ird)e ; and) bie, iveld)e au$ ber ^rift(id)en Dbrtgfett, alo i^on ber ^irdjc jvcgen, ju fo(d)em 5lmt cr? M\\l)U [tub. Unb u^ei( ba^felbe eine red)te, n^a^re SBa^^l @otte^ ift, foUen fie burd) brt5 Urtbeil ber ^irc^e unb Sluflegung bcr |)anbe ber 3(e{tcren al^ Inllig unb red)t erfannt unb angenommen irerben.^ XVIIL [XIX.] 2Ber bcr ^trt unb ba^ ^aupt ber ^trd^e fet. G^^riftu^ fclbft ift allcin ba^ wal^re unb red)te ^^aupt unb ber |)irt feiner ^ird)e; berfelbc giebt feiner £ird)e ^irten unb ?e()rer, bie au^ feincm ^efe!)( bag 3Bort unb bag 3(mt bcr ©d)Iitffel crbcntlid) unb rcc^tmci^ig, wie okn gemelbct, fi't^ren. 2)ep()al6 unr biejcnigcn, bie allcin mit bcm 9lamen 5Bifd)5fe ftnb, unb bag ^aupt ju dlom u'cbcr bcfennen, nod) annel)^ inen.^ J^sf enim functio hcac nulli^ quern non et legis divinm ^eritia, et vitce innocentia, et Christi no- minis studio singulari esse coni- pererint et judicainnt tninistri ecclesice, et iis, quihus id negotii per Christianum magistratiiin ecclesice nomine commissum est, concedenda. Qiue quum vera Dei electio sit, ecclesice taiiien suffragio et manuum presbyteroru7n \sacer- dotisl impositions recte compro.- hatur} XIX. Pastor Qdis. Christus ipse verum suce eccle- sice caput ac pastor sohis est is ecclesice suce pastores dat et doc- tores, qui in ecclesia externa hac clavium potestate legitime sic concredita recte et legitime utcm- tur. JJnde illos titidotenus tan- tum pastores, capuique romanum, tninime agnoscimus? ' 1 Tim. iii. ; Luc. xii. ; Act. i. ; Tit. i. ; Act. vi. ; Heb. vi. * Job. X. ; Eph. i. .">, 4 ; Job. xxi. 222 XIX. [XX.] ®aci baC 51 mt fci ter Xicncr unt bcv 5lircl)C. 2)a6 StUcvbodjftc unb SSorneljmfte in bicfcm 5lmte ift, taj} bie Xiencr ter ^ird}c 9tcuc nut) ^cib iiber tie Siintc, Stcnberung be$ ?eben^ uub iBerjci^ung tev Siinte prefci^en, unb ta^ 5llle^ buvc^ (5{)riftum ; fevncr, bap fie uiuiitf(;orIid) fitr bao 33olf Intten, ber ^eilii^eu Sd)iift unb bem SBorte ©ottco in ?efcn luib ^eilicjer 33etra^^ tuiii; crnftlid) unb flei^ig cHie^en, mit bem ^oxtc (3oUt^, al^ mit bem i5d)mevte bc^ ©eiftee^, in alle SSege bcn leufel mit tortlid)cm ^affe ser^ foli^cn unb feine 5lraft unterbrttdeu unb fd)iudd)en, ba§ jte bie gefunben ^Biivi^er (S()vifti befd}irmen, bie l>5fen rtber mavnen, juviidbvangen unb ent? fcrncn, unb jrenn fie in i^rem gret>el unD ibrcn unyeifd)amten ?aftern bie 5lird)e (I()iifti luoUtcn fiir unb fitr drgevn unb 5;eraniften, foUen fte bnrd) biejcnigen, bie yon ben iDienevn bee Sorted unb d)nft(id)er Dtvigfcit ba3U yerorbnct finb, aucgeftct§en, obcr auf anbere fity^liitc unb fd)irflid)e SBeife geftrvift unc gcbeiJert raevbcn, M^ fte i()ven 3irt(;um befennen, ftd) dnbcvn unb gefunb luerbcn ; bann akr foil rev 33iirgcr Glntfti, bcv alfo ungcfunb HUD franf gcirefcn unb au^gcfd)loffen ift, luieber in bie ^ird)c aufgenommen SYMBOLxV EVANGELICA. XX. MiNISTROKUM OfFICIA. Stimmum functionis hvjus inu- mis est, j)(xnitentiani et peccato- rum per Christum, remissionem prcudicare : pro jpojpulo incessan- ter orare, Sanctis studiis verhoque Dei indefesse invigilare, atque Verho Dei velut gladio Sj)iritus, et arte oinnigena Satanam in- ternecino semper odio persequi ac dehilitare, Christi cives sanos quidein tueri, vitiosos autem mo- 7iere, reprehendere, coercere, et (jrassantes longlus, ecclesice, id est, Christi confo^deratorum conspi- ratione consensuque pio, tota di- tiojic aut ejicere ac proscrihere, aut alia ratione commoda emen- dare tantisper,^ dum resipiscant et salvi fiant. Is enim ad eccle- siam civi Christi viorhido re- gressus est, si conversis animis studiisque [qiio omnis htxc disci- pdina spectat) errorem agnoscens confiteatur siium, et disciplinain sanain ultro jam requirat, ac ' Corp. et Synt. reads after long'ms : ' Consjiiratione pia eorum, qui ex ininistris magistra- tuque delecti sunt, disciplina excludere, vel alia ratione commoda mullare tantisper,' etc. THE FIRST HELVETIC CONFESSION. A.D. 1530. 223 luerben, ivcim cr fid) Befe^rt utib mit gvo^em (Snift [cine ei'tnbc imb fcincu 3rrtf)um befennt itnb geftc^t (benn baju foil biefe ©trafe bienen) unb 5tr^ jeuei fiiv fetne ^vanfbeit nnllig fuc^t, fid) in gciftHd)e 3ud)t kgicBt, unb mit ucuem gleit' unb (Srnft in bcr gvom? migfeit alle grommen evfreut.^ XX. [XXL] 25 on ber £raft unb ^Bivfung bcr ©acramcnte. 2)ev Bei^eU; bic man ©acramente nennt, finb jmei, ncimlid) bie ^aufe unb ba5 9]ad)tma^l beg ^ernt. Diefe ©acvamente finb kbeutfamc, l^ei(ige3eid)cn^o[)er,beimIid)cr1)ingc; fie finb aUx nid)t Ho^c unb leeve ^i'u d)en, fonbevn teftel)eu in 3ei^fn unb irefciulid)en S^ingen. S)enn in bev ^aufe ift bag 2Baffev bag 3cid)en ; bag 2ScfentIid)c akr unb ®eiftlid)e ift bie ffiietergebuvt unb bie Slufna^me in bag Solf ©otteg. 3m 91ad)tmal)I ober 2)auffai}itni5 ftnb ^rot unb 2Bein 3ei* d)en ; bag 2Befentlid)e aber unb ©eift? lic^e ift bic ©emeinfd)aft beg ?eibeg unb 33hiteg (il}vifti,bag |)ei(, bag am ^rcuj ei'obert ijt, uuD ^Bergehtng ber ©iiuben, wc(d)e irefeutUd)e, unfid)tbare unb c^eift^ lid)e SDinge tm ©lauben empfangen juerben, fo wie bie 3tnd)cn leiblid), unb in biefen i]ciftlid)en, ivefentlid)en 3)in^ ijeii kfte()t bic flange ^vaft, ffiirfung unb gvud)t bcr ©dcramcnte. studio pietatis novo pios omnes exhilaret} XXI. De Yi et Efficacia Sacra- MENTOKUM. Signa, quce [in ecclesia Cliri- sti\ et sacramenta vocantur, duo sunt, baptismns, et eucharistia. Rcec rcrum arcanarum symhola non nudis signis, sed signis si- raul et rebus constant. In hap- tismo enim aqua signum est, at res ijpsa regeneratio adoptioque in j)0]) alum Del. In eucharistia panis et vinum sig^ia su7it, res autem communicatio corporis Domini, jparta sains, et peccato- rum remissio. Quce quidem, xit ore corporis signa, sic fide spi- ritus percipiuntur. Narn in rebus ipsis totus fructus sacra- mentorum est. » Luc. xxiv. ; Hierem. xi. ; Act. vi. ; 1 Tim. iv. ; Eph. vi. ; 2 Tim. iv. ; Ezech. xxxiv. ; 1 Cor. V. : 2 Thess. iii. 224 SYMBOLA EVANGELICA. 2)e§klb bcfcnneu mx, bap bie ®a cvamcutc nid)t allciii aupere 3eii)eu lint cl)riftlid)cr G5eicUfd)aft, fonbern mx UUnncn ]u fiir 3eid)cu 95ttlid)er ©iiate, biivd) m\d)t bie Xiencr bcr mxd)c mit bem ^erru in bcv 5(bfid)t unb 511 bem Snbe, juie ev c$ un^ felbft iHMbcii;'t, anbietct nnb fvciftig(id) yeiv fd)afft, luii-fen, icbcd), anc obcn you ben Dienern beg ©oviee gefac^t ift, ncimlid), bap allc l)eiligenbc unb [elig:? mad)eube ^raft @ott, bem |)ervn, allciu jugcfd)viebeu wirb. XXL [XXIL] 2>ou ber laufe. T)k Xa\\\t ift nad) bev Giufe^uug beg .i')evvn ein ^ab ber SBiebergeburt/ jveld)cg ber .^err feineu 2tuoeru)d(;lten mit cinem jid)tbaren 3eid)eu burd) ben 3)ieu|l bcr 5lird)e, une oben gefagt unb erlviutert ift, aubietet unb barftclU. 3u biefem ()cilicjen 53iibe taufcn unr unfrc 5linber barum, mil cy unbiUig UHire, bap wir biejenigen, bie you ung, ciucm 3?otfc ©otteg, geboren [tub, bcr @emcin[d)aft bco 'Colfcg OJotteg fodten beraubcn, bie bod) burd) bag gottIid)e SBort baju bcftimmt unb bicjenigeu fmb, »ou bcnen man yermut()en foil, fie feicn »oit ©ott ern)dt)lt.- ITnde asserhnus sacramenta non solum tesseras quasdam so- cietatis ChristiaiKti^ sed et gratice dlvince symhola esse, qaihus mi- nisiri, Domino, ad eum Jinem quern ipse jr;/'07;2.«^i!/^ offert et efficit, cooperentur, sic tamen, qucditcr do verhi ininisterio dic- tum est, ut omnis virtus sal- vifica uni Domino transscriba- tur. XXII. Baptisma. Daptisma quidem ex institu- tione Domini lavacrum regene- rationis quam Dominiis electis suis, visibili signo jper ecclesitv. ministerium {qualiter siij)ra ex- 2)0situm est) exhiheat. Quo quidem sancto lavacro in- fantes nostros idcirco tingimus, quoniam e nobis {qiii _^j>oj;m7?u bcm §cvrn fclbft, yermittelft be§ X'icnfte^ ber ^irc^e, bie i^a^re ©e? nicinfd)aft be^ MU^ unb S3lute^ Sl)viftt ben ©Iciubigen gereic^t unb angeboten luerbe, nid)t jur sergdng? lid)cn ©peife be^ 53aud)e^, fonbern jur ©peife unb 9la^rung bc^ geift^ M)c\\ unb emigen ?eben>3.^ 2)iefer ^o|en unb l;eiligen ®pcifc gcbraud)en mx oft, bap unr, baburd) evinncrt, ben Zo'o unb ba$ 53lut be^ gcfrcujigten (I^riftu^ mit ben 5lugen be^ ©lauben^ erbliden, unb unfer ^eil mit einem 35orgefd)mad be^ l)immlifd)en iffiefcn^ unb mit einer nml^vcn (Smp:^ ftnbung beg emigen ?ebcng betrad)ten. Ccenatn vero mysticam, in qua Dominus corjpus et sanguinem 8uum, id est, seipsmn suis vere ad hoc qferat, id inagis ma- gisqiie in illis vivat, et illi in ipso. Won quod j9a?i^ et vino corjnis et sanguis Domini vel naturaliter xiniantur : vel hie localiter includantur, vel ulla hue carnali praisentia statuan- tur. Sed quod j!?awfs et vinuin ex institutione Domini syrnbola sinf, quib'us ah ipso Domino per ecclesice ministerium vera cor- poris et sanguinis ejus commu- nicatio, non in periturum ven- tris cihum, sed in (xternm vitcB alimoniam exhibeatur} Hoc sacro ciho idcirco uthnur s(xpe, quoniam Jinjus nionitu in crucijixi mortem sanguinemque, fidei oculis intuentes, ac salutem nostram, non sine coelestis vitce gustu, et vero vitce ceterncv sensu, meditantes, hoc sj)irituali, vivi- fico intitnoq\ie pabtilo, ineffabili ' Matt. xxvi. ; Joh. vi. 14 ; 1 Cor. x. 226 SYMBOLA EVANGELICA. ^it bicfer 9eiftlid)eu, lebentig mat^en^ ten, innereu (^pcifc u^eiteu mx mit iinaui?fprcdi(irf)cr ©u^niifcit cvcjo^t unb evquicft, unb mit \)ol)a greiitc erfiiUt, cw?;i suavitate reflcimur, ac iii- enarrabili verbis Icntitia, iwo^ter hiventam vitani, exultamus, to- tiqne ac viribus omnino omni- tvi§ linr ill tcm Xofce (5()vifti unfer bus nostris, in gratiarmn actio- ^eben fiiibcn. 3)cjjl)alb u>ir cjaiij unb gar sor greiifcc iu unferm ^erjen fro^? locfcii, unb mit alien iinfcru ^rciftcn tcfti) mcl)r fill- cine fo t()cuvc unb t)ol}e 2Bo{)ltf)at, bie er ung bcn)iefen l)at, iin^ in 2)anffai5nng ergiepen. Xepf)al() befc()u(bigt man un5 fc!)r nntnllig, bap nnr anf bie I;el;en SISaf)iv jcicl)cn ivcnig ©crth (cgcn ; bcnn biefe l)ci(igen 3cid)cn unb ©acvamente ftnb t;ci(igc unb e^ninirbige 3)ingc, ba [ie yon G()vifto, bem ()o{)en 'J^ricftcv, ein^^ gefcl^t unb gcbraud)t ftnb. So reid)cn fic in bcv 2(rt, nne obcn bayon gcrebct ift, bie geiftlic^en X^inge, bie jte bebeu^ ten, bar unb fcieten fic an. (5ie gekn yon ben gefd)e(>cncn 3)ingen Sengnif?. Sic geben un^ ein ^ilb unb cine ©vinnerung fo ^o()er, kiliger 3)inge, unb mit eincv kfonbern 3(c()nlid)fcit ber Xinge, bie ftc bcrcnten, bvingen fie ein groped unb bcn1id)e^ ?id)t in bie ()ci(igcn,gottlid)cn 5(ngc(cgcn[)eiten. Uebcrbieb' geben ftc etivag ^liUfe unb Unterftit{?ung bem ©laubcn, unb ftnb i-\(cid)fam ein Sib, mit bem fid) bie ©Kiubigen i()rem ^^auptc unb ber ^ird)e yerpflic&ten uud yerbinben. ©0 ):)^i) unb teener t>i(ten ivir bie bciligen, bodU^ebcutenben ©abrjei* d)en ; jecod) fd)icibcn unr bie leben? nem ])ro tarn mirando Christi erga nos beneficio, effundimur. Itaque immei'ito Jit nostro maxima, quod quidam jparum nos tribuere sacris symbolis jju- tant. Sunt eninn Itaic res sanctx venerandaeque, utpote, a suramo sacerdote Christo instituta' et sus- cejytcc, suo quo diximus tnodo res sigwjicatas exhibentes, testi- monium rei gestce ^rcebentes, res tarn arduas rejprcRsentantes, et mirabili quadam reruJ7i signiji.- catarum analogia clarissimam mysteriis istis lucem afferentcs. Ad hccG aux'dium ojpemque i])si supj)editant Jidei, ac jurisjuran- di denique vice initiatum cajpiti Christi et ecclesice adstringunt. Tarn sancte de sacris symbolis sentimus. At vero vivificantis et sanctificantis vim et virtutem ti'ibuimus ei jperjpetuo, qui vita THE FIRST HELVETIC CONFESSION. A.D. 153G. 227 tu^ ma^enbe itnt> {^eiligente ^raft in alte SBege alleiu tern ju, tcr nllein ta§ ?ekn ift; bem fei ?ct) in ©ungfeit. ?lmen. XXIIL [XXiy.] 35ou ber f)eiH^ gen 23erfammliing unb ber ^lu fammenfunft ber ©Iditbigen. 2Giv ^alten bafi'tr, bap bie l^eiligen 23evfammUingen unb 3nfammen!unfte ber ©Iciubigen fo follen Begangen i^crben, bap man yor alien 2)ingen bem ffiolfe ba^ SBort ®otte$ an einem ge? mclnen unb baju Beftimmten £)rte »or? trage, bap bie ©e^eimnijye ber ©i^rift burc^ gefii)icfte 3)iener tcigtid) au^gclegt unb erfiiirt werbcn^bap man ba6 ^ad)U mat)! bci? §errn unb tieilige SDanffa^^ gung (mite, bamit ber ©(dubigcu ®(aubc fiir unb fitr geiibt iverbe, bap man mit crnftUcl)em ®e5et fitr alie^ ihu liegen aller 2)Jen[c^en ernftlid) an^alte. Slnbcre Geremonien, bie un3di)lbar ftnb, aU Md)t, 3[)?epgemdnber, (£()or; rocfc, 5tutien, ^Hatten, ^a^nen, ^erjen unb 5l(tdre, ®oIb unb ©ilber, une fern fie bie waljxi JHeligion unb ben red)ten ©otte^bienft ju ftoren unb umjnfe^ren bienen, unb befonber^ bie ®o^en unb S3ilber, bie jur 3Seref)rung unb jum Slergernip geh-au(^t irerben, unb wa^ fc(d)er ungottIid)en Xingc mefjr ftnb, bie luollen unr au^ unfrer ^eiiigen ®e^ meinbe iveit ()ina^eggeiriebcn ^abcn.^ est, cui sit laus in scecula scecu- lorum. Amen. XXIY. CcETus Sacri. Codus autem sacros sic ])era- gendos esse ceiisemns, ut ante omnia verhum Dei in piibliGum plehi quottidie ])rojpronatui\ ScrijptuTc^ abdita 2)er idoneos mi- nistros quottidie eruantur edis- seranturque : sacra Eucharistia celebranda jpioruni siihinde fides exerceatur, precationi jyro omni- bus omnium necessitatibus assi- due instetur. Ceteras vero ceri7noniarum ambages inutiles et innumera- biles, vasa^ vela, vestes, faces, aras, aurwn, argentum, quate- nus j>ei'i'erte7idce 7'eUgioni ser- viicnt, idola jpniisertim et ima- gines, quce ad cultum et scanda- lum jprostant et id genus omnia j[>rojpliana, a sacro nostra cceta procid arcemus.^ ' Act. ii. ; 1 Tim. ii. ; 1 Cor. xiv. ; Ex. xx. ; 1 Job. v. ; 1 Pet. iv. ; Es. xl. 228 XXIV. [XXV.J Son ben Din. gen, tie ureter gebcten, nod; rcrboten, fiMibcvn ^ittelbinge lint) frci finb. 5nic Xini^e, bie man 3i)ZittcIbinge ncnnt, une fte ea benn (eit^cntlid) jn rebcn) ftnb, fvinn cin fremmer, glcin. biger (E{)rift jn alien Btitcn unb an alien Crten frei cjctn-anckn, bod) ba^^ cr c5 tbue nad) ved)ter (Sinjtd)t unb mit ?iebc; benn ber ©IdulMge foil aller Xiuije alfo gehaud)en, ta^ bie Sl;ve @otte^3 befovbcrt, unb bie ^ird)c unb bev 5]ad}[te nid)t gecirgcrt irevbe.^ XXV. [XXVI.] 35 on ben en, bie burd) falf(^e ?e(;ren bie itirc^c Cil)viftt trcnnen obev fid) yon il)v abfonbcrn unb rotten. 5llle biejenigcn, bie fid) yon ber beilii^cn (33emeinfd)aft unb @efcnfd)aft ber ^ircl)c trcnnen unb abfonbern, freinbc, uncjottlidje ^ebrcn in bie ^ird)e cinfii^ren, ober foldjer ?el)re an^angen, — ©ebrc^en, bie ju unfrer Beit fid) am meiften bei benSBiebertciufern jeigen,— u^cnn fie bie 2Barnung ber ^ird)e unb d)riftlid)en Unterrid)t nidjt boren unb bcfolgen, fonbern i^artncidig auf il)rem ^treit unb 3vrtlnim mit 2>eile(;iung unb 2>erfubrunij ber ^ird)e beftel)n unb yerbarren iroUen, — follcn burd) 8YMB0LA EVANGELICA. XXV. [XXVL] De Mediis.^ Quce media vocantur, et sunt X>ro])rie^ iis uti vir jyhcs quain- quain lihere iibique et omni tem- pore j)otest, tamcn scienter, et ex charitate, nemjie ad edificationern omnibus utetar solum} XXVI. [XXV.] De II^reticis et SciIISMATICIS. Arcemus item quotquot ah ec- clesice sancta societate disceden- tes, aliencf, dogmata vet ingerunt vol sectantur. Quo malo Cata- baptist'^(^'^cetu7\ nee %dli homi- num Veritas evangelica proiclic- datur. Max curahit iit inventus et p\d)es tota civium recta et se- dula institutione ac discijMna formetur, iit justa sit ministro- rum ecclesiai jjyrovisio, paujperum- que solicita cura. Hue enim ecclesiastics facultates sjpectant. ' Esa. V. ; Act. iii. ; Rom. xii. 230 SYMBOLA EVAXGKLICA. SBeiter foil bie Dbvigfeit ba5 95olf md) Inllii^cn, g5ttlid)cn ©efci^en ve? jliercn, @crid)t imb 9fled)t Ijcilkn nub bantfrnKMi, ten aKgcmciiieii gviebcn lint i!i'o(Uftaiib cr()a(tcn, ten aU^cmci? ncu 9iitt^en fd)u^en unb fd}ivmen, itnb bie llcbcrtvetcr iiad) 58efd)affciit)ett if)rcr 2)tiffct()at an @ut, 2ci6 unb ?ckn, \m Mtlij ftrafen. llnb ivcnn ftc ba^ tl)ut, bienet ftc @ctt, i()vem ^cvrn, trie ftc fd)ultii5 unb yerpflid)tet ift. ©o(ct)cr Dbcvgciralt fellcn luir 5(Ue, ohwoljl anv in ©f^rifto frci ftnb, mit Mi\ |)ab unb ©ut ge^orfam unb gcirdvtig fcin, unb mit Siebc son ^cxf sen unb au$ ©Kiubcn un^ i^r unter^ tbcinii] bcivcifcn, Ivcue unb (gib t^un unb leiftcn, ivcnu i^r @cl;cip unb ®c^ hot nicl)t offcnbar witcr ben ift, urn bc§ unllen umv ihr (Slnt cint^un unb ije{)ovfam ftnb.' XXVII. [XXVIIL] SSon bev i)cU lii^cn ©^c. 2Biv l;altcn bafur, ba§ bci c()elid)c ^tanb alien ?:)KMifd)cn,bie ba^u taui^Iid) unb oefdncft unb ':o\\ 0ott fonft nid)t bcrufen ftnb, auf'crl^alb ber iii)c feufd) ju lekn, t^on ©ott eingefci^t unb i^crorb? net fei, bap feiu Drben obct ©tanb fo kilii] unb cl^rbar fei, baf- ilnn ber ck* lid)e 3tanb jintnbcr nnirc unb ver^ botcn irevbeu folltc. Unb ivic nun fold)e S^c jjor ber ^ivd^e mit ciner f;enlid)en Deinde secundum leges cequas judicare jpojpulum : tueri jpacem puhlicavi : remjjuhlicam fovere, sontes jpro delicti rationc mule- tare^ o^ibus, corjpore, vita. Qucv. quum facit debitwn Deo cultum jpronstat. Ilu'ic nos {etiam si i)i Christo Uheri siimus) ct corjjore et facul- tatihus omnibus nostris, et animi studio [vera'] c\im fide, sancte subjiciendos esse {quaniis2)er hu- jus iniperia cam eo, proj)ter quem hunc vencramur, ixilarn non j^ugnant), scimus} XXYIII. De Sancto Conjugio. Coiijugium hominibus omni- bus aptis et alio non xocatis divi- nitus institutum, nullius ordi^iis sanctimonite rejnignare censemus. Quod ut ecclesia hortatione so- lenni jprecationeque inaugural et sancit, ita magistratus interest^ ut digne et ineatur et colatur, ' Rom. xiii. ; 1 Cor. ix. ; 1 Tim. v. ; 1 Cor. xvi. ; Matt. xxii. ; Act. iv. THE FIRST HELVETIC CONFESSION. A.D. 153G. 231 offentI{d)eu (Srmrtl^nuiig «nb eincm ©eliibbc beftcittiit anvb, alfo foil auc^ He DIn-igfeit 2lcl)t Ijahcn unb bafitr fi^rgen, ta^ bic ©1)0 ved)tUd) unb or? tcntltd) cingcgangcn unb vcd)t unb eI)v(Hn- gc^alten, and) ntd)t leid)t, ol^ne nnd)tige unb rcdjtmagigc Urfac^cn, gctvennt unb gcfd)iebcn n^cvbc. 2)ejj()a(6 fonncn nnr bie ^(oftcr unb bic unfaukre unb unorbentlid)e .^citfd)[^cit allcr ycnneintcr @eiftUd)en unb bevferbcn faule^ unb unnii^e^ ?cbcn, bay ctlic^e ?eute au§ unbegritn? bctcm Gifcr eingcfe^t unb angeorbnet ^akn, ntd)t (okn, foncern ycnyerfcn eg al'3 etn fd)eu^'(id)eg unb gvaulid)eg Xitng, yon St)^enfc^en it)ibcr @otte^ Ovbnung evbi^tct unb erfunbcn.^ nee 7iisi justis ex causis solva- tur. Proinde coelihatuvi istum mo- nastieuDi et eorum {quos sjjiri- tuales vocant) iminivmn castita- tem, et totum hoc ignavuni vitcv. genus, super stitiosoimm hominum. ahominahile commentuin, procul rejiciinus, ccque et ecclesice et rei- 2nd>UccB reimgnans} Sft burd) oBcn gcmelretcv Stable 33oten kftatigt unb eint)el(ig ftngenom= men. 53a|U 1536, am 26. m'i\xi. ' Matt. xi.K. ; Heb. xiii. ; I Cor, vii. ; 1 Tim. iii. ; Matt. v. ; 1 Tim. iv. ; 2 Thess. iii. Vol. III.— Q CATECHISMUS GENEYENSIS, CONSENSUS TIGUPJNUS, CONSENSUS GENEYENSIS. These tliree clocuments, drawn up by Calvin, would follow next in clironological order, but do not come within the scope of our selec- tion, partly on account of their length (the Latin text alone would fill about two hundred pages — see Nienieyer, pp. 123-310), partly for intrinsic reasons. The CATEcnisM or Geneva (1541) is no more in use, having been superseded by the Heidelberg and Westminster Cate- chisms, included in tliis 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 poleiiiical 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 Galilean, 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 docuraentSj see the first vol- ume, pp. 46Y sqq. CONFESSIO HELVETICA POSTERIOE, A.D. 1566. The Second Helvetic Confession. [This Helvetic Confession is called the second or later Ilelv. Conf., to distingnish it from the ConfesMn Helvetica Prior (or Basileennis Posterior, 1536). It was written by Henry BuUiuger, of Zurich (Zwiugli's successor), 15G2, and first published 15GG in Latin, also in German and French. It is the most elaborate and most catholic among the Swiss Confessions. (Hageubach calls it a ^wahres dogmatisches Meister- stUck.') It was adopted, or at least highly approved, by nearly all the Reformed Churches on the Con- tinent 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 trans- lation by Owen Jones {The Church of the Living God; also the Siviss and Belgian Confessions of Faith, London, 1S65), 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 Zurich, 1651, as reprinted in tbe Corpus et Sijntagma Confessionum Fidei (Geneva, 1654, pp. 1-61). 2. The edition in the Oxford S;tllarii' Covfessionum, 2d ed. 1827, pp. 9-115, printed in very superior style, but with some omissions. 3. J. P- Kindler's Coiifcssio Helvetica Posterior, with a preface by Winer, Solisbaci, 1825 (pp. 102) ; from this edi- tion I have adopted the division of chapters into sections, and the references to the Augsburg Confession. 4. The edition of Nicisicyer, in his Collectio Conf. Reform., Leipz. 1840, pp. 4C2-536, who gives the text of the edition of 1568, with unimportant variations of a Zurich MS., and the editions of Oxford and of Kindler. 5. The German text in BOckel's Bekenntniss-Schriftcn der evang.-reformirtcn Kirche, Leipz. 1847, pp. 281-34T. The editions of Fritzschc and Bdhl were not at band. Some editions add the Impe- rial Edict against heretics from the Justinian Code, and the Symbolum of Pope Damasus from the woi ks of Jerome. The title and preface are copied from the Ziirich edition, 1651, in the Corpiis et Syntagma Covfessionum, 1654.] CONFESSIO E T EXPOSITIO SIMPLEX ORTHODOXY FIDEI, ET DOGMA- TVM Catholicorvm syncer.^; Reli- gionis ChriftianiE. Concorditer ab Ecclefia Chrijli Minijlris, qtii fiint in Helueiia, Tigitri, Berna:, Glarona:,^ Bafdea,^ ScapJmsij, Abhatifcellic, ' Sangalli, Curia: Rheto- mm, &• apiid Coufivderatos, Mylhufij item, &= Bieivice: quibiis adjunxc- rimt fe Geiieiienfis ^ Neocotnenfis EcclefLa Minijlri, vnd mm aliis JEitangeliJ Praconibiis in Pulonia, Hungaria si- mus omnes, qui in hoc cwtu interfuimus, et hujus Acadetyme sigillo publico obsignavimus. PriEterea Debrecini in Ilungaria, edita et impressa est Confessio, una cum articulis quibus- dani, Septemb. 1, Anno D. 1507, et inscripta Serenissimo Principi et Domino, Domino Jo- hanni II., Dei gratia electo Hungaria; Regi, etc. In qua inter alia ha'c leguntur verba: Omnes Ecclesia Ministri, qui in Conventu sancto ad 2i Febr., Anno Domini 1507, Debre- cinum convocato, cis et idtra Tibyscum, inter reliquas ConJ'essiones recepimus et subscrijisinuis Helveiicce Conjessioni, Anno iJomini 156G editce, cui et Ecclesias Genevensls Ministri sub- scripserunt. EDICTITM IMPERATORIUM. De eo, quinam habendi sint, vel Catholici, vel H^eretici, Ex Cod. Justin. Iniper. et Tripart. Hist. libro nono capite 7. Impp. Gratiiinus, Valentinianus et Theodosius, Aug. Populo urbis Constantinopolitana;. Cunctos populos, quos clementite nostra; regit imperium, in ea volumus religione versari, (piam divinum Petrum Apostolum tradidisse Romanis, religio usque nunc ab ipso insinuata declarat, quamque Pontificem Damasum sequi claret, et Petrum Alexandria; Episcopum, virum Apostolicte sanctitatis: Hoc est, ut secundum Apostolicam disciplinam Evangelicamque doctrinam, Patris, et Filii, et Spiritus Sancti, unam Deitatem sub pari majestate, et sulj pia trinitate credamus. Hanc legem sequentes, Christianorum Catholicorum nomen jubemus amplecti : reliquos vero dementes va;sanosque judicantes, ha;retici dogmatis infamiam susti- nere, divina primum vindicta, post etiam motu animi nostri, quern ex coelesti arbitrio sump- serimus ultione plectendos. Data 3 Calend. Martias Thessalonica;, Gratiano 5. Valent. et Theod. Aug. Coss. Caeterum Evangelica et Apostolica historia una cum 2 Pet. Epistolis docent nos, qualem religionem S. Petrus Apostolus tradiderit omnibus Ecelesiis per Orientem et Occidentem, nedum Romance. Fides vero et doctrina Damasi Pontificis, qualis fuerit, coUiquescit ex ipsius Symbolo. S Y M B O L U M 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. 230 SYMBOLA EVANGELICA. nee eunuem qui ipse sibi pater sit, ipse et filiiis : seel ratrem esse, qui genuit, et Filiiim esse, qui genitus sit : Spiritum vero sanctum non genitum, nc(iue iugenitum, non creatiim neque factum, sed tie Tatre Filioque procedentem, Patri et Filio coajternum, et coa;qualem, et coopera- torem. Quia scriptum est. Verba Domini c.wli Jirmali sunt, id est, a Filio Dei et Spiritu oris ejus omnis virtus eorum. Et alih'i, Einitte Sjnritum tuurn, et creahuntur, et renovahis faciem terra. Ideoque in nomine Patris, et J'ilii, et Spiritus Sancti nnura confitemur Deum, quod nomen est potestatis, non proprietatis. Proprinm nomen est Patri, Pater, et proprinm nomen est Filio, Filius ; et proprinm nomen Spiritui Sancto, Spiritus Sanctus. In hac trinitate unum Deum colinius : quia ex uno Patre quod est, unius cum Patre naturaj est, unius substantia et unius potestatis. Pater Filium genuit, non voluntate, nee necessitate, sed nntura. Filius ultimo tem])ore 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 ; nee amisit, quod erat, sed coepit esse quod non erat, ita tamen ut perfectus in suis sit, et verus in nostris. Nam qui Dens 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 mortuns fiierat, et resur- rexit, 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 habemns spem nos consequuturos pricmium boni meriti, ant pcenam \)X0 peccatis anerni supplicii. H;\;c lege, ha;c crede, ha3C retine, huic fidei animam tuam subjuga, et vitam consequeris, et premium a Christo. l'L\i)EM porro docuit et credidit, cum beato Damaso et Athanasio, S. Petrus Alexandrinus Episcopus, sicut focile colligitur ex Trip. Hist. Lib. VII. cap. 37, et Lib. VIII. cap. 11. Cum autem nos omnes simus hujus fidei religionisque, speramus nos ab omnibus habendos, non pro ha;reticis, sed pro Catholicis et Christianis, etc. INDEX C I. De Scriptura S. , vero Dei verbo. II. De intcrpretandis Scripturis S. et de patribus, conciliis et traditionibus. III. De Deo, ejus unitate ac trinitate. IV. De idolis v. imaginibus Dei, Christi et Divorum. V. De adoratione, cultu et invocations Dei per unicum mediatorem Jes. Chr. VI. De providentia Dei. VII. De creatione rerum omnium, de ange- lis, diabolo, et homine. ^'III. De lapsu hominis et peccato, et de causa peccati. IX. De libero arbitrio, adeoque viribus ho- minis. X. De prredestinatione Dei, et electione sanctorum. XI. Dc Jesu Qiristo vero Deo et homine, unico mundi Salvatore. XII. De lege Dei. XIII. De evangelio Jes. Chr.,de promissioni- 1)us item, spiritu et litera. XIV. De pa?nitentia et conversione hominis. XV. De vera lidelium justificatione. APITUM, XVI. De fide, et bonis operibus, ednimque mercede, et merito hominis. XVII. De catholica et sancta Dei ecclesia, et unico capite ecclesia;. XVIII. De ministris ecclesire, ipsorumque institutione, et officiis. XIX. De sacramentis ecclesia; Christi. XX. De sancto bajitismo. XXI. De sacra ca?na Domini. XXII. De coetibus sacris et ecclesiasticis. XXIII. Dei)recibus ecclesiaj, cantu et horis canonicis. XXIV. De feriis, jejuniis, cihorumque de- lectu. XXV. De catechesi et a;grotantiura couso- latione vel visitatione. XXVI. De sepultura fidclium, curaque pro mortuis gerenda, de purgatorio et adparitione spirituum. XXVII. De ritibus, cairimoniis et mediis. XXVIII. De bonis ecclesia;. XXIX. De coelibatu, conjugio, et oecono- mia. XXX. De magistratu. CONFESSIO ET EXPOSITIO BREYIS ET SIMPLEX SIXCERyE RELIGIOXIS CHPJSTIAX^, ETC. CAP. I. De Sckiptuea Sancta, Veeo Dei Yerbo. [Conf. Aug., Art. Y.] 1. Credimus et confiteraur, Scripturas Canonicas sanctornni Proplie- tanim et Apostolorum utrinsqne Testament! ipsum verura esse yerbum Dei, et auctoritatem sufficientem ex semetipsis, non ex homiiiibiis habere. Nam Deiis ipse loqiiutas est Patribus, Proplietis, et Apostolis, et loquitur aclhuc nobis per Scripturas Sanctas. 2. Et in liac Scriptura Sancta liabet universalis Christi Ecclesia ple- nissime exposita, quiecunque pertinent cum ad salvificam fidem, turn ad vitam Deo placentem recte informandani, quo nomine distincte a Deo pra3ceptum est, ne ei allqidd vel addatur vel detrahatur (Deut. iv. 2 ; Apoc. xxii. 18, 19). 3. Sentimus ergo, ex hisce Scripturis petendam esse veram sapien- tiaui et pietatem, ecclesiarum quoque reformationem et gubernatio- nem, omniumque officiorum pietatis institntionem, probationem de- nique dogmatum reprobationemqne ant errorum confutationem om- nium, sed et admonitiones omnes juxta illud Apostoli: Omnis Scri^p- tura divinitus ijisjnrata lUilis est ad doctrinam, ad redargutionem, etc. (2 Tim. iii. 16, 17), et iterum, Hcec tibi scriho, inqnit ad Timotbeum apostolus (in 1 Epist. iii. 15), ui 7ioris, quomodo oporteat, te versari in domo Dei, etc. Et idem ille rursus ad X^ess. : Cum (ait) accijyeretls sermonem a noMs, acce/pistis non serinonem Jiomimim, sed sicut erat vere, sermonem Dei, etc. (1 Thess. ii. 13). Xam ipse in Evangelio dixit Dominus: J)fo7i vos estis loquentes ilU, sed Spiritus Patris mei loqxii- tur in vohis. Ergo, gui vos audit, me audit ; qui autem vos sj^ernit, me sjyernit (Matt. x. 20 ; Luc. x. 16 ; Job. xiii. 20). 4. Proinde cum hodie hoc Dei verbum'per praedicatores legitime vocatos annunciatur in Ecclesia, credimus ipsum Dei verbum annun- ciari et a fidelibus recipi, neque aliud Dei verbum vel fingendum, vel coelitus esse exspectandum : atque in i^roeseuti spectandum esse ipsum verbum, quod annunciatur, non annunciantem ministrum, qui, etsi sit 238 SYjMBOLA evangelica. mains et peccator, vcrum tamen et bonum iiianet nibilouiinus verbum Dei. 5. Xeqiic arbitrainur, pi-£edicationem illam externam tanqiiam iii- ntilera ideo vidcri, quoniam pendeat institutio verse religionis ab in- terna Spiritns iUnminationc: propterea, quod scriptum sit: Non eru- diet quis proximum suum. Omnes enim cognoscent me (Jer. xxxi. 34), et: Nihil est, qui rigat aut qui jplantat, sed qui incrementum daf, Deus (1 Cor. iii. 7). Quamqnam enim nemo veniat ad Christum, nisi trahatur a Patre ccelesti (Job. vi. 44), ac intus ilhiminetur per Spiritnm, scimns tamen, Deum omnino velle prsedicari verbum Dei, etiam foris. Equidem potuisset per Spiritum Sanctum, ant per mini- sterinm angeli absque ministerio S. Petri institnisse Cornelinm in Actis Deus, ceterum rejicit bunc nibilominus ad Petrum, de quo angeUis loquens : Hie, inquit, dicet tihi, quid ojporteat te facere (Act. x. 6). C. Qui enim intns illuminat, donato bominibus Spiritu Sancto, idem ille prascipiens dixit ad discipulos suos : Ite in niundum uni- vcrsu7n, et prcBdicate evangelium omni creaturcB (Marc. xvi. 15). Unde Paulus Lydice apud Pbilippos purpurarise prsedicavit verbum exterins, interius autem aj^eruit mulieri cor Dominus (Act. xvi. 14) : Idemque Paulus collocata gradatione eleganti (ad Rom. x. 13-17), tandem infert: Ergo fides ex auditu est; aud'itus autem j^^t^ '^^r- hnm Dei. 7. Agnoscimus interim, Deum illuminare posse bomines etiam sine cxterno ministerio, quos et quando velit, id quod ejus potentiffi est. Xos autem loquimur de usitata ratione instituendi bomines, et pra3- cepto et exeraplo tradita nobis a Deo. 8. Execramur igitur omnes ba^reses Artemonis, Manicbseorum, Ya- Icntinianiorum, Cerdonis et Marcionitarum, qui negarunt Scripturas a Spiritu Sancto profcctas : vel quasdam illarum non receperuut, vel interpolarunt et corruperunt. 9. Interim nibil dissimulamus, quosdam Yeteris Testamenti libros a vcteribus nuncupatos esse apocryphos, ab aliis ecclesiasticos, utpote tpios in ecclesiis legi voluerunt quidem, non tamen proferri ad aucto- ritatem ex bis iidei confirmandam. Sicuti et Augustinus in lib. de civi- tate Dei (xviii. 38) commcmorat, in libris Regum adduci Proplictarum quorundam nomina et libros, sed addit, bos non esse in canone, ac sufficere ad pietatem eos libros, quos babemus. THE SECOND HELVETIC CONFESSION. 239 CAP. II. De Intekpeetandis Sceipturis Sanctis, et de Pateibus, Conciliis, et Teaditionibus. 1. Scripturas Sanctas, dixit Apostolus Petrns, no7i esse interjpreta- tionis privatcB (2 Pet. i. 20). Proinde noii probamns interpretationes qiiaslibet ; nnde nee pro vera aut genuiiia Scripturarum interpretatione agnoseimus eum, quern vocaiit sensum Pomanse ecclesia3, qnem scili- cet simpliciter EomaiicB ecclesiae defensores omnibus obtrudere conten- dunt recipiendum : sed illam duutaxat Scripturarum interpretationem pro ortliodoxa et genuina agnoseimus, qua? ex ipsis est petita Scripturis (ex ingenio utique ejus linguae, in qua sunt scriptse, secundum circum- stantias item expensa^, et pro ratione locorum vel similium vol dissimi- lium, plurium' quoque et clariornm expositie), cum regula fidei et cari- tatis cougruit, et ad gloriam Dei liominumque salutem eximie facit. 2. Proinde non aspernamur sanctorum Patrum Gra^corura Latino- rumque interpretationes, neque reprobamus eorundem disputationes ac tractationes rerum sacrarnm cum Scripturis consentientes : a qui- bus tamen recedinms modeste, quando alieua a Scripturis aut his con- traria adferre deprelienduntur. Nee putamus, illis ullam a nobis bac re injuriani irrogari, cum omnes uno ore nolint sua scripta [equari cano- nicis, sed probare jubeant, quatenus vel consentiant cum illis, vel dissen- tiaut, jubeantque consentieutia recipere, recedere vero a dissentientibus. 3. Eodem in ordine collocantur etiam conciliorum definitiones vel canones. 4. Quapropter non patimur, nos in contro\ersiis religionis vel fidei cansis urgeri nudis Patrum sententiis aut conciliorum determinationi- bus, multo minus receptis consuetudinibus, aut etiam multitudine idem sentientium, aut longi temporis praiscriptione. Ergo non alium susti- nemus in causa fidei judicem, quam ipsum Deum, per Scripturas Sanc- tas prouunciantem, quid verum sit, quid falsum, quid sequendum sit, quidve f ngiendum, Ita judiciis nonnisi spiritualium hominum, ex verbo Dei petitis, acquiescimus. Jeremias certe cteterique prophette sacer- dotum concilia, contra legem Dei instituta, damnarunt graviter, ac monuerunt diligenter, ne audiamus Patres, aut insistamus vias il- ' Kindler and Niemeyer read plurimum. 240 SYMBOL A EVANGELICA. lonim, (jui, in suis ambiilantes adinventionibus, a lege Dei deflexe- runt. 5. Pariter rcpudiamiis traditiones humauas, qucs, tametsi insignian- tur speciusis titulis, quasi divinne apostolica^que sint, viva voce Aposto- lorum et ceu per maniis viroriim Apostoliconim succedentibus Epis- copis, ecclesiffi tradit^e ; compositse taiiien cuin Scripturis, ab his dis- crepant-, discrepantiaqiie ilia sua ostendunt, se minime esse Apostoli- cas. Sicut eiiim Apostoli inter se diversa non docuerunt, ita et Apos- tolici non contraria Apostolis edidernnt. Quinimo impium esset adse- vei-are, Apostolos viva voce contraria scriptis suis tradidisse, G. Paulus disserte dicit : Eadem se in omnibus ecclesiis docuisse (1 Cor. iv. 17) ; et iterum no7i cdia, iuquit, scribimus vobis, quam quce legitis aut etiam agnoscitis (2 Cor. i. 13). Alibi rnrsus testatur : Se et disdjndos siios (i. e., viros Apostolicos), eadem amhulare via et eodem sjyiritu ixiritev facer e omnia (2 Cor. xii. IS). Ilabuerunt quon- dam et Judan suas traditiones seniorum, sed refntatoe 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., Akt. I.] 1. Dcum credimus et docemus nnum esse essentia vel natura, per se subsistentem, sibi ad omnia sufQcientem, invisibilem, incorporeum, im- mensum, a^ternum, creatorem rerum omnium, turn visibilium tum invisibilium, summum bonum, vivum, et omnia vivilicantem et con- servantem, omnipotentem et summe sapientem, clementem, sive mi- sericordem, justum atque veracem. 2. riuralitatem vcro Deorum abominamur, quod diserte scriptum sit, Dominus Deus tuus unus est (Deut. vi. 4). Ego sum Domimis Deus ttnts, non sint tibi dii alieni ante faciem meam (Exod. xx. 2, 3). Ego Dominus et nullus idtra, xwocter me non est Deus. An non ego Dominus et non est alius j^rceter me solum f Deus Justus et salvans, mdlus praiterme (Isa. xl v. 5). Ego JeJwvah, Jehovah Deus, misericors, clemens et longanimis, immensa'. bonitatis et veritatis (Exod. xxxiv. G). 3. Eundem niliilominus Deum immensum, mium et indivisum, cre- dimus ct docemus personis inseperabiliter et inconfuse esse distinctum, THE SECOND HELVETIC CONFESSION. 241 Patrem, Filiura, et Spirltiim Sanctum, ita lit Pater ab [eterno Filium geiieravit, Filius gcneratione ineffabili geiiitus sit, Spiritiis Sauctus vero pi'ocedat ab utroque, idque ab a3terno, cum utroque adorandus : ita ut sint tres non quidem Dii sed tres Personaj consubstantiales, co- oeternre et cosequales, distinctte quoad hypostases, ct ordine alia aliam pra3cedeiis, nulla tameii in^equalitate. Nam quoad naturam vel esseu- tiam ita sunt conjunctie, ut sint uniis Deus, essentiaque divina com- munis sit Patri, Filio, et Spiritui Sancto. 4. Distinctionem enim personarum manifestam tradidit nobis Scrip- tura, angelo ad divam virginem inter alia dicente: Spiritus Sanctus sajjerveniet in te et virtus Altissimi obumhrahit tihi, et quod nascetur sanctum^ vocaMtur Films Dei (Luc. i. 35). Sed et in baptismo Cliristi auditur vox ccelitus delata super Christo dicens : Jlic est Filius mens dilectus (Matt. iii. 16, 17 ; Job. i. 32). Adparel)at et Spiritus Sanctus in specie columbie. Cumque ipse juberet baptizare Dominus, jussit baptizare in nomine Patris, et Filii, et Sjnritus Sancti (Matt, xxviii. 19). Item alibi in Evangelio dixit : Sjnritum Sanctum inittet Pater nomine m,eo (Job, xiv. 26). Idem iterum : Cum, inquit, venerit Para- detus, quem ego mittam vohis a Patre, Spiritus veritatis, qui a Patre procedit, ille testimonium 2>crhibel)it de ine, etc. (Job. xv. 26). Brevi- ter recipimus Symbolum Apostolorum, quod verara nobis fidem tradit. 5. Damnamus ergo Judasos ct Maliumetistas, omnesque sacrosanctam et adorandam banc trinitatera blaspbemantes. Damnamus item omnes lia?reses atque bcereticos, docentes, Filiura et Spiritum Sanctum nuncii- patione esse Deum ; item creatum ac serviens aut alteri officiale esse in triuitate, esse in ea denique inaequale, majus aut minus, corporeum aut corporaliter efligiatum, moribus vel voluntate diversum, aut confusum vel solitarium, quasi Filius et Spiritus Sanctus affectiones et proprietates sint imius Dei Patris, ut Monarcbici seiiserunt, Noetiani, Praxeas, Patri- passiani, Sabellius, Samosatenus, Aetius, Macedonius, Antbropomor- pbitiie, Arius, et similes. CAP. IV. De Idolis vel Imaginibus Dei, Chkisti et Divohum. 1. Quoniam vero Deus Spiritus est invisibilis et immensa essentia, non potest sane ulla arte aut imagine exprimi, imde non veremur, cum Scriptura simulacra Dei mera iiuncuj)are mendacia. 2J:2 SYMBOLA EVANGELICA. 2. Rejicimus itaquc noii modo gentium idola, sed et Cliristiaiiormu simulacra. Tametsi enim Christus humanam assumserit uaturain, nun ideo tamen assumsit, ut typum prieferret statuariis atque pictoribus. Xcrjavlt se venisse ad solvendum legem et jyrojjhetas (Matt. v. 17); at lege et jprojpheiis 2)rohibitai -nint imagines (Deut. vi. 23; Isa. xl. 18). Negavit, corpoialem suani ecclesite profuturam praBseutiam ; Spiritu suo se nobis perpetuo adfutiiruni promisit (Job. xvi. 7; 2 Cor. v. 5). 3. Quis ergo crederet, umbrani ^■el simulacrum corporis aliquam con- ferre piis utilitatem? Cumque maneat in nobis jper Spiritum suum, siwius utique temjola Dei (1 Cor. iii. 16). Quid autem convejiit temjplo Dei cum simulacrisf (2 Cor. vi. 16). Et quando beati spiritus ac divi coelites, dum hie 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 fiectunt homines, detegunt capita, aliisque prosequuntur hono- ribus ? 4. Ut vero instituantur homines in religionc, admoneanturque re- rum divinarum et salutis QWiQ, prcedicare jussit evangeliurn Dominus (Marc. xvi. 15), non pingere et pictura laicos erudire : sacramenta quo- que instituit, nullibi statuas constituit. 5. Sed et passim, quoquo vertamus oculos, occurrunt res creatue a Deo viva^ et vera? in oculos nostros, quae, si observentur, ut par est, longe evidentius movent adspectantem, quam omnes omnium homi- num imagines vel pictura? vana?, immobiles, marcidai atque mortuas. De quibus vere dixit Propheta : Ocidos hahent et non vident, etc. (Psa. cxv. 5, 6, 7). 6. Idcirco adprobamus Lactantii, veteris scriptoris, scntentiam, di- centis : ' Non est dubium, quin religio nulla sit, ubicunque simulacrum est.' Pecte item fecisse adserimus beatum episcopum Epiphanium, qui in foribus ecclesiae inveniens velum, habens depictam imagincm quasi Cln-isti vel sancti cujuspiam, scidit atque sustulit : quod contra auctoritatem Scripturarum vidisset, in Ecclesia Christi hominis pendere imagincm. Ideoque praecipiebat, ne deinceps in Ecclesia Christi ejus- modi vela, qufe contra religionem nostram veniunt, adpenderentur, sed tolleretur potius ilia scrupulositas, qua indigna sit Ecclesia Christi et populis fidelibus. Praterea adprobamus banc S. Augustini de vera religione sententiam: 'Non sit nobis religio humanornm operum cul- THE SECOND HELVETIC CONFESSION. 243 tus. Meliores enini sunt ipsi artifices, qui talia fabricantur, quos tamon colere noii debemus' (Epist. 55). CAP. V. De Adokatione, Cultu et Invocatione Dei pee Unicdm Mediatoeem Jesum Cheistum. [Conf. Aug., Aet. XXI.] 1. Deum verum docemus solum' adorare et colere. Ilunc honorem comraunicamus nemini, juxta mandatum Domini: Dominuin Deum tuuiii adorabis^ et ilium solum coles, vel, et liuic uni servies (Matt. iv'. 10). Certe omnes Proplietse gravissime invecti sunt contra populum Israelis, quandocunqiie deos alienos, non unum solum Deum verum adorarunt et coluerunt. 2. Adorandum autem colendumque docemus Deum, sicuti ipse nos colere docuit, in spiritu videlicet et veritate (Job. iv. 29), non cum ulla superstitione, sed cum sinceritate, secundum verbum ejus, ne ali- quando ad nos etiam dicat: Qids requisivit hcEC ex manibus ves- tris ? (Isa. Ixvi, 3 ; Jer. ^-i. 20.) Nam et Paulus : Deus non colitxir, ait, humanis manibus, tanquam, qui i/pse aliquo indigeat (Act. xvii. 25). 3. Eundem solum invocamus in omnibus discriminibus et casibus vitse nostrre, idque per interventum unici mediatoris et intercessoris nostri Jesu Christi. Diserte enim prseceptum est nobis : Invoca me in die tribidationis, et eruam te, et glorificcibis me (Psa. 1. 15). Sed et liberalissime nobis promissum est a Domino diccnte : Qiddquid petieritis a Patre ineo, dabit vobis (Job. 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 qiiem non credlderunt ? (liom. x. 14.) Nos vero cum in solum Deum credamus, solum certe invocamus, et quidem per Cliristum. Unus enim Dens, ait Apostolus, et unus mediator Dei et hominum Jesus Christus (1 Tim. ii. 5), item, Si quis ][)eccaverit, advocatum habemus apud Patrein Je- sum Christum justum (1 Job. ii. 1). 4. Proinde sanctos coalites sive divos nee adoramus, neque colinuis, nee invocamus, neque illos coram Patre pro intercessoribus aut media- toribus nostris agnoscimus, Sufficit enim nobis Deus et Mediator Cbristus, neque bonorem soli Deo et Filio ejus debitum aliis comnni- 244 SYMBOLA EVANGELICA. iiicamus; quod ille diserte dixerit: Gloriam meam alteri 7ion dabo (Isa. xlii. S), et quod Petrus dixit: J^on aliud hominihus nomen da- tum est, in quo oporteat scdvos fieri, nisi nomen Christi {Kci. iv. 12). In quo sane, qui per fidein adquiescunt, non quceruiit extra Christum qiiidquam. 5. Interiiu divos uec contemiiimus, nee vulgariter de eis sentimus. Agnoscimus enim, eos esse viva Christi membra, amicos Dei, qui car- nem et mundum gloriose vicerunt. Diligimus ergo illos ut fratres, et lionorannis etiam, non tamen cnltu aliquo, sed lionoi'abili de iis existi- matione, denique laudibus justis. Imitamur item eos. Xam imitatores fidei virtutumque ipsorura, consortes item a^terna^ salutis esse, illis ceter- nura apud Deum cohabitare et cum eis in Christo exsultare, desideriis votisque ardentissimis exoptamus. Atque hac in parte adprobamus illara S. Augustini de vera religione sententiam : ' Xon sit nobis re- ligio cultus hominum mortuorum. Quia si pie vixerint, non sic lia- bentur, ut tales quferant honores, sed iUum a nobis coli vohmt, quo inuminante, la?tantur, meriti sui nos esse conservos. Ilonorandi 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 snos, si honeste mandassent terrse reliquias, postquam astra petiisset spiri- tus: ac onniium nobilissimas reliquias majorum asstimabant esse vir- tutes, doctrinam et fidem : quas ut commendabant cum laude mortu- orum, ita eas exprimere adnitebantur, dum vivebant in terris. 7. Illi ipsi veteres non jurarunt, nisi per nomen solius Dei Jehovah, sicuti lege divina est praeceptum : qua sicut vetitum est jurare _2:>ulo et stulti ! quando demum sa/pietisf Is, qui ccurem condidit, an non audiretf et qui oculum finxit, quomodo non videretf (Psa. xciv. 7-9). 4. Interim vero media, per quas operatur divina providentia, non aspernamur, ut inutilia, sed his hactenus nos accomodandos esse doce- nius, quatenus in verbo Dei nobis commendantur. Unde illorum voces temerarias improbamus, qui dicunt : si providentia Dei omnia gerun- tur, innutiles certe sunt conatus nostri et studia nostra : satis f uerit, si omnia divince permittanms providentise gubernanda, nee erit, quod porro simus solliciti de re nlla, aut quidquam faciamus. Tametsi enim Paulus agnosceret, se in Dei providentia navigare, qui ipse dixerat, ojyortet te et PoniK testificari (Act. xxiii. 11): qui insuper promiserat dixeratque: Jactura nidla erit ullius anima, nee cadet pilus de ca/pite vestro (Act. xxvii. 22, 34) ; niliilominus meditantibus fugam nautis, dicit idem ille Paulus centurioni et militibus : Nisi hi in navi man- serint, vos servari non poteritis (ver. 31). Deus enim, qui cuilibet rei suum destinavit finem, is et principium et media, per qua^ ad finem usque pervenitur, ordinavit. Ethnici fortunai res attribuunt coecce, vel 246 SYMBOLA EVANGELICA. incerto casni. S. Jacobus non vnlt, ut dicamiis, liodie et eras in illam tirhem jprqficiscemur et negotidbhnur, sed addit : Pro eo, quod dicere dehucritis, si Dominus volxierit et vixerhnuSjhoc vel ilhid faciemus (Jac. iv. 13, 15) ; et Angustinus : ' Omnia quse vanis videntur in rerum natura temero fieri, con faciunt, nisi verbum ejus' (Enarrat. in Psa. cxhiii.). Ita videbatur forte fortuna fieri, qnod Saul qiigerens Patris asinas, incidit in prophetam Samuelem, sed antea dixerat Dominus ad proplietam : Oras tnittam ad te virum de tribu Beiijamin (1 Sam. ix. 16). CAP. VII. De Creations Kerum Omnium, de Angelis, Diabolo, et IIomine. 1. Deus hie bonus et omnipotens creavit omnia, cum visibilia, tum invisibilia, per Verbum suum coseternum, eaderaque quoque conservat per Spiritum suum coseternum, testificante Davide atque dicente: Verho Dei codifacti sunt, et in S^iritu oris ejus omnis virtus eorum (Psa. xxxiii. 6). Omnia auteni, qum condidit J^eus, erant, ut Scrip- tura ait, valde hona (Gen. i. 31), et ad utiliffatem usumque liominis condita. 2. Cuncta vero ilia dicimus ab uno profecta esse principio. Dam- namus ergo Manichreos et Marcionitas, qui impie fingebant duas sub- stantias atque naturas boni et mali, duo item principia, et dnos sibi adversos Deos, bonum et malum. 3. Inter onmes creaturas pra^stant angeli atque homines. De angelis pronunciat Scriptura divina : Qui creat angelos suos spirittcs, et mi- nistros suos flammavi ignis (Psa. civ. 4); item: Nonne omnes sunt administratorii sjnritus, qui in ministeriiim emittuntur, ^woj^ter eo8, qui hcvredes sunt salutis? (Heb. i. 14). Dominus vero Jesus ipse testificatur de diabolo : lUe, inquit, Jiomi- cida erat ah initio, et in veritate no7i stetit, quia non est Veritas in 60 ; cum loquitur viendacium, ex j^rojpriis loquitur, quia 7nendax est, atque ejus rei x>cder (Job. viii. 44). 4. Docemus ergo, angelos alios quidem perstitissc in obedientia, ac ad fidele Dei* et hominum ministerium esse deputatos : alios vero sua sponte lapsos, et in exitium esse prcecipitatos, factosque esse omnis boni fideliumque hostes, etc. 5. Jam vero do homine dicit Scriptura, quod ab initio couditus sit THE SECOND HELVETIC CONFESSION. 247 bonus, ad iinaginem et similitndinem Dei ; quod Deus collocaverit eum in paradisum, subjeceritque ei omnia (Gen. i. 27, 28 ; ii. 8; v. 1). Id, quod David niagnifice celebrat in Psa. viii. Addidit ei insuper conjugeni ac benedixit eis (ii. 22 sqq.). G. Dicimus auteni, constare liominera dnabus ac diversis quidem substantiis, in una persona, anima immortali, utpote qua? separata a corpore, nee dormit, nee interit, et corpore niortali, quod tamen in ultimo judicio a mortuis resuscitabitur, ut totus homo indc, A'el in vita, vel in morte, astern uni man eat. 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 diiemombus, et homine, ab iis, qu[e nobis tradita sunt per Scripturas Sanctas, in Apos- tolica Cln-isti Ecelesia. CAP. VIII. De Lapstj Hominis, et Peccato [Conf. Aug. 2, Aet. XIX.], et Catjsa 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 rectitndine deficiens, peccato, morti, variisque ca- lamitatibns factus est obnoxius. Et qualis factus est a lapsu, tales sunt omnes, qui ex ipso prognati sunt, peccato, inquam, morti, variisque obnoxii calaraitatibus. 2. Peccatnm autem intelligimus esse nativam illam hominis cor- ruptionem, ex primis illis nostris parentibus, in nos omnes derivatam vel propagatani, qua concupiscentiis pravis inmersi, et a bono aversi, ad omne vero malum propensi, pleni omni nequitia, diffidentia, con- temtu 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 ar- bore dignos, proferimus (Matt. xii. 33) : quo nomine, merito nostro, ir^ Dei obnoxii, poenis subjicimur justis; adeoque a Deo abjecti essemus onniGs, nisi reduxisset nos Christiis liberator. YoL. III.— R 24S SYMBOLA EVANGELICA. 4. Per mortem itcaqne intelHgimus non tantum corpoream mortem, quae omnibus nobis scmcl, propter peecata, est obeunda, sed etiam sup- plicia sempiterna, peccatis et corruptioni nostras debita. Nam Apos- tolus: Eramus mortui, inquit, delictis ac j)eccatis, et eramus naturd filii ine, sicut et ceteri. Sed Deus, qui dives est misericordia, cum. essemus viortui jper delicta, convivi/ficavit nos una cum Christo (Eph. ii. 1, 3, 4, 5). Item : Sicut per unum hominem jtcccatum in mimdum iniroiit, ac jper peccatum iiiors, 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 peecata, quae ex hoc oriuntur, et dici, et vere esse peecata, qualicunque nomine nuncupentur, sive mortalia, sive veni- alia, sive illud quoque, quod yocoXvlV peccatum in Spiritum Sanctum, quod nunquam remittitur (Marc. iii. 29 ; 1 Job. v. 16). 6. Fatemur etiam, peecata non esse aequalia, licet ex eodem corrup- tiouis et incredulitatis fonte exoriantur, sed alia aliis esse gravida. Sicut Dominus dixit: Sodomce tolerahilius futurum, quam urhi reji- cienti verhum evangelii (Matt. x. 14, 15 ; xi. 24 ; 1 Job. \. 16. 17). 7. Damnamus ergo omnes, qui bis contraria docuerunt, imprimis vero Pelagium et omnes Pelagianos, nna cum Jovinianistis, peecata cum Stoicis paria facientibus. Sentimus per omnia in hac causa cum S. Augustino, qui sua ex Scripturis Sanctis protulit atque defendit. 8. Damnamus praeterea Florinum et Blastum, contra quos et Iren^eus scripsit, et omnes, qui Deum faciunt auctorem peccati. Cum diserto scriptum sit : Tu non es Deus, qui velit iniquitatem.. Odisti omnes, qui operantur iniquitatem, perdes omnes, qui loquuntur mcndacnan (Psa. V. 5-7). Et iterum: Cum loquitur diabolus mendacium, ex propriis loquitur, quia mendax est, et pater ejus rei (Job. viii. 44). Sed et in nobis ipsis satis est vitii corruptionisque, ut nihil necesse sit, Denm infundere nobis no^■am aut auctiorem pravitatem. U. Proinde quando dicitur in Scripturis Deus indurare, excojcare, et tradere in reproljum sensum, intelligendum id est, quod justo judicio Deus id faciat, tanquam judex et ultor Justus. Denique quotiescunque Deus aliquid inali 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 bominum bene utatur, ut peccatis fratrnm Josephi : vel THE SECOND HELVETIC CONFESSION. 249 quod ipse peccata gubernet, ne latins, quain par est, ernmpant atque grassentur. S. Aiignstinns, in Encliiridio sno, ' Miro modo, inqnit, et ineffabili non iit praeter volnntatem ejns, qnod etiam fit contra volnn- tateni ejns. Qnia non fieret, si fieri non sineret. Xec ntique nolens sinit, sed volens. jS"ec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset bene.' II?ec ille.^ 10. Reliquas quasstiones, an Deus volnerit labi Adamnm, ant impu- lerit ad lapsnm, ant qnare lapsnm non impediverit, et similes quces- tiones deputamus inter cnriosas (nisi forte cum liaereticornm ant alio- qui importnnorum liominum improbitas cogit ista etiam ex verbo Dei explicare, sicnt fecernnt non raro pii ecclesi^ doctores), scicntes Domi- num proliibuisse, ne homo ederet de frnctn proliibito, et transgressio- nem pnnivisse ; sed et mala non esse, qnoB fiunt, respectn providentiee Dei, voluntatis ac potestatis Dei, sed respectn Satanse et voluntatis nostrse, voluntati Dei repugnantis. CAP. IX. De Libero Arbiteio Adeoque Vikibus IIominis. [Conf. Aug., Aet. XVIII.] 1. Docemns in hac causa, quae semper in Ecclesia multas peperit conflictationes, conditionem vel statum hominis triplicem esse conside- randum. Principio qualis fuerit homo ante lapsnm, rectus nimirum et liber, qui et in bono manere et ad malum potuerit declinare ; declina- verit autem ad malum, implicaveritque peccato et morti, et se, et onme genus mortalinm, sicuti dictum est antea. 2. Deinde considerandum est, qualis fuerit homo post lapsnm. Xon snblatns est quidem homini intellectus, non erepta ei voluntas, et pror- sus in lapidem vel truncum^ est commutatns ; ceterum ilia ita sunt im- mutata et inminuta in homine, ut non possint amplius, quod potuerunt ante lapsnm. Intellectus enim obscuratus est, voluntas vero ex libera facta est voluntas serva. ITam servit peccato, non nolens, sed volens. 3. Etenim voluntas non noluntas dicitur. Ergo quoad malum sive peccatnm, homo non coactus vel a Deo vel a diabolo, sed sua sponte. * ZTccc lUe are not in the Zurich MS. = Expressions of Luther and Flacius, afterwards sanctioned by the Formula of Concord, Art. IL 250 SYMBOLA EVANGELICA. malum facit; et liac parte liberrirai est arbitrii. Quod vero non rare ceriiimus, pessima hominis facinora et cousilia impediri a Deo, ne tincm suum consequantur, non tollit liomini libertatem in malo, sed Deus potentia sua praivenit, quod homo alias libere iustituit, sicut fra- tres Joseplii .Toseplium libere instituunt tollere; sed non possunt, quod Dei consilio aliud visum esset. 4. Quantum vero ad bonum et ad virtntes, intellectus hominis non rccte judicat de divinis ex semetipso. Kequirit euim Scriptura Evan- gelica et Apostoliea regenerationem dbs quolibet nostriim, qui salvari velimus. Unde nativitas prior ex Adamo ad salutem nihil nobis con- fert. Paulus, anirnalis homo, ait, non jpercijnt ea, quce sunt SjpiTitus Dei, etc. (1 Cor. ii.l-i). Idem: Negat alicubl nos idoneos esse, ex noMs ''q^sis cogitare cdiquid honi (2 Cor. iii. 5). 5. Constat vero, mentem vel intellectum ducem esse voluntatis, cum autem coecus sit dux, claret, quousqne et voluntas pertingat. Proinde milium est ad bonum homini arbitrium liberum, nondum renato, vires nullai ad perficiendum bonum. Dominus in Evangelio dicit: A')nen, amen dico vohis, quod oninis, qui facit jpeccatum, servus est jpeccati ( Job. viii. 34). Et Paulus Apostolns : Affectus carnis, inquit, inimi- c.itia est adversus Deum, nam legi Dei no7i sidxlitur, imo ne jpotest quidem (Rom. viii. 7). G. Porro terrenarum rerum intelligentia in lapse horaine non est nulla. Eeliquit enim Deus ex misericordia ingenium, mnltum tamen distans ab eo, quod inerat ante lapsum. Jubet Deus excolere inge- nium, 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. ISTam et etlmici retulerunt artium origincs 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 mr.tatur per Spiritum, set etiam instruitur facnltatibus, nt 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: Daho legem mcavi in mentes illo- rum, et in cordihus eorum inscriham eas (Jer. xxxi. 33). Dominus quoque dicit in Evangelio: Si Filius vos liberaverit, vere liheri estis THE SECOND HELVETIC CONFESSION. 251 (Job. viii. 36 ; Ezek. xxxvi. 26). Paiilus quoque ad Philippenses (i. 24) : Vohis, donatum est^ inquit, j^ro Christo, non solum, ut iii euin cre- datis, sed etiam %d jpro illo ]patiamini. Et iterum : Persuasum habeo, quod is, qui ca'pit in vohis honurn ojpiLS, perficiet usque ad diem Do- mini Jesu (Phil. i. 6) ; item : Deus est, qui agit in vohis, et ut velitis, et ut efficiatis (Phil. ii. 13). 8. Ubi interim duo observanda esse docemus : Prhnum, regeiiera- tos in boni electione et operatione, non tantuni agere passive, sed active. Aguntur enim a Deo, nt agant ipsi, quod agunt. Pecte enim Augus- tinus adducit ilhid, quod Deus dicitnr noster adjutor. Nequit autem adjuvai-i, nisi is, qui ahquid agit. Manichsei spobabant hominem omni actione, et vebiti saxum et ti-uncum faciebant. 9. Secundum, in regeneratis remanere infirmitatem. Cum enim in- habitet in nobis peccatum, et caro in renatis obhictetur spiritui, in finem usque vit?e nostrse, non expedite omnino perficiunt regenerati, quod instituerant. Conflrmantur base ab Apostolo ad Rom. vii. et Gab v. 10. Proinde infirmum est nostrum iHud bberum arbitrium, propter rebquias remanentis in nobis, ad linem nsque vitie nostrte, veteris Adami, agnat£eque corruptionis liumanse. Interim cum carnis vires et rebquiaj veteris hominis non ita sint efficaces, ut cxtinguant peuitus Spiritus operationem ; idcirco fideles bberi dicuntur, ita tamen, ut agnoscant infirmitatem, et nihil glorientur de libero arbitrio. Semper enim animis fidclium obversari debet, quod toties inculcat beatus Au- gustinus ex Apostolo : Quid hahes, quod non accej/isti, et si accejyisti, quid (jloriaris, quasi non acccjperis? (1 Cor. iv. 7). His accedit, quod non statim evenit, quod institueramus. Eventns enim rerum positi sunt in manu Dei. Undo Paulus orat Dominum, ut prosperet iter suum (Rom. i. 10). Undo vel liac causa infirmum est liberum arbitrium. 11. Ceterum nemo negat, in externis, et regenitos et non regenitos habere liberum arbitrium ; habet enim homo banc constitution em 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 hie potentia Dei observanda sit : qua3 effecit, ut'- Balaam eo non posset pertingere, quo volebat (Num. xxiv.), neque Zacharias, rediens ex templo, loqui posset, prout volebat (Luc. i. 22). 252 SYMBOLA EVANGELICA. 12. Damnamus liac in cansa Manichteos, qui negant, liomiui Luiio ex libero arbitrio fuisse initinm mali. Damnamus etiam Pelagianos, qui dicunt, honiinem malum sufficienter habere liberum arbitrium, ad faciendum prteceptum bonum. Eedarguuntur utrigue a Scriptura Sancta, qua? illis dicit : Fecit Deus hominem recUnn (Eccles. vii. 29), liis ^■Ol•o dicit : 8i Filius vos liberavcrU, vere llheri estis (Job. viii. 36). CAP. X. De Pr^edestinatione Dei et Electione Sanctoeum. 1. Deus ab a^terno pra^destinavit vel elegit libere et mera sua gratia, nullo hominum respectu, sanctos, quos vult salvos facere in Cliristo, juxta illud Apostoli: Deus elegit nos in ij)so, anteqiiam jacerentur fandamenta miindi (Eph. i. 4), et iternm : Qui scdvos fecit nos, ct vocavit vocatione sancta, non secundum ojjera nostra, sed secundum suum jprojpositiim et gratiam, quce data quidem est 7iohis, per Jesmii Christum, ante tem/pora aterna, sed palam facta est nunc jper aj>j)a- ritionem 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, nuni sitis in fide. An non cognoscitis vosmet ijysos, quod Jesus C/wistus in vobis est ? nisi sictibi rejprohi estis (2 Cor. xiii. 5). 3. Denique electi sunt sancti in Christo per Deum ad finem certum, qncm et ipsum exponit Apostolus et ait: Elegit nos in ipso, ut esse- mus sancti et irreprehejisibiles coram illo per caritatem j qui proides- tinavit nos, ut adojptaret in filios per Jesum Christum., in sese, ut laudetur gloria gratice suce (Eph. i. 4, 5, 6). 4. Et quamvis Deus norit, qui sint sui, et alicubi mentio fiat pauci- tatis electorum, bene sperandum est tamen de omnibus, neque temerc reprobis quisquam est adnumerandus. Paulus ccrte ad Philippenses: Gratias ago, inquit, j9ro omnibus vobis (loquitur autem de tota Eccle- sia Philippensi)*, quod veneritis in communionem evangelii, persua- siim habens, quod is, qui cajnt ojnis bonuin in vobis, p)erfidet, sicut justum est, ut hoc sentiam de vobis omnibus (Phil. i. 3-7). 5. Et cum (Luc. xiii.) rogaretur Dominus : an pauci sint, qui sal- THE SECOND HELVETIC CONFESSION. 253 ventur? non respondet Dominus ac dicit, paucos ant plures fore sorvaii- dos, aut perdeiidos, sed liortatur potins, ut quisqne coiiteiidat ingredi per portaiii arctam. Quasi dixerit, vestrura non est, de his curiosius jnqnirere, sed magis adniti, nt per rectain viam coulum ingrediamini. C. Proinde non probamus inipias quoriindam voces, qui dicimt: pauci sunt electi, et cum mili.i non constet, an sini in illo paucoruni numero, geniuni meum non fraudabo. Alii dicunt: si prsedestinatus vol 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, cnm definitio Dei mutari non possit. Itaqne in utiles sunt doctrinse et admonitiones omnes. Nam contra hos pugnat illud Apostoli : O])ortet servum Domini jpro- jpensuni esse ad doceridum, erudientem cos, qui ohsistunt, si quando det Dens illis ji:;a?/ii^!d?i^'iV«/?, ccd agnoscendum veritatem, ut resi- ])'iscant a laqueo diaboli, ca/pti oh eo ad ejus voluntatevi (2 Tim. ii. 24-26). 7. Sed et Angustinus de bono perse verantife cap. xiv. et conseq. ostendit, utrumque esse praedicandum et liberas electionis pr^destina- tionisque gratiam, et admonitiones et doctriuas salutares. Improba- nuis itaque illos, qui extra Christum quserunt : an sint electi ? Et quid ante onmem aiternitatem de ipsis statuerit Deus? 8. Audienda est enim pra3dicatio Evangelii, eique credendum est : et pro indubitato habendum, si credis ac sis in Christo, electum te esse. Pater enim prsedestinationis suss seternam 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 prsedicet, quomodo vocet et dicat : Veyiite ad me omnes, qui lahorati et onerati estis, ego vos reficiam (Matt. xi. 28). Sic Deus dilexit mundum, ut unigeniputn dederit j>ro mundo, ut omnis, qui credit in cum non jpereat, sed haheat vitam CGternam (Joh. iii. 16). Item : J^on est voluntas Patris, ut quisquam de his jpusillis jpereat (Matt, xviii. 14). 9. Christus itaque sit speculum, in quo prsedestinationem nostram conteraplemur. Satis perspicuura et firmum habebimus testimonium, nos in libro vitae inscriptos esse, si communicaverimus cum Christo, et is in vera fide noster sit, nos ejus simus. Consoletur nos in tentatione 254 SYMBOLA EVANGELICA. prtedestiiiationis, q^iia vix alia est periculosior, quod promissiones Dei sunt universales fidelibus, quod ipse ait: Petite et accvpietis. Omnis, qui x>Gtit, accijnt (Luc, xi. 9, 10). 10. Quod denique cum universa Dei Eeclesia oranius: 'Pater uos- ter, qui es in coelis;' et quod baptismo sumus insiti corpori Cliristi, et pasciraur in Eeclesia ejus carne et sanguine frequenter ad vitani seter- nara. His confirraati cum twiore et tremore, juxta Pauli prseceptum, nostram scdutevh ojjerari jubemur (Phil. ii. 12). CAP. XI. De Jesu CnEiSTO, veko Deo et IIomine, Unico Mdndi Salvatoee. [CoNF. Aug., Aet. III.] 1. Credimus praeterea et docemus, Filium Dei Dominum nostrum Jesum Christum ab seterno pr?edestinatum vel pra^ordinatum esse a Patre salvatorem mundi: credimusque liunc esse genitum, non tan- tum, cum ex virgine Maria carnem adsumsit, nee tantum ante jacta fundamenta mundi, sed ante omnem jeternitatem, et quidem a Patre, ineffabiliter. Nam Esaias dixit : Generationem ejus quis enari'ohit ? (liii. 8) ; et Micheas : £t egressus ejus a diehus o-ternitatis (v. 2). Nam et Joannes in Evangelio dixit : In 2^^"^^'>^cij)io erat verJjum, et verbum erat ajmd Deum, et Deus erat verhum (i. 1). 2. Proinde Eilius est Patri juxta divinitatem co£equalis et consub- itantialis, Deus verus, non nuncupatione, aut adoptione, aut ulla digna- tionc, sed substantia atque natura (Phil. ii. 6), sicut Joannes Apostolus iterum dixit: Ilic est verus Deus, et vita edema (1 Joh. v. 20); et Paulus quoquc : Filium, ait, constituit hmredem omnium, jper quern et secula fecit : idem est sjylendor glo7'ice et character suhstantic^ ejus, 'portans omnia verho j)otentice sua, (Ileb. i. 2, 3). Nam in Evangelio ipse quoquc Dominus dixit : Pater glorifica tu me aj^ud temet ipsuin gloria, quam hahui, jpriusquam, hie mundus esset, ajyud te (Joh. xvii. 5). Nam et alibi in Evangelio scribitur: Judcei qiuvrehant occidcre Jesum, quod Patr em s^ium dixisset Deum, cequalem se ijpsum faoiens Deo (Joh. V. 18). 3. Abominamur ergo Arii et omnium Arianorum impiam contra Filium Dei doctrinam, imprimis vero Michailis Serveti, Hispani et Scrvetanorum omnium blasphemias, quas contra Dei Filium Satan per THE SECOND HELVETIC CONFESSION. 255 illos, veliiti ex iiiferis hausit et in orbem audacissime et impiissime dispei'git. •i. Eundem quoquc seterni Dei sternum Filium credimus et doee- iniis lioniinis factum esse filium, ex semine Abrahas atque Davidis, lion ex viri coitu, quod Ebion dixit, sed conceptum purissime ex Spi- ritu Saucto, et natum ex Maria semper virgine : sicut diligeuter nobis liistoria explicat evangelica (Matt. i.). Et Paulus ait : Nidlibi angelos adsiunit, sed semen Abrahce (Ileb. ii. IG). Joannes item Apostolus, qui 71071 credit, Jesum Clvnstmn in came venisse, ex Deo 7ion est (1 Job. iv. 3). Caro ergo Christi nee phantastica fuit, nee co3litus adlata, sicuti Valeiitinus et Marcion somniabant. 5. Pr£eterea anima fuit Domino nostro Jesu Cbi-isto non absque sensu et ratione, ut Apollinaris sentiebat, neque caro absque anima, ut Eunomius docebat, sed anima cum ratione sua, et caro cum sensibns suis, per quos sensus veros dolores tempore passionis suae sustinuit; sicuti et ipse testatus est, et dixit : Tristis est ani7na mea usque ad ino7'- tem (Matt. xxvi. 36-38), et nunc ani7na mea tm^hata est (Job. xii. 27). 6. Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo duas naturas vel substantias, divinam et huraanam (Ileb. iv. 14) ; et has ita dicimus conjunctas et unitas esse, ut absorpta?, ant confusse, ant inmixta) non sint, sed salvis potius et permanentibus naturarum proprietatibus, in una persona, unita3 vel conjunctiTe ; ita ut unum Chris- tum Dominum, non duos veneremur : unum inquam verum Deum, et hominem, juxta divinam naturam Patri, juxta humanam vero nobis horainibus consubstantialem, et per omnia similem, peccato excepto (Heb. iv. 15). T. Etenim, ut Nestorianum dogma ex uno Christo duos facicns, et unionem personas dissolvens, abominamur : ita Eutychetis et Monothe- litarnm vel Monophysicorum vesaniam, expungentem naturae humana3 proprietatem execramur^ 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, verita- tem corporis Christi a clarificatione desiisse, aut deificatam, adeoque sic deificatam esse, ut suas proprietates, quoad corpus et animam depo- ' Execramur is omitted in Kindler's edition. 256 SYMBOL A EVANGELICA. suerit, ac prorsus in naturam divinani abierit, iinaque duntaxat sub- stantia esse coeperit. 9. Et proinde Schwenkfeldii similiumque leptologorum inargutas argntias, intricatas, obscurasque, et parum sibi constantes hac de re dissertationcs, handquaqnam probaraus aut recipimus, neqiie Schwenk- feldiani siiums. 10. Praiterca credimns, Dominum nostrum Jesum Christum vere jpassum et mortuum esse j>ro nobis, sicnt Petriis ait, caivie (1 Pet, iv. 8). Aboniinamur Jacobitanim et omnium Turcarum, passionem Do- mini exsecrantium, impiissimam vesaniam. Interim non negannis et Dominum glorice juxta verba Pauli, crucifixum esse pro nohis (2 Cor. ii. 8). Nam communicationem idiomatum, ex Scripturis petitam, et ab nniversa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus, usurpatam, reb'giose et reverenter recipi- mus et usurpamus. 11. Credinuis et docemns, eundem Dominum nostrum Jesum Chris- tum vera sua carne, in qua crucilixus 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, exbibet eis manus atque pedes, stigmatibus ntique clavorum et vulnerum notatas, et addit: Adspicite mcmus meas et pedes meos : quia ego ipse sum. Contrec- tate me et videte : quia spiritus carnem et ossa non hahet, sicict vi- detis me habere (Luc. xxiv. 39). 12. In eadem ilia carne sua credimns adsceudisse Dominum nostrum Jesum Christum, supra omnes cceIos adspectabiles, in ipsum ccfilum supremum, sedem videlicet Dei et beatorum, ad dextram Dei Fatris, quce, etsi et glorioe majestatisque consortium jequale significet, accipi- tur tamen et pro loco certo, de quo in Evangelio loquens Dominus dicit, se abiturum et suis paraturmn locum (Joh. xiv. 2). Sed et Apostolus Petrus: Oportet Christum, inquit, codum accipere, usque ad tempus restitutionis omnium (Act. iii. 21). 13. [Conf. Aug., Art. XVII.] Ex coelis autem idem ille redibit in judicium, tum, quando summa erit in mundo consceleratio, et anti- ehristus, corrupta religione vera, superstitione impietateque omnia op- plevit, et sanguine atquc iiamma ecclesiam crudeliter vastavit. Eedi- bit autem Cliristus, adserturus suos, et aboliturus adventu suo anti- THE SECOND HELVETIC CONFESSION. 257 cliristum, judicatnriisqiie vivos et mortuos. Resurgent eiiim mortiii, et qui ilia die (qua3 omnibus incognita est creaturis) superstites futuri sunt, mutabuntur in momento oculi, fidelesque omnes una obviam Cliristo rapientur in aera, ut inde cum ipso ingrediantur in sedes beatas sine fine victuri (Act. xvii. 31 ; 1 Tliess. iv. 15-17 ; Marc. xiii. 32 ; 1 Cor. xv. 51 ; Matt. xxv. 41). Increduli vero vel impii descendent cum dsemonibus ad tartara, in sempiternum arsuri, atque ex tormentis numquam liberandi. 14. Damnamus ergo omnes negantes veram carnis resurrectionem (2 Tim. ii. IS), aut qui cum Joanne Ilierosolymitano, contra quem scripsit Hieronymus, non recte sentiunt de clarificatis corporibus. Damnamus eos, qui senserunt, et dsemones et impios omnes aliquando servandos, et poenarum finem futurum. Simpliciter enim pronnncia- vit Dominus : Ignis eovum numquam exstinguitur, et vermis eorum non moritur (Marc. ix. 44). Damnamus prseterea Judaica somnia, quod ante judicii diem aureum in terris sit futuram seculum, et pii regna mundi occupaturi, oppressis suis hostibus impiis, Nam Evangelica Veri- tas (Matt. xxiv. et xxv. ; Luc, item xviii.) et Apostolica doctrina (2 Thess. ii., et in 2 Tim. iii. et iv. capite) longe aliud perhibere inveniuntur. 15. Porro passione vel morte sua omnibusque adeo, quae a suo in carne adventu nostra causa fecit et pertulit, reconciliavit omnibus fidelibus Dominus noster Patrem cffilestem, expiavit peccatum,exarmavit mortem, condemnationemque et inferos confregit, ac resurrectione sua ex mor- tuis vitam immortalitatemque reduxit ac restituit (Rom. iv. 25 ; x. 4 ; 1 Cor. XV. 17; Job. 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 lylacuit Patri, inquit, omnem in ipso habitare pleniUidineni, et in ipso estis completi (Col. i. 19 et ii. 10). 16. Docemus enim ac credimus, hunc Jesum Christum, Dominum nostrum, unicum et oeternum 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. JSTam ipse Dominus in Evangelio dicit: Qui non intrat per ostium in stahulum ovium, sed adscendit ali- unde, illefur est et latro. Ego sum ostium ovium (Job. x. 1, 2). Item alibi in eodem Evangelio (viii. 56) : Abraham vidit diem meum, et 258 SYMBOLA EVANGELIC A. gavisiis est. Seel et Petriis Apostolus : JS^on est in quoqnam alio^ in- quit, nisi in Christo salus. Neque aliud novnen est sub codo datum inter homines^ in quo oporteat nos salvos fieri (Act. iv, 12 et x. 43). Credimus ergo jper 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 j)Otum sjpiritualeni hihisse ; hibisse autem de sjpirituali ipsos conse- quente jpetra^ ^?A^if«s solvere, sed iin])lere (Matt. v. 17). Scimns, lege nobis tradi formulas virtutum atque vitiorum. Scimus, Scriptii- ram legis, si exponatur per Evangelium, Ecclesiai esse utilem, et idcirco ejus Icctionem non exterminandam esse ex Ecclesia. Licet enim velo obtectus fuerit Mosis vultus, Apostolus tamen perliibet, velum per Christum tolli atque aboleri. Damnamus omnia, quse liseretici ve- tei'es et neoterici contra legem Dei docuerunt. CAP. XIII. De Evangelic Jesu Cueisti, de Pkomisbionibus, item Spiritu et Liter A. 1. Evangelium quidem opponitur legi. Nam lex iram operatur, et maledictionem adnunciat; Evangelium vero gratiam et benedictionem privdicat. Sed et Joannes dicit : Lex j^er Mosen data est, gratia et Veritas per Jesum Christum exorta est (Job. i. 17 ; nihilomiuus ta- men certissimum est, eos, qui ante legem et sub lege fucrunt, non omnino dcstitutos fuisse Evangelio. Ilabuerunt enim promissiones evangelicas insignes, quales lire sunt: Semen mulieris concidcahit caput serpentis (Gen. iii. 15). In semine tuo henedicentur omnes gentes (Gen. xxii. 18). Non auferetur sceptrum, de Juda, nisi prius venerit Silo (Gen. xlix. 10). Prop>lietam excitabit Dominus de medio fratrum, etc. (Dent, xviii. 18). 2. Et quidem agnoscimus, Patribus duo fuisse promissionum genera, sicuti et nobis, revelata. Alite enim erant rerum prajsentium vel ter- i-enarum, quales sunt promissiones de terra Canaan, de victoriis, et quales liodic adliuc sunt de pane quotidiano. Alife vero erant tunc, et sunt ctiam* nunc, rerum coplestium et seternarum, gratia^ videlicet divinse, remi^sionis peccatorum, et vita? aiterna?, per fidem in Jesum Christum. Ilabuerunt autem veteres non tantum externas vel terre- nas, eed spirituales etiam coelestesque promissiones, in Christo. Nam THE SECOND HELVETIC CONFESSION. 261 de salute y ait Petrus, exquisiverunt ct scrutati sunt pi'ojphetce, qui cle Ventura in nos gratia vaticinatl sunt, etc. (1 Pet. i. 10). Unde et Paulus Apostolus dixit : Exangeliiim Del ante promissum esse per jprojplietas Dei, in Scripturis Sanctis (Rom. i. 2). Indo iiimiruin claret, reteres non prorsns destitutes fuisse oinni Evaugelio. 3. Et, quamvis ad huiic modum patres nostri in Scripturis propheta- runi habuerint Evangelium, per quod salutem in Christo per fideni consecuti sunt, Evangelium tamen proprie illud dicitur laitum ct felix nuncium, quod nobis primum per Joannem Baptistam, deinde per ip- sum Christum Dominum, postea per Apostolos ejus Apostolorumque successores prcedicatum est mundo, Deum jam pnestitisse, quod ab exordio mundi promisit, ac misisse, imo donavisse nobis Filium uni- cum, et in hoc reconcih'ationeni cum Patre, remissionem peccatorum, omnem plenitudinem, et vitam seternam. Ilistoria ei'go descripta a quatuor Evangelistis, explicaus, quomodo hsec sint facta vel adimpleta a Christo, qua3 docuerit et fecerit Christus; et quod in ipso credentes oniuem habent plenitudinem, recte nuncupatur Evangelium. Prae- dicatio item et Scriptura Apostolica, qua nobis exponunt Apostoli, cpiomodo nobis a Patre datus sit Filius, et in hoc vitae salutisque om- nia, recte dicitur doctrina Evangelica, sic, ut ne hodie quidem, si sin- cera sit, appellationem tam proeclaram amittat. 4. Ilia ipsa Evangelii proedicatio nuncupatur item ab Apostolo spi- ritus et ministerium spiritus, eo, quod efficax et viva fiat per fidem in auribus, imo cordibus credentium, per Spiritum Sanctum illuminan- tem. Nam litera, quos opponitur spiritui, significat quidem omnem rem externam, sed maxime doctrinam legis, sine spiritu et fide in ani- mis, lion viva fide credentium, operantem iram, et excitantem pecca- tum. Quo nomine et ministerium mortis ab Apostolo nuncupatur. Hue enim illud Apostoli pertinet, Litera occidit, spiritus vivijicat (2 Cor. iii. 6). Et pseudoapostoli prsedicabant Evangelium, lege ad- mixta, corruptum, quasi Christus sine lege non possit servare. Quales fuisse dicuntur Ebiontei, ab Ebione heeretico descendentes, et ISTazarsei, qui et Minfiei antiquitus vocabantur. Quos omnes nos damnamus, pure pi'fiedicantes Evangelium, docentesque per Spiritum [al. Chri- stum] solum, et non per legem justificari credentes. De qua re mox sequetur sub titulo justificationis copiosior expositio. 5. Et quamvis Evangelii doctrina collata cum Pharisseoriim doc- 262 SYMBOLA EVANGELICA. trina legis, visa sit, cum primuin prtedicaretur per Christum, nova esse doctrina, quod et Jeremias de Novo Testamento vaticinatus sit, rc- vera tamen ilia, non modo vetns crat, et est adhuc (nam nova dicitur et liodie a Papistis, collata cnm doctrina jam Papistarum recepta) vetus doctrina, sod omnium in mundo antiquissima. 6. Deus enim ah cvteimo j)rcedestinavit mundnm servare per Chri- stum, et hanc suam prnedestinationem et consilium sempiternum a2)C' ruit mundo JKV Exangeliuni (2 Tim. i. 9,10). Unde claret religionem doctrinamque Evangelicam, inter omnes, quotquot fuerunt nnquam, sunt atque erunt, omnium esse antiquissimam, 7. Unde dicimus, omnes eos errare turpiter, et indigna eeterno Dei consilio loqui, qui Evangelicam doctrinam et religionem nuncupant nuper exortam, et vix XXX. annorum fidem. In quos competit illud Jesaise Prophetse: Foe his^ qui dicunt, vnalum esse ho7ium, et honum malum, qui 2)o)iunt tenebras lucem, et lucem tenehras, amarum dxdce, et didce amarum (Isa. v. 20). €AP. XIV. De Pcenitentia et Conveksione Hominis. [Conf. Aug., Art. XL, XII.] 1. Ilabet Evangelium conjunctam sibi doctrinam de pcenitentia. Ita enim dixit in Evangelio Dominus: Ojyortet ])roidicari in nomine mco pcpnitentlam et 7'emissioneni peccatormn in omnes gentes (Luc. xxiv. 47). 2. Per posnitentiam autem intelligimus mentis in homine peccatore resipiscentiam, verbo Evangelii et Spiritu Sancto excitatam, fideque vera acceptam, qua protinus homo peccator, agnatam sibi corruptio- nem peccataque omnia sua, per Yerbum Dei accusata, agnoscit, ac do his ex corde dolet, eademque coram Deo non tantum deplorat ct fatetur ingenue cum pudore, sed etiam cum indignatione execratur, cogitans jam sedulo de cmendatione, et perpetuo innocentiae virtu- tumquc studio, in quo sese omnibus diebus vit^e reliquis sancte ex- erceat. 3. Et hrec quidem est vera po?nitentia, sincera nimirum ad Dcr.iu et omne bonum conversio, sedula vero a diabolo et ab omni malo avci'- sio. Diserte vero dicimus, hanc poenitentiam merum esse Dei donum, THE SECOND HELVETIC CONFESSION. 263 et noil viriiim iiostrarum opus. Jubet enim Apostolus : Fidelem min- Istvum diligenter erudire obsistentes veritati, si quando Deus his det pmiitentiam ad agnoscendum veritatem (2 Tim. ii. 25). 4. Jam vero peccatrix ilia Evangelica, qilk lacrymis rigat pedes Domini, ac Petrus, amare flens deploransgue Domini sui dbnegatio- nem, manifeste ostendunt, qnalis esse debeat pa;nitcntis animus, serio deplorans commissa peccata (Luc. vii, 3S ; xxii. 62). 5. Sed et filius ills concoctor, et publicanus ille in Evangelio, cum Pliarisaio collatus, prceeunt nobis formulis adcommodatissimis peccata nostra Deo confitendi. Ille dicebat: Pater, j)eccavi in codum et co- ram te! Jam non sum dignus vocari filius tuus,fac me sicut unwni de mercenariis tuis (Luc. xv. IS, 19). Ilic vero non audens elevare oculos in coelum, pectus suum tundendo, clamabat : Deus jpro])itius esio mihi peccatori (Luc. xviii. 13). Nee dubitaraus, illos in gratiam a Deo esse receptos. Etenim Joannes Apostolus: Si confiteamur pec- cata, nostra, inquit, fidelis est et Justus, ut remittat Jiohis peccata . nostra, et emundet nos ah omni iniquitate. Si dixerimus : non pec- cavimus, mendacem facimus eiim, et sermo ejus non est in nohis (1 Job. i. 9,10). G. Credimus autem, banc confessionem ingenuam, quse soli Deo fit, vel privatim inter Deum ct peccatorem, vel palam in templo, ubi generalis ilia peccatorum confessio recitatur, sufficere, nee necessa- rium esse ad remissioneni peccatorum consequendam, ut quis peccata sua confiteatur sacerdoti, susurrando in aures ipsius, ut vicissim cum impositione raanuum ejus audiat ab ipso absolutionem ; quod ejus rei nee prseceptum ullum, nee exemplum exstet in Scripturis Sanctis. David protestatur et ait: Delictum meum cognitum tibi feci, et in- justitiam meam non abscondi. Dixi, confitebor contra me injusti- tiam meam Domino / et tu remisisti impietatem 2>GCcati mei (Psa. xxxii. 5). Sed et Dominus orare nos docens, simul et confiteri peccata, dixit : Sic orabitis : Pater noster, qui es in coelis, remitte nobis debita nostra; sicut et nos remittimus debitoribus nostris (Matt. vi. 12). 7. Necesse est ei-go, 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 peccato- rum mole et tentationibus perplexis oppressus, velit consilium, iusti- YoL. III.— S 264 SYMBOL A EVANGELIC A. tutionem, et consolationem privatim, vel a ministro ecclesia?, aut alio aliquo fratre, in lege Dei docto, petere, non improbamus, quemadmo- dum et generalem et publicam illam in tcinplo ac ca}tibus sacris reci- tari solitam (cujns et siiperins meniinimiis) peccatorum confessioneni iitpote Scripturis congruam, maxiine approbamiis. 8. De clavibus regni Dei, traditis a Domino Apostolis, multi admi- randa garriunt, et ex his cndunt enses, lanceas, sceptra et coronas, plenaniqne in maxima regna, denique in auimas et corpora potesta- tem. Xos simpliciter judicantes, secundum Verbum Dei dicimus : om- nes ministros legitime vocatos habere et exercere claves vel usum cla- vinm, cum Evangelium adnunciant, id est, populum sure iidei crcdi- tum docent, hortantur, consolantur et increpant, inque disciplina reti- nent. Ita enim regnum coelorura aperiunt obsequentibus, et inobse- quentibus claudunt. Has claves promisit Apostolis Dominus (Matt. xvi. 19) et prsestitit (Job. xx. 23, Marc. xvi. 15, et Luc. xxiv. 47) dum ablegat diseipulos et jubet eos universo mundo prtedicare Evangelium, et con- donare peccata. Apostolus in Ep. I. ad Cor. (v. 18, 19) dicit : Dominum ministris dedisse recoiiciliationis Qninisterium ; et quale hoc sit, mox explicat et ait : Sermonein vel doctrinam reconciliatlonis. Et adhuc clarius sua ilia exponens addit: Ministros Christi, nomine Christi fungi legations, tanquam ipso Deo, per ministros adhortante jpopxi- los, ut reconcilientur Deo, nimirnm per fidelem obedientiam. Exer- cent ergo claves, cum suadent fidcm et pcenitentiam. Sic illi recon- ciliant Deo. Sic remittunt peccata. Sic aperiunt regnum ca'lorum, et eredentes introducunt : raultum distantes ab istis, de quibus dixit in Evangelio Dominus: Fee vohis legisperitis, quia tulistis clavem scien- tice, ijjsi 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, qu{B singulis promittitur fidelibus, sicuti et singuli sunt baptizati, prsedicant, et ad singulos pe- culiaritcr pertincre tcstantur. Nee putamus absolutionem banc effica- ciorem fieri, per hoc, quod in aurem alicui aut super caput alicujus singulariter inmurmuratur. Censemus tamen, sedulo adimnciandam esse hominibus remissionem peccatorum in sanguine Christi, admo- ncndosque singulos, quod ad ipsos pertincat remissio peccatorum. 10. Ceteruni quam vigilantes scdulosque oporteat esse poenitentes in studio vitae novse, et in conficiendo vetere et excitando novo homine, THE SECOND HELVETIC CONFESSION. 265 decent nos exempla Evangelica. Dominiis eniin ad paralyticum, quern sanaverat, dicit: Ecce sanus f actus es, 7ie ^^osthac pecces, ne quid de- teriiis tihi contingat (Joli. v, 14). Ad adultei'am liberatam idem dix- it : Vade^ et ne jposthac peccaveris (Joli. viii. 11). Quibns sane ver- bis non signiiicavit, fieri posse, nt homo aliqnando non peccet, dum adhuc in hac carne vivit, sed vigilantiam accnratnmqne studium com- mendat, nt modis in qnam omnibus adnitamur, et precibus a Deo petamus, ne relabamiir in peccata, ex qnibus veluti resurreximus, et ne vincamur a carne, niundo et diabolo. Zaclireus publicanus in gra- tiam receptus a Domino clamat in Evangelio : Ecce, dwiidium hoiio- ruin oneorum, Domine, do paujperibus, et si quern defraudavi, reddo quadruplum (Luc. xix. 8). Ad enndem ergo modum prsedicamus restitutionem et misericordiam, adeoqne eleemosynam yere pcenitenti- bus esse necessarian! ; et in universnm Apostoli verbis hortamnr omnes, ac dicimus : Ne regnet peccatum in mortali vestro corjyore, ut obedi- atis ci jper cu])iditates ejus ; neque adcommodetis memlra vestra arnia injustitice peccato, sed accommodetis vosmet ij>sos Deo, velut ex mortuis viveiites, et membra vestra arma justitice Deo (Rom. vi. 12, 13). 11. Proinde damnamus omnes impias quorundam Evangelica prse- dicatione abutentinm voces, et dicentium: facilis est ad Deum redi- tns. Christus expiavit onniia peccata; facilis est peccatorum con- donatio. Quid ergo peccare nocebit ? Nee magnopere curanda est poenitentia, etc. Docemus interim semper, et omnibus peccatoribus aditum patere ad Deum, et hunc omnia onmibus fidelibus condo- nare peccata, excepto uno illo. peccata, in Sjnritum, Sanctum (Marc, iii. 29). 12. Ideoque damnamus et veteres et novos Novatianos, atque Ca- tliaros. Damnamus imprimis lucrosam papre de poenitentia doctri- nam ; et contra simoniam ejus simoniacasque ejus indulgentias illud usurpamus Simonis Petri judicium: Pecunia tua tecum sit hi per- ditionem : 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, raorte vel passione sua, esse omnium peccatorum satisfactionem, pro- 206 SYMBOLA EVANGELICA. pitiiitioncin vol expiationem (Isa. liii. 5; 1 Cor. i. 30; 1 Joli. ii. 2). Interiin tamen, quod et anle dixiinus, mortificationem cariiis urgere noil desinimiis : addinins tameii, liaiic non obtrudendam esse Deo su- perbe pro peccatorum satisfactioiie, sed priestaiidam liurailiter, pro iiigeiiio filioriiin Dei, lit obedientiam novaiii, gratitudinis ergo, pro coiisecnta, per mortem et satisfactionem Filii Dei, liberatioiie, et ple- naria satisfactione. CAP. XV. De vera Fidelium Justificatione. [Conf. Aug., Aet. IV.] 1. Jiistificare significat Apostolo in dispiitatione de justiticatione, peCv^ata remittere, a culpa et poena absolvere, in gratiani rccipere, et justiim pronunciare. Etenim ad Komanos dicit Apostohis: Dexis est, qid justificatj quis ille, qui condefnnetf (Rom. viii. 33) opponun- tiir justificare et condemnare. Et in Actis App. dicit Apostolus : Per Christum adnunciatur nobis o^emissio 2>cccatorum : et ah omnibus, a quibus non potuistis jper legem Mosis justijicari, per hunc omnis, qui credit, justificatur (Act. xiii. 38, 39). Nam in lege cpioque et prophetis legimus : Si lis fuerit orta inter aliquos, et venerint ad judicium, judicent eos judices justificentque justum, et imjyient vel oondemnent imjpium (Deut. xxv. 1). Et: Y(b illis, qui justlficant imjpium pro muneribus (Isa. v. 23). 2. Certissimum est autem, omnes nos esse natnra peccatores et im- pios, ac coram tribunali Dei convictos impietatis et reos mortis. Jus- tificari antem, id est, absolvi a peccatis et morte, a judice Deo, solius Christi gratia, et nullo nostro merito aut respectn. Quid enim apertius, quam quod Paulas dixit? Omnes peccaverunt, et destituuntur gloria Dei. Justificantur autem gratis per illius gratiam, per redemp)tio- 7iem, quce est in Christo Jesu (Rom. iii. 23, 24). 3. Etenim Christus peccata mundi in se recepit et sustulit, divinaj- que justitia; satisfecit. Deus ergo propter solum Christum passum et resuscitatum, propitius est peccatis nostris, nee ilia nobis impiitat, imputat antem justitiam Christi pro nostra : ita, ut jam simus non solum mundati a peccatis et purgati, vel sancti, sed etiam donati jus- titia Christi, adeoque absolnti a peccatis, morte vel condemnatione, justi denique ac hseredes vita3 a?terna3. Proprie ergo loquendo, Deus solus nos justificat, et duntaxat propter Christum justificat, non im- THE SECOND HELVETIC CONFESSION. 267 piitaus nobis peccata, sed iniputans ejus nobis jnstitiam (2 Cor. v. 21 ; Eom. iv. 24, 25). 4. Quoniani vero nos justificationem banc recipimns, non per nil*, opera, sed per lidem in Dei niisericordiam et Cbristum, ideo doceraus et credimus cum Apostolo, bominera peccatorem justificari sola fide ill Cbristmn, non lege, aut ullis operibus. Dicit enini Apostolus: Arhitramitr, fide just [ficari liom'incm aljsque ojperihus legis (Rora. iii. 2S). Item: SI Abraham ex oijeribus justificatus fait, habet, quod glorietur, sed non ajJud Deum. Quid enim Scrijptxira dicit? Credidlt Abraham Deo, et im-putatum est ei ad justitiam. At ei, qui non ojjei'atur, sed credit in eum, qui justificat imjpium, impu- tatur fides sua ad jnstitiam (Rom, iv. 2-5). Et iterum : Gratia estis scrvati ;per fidem, idqne non ex vobis, Dei donum est. Non ex ojjeri- biis, ne quis glorietur, etc. (Epb, ii. 8, 9). Ergo, quia fides Cbristum justitiam nostram recipit, et gratise Dei in Cbristo omnia tribuit, ideo fidei tribuitur justificatio, maxime propter Cbristum, et non ideo, quia nostrum opus est. Donum enim Dei est. Ceterum nos Cbristum fide reeipere 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 justificationis beneficium non partimur, partim gratiee Dei, vel Cbristo, partim nobis, aut dilectioni operibusve, vel merito nostro, sed insolidum grating Dei in Cbristo per fidem tribuimus. Sed et non possent Deo placere dilectio et opera nostra, si fierent ab in- justis; proinde oportet nos prius justos esse, quam diligamus aut facia- mus opera justa. Justi vere efficimur, quemadmodum dixinnis, per fidem in Cbristum, mera gi-atia Dei, qui peccata nobis non imputat, sed justitiam Cbristi, adeoque fidem in Cbristum ad justitiam nobis imputat. Apostolus prjieterea apertissime dilectionem derivat ex fide, dicens: Finis jprKcejpti est caritas, ex jpuro corde, conscientia bona, et fide non ficta (1 Tim. i. 5). 6. Quapropter loquimur in bac causa non de ficta fide, de inani et otiosa, aut mortua, sed de fide viva vivificanteque, quse propter Cbri- stum, qui vita est et vivificat, quem comprebendit, viva est et dicitur, ac se vivam esse vivis declarat operibus. Nibil itaque contra banc nostram doctrinam pugnat Jacobus, qui de fide loquitur inani et mor- tua, quam quidam jactabant, Cbristum autem intra se viventem per 268 SYMBOLA EVANGELICA. fidem lion liabebant. Idem ille dixit, opera justificare, non contra- dicens Apostolo (rejiciendus alioqui), sed ostendens Abrahamum vivain jnstifieaiitemqne fidem snam declaravissc per opera (Jac. ii.). Id quod oiiines pii faciunt, qui taineii soli Christo, iiullis suis operibus fiduut. Itcrum enim Apostolus dixit : Vivo jam no7i ego, sed vivit in me Christus. Vitam autem, qiiam nunc vivo in came, ])er fide in vivo Filii Dei, qui dilexit me, et tradidit semetipsum jpro me. Non adsjjernor gratiam Dei. Nam si per legem est justitia: igiUir Chri- stus frustra morimcs est, etc. (Gal. ii. 20, 21). CAP. XVI. De FroE, ET Bonis Opekibus, Eorumque Mercede, et Merito Homlnis. [Cone. Aug., Art. VI., XX.] 1. Fides eiiim Christiana non est opinio ac liumana persuasio, sed firmissiraa fiducia et evidens ac constans animi adsensus, denique cer- tissima compreliensio veritatis Dei, propositce in Scripturis et Sjmbolo Apostolico, atque adeo Dei ipsius summi boni, et prsecipue proniissio- nis divinsie, et Christi, qui omnium promissionum est colophon. 2. IIa?c autem fides merum est Dei donum, quod solus Deus ex gratia sua, electis suis, secundum mensuram, et quando, cui, et quan- tum ipse vult, donat, et quidem per Spiritum Sanctum, mediante prai- dicatione Evangelii, et oratione fideli. JIveQ etiam sua habet incre- menta ; qujB nisi et ipsa darentur a Deo, non dixissent Apostoli : Do- mine! adauge nobis fidem (Luc. xvii. 5). 3. Et ha'c quidem omnia, qua; hactenus de fide diximus, ante nos ita docuerunt Apostoli. Paulus enim : Est autem fides, inquit, eoinim, qucE sj)erantur, vTvoaraaiq, vel suhsistentia firma, et earum rerum, qu(x. non videntur, Vkiy\og, id est, evidens ei certa rei comvrehensio (Ileb. xi. 1). Et idem iterum : Quotquot sunt j>ro7nissiones Dei, inquit, ^er Christum stmt etiam et jper ip^im Amen (2 Cor. i. 20). Ad Philipp. idem ait, donatum, esse ij>sis tit credant in Christum (Phil. i. 29). Item : Deus unicuique jpartitus est mensuram fidei (Rom. xii. 3 ; 2 Thess. iii. 2). 'Rursus: Non omnium est fides, ait, neque ohediunt omnes Evangelio (Rom. x. IG). Sed et Lucas testatur et ait : Et cre- diderunt, quotquot erant ordinati ad vitam (Act. xiii. 48). Unde idem iterum fidem nuncupat, fidem electorum Dei (Tit. i. 1). Et THE SECOND HELVETIC CONFESSION. 269 iternm : Fides est ex auditu, auditus cmteni 2}er verbumi Dei (Rom. X. 17). Alibi ssepe jubet orare pro fide. 4. Idem ille Apostolus Jidem vocat efficacem et sese exsey^entem ^er dilectionevi (Gal. v. G). Ilia conscientiam quoque pacificat, et liberum ad Deum aditum aperit, ut cum fiducia ad ipsum accedamus, et ob- tiueamus ab eo utilia et necessaria. Eadem retinet nos in officio, quod Deo debemus et proximo, et in adversis patientiam firmat, et confes- sionem veram format atque facit, et, ut uno verbo omnia dicam, om- nis generis bonos frnctus 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 Yerbi Dei. Nam Petrus Apostolus: Omni adhibito studio, inqnit, sub- riiinistrate i)i fide vestra mrtutem, in virtute vero scientiam, in sci- entia vero temperantiam, etc. (2 Pet. i. 5-7). Diximus aiitem antea, legem Dei, qure voluntas Dei est, formulam nobis prsescribere bono- rum operum. Et Apostolus ait : Hcec est voluntas Dei, sanctificatio vestra, %it abstineatis ab immundiiie, et ne quis opprhnat aut fraudet in negotio fratrem suum (1 Thess. iv, 4-6). Etenim non probantur Deo opera, et nostro arbitrio delecti cultns, quos Paulus nuncupat : l^eXo^priGKHag (Col. ii. 18). De quibus et Dominus in Evangelio : Frustra me colunt, ait, docentes doctrinas prcecepta horninum (Matt. XV. 9). 6. Improbamus ergo liujusmodi opera : adprobamns et urgenius ilia, quae sunt ex voluntate et mandato Dei. Ilia ipsa fieri debent, non ut his promereamur vitam oeternam. Donum Dei enim est, ut Apostolus ait, vita seterna, neque ad ostentationem, quam rojecit Dominus (Matt. vi.), neque ad qusestum, quem et ipsum rejecit (Matt, xxiii.), sed ad gloriam Dei, ad ornandam vocationem nostram, gratitudinemque Deo prajstandam, et ad utilitatem proximi. Rursus enim Dominus noster in Evangelio dicit : Sic luceat lux vestra coram Jiominibus, ut videant vestra ojpera bona^, et glorificent Patrem, qui in ccdis est (Matt. v. 16). Sed et Apostolus Paulus : Ambulate digne vocatione vestra (Epli. iv. 1). Item: Quidqnid egeritis, inqnit, aut sermone aut facto, omnia in nomine Jesu facite, gratias agentes Deo et Patri per ilium (Col. iii. 17). Idem : Wemo, quod sumn est, quarat, sed quisque quod alterius (Phil. ii. 4). Et: Discant et nostri, bona opera tueri ad ne- cessarios usus, ut non shit infrugiferi (Tit. iii. 14). 270 SYMBOLA EVANGELICA. 7. Quamvis ergo doceuimis cum Apostolo. liominem gratis justificaii per fidem in Christum, et non per ulla opera bona, non ideo tanien vilipendinius ant condeinnamus opera bona. Cnni seianius, homineni nee conditura nee regenitum esse per lidem, ut otietur, sed potins, nt indesinenter, qna3 bona et utilia sunt, faciat. Etenini in Evangelio dicit Dominus : Bona arhor honurii fructum adfert (Matt. xii. 33). Et iternm : Quid in me manet, plxirhnum fructum adfert (Job. XV. 5). Denique Apostolus : Dei siinms creatura, ait, conditi in Christo Jesu ad opera iona, qucB jprwj>aravit Deus, ut in eis ainbu- leimis (Epb. ii. 10). Et iternm : Qui tradidit semetijpsum, ])ro noMs, at redimeret ah omni iniquitate et mundaret sibi j)oj)Hlum jx^cu- liarem, sectatorem honorum operum (Tit. ii. 14). 8. Damnamns itaque omnes, qui bona opera contemnunt, non cu- randa et inntilia 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 unquani sit servatus. Gratia enim soliusque Christi beneficio servamur. Opera necessario ex fide pro- gignuntur. At improprie his sahis attribuitur: quae propriissime ad- se.ribitur gratine. Notissima enim est ilia Apostoli sentential Si per gratiam, jam non ex operibus : quandoquideni gratia, jam non est gratia. Sin ex operihus, jam non ex gratia; quandoqxddem jam opics, non est opus (Eom. xi. 6). 9. Placent vero adprobanturque a Deo opera, quae a nobis fiunt per fidem. Quia illi placent Deo, propter fidem in Christum, qui faciunt opera bona, qua? insuper per Spiritum Sanctum ex gratia Dei sunt facta. S. Petrus enim : In quavis gente, inquit, qui timet ip)sum et operatur justitiam, is accejjtus est illi (Act. x. 35). Et Paulus: N'on desinimus orare pro vohis, ut ambuletis digne Domino, ut per omnia placeatis, in omni optere hono fructiflcantes (Col. i. 9, 10). Itaque veras, non falsas aut philosophicas virtutes, vei'e bona opera et genuina Christiani hominis ofiicia sedulo docemus, et quanta possumus, dili- gentia vehemcntiacpic omnibus inculcamus, vituperantes omnium illo- rum et desidiam et hypocrisin, qui ore Evangelium laudant et pro- fitentur, vita autem turpi dedecorant, proponentes hac in causa horri- biles Dei minas, amplas denique promissioues Dei, et liberalia pra3- mia, exhortando, consolando, et objurgando. 10. Etenim docemns, Deum bona operantibus aniplam dare merce- THE SECOND HELVETIC CONFESSION. 271 dem, juxta illam proplietae seiitentiam : Cohibe vocem tuani a fieta : qiioniam erit merces ojperi tuo (Jer. xxxi. 16). In Evangelio quoque dixit Domiiuis: Gaudete et exultate, quia merces vestra multa est in coelis (Matt. v. 12). Et qui dedei'it uni ex minimis meis pocidum aqiuG frigidic, amen dico vohis, own perdet 'inercedem suam (Matt. x. 42). Keferiinus tamen mercedem banc, qnani Dominus dat, non ad inentum liominis accipientis, sed ad bonitatem, vel liberalitatcm, et veritatem Dei promitteiitis atqiie daiitis, qui, cum nibil debeat cui- quam, proniisit tamen, se suis cultoribus fidelibus mercedem daturum: qui interim dat eis etiam, nt ipsum colant. Sunt multa pra^terea in- digna Deo, et imperfecta pUnima inveniuntur in operibus etiam sane torum : quia vero Deus recipit in gratiam et complectitur propter Christum operantes, mercedem eis promissam persolvit. Alioqui enim justitine nostrte comparantur panno menstruato (Isa. Ixiv. 6). Sed et Dominus dicit in Evangelio: Cumfeceritis omnia, quae, jpro&cepta sunt voMs, dicite, servi imitiles sumiis : quod dehuimus facere, fecimus (Luc. xvii. 10). 11. Tametsi ergo doceannis, mercedem dari a Deo nostris beuefactis, simul tamen docemus cum Augustino^ coronare Deum in nobis non merita nostra, sed dona sua. Et proinde quidquid accipimus merce- dis, dicimus gratiam quoque esse, et magis quidem gratiam quani mer- cedem : quod, quae bona facimus, per Deum magis, quam per nos ip- sos facimus: et quod Paulus dicat: Quid habes, quod non accepisti? Si vero accej>isti, quid gloriavis, quasi non accejperis f (1 Cor. iv. 7). Et quod bine collegit beatus martyr Cvprianus : In nullo nobis glorian- dum esse, quando nostrum nihil sit. Damnaraus ergo illos, qui merita hominum sic defendunt, ut' evacuent gratiam Dei. CAP. XVII. De Catholica et Sancta Dei Ecclesia, et Unico Capite Eoclesle. [Cone. Aug., Aet. VII., YIII.] 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 evo- ' Kindler reads et for ut — a typographical error. 272 SYMBOLA EVANGELICA. catiim vel collectiim coetum fidelinin, sanctorum, inqiiam, omnium communionem, eornm videlicet, qui Deum verum, in Christo Serva- tore, per verbum ct Spiritum Sanctum verc cognoscnnt et rite colunt, denique omnibus bonis per Christum gratuito oblatis fide participant. Sunt isti omnes unius civitatis elves, viventes sul) eodem Domino, sub iisdem legibus, in eadem omnium bonorum participatione. Sic enim hos concives sanctorum et domesticos Dei aj^pellavit Apostohis (Epb. ii. 19) : Sanctos appellans fideles in terris, sanguine Filii Dei sanctifi- catos (1 Cor. vi. 11). De quibus onmino intelligendus est Sjmboli articulus: Credo sanctam Ecclesiam Catholicam, sanctorum commu- nioncm. 2. Et cum semper unus modo sit Deus, unus Mediator Dei et horai- num Jesus Messias, unus item gregis universi pastor, unum hujus cor- poris caput, unus denique Spiritus, una sabis, una fides, unum testa- mentum vel foedus ; necessario consequitur unam duntaxat esse Eccle- siam : quam propterea Catholicam nuncupamus, quod sit universalis, et diffundatur per omnes mundi partes, et ad omnia se tcmpora ex- tendat, nuUis vel locis inclusa vel temporiblis. Damnamus ergo Dona- tistas, qui Ecclesiam in nescio quos Africce coarctabant angulos. ISTec Romanensem adprobanius clerum, qui solam prope Romanam Eccle- siam venditat pro Catholica. 3. Diducitur quideni 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 militan- tem, aliam vero triumphantera. Militat ilia adhuc in terris, et certat cum carnc, cum mundo, et principe mundi hujus, diabolo, cum peccato atque morte. Hsec vero rude jam donata, in coelo triumphat de istis dcvictis omnibus, et exultat coram Domino : nihilominus habent illae inter sese communionem, vel conjunctionem. 4. Et militans in terris Ecclesia semper plurimas habuit particulares ecclesias, qua? tamen omnes ad unitatem Cat]u)lica3 Ecclesice referun- tur. Ilaic alitor fuit instituta ante legem inter patriarchas, alitor sub Mose per legem, alitor a Christo per Evangelium. Yulgo numerantur fere duo popitli, Israelitarum videlicet et gentium, vel eorum, qui ex Judans et gentibus collecti sunt in Ecclesiam, testamenta item duo, vetus et novum. Omnium tamen liorum populorum una fuit et est societas, una salus in uno Messia, in quo ecu membra unius corporis THE SECOND HELVETIC CONFESSION. 273 sub unum caput connectuiitur omnes, in eadem fide, etiam de eodein cibo et potu spiritiiali participantes. Agnoscimiis liic tamen diversa fiiisse tempora, diversa symbola promissi et exhibiti Messige, snbla- tisqiie caerimonialibus, lucein nobis illnstriorem lucere, et dona anc- tiora donari, et libertatem esse pleniorem. 5. Usee Ecclesia Dei sancta voeatur domus Dei viventis, exstructa ex lapidibns vivis et spiritualibus, et imposita super petram immotam, super fundamentum, quo aliud collocari non potest : et ideo nuncu- patur etiani columna et basis veritatis (1 Tim. iii. 15). Non errat ilia, quamdiu innititur petra? Christo et f undamento Prophetaruin et x\po- stolorum. Nee mirum, si erret, quoties deserit ilium, qui solus est Veritas. Yocatur Ecclesia etiam virgo ac spousa Christi, et quidem unica et dilecta. Apostolus enim : Adjunxi vos, inquit, tc7ii viro, ut virginem castam exhiberetis Christo (2 Cor. xi. 2). Voeatur Ecclesia grex ovium sub uno pastore Christo, idque apud Ezechielem in Cap. XXXIV. et apud Joannem in Cap. X. Voeatur 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. Uuicum item est corporis caput, et cum corpore habet congruentiam. Ei-go Ecclesia non potest ullum aliud habere caput, quam Christum. Nam ut Ecclesia est corpus spirituale, ita caput habeat sibi congruens spirituale, utique oportet. Nee alio potest regi spiritu, quam Christi. Paulus quoque : Tpse est caput, inquit, corj)oris ecclesice, qui est 2)rinci])iiLm,primogenitus ex mortuis,ut sit ij^se in omnibus priinas tenens (Col. i. 18). Et idem iterum: Chi'istus est, inquit, cajnit ecclesice, qui idem scdutem dat corpori (Eph. v. 23). Et rursus: Qui est caput ecclesice, ait, quce corjms illius, complemen- tum ejus, qui omnia in omnibus adiraplet (Eph. i. 22, 23). Item: Adolescamus in ilium jjer 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 ilium Eomanum Pontificem CatholicsB in terris ecclesias militantis pastorem universalem et caput summum, adeoque verum Christi vicarium, qui habeat in Ecclesia plenitudinem, ut vocant, potestatis, et dominium supremum. 274 SYMBOLA EVANGELICA. 8. Docemns ciiim, Christum Dominiiin esse et manero nnicura pas- torem nnivei*salem, summum item Pontificem coram Deo Patre, ac in Ecclesia ipsnm omnia pontificis vel pastoris obire munia, ad finem usque soBculi, ideoque iiullo indigere vicario, qui absentis est. Christns vero prcesens est ecclesiie, et caput vivificum. Ilic Apostolis suis Apostolorunique successoribus primatum et dominium in Ecclesia se- verissime prohibuit. [Quicunque ergo huic iUustri veritati contradi- centes rebictantur, et in Ecclesiara Christi diversam inducunt guber- nationem, 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 Tliess. ii.), et aliis quoque in locis?]^ 9. Sublato autem capite Romano ; nullam indncimus in Ecclesiam Christi itTu^iav, vel perturbationem : cum doceamus, gubernationem Ecclesise, ab Apostolis traditara, nobis sufficere ad retinendam in justo ordine Ecclesiam, qujE ab initio, dum hujusmodi capite Pomano, quale hodie dicitiir Ecclesiam conservare in ordine, caruit, atactica vel inor- dinata non fuit. Servat quidem caput Pomanum tyrannidem suam, et corruptelam inductam in Ecclesiam: sed impedit interim, oppug- nat, et, quantis potest viribus, exscindit jnstam ecclesise reformatio- nem, 10. Objicitiir nobis, varia esse in ecclesiis nostris certamina atque dissidia, posteaquam se a Romana separarunt Ecclesia, proinde non esse eas Ecclesias veras. Quasi vero nulla3 unquam fuerint in Ec- clesia Romana secta?, nulla imquam dissidia atque certamina, et qui- dem de religione, non tam in scholis, quam in cathedris sacris, in medio populi instituta. Agnoscimus sane, dixisse Apostolum : Dens non est Deus dissensio7iis, sed pads (1 Cor. xiv. 33). Et: Cum sit in vohis cemidatio et contention an non carnales estisf (1 Cor. iii. 3). Negari tamen non potest, Deum fuisse in Ecclesia Apostolica, et Apos- tolicam Ecclesiam fuisse Ecclesiam veram, in qua tamen fuerunt con- certationes et dissidia. Reprehendit enim Petrum Apostolum Aposto- lus Paulus, ab hoc dissidet Barnabas (Gal. ii.). Certamen grave exo- ' The passage inclosed in brackets was substituted by Bullinger for tlie following passage : ' Clmz vero Rontanenses fingunt de ministeriuli cajnte et titulo servi servorum Dei, minime re- ci/nimis. Experimur enim tores illas inanes jactari, at popam sese constituere adversarium Christi et efferre se adversus Deum, adeo ut in templo Dei sedeat ostentans se ijisum esse Deum. 2 Thcss. ii.' See Niemeyer, p. 501. THE SECOND HELVETIC CONFESSION. 275 ritur in Ecclesia Aiitiocliena inter eos, qui iiniim Cliristiim prcedica- bant : sicut commenionit Lucas in Actis Apost., Cap. XY. Gravia sem- per fuerunt in Ecclesia certamiiia, et dissensernnt inter sese de rebus non levibus doctores ecclesia? i)ra3clarissimi, 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 de- nique veritatem, et ut qui probati sunt, manifesti fiant. 11. Ceterum, ut non agnoscimus aliud caput Ecclesioe quam Chri- stum, ita non agnoscimus quamlibet Ecclesiam, qua? se venditat pro vera, veram esse Ecclesiam ; sed illam docemus veram esse Ecclesiam, in qua signa vel notte inveniuntur Ecclesise ver^fi, imprimis vero Yerbi Dei legitima vel sincera prsedicatio, prout nobis est tradita in libris Prophetarum et Apostolorum, qui omnes ad Christum deducunt, qui ' in Evangelio dixit : Oves tnece vocem ineam cmdiunt, et ego cognosco eas, et seqmintur vie, et ego vitaiii aternam do eis. Alieiium aiitem non sequuntur, sed fugiunt, ah eo, quia non novemint vocem alieno- rum (Joh. x. 4, 5, 27, 28). 12. Et qui tales sunt in Ecclesia, hi unam habent jfidem, ununi spiri- tnm, et idcirco unum solum Deum adorant, solum hunc hi 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 qua^runt justitiam et vitam; quia Christum solum caput et fundamentum Ecclesice agnoscunt, ac super hoc impositi quotidie se poenitentia reparant, patientia impositarn ipsis crucem ferunt, sed et caritate non ficta cum omnibus Christi membris connexi, liac se declarant discipulos esse Christi, perseve- rando in vinculo pacis atque unitatis sanctse ; simul et participant sacraraentis a Christo institutis, et ab Apostolis traditis : neque his aliter utuntur, quam uti acceperunt a Domino, Notum est enim om- nibus illud Apostoli : Ego enim accepi a Domino, quod et tradldl voMs (1 Cor. xi. 23). Proinde damnamus illas ecclesias, ut alienas a vera Christi Ecclesia, quae tales non sunt, quales esse debere audivi- mus, utcunque interim jactent successionem episcopornm, unitatem, et antiquitatem. Quinimo prsecipiunt nobis Apostoli, ut fugiamus idololatriam et Babylonem, et ne participemus cum hac, nisi et plaga- rum Dei participes esse velimus (1 Cor. x. 14, 21 ; 1 Joh. v. 21 ; Apoc. xviii. 4; 1 Cor. vi. 9). 27G SYMBOL A EV ANGELICA. 13. Commuiiioiicin vero cum Ecclesia Cliristi vera tanti facimus, lit iiegemus eos coram Deo vivere posse, qui cum vera Dei Ecclesia non cominuuicaut, sed ab ea se separaut. Nam ut extra arcam Xoti non erat ulla salus, pereunte inundo in diluvio, ita credimus, extra Chri- stum, qui se electis in Ecclesia fruendum prsebet, nullam esse salutem certam : et proinde docemus, ^■ivere volentes non oportere separari a vera Cliristi Ecclesia. 14. Signis tamen commemoratis uon ita arete includinius Ecclesiam, ut ornnes illos extra Ecclesiam esse doceamus, qui vel sacramentis non participant, non quidein volentes, neque per contemtiim, sed necessi- tate potins inevitabili coacti, nolentes ab iis abstinent, aut iis carent : vel in quibus aliquando deficit fides, non tamen penitus exstinguitur, aut prorsus desinit : vel in quibus infirmitatis vitia atque errores inve- niuntur. Scimus enim, Deum aliquot habuisse in mundo amicos, ex- tra Israelis rempublicam. Scimus, quid populo Dei evenerit in cap- tivitate Babylonica, in qua sacrificiis suis caruerunt annis septuaginta ; scimus, quid evenerit S. Petro negatori, et quid qiiotidie evenire soleat electis Dei fidelibus, errantibus et infirmis. Scimus pr^eterea, quales Apostolorum temporibus fuerint Galatarum et Corintliiorum ecclesire, in quibus multa et gravia accusat Apostolus scelera, et tamen nun- cupat easdem sanctas Christi ecclesias. 15. Quinimo fit aliquando, ut Deus justo judicio veritatem verbi sui, fideinque Catliolicam, et cultum Dei legitimum sic obscurari et con- velli sinat, ut prope videatur exstincta, et nulla amplius superesse Ec- clesia: siciiti factum videmus Eliae et aliis temporibus. Interim liabet Dens in hoc mundo et in hisce tenebris suos illos veros adoratores, nee paucos, sed septem niillia ac plures (1 Reg. xix. 18 ; Apoc. vii. 4, 9). Nam et Apostolus clamat: SoUdum fundamentxim Dei stai, hahens signa- culum hoc, novit Dorninus, qui sunt sui ! etc. (2 Tim. ii. 10). Unde et Ecclesia invisibilis appellari potest, non, quod homines sint invisi- biles, ex quibus Ecclesia coUigitur, sed quod oculis nostris absconsa, Deo autem soli nota, judicium humanum sa^pc subterfugiat. IG. Eursus non omnes, qui nuraerantur in Ecclesia, sancti et viva atque vera sunt ecclesiae membra. Sunt enim liypocritse multi, qui foris Verbiim Dei audiuiit, et sacramcnta palam percipiunt, Deum quoque per Christum invocare solum, Christum confiteri, justitiam suam unicam, Deum item colere, et caritatis officia exercere, patien- THE SECOND HELVETIC CONFESSION. 277 tiaque in calamitatibns ad tempiis perdurare videntur; sed iiitus vera Spiritus illiiminatione, et fide aiiimique sinceritate, et finali perseve- rantia destituimtur. Qui etiam, qiiales swit, tandem deteguntur fere. Joannes enini Apostolus : Exierunt ex nobis, in quit, sed non erant ex nohis. ISTam si fuissent ex nobis, jpermansissent xitique nohiscuvi (1 Joli. ii. 19). Et tamen, dura hi sinnilant pietatera, licet ex Ecclesia non sint, numerantm* tamen in Ecclesia : sicuti proditores in republica, priusqnam detegantur, numerantur et ipsi inter cives, et quemadmo- duni loliimi vel zizauia et palea inveniuntur in tritico, ant sicut strnm^e et tumores inveniuntur in integro corpore, cum revera morbi et de- formitates sint verius corporis, quain membra vera. Proinde Ecclesia Dei recte compai-atnr sagenie, qnas oranis generis pisces attrahit, et agro, in quo inveniuntur et zizania et triticum. Ubi maxime cavere oportet, ne ante tempus judicemns, et excludere abjicereque, aut ex- cindere conemur eos, quos Dominns excludi abjiciqne non vult, aut quos sine jactura EcclesifB separare non possnmus. Rnrsus vigilan- dnm est, ne, stertentibus piis, impii proficiendo damnnm dent Ecclesiae (Matt. xiii. 25). 17. Observandum pra^terea diligenter docemus, in quo potissimum sit sita Veritas et unitas Ecclesiie, ne temere scliismata excitemus, et in Ecclesia foveamns. Sita est ilia non in cnerimoniis et ritibns externis, sed magis in veritate et nnitate fidei Catliolicse. Fides Catliolica non est nobis tradita liumanis legibns, sed Scriptura divina, cujus compen- dium est Symbolum Apostolicum, Unde legimus, apud veteres rituum fuisse diversitatem variam, sed eam liberam, qua nemo nnqnam existi- mavit dissolvi unitatem ecclesiasticam. In dograatibus itaque et in vera concordiqne prsedicatione Evangelii Christi, et in ritibus a Do- mino diserte traditis, dicimns veram Ecclesise constare concordiain; ubi illam maxime Apostoli sententiam nrgemus. Quotquot itaque ])evfecti sumus, 7wc sentiamus. Quod si quid aliter sentitis, hoc quoque vohis Deus revelahit. Attamen in eo, ad quod j)ervcni7)ius, eadem incedamus regula, et itidem simus affecti (Phil. iii. 15, 16). 278 SYMBOLA EVANGELICA. CAP. XYlll. De Ministeis Ecclesle, iPsqKUMQUE Institctione et Officiis. [Conf. Aug., Art. XIV.] 1, Dens ad colligendam vel coiistituendam sibi Ecclesiam, eanaem- qiie giibernandain et couservaudam, semper usus est iniuistris, iisque utitiir adbuCj et utetur porro, quoad Ecclesia in terris fuerit. Ergo ministrorum origo, institutio et functio vetustissima et ipsins Dei, iion nova aut liominum est ordinatio. Posset sane Deus sua potentia im- mediate sibi adjungere ex bominibus Ecclesiam, sed maluit agere cum bominibus per ministerinm bominum. Proinde spectandi sunt mini- stri, non ut ministri duntaxat per se, sed sicut ministri Dei, utpote per quos Dens salutem bominum operatur. Unde cavendum monemus, ne ea, quae sunt conversionis nostras et institutionis, ita occultai vir- tuti Spiritus Sanctum attribuamus, ut ministerium ecclesiasticum eva- cuemus. Nam convenit nos semper esse memores verborum Apostoli : Quomodo credent, de quo non aud'teruntf qiiomodo autem audient absque prcedicante? Ergo fides est ex audit u, audit us autem per Verhum Dei (Pom. x. 14, 17). Et quod Dominus dixit in Evangelio : Amen, amen, dlco vohis, qui recipit, quemcunque misero, me recijnt, qui autem me 7'ecij)it, reci^pit eum, qui me niisit (Job. xiii. 20). Et quod vir Macedo per visionem Paulo in Asia agenti apparens, sub- monuit et dixit : Profeetus in Macedoniam, sucurre nobis (Act. xvi. 9). Alibi enim idem Apostolus dixit : Dei sumus cooj.)erarii, Dei agri- colatio et (sdificatio estis (1 Coi-. iii. 9). 2. Rursus tamen et lioc cavendum est, no ministris et ministerio nimium tribuamus, memores etiam liic verborum Domini, diceutis in Evangelio : Nemo venit ad me, nisi Pater mens traxerit eum (Job. vi, 14), et verborum Apostoli: Quis igitur est Paulusf quis autem Ajpollo, nisi ministri, per quos credidistis, et ut cuique Dominus de- dit ? Ego plantavi, Ajyollo rigavit : sed Deus dedit incrementum. Itaque non qui plantat, est aliquid, neque qui rigat, sed qui dat in- crementum Deus (1 Cor. iii. 5-7). Credamus ergo, Deum Yerbo suo nos docere foris per ministros suos, intus autem commovere electorum suornm corda ad fidem per Spiritnm Sanctum ; idcoque cnincm glo- riam totius liujus bencficii referendam esse ad Deum. Sed ca de re dictum est et primo capite liujus expositionis. THE SECOND HELVETIC COKFESSION. 279 3. Et cpidem ab initio nmndi usns est Dens omnium prrestantissimis ill mmiclo (simplicibus qiiidem pluribus in mundana sapientia vel phi- losophia, sed excellentissimis in vera tlieologia) hominibus, Patriarcbis videlicet, cum qnibus non raro coUocntus est per angelos. Fuernnt enim Patriarcbce sui seculi Propbetse sive Doctores, quos Deus boc nomine aliquot voluit secula vivere, ut essent veluti Patres et lumina orbis. Secutus est illos Moses cum Propbetis^ per universum mundum celeberrimis. 4. Quid quod post bos misit Pater coelestis Filium suum unigeni- tum, doctorem mundi absolutissimum, in quo est abscondita divina ilia 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 colle- gerunt ubique ecclesias per prredicationem Evangelii, delude vero per omnes mundi ecclesias ordinarunt pastores atque doctores, ex prsecepto Cbristi, per quorum successores hucusque Ecclesiam docuit ac guber- navit. Itaque nt Deus veteri popnlo dedit Patriarcbas una cum Mose et Propbetis : ita novi testamenti populo misit suum unigenitum Fili- um una cum Apostolis et doctoribus ecclesise. 5. Porro ministri novi populi variis nuncupantur appellationibus. Dicuntur enim Apostoli, Propbetoe, Evangelistse, Episcopi, Presbyteri, Pastores atque Doctores (1 Cor. xii. 3 ; Epb. iv. 11). Apostoli nullo certo consistebant loco, sed per orbem varias colligebant ecclesias. Quae, ubi jam constitutes erant, desierunt esse Apostoli, ac subierunt quique in sua ecclesia in locum istorum pastores. Propbetse quondam, prsescii fu- turorum, vates erant : sed et Scripturas interpretabantur, quales etiam bodie adbuc inveniuntur. Evangelistaj appellabantur scriptores Evan- gelicse bistorise, sed et praecones Evangelii Cbristi ; quomodo et Paulus Timotbeum jubet implere opus Evangelistse. Episcopi vero sunt in- spectores vigilesque Ecclesiae, qui victum et necessaria ecclesise dispen- sant. Presbyteri sunt seniores, et quasi senatores patresque Ecclesiie, gubernantes ipsam consilio salubri. Pastores ovile Domini et custodi- unt, et ei de rebus prospiciunt necessariis. Doctores erudiunt, et ve- ram fidem pietatemquc docent. Licebit ergo nunc ecclesiarum mi- nistros nuncupare Episcopos, Presbj'teros, Pastores atque Doctores. 6. Subsequentibus porro temporibus, multo plures in Ecclesiam Dei ' For Prophetis Niemeyer reads prophetin. YoL. III.— T 280 SYMBOLA EVANGELICA, inductae sunt nmicupatioiies miuistrornin in Ecclesia. Alii enini ordi- nati sunt Patriarehoe, alii Arcliiepiscopi, alii Suffragan ei, item Metro- politani, Arcliipi'esbyteri, Diaconi quoque, Subdiaconi, Acolutlii, Exor- cistai, Cantores, Janitores, et nescio, qui alii, ut Cardinales, Pra3positi, et Priores, Patres rainores et majores, ordines majores et minores. At de liis omnibus nihil sumus nos soliciti, quales olim fucrint, aut nunc sint. Sufficit nobis Apostolica dc ministris doctrina. 7. [Conf. Aug., de Abus. 6.] Ita cum sciamus certo, monaclios et monacliorum ordines vel sectas neque a Christo, neque ab Apostolis esse institutas ; docemus, nihil eas ecclesia Dei utiles esse, irao perni- ciosas. Tanietsi enim quondam (cum esscnt solitarii, et manibus sibi victum qua^rerent, nee ullis essent oneri, sed pastoribus ecclesiarum ubique parerent, ut laici) fuerint tolerabiles, tamen nunc, quales sint, videt et sentit universus orbis. Prsetexunt nescio quip vota et vivunt votis suis vitani prorsus contrariam : ut prorsus optimi eorum inter eos numerari mereantur, de quibus dixit Apostolus: Audimus quosdam versantes inter vos inordhiate, nihil operis Jacioites, sed curiose agentes. Tales ergo nos in nostris ecclesiis nee halemus, nee in ecclesiis Christi Jmhendos esse docemus (2 Thess. iii. 11, 12), 8. Nemo autem lionorem ministerii ecclesiastici usurpare sibi, id est, ad se largitionibus, aut ullis artibus, aut arbitrio proprio, rapere debet. Vocentnr et eligantur electione ecclesiastica et legitima mi- nistri ecclesifc : id est, eligantur religiose ab Ecclesia, vel ad hoc depu- tatis ab Ecclesia, ordine justo, et absque turba, seditionibus et conten- tione. Eligantur autem non quilibet, sed homines idonei, eruditionc justa et sacra, eloquentia pia, prudentiaque sim})lici, denique modcra- tione et honestate vitse insignes, juxta canonem Apostolicnm, qui ab Apostolo contexitur in 1 ad Tim. iii. et ad Tit. i. Et qui electi sunt, or- dincntur asenioribus cum orationibus publicis, et impositione manuum. Damnamus hie omnes, qui sua sponte currunt, cum non sint electi, missi, vel ordinati (Jer. xxiii. 32). Damnamus niinistros ineptos, et non instructos donis pastori necessariis. 9. Interim aguoscimus, quorundam in veteri Ecclesia pastorum sim- })licitatem innocuara plus aliquando profuisse ecclesise, quam quorun- dam cruditioncm variam, exquisitam, delicatamque, sed paulo fastno- siorem. Undo ne hodie quidem rejicimus simplicitatem quorundam probam, nee tamen oinnino imperitam. THE SECOND HELVETIC CONFESSION. 281 10. Nuiicnpaiit sano Apostoli Cliristi omncs in Christum credentes sacerdotes, sed iion ratioiie ministerii, sed qiiod per Christum omnes fideles facti reges et sacerdotes, offerre possnmus spirituales Deo ho- stias (Exod. xix. G; 1 Pet. ii. 9; Apoc. i. 0). Divcrsissima ergo inter se sunt sacerdotium et ministerium. Ilhid enim commune est Christianis omnibus, ut modo diximus, hoc non item. Nee e medio sustuhmus ecclesioe ministerium, quando repudiavimus ex Ecclesia Cln-isti sacer- dotium papisticum. 11. Equidem in Novo Testamento Christi non est amplius tale sacer- dotium, quale fuit in populo A'eteri, quod unctionem liabuit externam, vestes sacras et caerimonias plurimas : quce typi fuerunt Christi, qui ilia omnia veniens et adimplens abrogavit. Manet autem ij)se solus sacerdos in ceternuni (Ebr. v. 6) ; cui ne quid derogemus, nemini inter ministros sacerdotis vocabulum commuuicamus. Ipse enim Dominns noster non ordinavit nllos in Ecclesia Novi Testamenti sacerdotes, qui accepta potestate a suffraganeo, offerant quotidie hostiam, ipsam in- quam carnem et ipsum sanguinem Domini pro vivis et mortuis, sed qui doceant et sacramenta administrent. Paulus enim simpliciter et bre- \ iter, quid sentiamus de Novi Testamenti vel de Ecclesise Christianse nn'nistris, et quid eis tribuamus, exponens: Sio nos cesthnet homo, in- quit, lit oninistros C%risti, et disjjensatores mysteriorum Dei (1 Cor. iv. 1). Proinde vult Apostolus, nt de ministris sentiamus, tanquam de ministris. 'YirrjpiTac vero nuncupavit Apostolus subremigatores, qui ad nauclerum unice respiciunt, vel homines non sibi, nee suo arbitrio, sed aliis viventes, Dominis inquam suis, a quorum mandatis omnino dependent. Kam minister EcclesiiB totus et in omnibus suis .officiis non suo arbitrio indulgere, sed illud duntaxat exsequi jubetur, quod in inandatis habet a suo Domino. Et in prsesenti, quis sit Dominus, ex- priraitur, Christus, cui in onmibus ministerii negotiis sunt mancipati ministri. 12. Adjicit prseterea, quo ministerium plenius explanet, ministros P^cclesise oeconomos esse vel dispensatores mysteriorum Dei. Mysteria vero Dei miiltis in locis, imprimis ad Eph. iii. 3 appellavit Paulus Evan- gelium Christi. Mysteria nuncupavit etiam A^etustas Christi sacra- menta. Proinde in hoc sunt vocati ministri Ecclesise, ut Evangelium Christi adnuncient fidelibus, et sacramenta administrent. Alibi enim Icginius in Evangelic de fideli servo et ^rudcnte^qiiod euni Domimis 282 SYMBOLA EVAIfGELICA. constituit super famiHam suam, ut tempore oppovtuno det el cihum suujn (Liic. xii. 42). Rursns proficiscitur alibi in Evangelic peregre liomo, relinquens domiira, et in hac dat servis suis potestateui vel snb- stantiam siiam, et suuni cuique opus (Matt. xxv. 14 sqq.). 13. [Conf. Aug., de Abiis. 7.] Nunc ergo commode dicemus etiam qucedam de potestate et officio ministrorum Ecclesice. De potestate liac operosius quidam disputarunt, subdideruntque sute 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). Eevera alia quidem potestas est mera et ab- soluta, quffi et juris vocatur. Ea potestate Christo Domino universorum subjecta sunt omnia: sicuti ipse testatus est et dixit: Data est mihi po- testas in coelo et in terra (Matt, xxviii. 18). Et iterum : Ego sum p)rirmts et novissimus, ecce sum vivens in scecula saculorum, et haheo claves inferni et mortis (Apoc. i. 17, 18). Item: Ipse habet davem David, qui aperit, et nemo claudit, claudit, et nemo aperit (Apoc. iii. 7). 14. Hanc potestatem sibi servat Dominus, nee in alium quemquam transfert, ut ipse deinceps otiosus adsistat, operantibus ministris spec- tator. Jesaias enim: Clavem domus David, inquit, j9o?/«7?^ super hu- tnerum ejus (Jes. xxii. 22), et iterum : Gujus imperium erit super humerum ejus (Jer. ix. 6). Nam gubernationem non injicit aliis in subs humeros, sod servat et utitur adhuc potestate sua, gubernans om- nia. 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 jestimari atque agnosci. 15. Quo nimirum pertinent illoe Evangelicse sententise: Daho tihi dares regni ca^lorum, et, quicquid adligaveris aut solveris in terra, adligatum aut solutum erit in cmlis (Matt. xvi. 19). Item : Quorum- cunque remiseritis peccata, remittentur eis, et quorumcunque retinue- rltis p>eccata, retenta erunt (Joh. xx. 23). Nisi vero minister res omnes ita expediverit, sicut jussus est a Domino suo, sed limites iidei transilie- rit, sane irritum liabetur a Domino, quod fecit. Proinde potestas eccle- THE SECOND HELVETIC CONFESSION. 283 siastica ministrornm Ecclesine est fnuctio ilia, qua ininistri Ecclesiam Dei g-ubernant qiiidem, verum oiiiiiia in Ecclesia sic faciiint, quemad- raodum verbo suo prsescripsit Dominus : quoe cum facta sunt, fideles tanquam ab ipso Domino facta reputant. Et de clavibus antea quoque dictum est iiomiiliil. 16. Data est autem omnibus in Ecclesia ministris una et ?equalis potestas sive functio. Certe ab initio Episcopi vel Presbyteri Eccle- siam communi opera gubernaverunt ; nullus alteri se prsetulit, aut sibi ampliorem potestatem dominiumve in coepiscopos usurpavit. Memores enim verbovum Domini: Qui voluerit inter vos jyrmt/s esse^sit vester servus (Luc. xxii. 26) ; contiuuerunt se in humilitate, et mutuis officiis juverunt se invicem in gubernanda et conservanda Ecclesia. Interea propter ordinem servandum, unus aut certus aliquis niinistrorum coitum convocavit, et in costu res consultandas proposuit, sententias item alio- rum collegit, denique, no qua oriretur coufusio, pro virili cavit. 17. Sic legitur fecisse in Actis App. S. Petrus, qui tamen ideo nee aliis fuit propositus, nee potestate majore ceteris prjieditus. Pectissime enim Cyprianns, martyr, de simplicitate clericorum : Hoc erant utique, inquit, et ceteri Apostoli, quod fuit Petrus, pari consortio prsediti et lionoris et potestatis ; sed exordium ab unitate proficiscitur, nt Ecclesia una monstretur. Pefert item S. Hieronymus non disparia in Com- ment, ad Ep. ad Tit. Pauli, et dicit : Antequam diaboli instinctu studia in religione fierent, communi Presbyterorum consilio EcclesicB guber- nabantnr, postquam vero unusquisque eos, quos baptizaverat, suos puta- bat, non Christi, decretum est, ut unus do Presbyteris electus super- poneretur ceteris, ad quem omnis ecclesice cura pertineret, et scliisma- tum semina tollerentur. Hoc tamen decretum Hieronymus non pro divino venditat. Mox enim subjicit: Sicut Presbyteri sciunt, se ex ecclesia^ consnetudine, ei, qui sibi pr^epositus f nerit, esse subjectos : ita Episcopi noverint, se magis consnetudine, quam dispositionis Dominicse veritate, Presbyteris esse majores, et in commune debere Ecclesiam rc- gere. Hasc ille. Ideoque nemo jure probibuerit ad veterem Ecclesias Dei constitutionem redire, et illam prse liumana consnetudine reciperc. 18. Officia ministrornm sunt varia, quoe tamen plerique ad duo re- ^^tringunt, in quibus omnia alia comprehenduntur, ad doctrinam Chri- sti Evangelicam, et ad legitimam sacramentornm administrationem. Ministrornm enim est congregare costum sacrum, in hoc exponere Ver- 284 SYMBOLA EVANGELICA. bum Dei, ct lunversam doctriiiam accommodarc ad rationem iisumquc Ecclesiip, lit ca, qua? doceiitiii-, prosint auditoribus, ot cedificent fideles. Ministroniin, iiiqiiam, est, docere imperitos, hortari item, et urgere ad progredieiidum in via Domini cessantes, aut ctiam tardius procedentes, consolari item et coniirmare piisillanimes, mimireque contra Satana3 tentationes vavias, compere peccantes, revocare in viam eriantes, lap- sos erigere, contradicentes revincere, liipos denique ab ovili Dominico abigere, scelera item et seeleratos prudenter et graviter increpare, neque connivere aut tacere ad conscelerationem : sed et sacramenta administrare, usumque eorum justum commendare, et omncs ad ilia percipienda per sauaui doetrinaui praq^arare, in unitate quoque sancta fideles conser\are, et schismata prohibere, denique catechisare rudes, pauperum nccessitatem comuiendare ecclesire, a^grotantes et variis im- pexos tentationibus visitare, instruere, et in via vita? retinere : pra?terea orationes publicas, vel supplicationes necessitatis teuipore, una cum je- junio, id est, abstinentia sancta procurare; et om.nia qua? pertinent ad ecclesiarum tranquillitatem, pacem et salutem, quam diligentissime curare. 19. Ut autem lisec omnia rectius faciliusque possit minister pra?stare, requirltur ab eo imprimis, ut sit Dei timens, oret sedulo, lectioni sacrae intendat, et in omnibus et semper vigilet, et puritate vita? omnibus praeluceat. 20. Cumque omnino oporteat esse in Ecclesia disciplinam, et apud veteres quondam usitata fuerit excommunicatio, fuerintque judicia ecclesiastica in populo Dei, in quibus per viros prudentes et pios exer- cebatur ha?c disciplina, ministrorum quoque fuerit, ad a?dificationem, disciplinam moderari banc, pro conditione temporum, status publici, ac necessitate. Ubi semper tenenda est regula, omnia fieri debere ad a?dificationem, decenter, lioneste, sine tyrannide et seditione. Aposto- lus enim testatur: Sibl a Deo traditam esse in Ecclesia jpotestatem, ad oedificattoneiii et non ad destructionem (2 Cor. x. 8). Nam ipsemet Domiuus vetuit, lolium in agro Dominico eradicari, quando periculum sit, ne et triticum evellatur (Matt. xiii. 29). 21. Ceterum exsecramur in pra;'scnti Donatistarum errorem, qui doc- trinam et administrationem sacramentorum, vel efiicacem vel inefiica- cem, ex mala vel bona ministrorum vita a?stimant. vScimus enim, vocem Christi audiendam esse vel ex malorum ministrorum ore. THE SECOND HELVETIC CONFESSION. 285 Quando ipse Doininns dixit : Qum dicunt^ facite, secundum opera autem eorum nolite facere (Matt, xxiii. 3). Scimus, sacrainenta ex institiitione et per Verbum Cliristi sauctiticari, et efficacia esse piis, tametsi offeraiitur ab indigiiis iniiiistris. De qua re ex Scripturis multa contra Donatistas disputavit beatus Dei servus Aiigustinns. 22. Atqui debet interim justa esse inter ministros diseiplina. In- quirendum enim diligenter in doctrinam et vitam ministrorum, in sy- nodis. Corripiendi sunt peccantes a senioribus, et in viam reducendi, si sunt sanabiles, ant deponendi, et velut Inpi abigendi sunt per veros Pastores a grege Dominico, si sunt incurabiles. Si enim sint pseudo- doctores, ininime ferendi sunt. ISTeque vero et OBcunienica improba- mus concilia, si ad exemplum celebrentur Apostolicum, ad Ecclesiiw salutem, non perniciem. 23. Ministri quoque fideles omnes, ut boni operarii, mercede sua digni sunt, nee peccant, quando stipendium onniiaque interim neces- saria pro se et sua famiiia accipiunt. Nam Apostolus ostendit, ha}c 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 Ana- baptistse, qui ministros ex ministerio suo viventes damnant, et conviciis proscindunt. CAP. XIX. De Saceamentis Ecclesle CnEisxi. [Conf. Aug., Art. XIII.] 1. Prgedicationi verbi sni adjunxit Dens mox ab initio, in Ecclesia sua, sacrameiita vel signa sacramentalia. Ita enim clare testatur uni- versa Scriptui'a sacra. Sunt autem sacraraenta symbola mystica, vel ritus sancti aut sacra3 actiones, a Deo ipso institutae, constantes verbo suo, signis, et rebns significatis, quibus in Ecclesia snmma sua bene- ficia, homini exliibita, retinet in memoria, et subinde renovat, quibus item promissiones suas obsignat, et quae ipse nobis interius prtestat, exterius reprsesentat, 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, sig- niiicat. 2. Et sunt quidem alia veteris, alia novi populi saci'amenta. Yeteris populi sacramenta fuerunt circumcisio, et agnus paschalis, qui immo- 286 SYMBOLA EVANGELICA. labatur: quo nomine ad sacrificia refertur, quae fuerunt celebrata ab origine niundi. Xovi popiili sacramerita sunt baptisnms, et cania Do- minica. Sunt, qui septcm saeramenta novi populi numerent. Ex qui- bus nos paniitentiam, ordinationeni ministrorum, non papisticani qui- dem illam, sed Apostolicam, et matrimonium agnoscinius instituta esse Dei utilia, sed non saeramenta. Confirmatio et extrema nnctio invcnta sunt hominum, quibus nullo cum damno carere potest Ecclesia, Neque ilia nos in nostris ecclesiis habemus. Nam liabent ilia quai'dam, qua^ minime probare possumus. Nundinationem omneni, quani exercent Romanenses in dispensatione sacramentorum, omnino execramur. 3. Auctor autem sacramentorum omnium non est homo ullus, sed Dens solus. Homines saeramenta instituere non possunt. Xam perti- nent ilia ad cultum Dei. At hominum non est, instituei-e et forniare cultum Dei ; sed traditum a Deo recipere et custodii-e. Prceterea habent symbola promissiones adjunctas, qn?e requirunt lidem. Fides antem solo Dei Yerbo innititur, Et Verbum Dei habetur instar tabu- larnm vel literarum, saeramenta vero instar sigillorum : qme literis Dens adpendit solus. Et ut Dens sacramentorum aucto;- est, ita per- petuo operatur in Ecclesia, in qua rite peraguntur saeramenta : adeo ut fideles, cum a ministris saeramenta percipiunt, agnoscant, operari Deum in suo instituto, ideoque saeramenta perinde, ae ex ipsius Dei manu percipere, et ipsis ministri vitium (si quod insigne ipsi insit) non obesse, quando agnoscant, sacramentorum integritatem dependere ab institutione Donuni, Undo etiam discriminant aperte in administra- tione sacramentorum inter Dominum ipsnm, et Domini ministrum, confitentes, sacramentorum res dari ab ipso Donnno, symbola autem a Domini ministris. 4. Ceternm prsecipuum illud, quod in omnibus sacramentis propo- nitur a Deo, et attenditur a piis omnibus omnium teraporuni (quod alii nuneupant substantiam ct materiam sacramentorum) Christus est Servator, liostia ilia nnica, agnus item ille Dei mactatus ab origine mundi, petra quoque ilia, de qua omnes majores nostri biberunt, per quern electi omnes circumciduntur sine manibus, per Spiritum Sanc- tum, abluunturqne a peccatis suis omnibus, et aluntur vero corpore et sanguine Christi ad vitam a'ternam. 5. Et quantum quidem attinet ad illnd, quod in sacramentis est prcoe- cipuuni et res ipsa, paria sunt utri usque populi saeramenta. Nam THE SECOND HELVETIC CONFESSION. 287 Cliristus unicns Mediator et Servator fidelinm utroLiqiie est illiid prre- cipunin et ipsa res sacramentornin. Uiins et idem Dens, ntrobique hormn est auctor. TJtrique populo data sunt ilia, \\t signa adeoque obsignatioiies gratiie et promissionuin Dei, qn^e in niemoriam reducaiit, reparentqnc maxima Dei beneficia, qnibus item fideles ab omnibus aliis orbis religionibus sejungerentur, denique qnte spiritnaliter per iidem perciperentur, et percipientes obstringerent Ecclesi^e, et ipsos sni admonerent officii. In his inqnam et similibns non disparia sunt utriusqne populi sacramenta, quae tamen in sigiiis sunt diversa. 6. Et quideni constituimus etiam in his ampliorem differentiam. Nostra enim lirmiora et magis durabilia sunt, ntpote quiE in fineni usque seculi iiunquam mutabuntnr. Sed et rem et promissionem com- pletam vel perfectam in Christo testantur, quam complendam ilia sig- 3iificabant. Simpliciora item sunt nostra et minus operosa, minus item sumptuosa et caerimoniis involuta. Pertinent prseterea ad ampliorem populum, per totum terrarum orbem dispersum : cumque etiam illus- triora sint, et majorem (per Spiritum Sanctum) excitent Iidem, inse- quitur etiam uberior spiritus copia. 7. Certe cum Cliristus verus Messias nobis sit exliibitus, et abundantia gratis ^ effusa in populum Novi Testamenti, abrogata sunt utique, ac desierunt veteris populi sacramenta, et subrogata sunt l^ovi Testamenti symbola, in locum circumcisionis, baptismus, et in locum agni Pascha- lis sacrificiorumque, coena Dominica. 8. Sicut autem quondam sacramenta constabant verbo, signo et re signilicata, ita nunc quoque iisdem veluti partibus absolvuntur. Nam Verbo Dei fiunt, qua3 antea non fuerunt, sacramenta. Consecrantur enim Yerbo et sanctificata esse ostenduntur ab eo, qui instituit. Et sanctificare vel cousecrare est, rem aliquam Deo sacrisque usibus de- dicare, h. e. a communi vel profano usu segregare et sacro usui desti- nare. Sunt enim in sacramentis signa petita ex usu vulgari, res ex- ternai et visibiles. In baptismo enim signum est elementum aqua3, ablutioque ilia visibilis, quse 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 ' Kindler i"eads 'e< ahundans gratia.^ 2S8 SYMBOLA EVANGELICA. cffupus pro nobis, vel communio corporis ct sanguinis Domini. Pi-o- indo a(|iui, panis ct vinnm sna natura, ct extra institutioneni divinani ac usuni sanctum, duntaxat id sunt, quod esse dicuntur, ot experimur. Ceteruui, si accedat Domini Verbum, cum invocatione divini nominis, et renovatione prirase institutionis et sanctificationis, signa ista conse- crantur, ct sanctificata a Christo esse ostenduntur. Manet cnim sem- per efficax in Ecclesia Dei prima Christi iustitutio et consecratio sa- cramentorum adeo ut, qui non aliter celebrent sacramenta, quam ipse Dorainus ab initio instituit, fruantur etiam nunc prima ilia consecra- tione omnium prtestantissima. Et ideo recitantur in celebratione sa- cramentorum ipsa verba Christi. 9. Et quoniam Verbo Dei discimus, quod signa litec in alium finem sint iustituta a Domino, quam'usurpeutur vulgo, ideo docemus, signa nunc in usu sacro usurpare rerum signatarnm vocabula, nee appellari amplius aquam tantum, panem et vinum, sed etiam regenerationem vel lavacrum renovationis, item corpus et sanguinem Domini, vel sym- bola aut sacramenta corporis et sanguinis Domini ; non quod sjrabola mutentar in res signifieatas, et desinant esse id, quod sunt sua natura. Alioqui enim sacramenta non essent, qua3 re signiticata duntaxat con- starent, signa non essent : sed ideo iisurpant signa rerum nomiiia, quod renim sacrarum sint sjmbola mystica, et signa et res signifieatas 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 atpia 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 sua3 panem man- ducant, sed ut rebns quoque significatis spiritualiter connnunicent, et vere per fidem abluantur a peccatis, et Christo participent. 11. Idcirco minime probamus eos, qui sanctificationem sacramento- i-um attribuunt, nescio, quibus characteribus, et recitationi, vel virtuti verborum proriuntiatorum a consecratore,^ et qui habeat intentionem consecrandi, aut rebus aliis adventitiis, quce neque Christi, neque Apo- ' Niemever: 'a consecrato.' THE SECOND HELVETIC CONFESSION. 280 stolorum, vel verbo, vel exemplo nobis traduntur. Neque prubamus eorum qiioque doctrinam, qui de sacratnentis periiide loquuntiir, ut sigiiis communibus, non sanctificatis aut efficacibns. Neque eos pro- baiiiiis, qui propter invisibilia aspernantur in sacramentis visibilia, adeoque sigua sibi credunt fore supervacanea, quod rebus se jam frui arbitraiitur, quales Messaliaui fuisse dicuntur. Neque vero approbauius istorum quoqiie doctrinam, qui decent, gratiam et res significatas signis ita alligari et includi, ut quicunque signis exterius particijient, etiam iiiterius gratite rebusque significatis participes sint, quales quales sint. 12. Interim sicut a dignitate vel indignitate rainistrorum non cesti- mamus integritatem sacramentorum, ita neque a conditione sumen- tium. Amioscimus enim sacramentorum inteo-ritatem ex tide vel ve- ritate meraque bonitate Dei dependere. Sicut enim Verbum Dei manet vei'um A^erbum Dei, quo non tantum verba nuda recitantur, dum prae- dicatur, sed simul a Deo offeruntur res verbis significata^, vel adniin- ciatse, tafnetsi impii vel increduli verba audiant, et intelligant, rebus tamen significatis non perf ruantur : eo quod vera fide non recipiant : Ita sacramenta verbo, signis et rebus significatis constantia, manent vera et integra sacramenta, non tantum siguificantia res sacras, sed Deo offerente etiam res significatas, tametsi increduli res oblatas non percipiant. Fit hoc non dantis aut offerentis Dei vitio, sed liominum sine tide illegitimeque accipientium culpa : Quorum incredulitas fidem Dei irriiam non facit (Rom. iii. 3). 13. Porro cum mox ab initio, quando expositum est, quid sint sacra- menta, pariter et obiter explicatum sit, ad quid sint instituta ; non est, quod semel dicta cum molestia repetantur. Consequenter ergo sigil- latim dicemus de novi populi sacramentis. CAP. XX. De Sancto Baptismo. [Conf. Aug., Art. IX.] 1. Baptismus a Deo institutus et consecratus est, primusque baptiza- vit Joannes, qui Christum aqua in Jordano tinxit. Inde defluxit ad Apostolos, qui et ipsi aqua baptizarunt. Jussit lios manifesto Dorainus Evangelium pra^dicare, et Ijajytizare in nomine Pafris et Filii et Sjnritus Sanctl (Matt, xxviii. 19); et Petrus ad Judajos interrogantes, quid facere deberent? dixit in Actis : BaiHizetur unusquisque ves- 290 SYMBOLA EVANGELICA. tnim in oiomine Jesu Christi, ad reniissionem jpeccatorum, et acci- pietis donum Spiritus Sancti (Act. ii. 37, 38). Unde a nonnullis baptismiis iiuncupatus est signum initiale populi Dei, utpote quo ini- tiantur Deo electi Dei. 2. Uiius est dnntaxat baptismus in Ecclesia Dei, et satis est seinel baptizari vel initiari Deo. Dnrat autem semel siisceptus baptismus per omnem vitam, et est perpetna obsignatio adoptionis nostra?. Ete- nim baptizari in nomine Cln'isti est : iuscribi, initiari et recipi in focdus atque faniiliam adeoque in hsereditatem filiorum Dei, imo, jam nunc nunciipari nomine Dei, id est, appellari filium Dei, purgari item a sordibus peccatorum, et donari varia Dei gratia ad vitam novam et innocentem. Baptismus ergo in memoria i-etinet et reparat ingens Dei beneficiuiu generi mortalium priestitum. 3. Nasciniur enim omnes in peccatorum sordibus, et sumus filii u'X,. Dens autem, qui dives est misericordia, purgat nos a peccatis gratuito, per sanguinem Filii sui, et in hoc adoptat nos in filios, addoque foe- dere sancto nos sibi connectit, et variis donis ditat, ut possimus novam vivere vitam. Obsignantur ha^c omnia baptismo. Xam intus rcgene- ramur, purificamur, et renovamur a Deo per Spiritum Sanctum: foris autem accipimus obsignationem maximorum donorum in aqua, qua etiani maxima ilia beneficia repra^sentantur et veluti oculis nostris conspicienda proponuntnr. Ideoque baptizamur, id est, abluimur, ant adspergimur aqua visibili. Aqua enim sordes mundat, deiicientia et festuantia recreat et refrigerat corpora. Gratia vero Dei base anima- bus praestat, et quidein invisibiliter vel spiritualiter. 4. Separat iteui Dens nos baptismi symbolo ab omnibus alienis re- ligionibus et populis, et sibi consecrat ceu peculium: nos itaque, dum baptizamur, confiteinur fidem nostram et obstringimur Deo ad obedi- entiam et mortiticationem carnis vitosque novitatem, adeoque inscribi- nuir in sanctam Christi militiam, ut toto viti\3 cursu pugnemus ct)iitra mundum, et Satanam, atque carnem propriam. Baptizamur prieterea in unum Ecclesise corpus, ut cum omnibus membris Ecclesia? 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, qua? humana inventione postea adjecta et usurpata sunt in Ecclesia, non arbiti'amur necessaria esse ad perfectionem baptismi : cujus generis est exorcismiis, THE SECOND HELVETIC CONFESSION. 291 nsiis item ardeiitis lurainis, olei, salis, spnti, et similiuin rernni, iif, quod baptismiis singulis ainiis pluribus cnerimouiis bis consecratur. Nos enim credimus, unum Ecclesiaa baptismuui in prima Dei iustitu- tioue sanctificatum esse, et consecrari per verbum, efficaceuKpie esse nunc etiam propter primam Dei beuedictionem. G. Docemus, baptismum in Ecclesia non administrari debere a mu- lierculis, vel ab obstetricibus. Paubis enim removit mulierculas ab officiis ecclesiasticis. Baptisraus autem pertinet ad officia ecclesias- tica. Damnamus Anabaptistas, qui negant baptizandos esse infantu- los recens natos a fidelibus. Nam juxta doctrinam Evangelicam ho- rum est regnura Dei, et sunt in foedere Dei ; cur itaque non daretur eis signum fojderis Dei ? cur non per sanctum baptisma initiarentur, qui sunt peculium et in Ecclesia Dei? Damnamus Anabaptistas et ill aliis ipsorum dogmatibus, quoe contra Yerbum Dei peculiaria lia- bent. jSTou sumus ergo Anabaptistse, neque cum eis in ulla re ipso- rum connnunicamus. CAP. XXI. De Sacra C(ena Domini. [Conf. Aug., Aet. X.] 1. Coena Domini, qua3 et mensa Domini, et eucliaristia, id est, gra- tiarum actio nuncupatur, ideo coena nuncupatur vulgo, quod a Cliristo in ultima ilia coena sua institnta sit, eamque adhuc reprsesentet, ac in ipsa spiritualiter cibentur et potentur fideles. Auctor enim coense Do- miiiiciX3 non est angelus aut homo ullus, sed ipse Dei Filius, Dominus noritcr Jesus Christus, qui primus earn Ecclesi?e suse consecravit. Du- rat autem ea consecratio vel benedictio adhuc apud omnes eos, qui non aliam coenam, sed illam ipsam celebrant, quam Dominus instituit ; ad quam verba ccenas Domini recitant, et in omnibus ad unum Chri- stum vera fide respiciunt, et cujus veluti manibus accipiunt, quod per ministerium ministrorum Ecclesiee accipiunt. 2, Ketinere vult Dominus ritu hoc saero in recenti memoria maxi- mum generi mortalium prtestitum beneficium, nempe quod, tradito corpore, et effuso suo sanguine, omnia nobis peccata nostra coiulonavit, ac a morte reterna et potestate diaboli nos redemit, jam pascit nos sua carne et potat suo sanguine, quae vera fide spiritualiter percepta, alnnt nos ad vitam asternam. Et hoc tantum beneficium renovatur toties, 293 SYMBOLA EVANGELICA. qnoties ca^na Domini celebratur. Dixit enim Dominus : Hoc faclte in tnei commemorationem . Obsignatur item liac coena saiicta, quod revera corpus Domini pro nobis traditum et sanguis ejus in rcmissio- nem peccutorum nostrorum effusus est, ne quid fides nostra vacillet. 3. Et quidein visibiliter hoc foris sacramento per ministrum repr^ie- sentatur, et veluti oculis contemplandum exponitur, quod intns in anima in visibiliter per ipsum Spiritum Sanctum prasstatur. Foris of- fertur a niinistro panis, et audiuntur voces Domini : Accijnte, edite, hoc efit corjnis ineuni, accijnte et dividite inter vos, bihite ex hoc onifies, /do est sanguis mens. Ergo accipiimt tideles, quod datur a ministro Domini, et edunt panem Domini, ac bibunt de poculo Do- mini : intus interim opera Christi per Spiritum Sanctum percipiunt etiam carnem et sanguinem Domini, et pascuntur his in vitam xtev- nam. Etenim caro et sanguis Christi verus cibus et potus est ad vitam {leternam; et Christus ipse, quatenus pro nobis traditus et Salvator nostei* est, iUud prgscipuum coente est, nee patimur, quicquam aliud in locum ejus substitui. 4. Ut autem rectius et perspicacius intelligatur, quo modo caro et sanguis Christi sint cibus et potus fidehum, percipianturque a fideh- bus ad vitam ceternam, paucula ha^c adjiciemus. Manducatio non est unius generis. Est enim manducatio corporalis, qua cibus in os percipitur ab homine, dentibus atteritur ct in ventrem deghititur. Hoc manducatiouis genera intellexerunt ohm Capernaitai sibi man- ducandam carnem Domini, sed refutantur ab ipso, Joann. cap. vi. Nam ut caro Cln-isti corporahter manducari non potest citra flagitium aut truculentiam, ita non est cibus ventris. Id quod omnes fateri coguntui'. Improbamus canonem in decretis itaque pontificum : Ego Berengarius, etc. (De Consecratione, Distinct. 2). Neque enim credi- dit vctustas pia, neque nos credimus, corpus Christi manducari ore corporis corporahter vel essentiahter. 5. Est et spirituahs manducatio corporis Christi, non ea quidem, qua cxistimemus ci])um niutari in spiritum, sed qua, nianente in sua essen- tia et proprietate corpore et sanguine Domini, ea nobis communicaii- tur spirituahteV, utiquc nun corporah modo, sed spirituah, per Spiritum Sanctum, qui videhcet ea, qute per camera et sanguinem Domini pi'o nobis in mortem tradita parata sunt, ipsam, inquam, remissionem pec- catoruu), hberationem et vitam oeternam, apphcat et confert nobis, ita THE SECOND HELVETIC CONFESSION. 293 ut Cliristus in nobis vivat et nos in ipso vivamus, efficitqnc, \\t ipsnm, quo talis fit cibiis et potns spiritiialis nostcr, id est, vita nostra, vera fide percipiamiis. 6. Sicut enim cibns et potiis corporalis corpora nostra non tantnni reficiunt ac roborant, sed et in vita conservant : ita et caro Christi tradita pro nobis, et sanguis ejus eifusus pro nobis, non tantum refi- ciunt et roborant animas nostras, sed etiam in vita conservant, non quatenns quidem corporaliter eduntur et bibuntur, sed quatenns spi- ritualiter nobis a Spiritu Dei coninmnicantiir, dicente Donn'no : I^t pants, quern ego dabo, caro inea est, qiiam dabo ]}^'0 mundl vita. Item: Caro (nimirum corporaliter mandncato) non jprodest quidquam, spwitus est, qui vivificat. Et: Verba, quce, loquor vobis, spiritus et vita sunt (Job. vi. 51, 63). Et sicut oportet cibnra in nosmetipsos edendo recipere, ut operetur in nobis, suaraque in nobis eflicaciam exserat, cum extra nos positus niliil nobis prosit : ita nccesse est, nos fide Christum recipere, ut noster fiat, vivatque in nobis et nos in ij^so. Dicit enim : Ego sum panis vitce. 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 (Job. vi. 51, 52). 7. Ex quibus omnibus claret, nos per spiritualem cibum minime intelligere imaginariiun, nescio qnem, cibum, sed ipsnm Domini cor- pus pro nobis traditum, quod tamen percipiatur a fidelibus, non cor- poraliter, sed spiritualiter per fidem. In qua re sequimnr per omnia doctrinam ipsius Salvatoris Christi Domini apud Job. vi. Et hie esus carnis et potus sanguinis Domini ita est necessarius ad salutem, ut sine ipso nullus servari possit. Eit autem hie esus et potus spiritualis etiam extra Domini coenam, et quoties, aut ubicunque homo in Christum crediderit. Quo fortassis illud Augustini pertinet : quid paras dcntem et ventrem ? crede, et manducasti. 8. Frteter snperiorem manducationem spiritualem est et sacramen- talis mandncatio 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 sacra- mentum quoque accipit, non nihil accipit. Nam in continuatione communicationis corporis et sanguinis Domini pergit,- adeoque magis 294 SYMBOLA EVANGELICA. magisque inceiiditiir et crescit fides, ac spiritnali alimonia reficitur. Diim eniin vivinins, tides continuas liabet accessiones. Et qui foris vera fide sacrainentnm percipit, idem ille iioii sigiium duntaxat per- cipit, sed re ipsa quoque, ut dixiimis, fruitur. Praeterea idem ille in- stitutioiii et mandate Domini obedit, Isetoque animo gratias pro re- demptioiic sua totiiisqne generis liiimani agit, ac fidelem mortis Domi- nican memoriam peragit, atque coram Ecclesia, cojus corpoiis niem- brum sit, attestatur; obsignatur item percipientibns sacramentum, quod corpus Domini non tantum in genere pro liominibus sit tradi- tnm, et sanguis ejus effusus, sed peculiariter pro quo vis fideli com- municante, cujus cibus et potus sit ad vitam anternam. 9. Cffiterum qui nulla cum fide ad banc sacram Domini mensam accedit, sacramento duntaxat communicat, et rem sacramenti, unde est vita et salus, non percipit. Et tales indigne edunt de mensa Do- mini. 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 Cliristi 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 Cliristi, nisi ratione sacramentali, aut sub pane corporaliter latitare corpus Cliristi: ut etiam sub speciebus panis adorari debeat, aut quicunque signum percipiat, idem et rem percipiat ipsam. Corpus Cliristi in coelis est ad dextram Patris. Sursum ergo elevanda sunt corda, et non defi- genda in panem, nee adorandus Dominus in pane. Et tamen non est absens Ecclesiai sua3 celebrantl coenam Domiiuis. Sol absens a nobis in coelo, niliilomiiius efficaciter pransens est nobis : quanto magis sol justitia; Cliristus, corpore in coilis absens nobis, pra3sens est nobis, non corporaliter quidem, sed spiritualiter per vivificam operationem, et ut ipse se nobis priesentem futurum exposuit in ultima coena (Job. xiv., XV., xvi.). Unde consequens est, nos non liabcre coenam sine Cliristo, interim tamen liabere ctenam incruentam et mysticam, sicuti universa nuncupavit vetustas. 11. Admon(5mur praiterea celebratione canniB Dominican, ut me- niores 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 THE SECOND HELVETIC CONFESSION. 295 vitoe perseverantes, studeamus excellere saiictimonia vita3. Decet ergo, lit accessuri ad coenam, priiis nos ipsos juxta praiceptum Apostoli pro- bemiis, imprimis qiiali simus lide prtediti, an credamus, Christum venisse, servaudis peccatoribus et ad pa3uitentiam vocandis, et an quisqne credat, se in liorum esse nnmero, qui per Christum liberati servantur, et an mutare vitam pravam instituerit, ac vivere sancte, perse verareque, auxiliante Domino, in vera rehgione et in concord i a cum fratribus, dignasque Deo pro liberatione agere gratias, etc. 12. Ritum, modum vel formam coenae, illam existimamus esse sim- plicissimam et prasstantissimam, qute proximo accedit ad primam Do- mini institutionem et apostolicam doctrinam: quae videlicet constat annuntiatione verbi Dei, precibus piis, ipsa actione dominica et repe- titione ejus, manducatione corporis et potu sanguinis domini, memo- ria item mortis dominicce sahibri, et gratiarum actione fideli, nee 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 Jwc omnes : Id quod ad panem, non ita expresse dixit. 13. Missa qualis aliquando apud veteres f nerit, tolerabilis an intole- rabilis, modo non disputamus ; hoc autem libere dicimus, missam, quse hodie in usu est per universam Romanam Ecclesiam, plurimas et jus- tissimas quidem ob causas in ecclesiis nostris esse abrogatam, quas si- gillatim 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 hono- rem et celebrationem, vel memoriam sanctorum in ccelis, etc. CAP. XXII. De Ccetibus Saceis et Ecclesiasticis. 1. Tametsi omnibus sacras literas privatim legere domi, et instru- endo sedificare mutuum in vera religione liceat; ut tamen legitime adnuncietur verbum Dei populo, et preces ac supplicationes fiant publice, sacramenta item celebrentur legitime, et collecta Ecclesiae Vol. III.— U 29C SYMBOLA EVANGELICA. fiat ill panperes et omnes Ecclesige necessaries snmtiis faciendos, aut nsiis snstentandos, iiecessarii sunt omnino ca'tus sacri, vel ecclesiastici ficleliuiu conventus. Constat enim, in Ecclesia Apostolica et primi- tiva linjusmodi coetus esse ab omnibns piis frequentatos. 2. Qnotqnot lios aspernantur, et ab his sese segregant, religionem veram contemnunt, nrgendiqne sunt a pastoribiis ct piis magistratibus, ne contuinaciiis se segregare, et coetns sacros aversari pergant. Sint vero coetus ecclesiastici non occulti et obscuri, sed publici atque fre- qnentes, nisi, persccutio liostinm Christi et Ecclesise non sinat esse pnblicos. Scimus enim, quales fueriiit quondam primitivse Ecclesise coetus in abditis locis, sub tjrannide Romanorum principum. 3. Sint autem loca, in quibus coeunt iideles, honesta et Ecclesise Dei per omnia commoda. Deligantur ergo cedes amplse, aut templa. Repui-gentur tamen ab iis rebus omnibus, qua^ Ecclesiam non decent. Instruantur autem omnia pro decoro, necessitate et honestate pia, ne quid desit, quod requiritur ad ritus et usus Ecclesiae necessarios. 4. Sicut autem credimus, Deum non habitare in templis manu factis, ita propter verbum Dei et usus sacros scimus, loca Deo cultuique ejus dedicata non esse profana sed sacra, et qui in his versantur, reverenter et modestc conversari debere, utpote qui sint in loco sacro, coram Dei conspectu et sanctorum augelorum ejus. Longe itaque a templis et oratoriis Christianorum repellendus, est omnis vestium luxus, omnis superbia, et omnia, quae humilitatem, disciplinam et raodestiam dede- c.ent christianam. Ac verus templorum ornatus non constat ebore, auro et gemmis, sed frugalitate, pietate, virtutibusque eorum, qui ver- santur in templo. Omnia autem decenter et ordine fiant in Ecclesia, onniia denique liant ad sedificationem. Taccant ergo omnes pere- grinaj linguai in ccctibus sacris. Omnia proponantur lingua viilgari, ct quae eo in loco ab hominibus in coetu intelligatur. CAP. XXIII. De Pkecibus Ecclesia, Cantu et Hokis Canonicis. 1. Licet sane privatim precari quavis lingua quam quis iutelligat, sed publicjE preces in sacris ca?tibus vulgari lingua vel omnibus cognita fieri debent. Oratio fidelium onmis per solum Christi inter- ventum soli Deo fundatur ex fide et caritate. Divos coelites invocare, THE SECOND HELVETIC CONFESSION. 297 aut his iiti pro intcrcessoribus, prohibet sacerdotiuin Christi Domini et vera religio. Orancluni est autem pro niagistratn, pro regibus aut omnibus in eniinentia constitutis, pro ministris Ecclesire et omnibus necessitatibus ecclesiarnm. In calamitatibus vero et potissimum Ec- clesiEe, absque intermissione, et privatim et publico prc(;andum est. 2. Sponte item precaudum 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 ntantur Ecclesiae qua^libet. Socrates in historia. In omni- bus, nbique regionibns, inquit, non poteris invenire duas ccclesias, quse orando plene consentiant. Ilujusmodi discrepantise autores eos esse puto, qui singulis temporibus ecclesiis prsefuerunt. 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 pub- licis, ne nimis sint prolixse et molestee. Cedant ergo potiores partes in coetibus sacris doctrinas evangelicse, caveaturque, ne nimis prolixis precibus fatigetur in coetu populus, nt cum audienda est pra?dicatio Evangelii, vel egredi ex coetu, vel hunc in universum solvi cupiant defatigati. Talibus in concione nimis videtur prolixnm esse, quod alias succinctum est satis. Kam et concionatores modum tenero decet. 4. Sic et cantus in coetu sacro est moderandus, nbi is est in usu. Cantus, quem Gregorianum nuncupant, plurima liabet absurda : unde rejectus est merito a nostris et pluribus ecclesiis. Si ecclesia3 sunt, qua3 orationem fidelem legitimamque habent, cantum autem nullum liabent, condemnari non debent. IS"on enim canendi commoditatem omnes habent ecclesise. Ac certum est ex tcstimoniis vetustatis, ut cantus usum fuisse vetustissimum in orientalibus ecclesiis, ita sero tan- dem receptuin esse ab occidentalibus, 5. Iloras canonicas, id est, preces ad certas in die horas compositas, a Papistis cantatas aut recitatas, nescivit vetustas : quod ex ipsis hora- i-um 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 Ec- clesise Dei universae. 298 SYMBOLA EVANGELICA. CAP. XXIV. De Feeiis, Jejuniis, Ciboeumque Delectu. [Cone. Aug., De Abus. 5,j 1. Qiiamqnaui religio tempori iion alligctnr, non potest tainen abs- que jiista temporis distinctione vel ordinatione plantari et exerceri. Deligit ergo quaivis ecclesia sibi tempus certain ad preces publicas et Evaiigelii prasdicatioiiem, nee non sacramentorum celebrationem. Xon licet autem cnivis pro suo arbitrio Ecclesias ordinatioiiem banc convellere. Ac nisi otium justnm concedatin* religionis exteriia3 exer- citio, abstrahuntur certe ab eo negotiis snis homines. 2. Unde videmus in ecclesiis vetnstis, non tantum certas fuisse boras in septimana constitutas ca3tibns, sed ipsam diem dorainicam ab ipsis Apostolorum temporibns, iisdem sacroque otio fuisse conse- cratam : quod etiam nunc recte propter eultnm et caritatem, ab eccle- siis nostris custoditur. Observation! Judaicte et superstitionibns nihil liic permittimus. Neque enira alteram diem altera sanctiorem esse credimus, neque otium Deo per se probari existimamus, sed et domi- nicam non sabbatum libera observatione celebramus. 3. Prseterea si ecclesise pro Christiana libertate memoriam domi- nical nativitatis. circumcisionis, passionis et resurrectionis, ascensionis item in ccelum, et missionis Sancti Spiritus in discipulos religiose cele- brent, maximopere approbamus. Festa vero hominibus aut divis in- stituta non probamus. Et sane pertinent fei'iai ad tabulam Icgis pri- mam, et sunt solius Dei : denique habent ferine di^•is institut^e et a nobis abrogata3, absurda, inutilia, minimeque toleranda plurima. In- terim fatemur non inutihter sanctorum memoriam, suo loco et tem- pore in sacris concionibus populo commendari, et omnibus sancta exempla sanctorum imitanda proponi. •i. Quanto vero gravius accusat Christi Ecclesia crapulam, ebrieta- tem, et omnem libidinem ac intemperantiam, tanto vehementius com- mendat nobis jejunium Christianum. Est enim jejunium aliud nihil, (piain abstinentia et temperantia piorum, disciplina item, custodia, et castigatio carnis nostrae, pro necessitate prresenti suscepta, qua humi- lianiur coram Deo, et carni sua fomenta detrahimus, quo facilius li- bentiusque spiritui pareat. Proiude non jejunant, qui istorum nullam rationem habent, sed jejunare se credunt, si semel in die farciant ven- trem, et certo vel praescripto tempore a certis abstineant cibis, existi- THE SECOND HELVETIC CONFESSION. 299 mantes, hoc opere operate se Deo placere et bonum opus facere. Je- juiiiuin est adniiuiculum orationis sanctorum ac virtutum omnium. Non placuit Deo (ut videre est in Proplietarum libris), jejunium, quo a cibo non a sceleribus jejunabant Juda3i. 6. Est autem publicum jejunium, et privatum. Celebrarunt olim jejunia publica calami tosis temporibus rebusque Ecclesise afflictis. Abstinebant in universum a cibo ad vespei-am usque. Totum autem hoc tempus impendebant precibus sacris cultuique Dei et poBnitentiae. Parum lia3c abf uerunt a luctu : et frequens fit horum mentio in Pro- phetis, prascipue apud Joelem (cap. ii.). Celebrari debet hujusmodi jejunium etiam hodie in rebus Ecclesia? difficilibus. Privata jejunia suscipiuntur abs quovis nostrum, prout quisque senserit detrain spiri- tui. Ilactenus enim fomenta carni detrahit. 6. Onmia jejunia proficisci debent ex libero, spontaneoque spiritu et vere humiliato, nee composita esse ad plausum vel gratiam liomi- num consequendara, 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 Uteris Apostolicis: ergo non debet, nee potest imponi fidelibus. Certum est, quondam varias fuisse jejuniorum formas vel consuetu- dines. Unde Irenseus, scriptor vetustissinnis, Quidam, inquit, putant uno tantum die observari debere jejunium, alii duobus, alii vero plu- ribus, nonnulli etiam quadraginta diebus. Quae varietas observau- tiiie, non nostris nimc demum temporibus crepit, sed multo ante nos, 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 hivenitur antiqua, puto; Apostolos hoc singulorum re- liquisse sententise, ut unusquisque operetur, non timore et necessitate, quod bonum est. 8. Jam vero, quoad delectum ciborum attinet, in jejuniis arbitrannn* omne id detrahendum esse carni, unde redditur ferocior, et quo de- lectatur impensius, unde existunt fomenta carni, sive pisces sint, sive carnes, sive aromata, delitiaeve aut prasstantia vina. Alioqui scimus, creaturas Dei omnes conditas esse in usus et servitia hominum. Om- nia, quce condidit Deus, hona sunt (Gen. i. 31), et citra delectum, cum 300 SYMBOLA EVANGELICA. timore Dei et justa moderatione iisiirpanda. Apostolus eniin, Om- nia, inqiiit, mundis munda sunt (Tit. i. 15). Item : Omne, quod in macello venditur, edite, nihil i^iterrogajites jprojpter conscientlam (1 Cor. X. 25). Idem Apostolus nominat doctrinain eorum, qui jiilent abstinere a cibis, doctrinani dcemoniorum. Cibos enim creasse Deuvi ad sumendum cum gratiarum actione Jidelihus, et his, qxd cognove- runt veritatem, quod quidquid creavit Deus, honum sit, et nihil re- jicie7idum; si sumatur cum gratiarxiin actione, Qtc {1 Tim. iv. 1, 3, 4). Idem ad Colossenses reprobat eos, qui nimia abstiueutia, sibi compa- rare volnnt existimationem sanctitatis (Coloss. ii. 21, 23). Nos itaque in universum reprobamns Tatiaiios et Encratitas, omues denique Eu- stachii discipulos, contra quos congregata est Gangrensis synodus. CAP. XXV. De Catecuesi, et JEgrotantium Consolatione vel YisrrAnoNE. 1. Dominus veteri suo populo injunxit, maximam curam ut impen- derent ab infantia recte instituenda^ juventuti, adeoque raandavit di- serte in lege sua, erudirent et sacramentorum mvsteria inter'3retaren- tur. Cum autem ex Evangelicis et Apostolicis Uteris constet, Deum non minorem rationem habere novi sui populi pubis, cum palam tes- tetur et dicat, Sinite jpueros venire ad me, talmm enijn est regnum coeloriim (Marc. x. 14), consultissime faciunt ecclesiarum pastores, qui juventutem mature et diligenter catechisant, prima fidei fundamenta jacientes, ac rudimenta religionis nostrce fideliter docentes, explicando decalogum mandatorum Dei, symbolum item Apostolorum, orationem quoque dominieam, et sacramentorum rationem, cum aliis ejus ge- neris primis principiis, et religionis nostras capitibus praacipuis. Fi- dem vero et diligentiam hie suam in adducendis ad catechismum libe- ris praestet Ecclesia, cupiens et gaudens liberos sues recte institui. 2. Cum vero nunquam gravioribus tentationibus expositi sunt homi- nes, quam dum iniirmitatibus exercentur aut £cgrotant, morbis cum animi tum corporis fracti, nunquam sane convenit pastores ecclesia- rum saluti sui gregis invigilare accuratius, quam in hujusmodi morbis ct iufiriuitatibus. Visitent ergo mature negrotantes, vocentur item ma- ture ab a^grotantibus, siquidem res ipsa 2)ostulaverit : consolentur autem illos, et in vera fide confirmcut, muniant denique contra perniciosas THE SECOND HELVETIC CONFESSION. 301 Satanse snggestiones : instituant item preces apud segrotantem dome- sticas, ac si iiecesse sit, precentur pro a3grotaiitis salute etiam in coetu publico cnrentque, quo feliciter ex lioc secnlo migret. Papisticain visitationem cum sua ilia unctioue extrema, diximus superius, nos iion approbare, quod absurda liabeat, ct a scriptura canonica non appro- betur. CAP. XXVI. De Sepultuea Fidelium, Curaque peo Mortuis Gerenda, de Pur- gatorio, et apparitione spieituum, 1. Fidelium corpora, ut Spiritus Sancti templa, et quae in ultimo die recte creduntur resurrectura, jubet scriptura lioneste absque super- stitione humo mandare, sed et lionestam eorum, qui sancte in Domino obdormiverunt, mentionem facere, relictisque eorum, ut viduis et pu- pillis, omnia pietatis officia prnestare : aliam non docemus pro mortuis curam gerere. Improbamus ergo maxime Cynicos, corpora mortuo- rum negligentes, aut qnam negligentissime contemptissimeque in ter- ram abjicientes, nunqnam vel verbum bonnm de defunctis facientes, aut relictos ipsorum ne tantillum quidem curantes. 2. Improbamus rursus nimis et praepostere officiosos in defunctos, qui instar Etlmicorum suos deplangunt rnortuos (Inctum moderatum, quem Apostolus (1 Tliess. iv.) concessit, non vituperanms, inliumanum esse judicantes, prorsns nihil dolere), et pro mortuis sacrificantj et preciilas certas, non sine pretio, demurranrant, hujnsmodi suis ofRciis liberaturi suos illos ex tormentis, quibus a morte inmersos, et inde rursus liberari posse hujnsmodi na'niis arbitrantur. 3. Credimus enim, fideles recta a morte corporea migrare ad Chri- stum, ideoque viventium suffragiis ant precibus pro defunctis, denique illis suis officiis nihil indigere. Credimus item, infideles recta prseci- pitari in tartara, ex quibus nullus impiis aperitur, ullis vi\entium offi- ciis, exitus. 4. Quod antem quidam tradunt de igne purgatorio, iidei Christianse : Credo remissionem peccatorum et vitam seternara, purgationique plen^ie per Christum, et Christi Domini hisce sententiis adversatur: Ame7i, amen dico vohis, qui sermonem meum audit, et credit ei qui misit me, lidbet vitam ceternani, et in judicium non veniet, sed transivit a morte in vitam (Joh, v. 24). Item, Qui lotus est, non ojpus hahet, 302 SYMBOLA EVANGELICA. nisi ut pedes Javet, sed est mujidus tottis, et vos inundi estis (Joli. xiii. 10). 5. Jam quod traditiir dc spiritibns vel animabiis mortiiorum ap[)a- reiitibiis aliqnaiulo viventibiis, et peteiitibus ab eis officia, quibus libe- rentnr, deputanms apparitiones eas inter ludibria, artes et dcceptiones diaboli, qui, ut potest se transfigurare in angelum lucis, ita satagit fidem vcram ^■el evertere, vol in dubium revocare. Dominus in veteri testamento vetuit veritatem sciscitari a mortuis, ct ullurn cum spiriti- bns habere commercium (Dent, xviii. 10, 11). Epuloni vero pa^nis mancipato, sicut nari-at Veritas evangelica, negatur ad fratres suos redituB : pronunciante interim divine oraculo, atque dieente, Ilabent Mosen et Prophetas^ audiant illos. Si Moseri et ProjjJietas non au- diunt, neque si quis ex mortuis resurrexit, credent (Luc. xvi. 31). CAP. XXVII. De Rittbus et C^remoniis, et Mediis. [Conf. Aug., Aet. XY.] 1. Yeteri populo traditae sunt quondam cseremonise, ut pcedagogia qusedam, iis qui sub lege veluti sub psedagogo et tutore quodam cus- todiebantur, sed adveniente Christo liberatore, legeque &Vi\AQ.i2L, fideles sub lege amplius non sumiis (Rom. vi. 14), disparueruntque coeremo- niae, quas in Ecclesia Cliristi adeo retinere aut reparare noluerunt Apostoli, ut aperte sint testati se mdlum onus velle imponere Ecde- sicG (Act. XV. 2S). Proinde Judaismum videremur reducere aut resti- tuere, si in Ecclesia Christi, ad morem veteris Ecclesise, ca!remonias, ritusve multiplicaremus. Ideoque minime approbamus eorum senten- tiam, quibus visum est Ecclesiam Christi cohiberi oportere, cen pseda- gogia quadam, multis variisque ritibus. Nam si populo Christian© Apostoli coeremonias vel ritus divinitus traditos imponere noluerunt, quis ergo sante mentis obtrudet illi adinventiones adinventas liumani- tus ? Quanto magis accedit curaulo rituum in Ecclesia, tanto magis detrahitur non tantum libertati CIn-istiana', sed et Christo et ejus fidei : dum vulgus ea quaerit in ritibus, quae quaereret in solo Dei Filio Jesu Christo pef fidem. Sufficiunt itaque pi is pauci, moderati, sim- plices, nee alieni a verbo Dei ritus. 2. Quod si in ecclesiis dispares inveniuntur ritus, nemo ecclesias existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit, THE SECOND HELVETIC CONFESSION. 303 omnes ecclesiamm, qute per civitates et regiones sunt, ritus conscri- berc. Nulla religio eosdem ritns ciistodit, etiarasi eandem de illis doctriiiam amplectatiir. Etenim, qui ejnsdera sunt fidei, de ritibns inter se dissentiniit. Hsec ille. Et nos hodie ritus diversos in cele- bratione coense Domini et in aliis nonnullis rebus liabentes in uostris ecclesiis, in doctrina tamen et fide non dissidemus, neque unitas so- cietasque ecclesiarum nostrarum ea re discinditur. Semper vero ec- clesite in hujusmodi ritibus, sicut mediis, usse sunt libertate. Id quod nos hodie quoque facimus. 3. At , cavendum interim monemus, ne inter media deputcntnr, ut quidem solent missam et usum imaginum in templo pro mediis repu- tare, qujB revera non sunt media. Lidifferens (dixit ad Augustinum Hieron.) illud est, quod nee honum nee modum est, ut sive feceris, sive non feceris, oiec justitiam habeas nee injustitiam. Proinde cum aha(popa rapiuntur ad fidei confessionem, libera esse desinunt : sicuti Paulus ostendit, licitum esse carnibus vesci, si quis non subraoneat, idolis esse litatas, alioqui fore illicitas, quod qui his vescitur, jam ve- scendo, idololatriam approbare videatur (1 Cor. viii. 10). CAP. XXVIII. De Bonis Ecclesi^. 1. Opes habet Ecclesia Christi ex munificentia principum ae libera- litate fidelium, qui facultates suas Ecclesise donarunt. Opus enim habet Ecclesia facultatibus, et habuit ab antiquo facultates ad res Ecclesiae necessarias sustinendas. Ac verus usus opum Ecclesine quondam fait, et nunc est, conservare doctrinam in scholis, et coeti- bus sacris, cum universo cultu, ritibus et oedificio sacro, conservare denique doctores, discipulos atque ministi'os, cum rebus aliis neces- sariis, 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 Ecclesifc per injuriam temporis, et quorundam au- daciam, inscitiam, aut avaritiam translatae sunt in abusum, reducantur a viris piis et prudentibus ad sanctum usum. ]Src';^ue enim conniven- dum est ad abusum maxime sacrilegum. Doceraus itaque reforman- das esse scholas et collegia corrupta in doctrina, in cultu, et in mori- 304 SYMBOLA EVANGELICA. bus, ordinandamqne esse pie, bona fide, atque prndeiiter paiipenim subventionem. CAP. XXIX. De Ccelibatu, Conjugio, et CEconomia, [Conf. Aug., De Abus. 2.] 1. Qui ca^itiis donnm liabent coelibatus, ita ut ex corde, vel toto aiiimo, pnri sint ac contineiites, nee iirantnr graviter, serviant in ea vocatione Domino, donee senserint se divino munere prjeditos, et ne efferant se ea?tens, scd serviant Domino assidue, in simplieitate et liumilitate. Aptiores antem lii sunt curandis rebus divinis, quam qui privatis familiar negotiis distrahuntur. Quod si adempto rursus dono, ustionem senserint durabilem, merainerint verbi Apostolici: Melius est 7iubere, quam iiri (1 Cor. vii.). 2. Conjuginm enim (incontinentia3 medicina et continentia ipsa est) institutum est ab ipso Domino Deo, qui ei libcralissinie benedixit, ac viram ac foeminam inseparabiliter sibi mutuum adhosrere, et una in snmma dilectione, concordiaque vivere vohiit (Matt. xiii.). Uncle sci- mus Apostolum dixisse: Honorahile est conjugiui}i inter omncs et ciibile impolhitum (Heb. xiii. 4). Et iterum: Si viryo nii/pserit, non ])eccavit (1 Cor. vii.). Damnamus ergo polygamiam, et eos, qui se- cundas damnant nuptias. Docemus, contrahenda esse conjugia legi- time in timore Domini, et non contra leges, probibentes aliquot in conjugio gradus, ne incestse fiant nuptioe. Contraliantur cum consen- su parentura, aut qui sunt loco parentum, ac in ilium maxlme iinem, ad quern Dominus conjugia instituit et confirmentur publico in tem- plo cum precatione et benedictione. Colantur deniqne sancte, cum maxima conjugum fide, pietate et dilectione, nee non puritate. Ca- veantur itaque rixre, dissidia, libidines et adulterla. Constituantur legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia, et omnera impudicitiam iinpudentiamque coerceant, et apud quos con- troversial matrimoniales transigantur. 3. Educentur quoque liberi a parentibus, in timore Domini: pro- videant item 'parentes liberis, memores Apostolicje sententije: Qui suis non prospicit, fdem ahnegavit, et injideli est deterior (1 Tim. V. 8). Imprimis autem doceant suos, quibus sese alant, artes lionestas, abstraliant ab otio, et veram in his omnibus fiduciam in Deum inse- THE SECOND HELVETIC CONFESSION. 305 rant, no diffidentia aut secnritate nimia ant avaritia foBda diffliiant, iiec ad iilluin fructum perveniant. 4. Estque certissimum opera ilia, qua) in vera fide fiuiit a parenti- bus, per conjiigii officia et oeconomiam, esse coram Deo sancta et vcre bona opera, et placere lisec Deo non minus, qiiara preces, jeju- nia, atqiie eleemosynas. Sic enim docuit et Apostolus in epistolis suis, prajcipue vero ad Tim. et Titum. Kumeramus autem cum codeni Apostolo inter dogmata Satanica illorum doctrinam, qui matrimonium prohibcnt, aut palam vituperant, vel oblique perstringunt, quasi non sanctum vel mundum sit. 6. Execramnr autem ccelibatum immundum, libidines et fornica- tiones tectas et apertas hypocritarum, simulantium continentiam, cum onmium sint incontinentissimi. Hos omnes judicabit Deus. Divitias, et divites, si pii sunt et recte utantur divitiis, non reprobamus. Re- probamus autem sectam Apostolicorum, etc. CAP. XXX. De Magistratu. [Conf. Aug., Aet. XYI.] 1. Magistratus omnis generis ab ipso Deo est institutus ad generis humani pacem ac tranquillitatem, ac ita, ut primum in mundo locum obtineat. Si hie sit adversarius Ecclesi^e, et impedirc et obturbare potest plurimum. Si autem sit amicus, adeoque membrum Ecclesia^, utilissimum excellentissimumque membrum est EcclesioB, quod ei per- multum prodesse, eam denique peroptime juvare potest. 2. Ejus officium pra3cipuum est, pacem et tranquillitatem publicam procurare et conservare. Quod sane nunquam fecerit felicius, quam cum fuerit vero tiinens Dei ac religiosus, qui videlicet ad exemplum sanctissimorum regum principumque populi Domini, veritatis prsedica- tionem et fidem sinceram promoverit, mendacia et superstitionem om- nem cum omni impietate et idololatria exciderit ecclesiamque Dei de- fenderit. Equidem docenms 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 mo- deretur populum, sibi a Deo creditum, eundemque in disciplina, officio, obedientiaque contineat. Judicia exerceat juste judicando, ne respi- 306 SYMBOLA EVANGELICA. ciat personam, aut ninnera accipiat; riduas, pupillos et afflictos asse- rat, injustos, impostores et violentos cocirccat atque adeo et exscindat. Neque enim frustra accejnt a Deo gladium (Rom. xiii. 4). Striiigat ergo liunc Dei gladium in omnes maleficos, seditiosos, latrones vel homicidas, oppressores, blaspliemos, perjures et in omnes eos, quos Deus punire ac etiam csedere jussit. Coerceat et hsereticos (qni vere hneretici sunt) incorrigibiles, Dei majestatem blasphemare et Ecclesiara Dei contnrbare, adeoque perdere non desincntes. 4. Qnod si necesse sit, etiam bello popnli conservare salutem, bellum, in nomine Dei suscipiat, modo prius pacem modis omnibus qusesierit, nee aliter nisi bello sues servare possit. Et dum hsec ex tide facit magistratus, illis ipsis operibus, ut vere bonis, Deo inservit, ac bene- dictionem a Domino accipit. Damnamus Anabaptistas, qui, ut Cliri- stianum negant fungi posse officio magistratus, ita etiam negant, qnem- quam a magistratu juste occidi, aut magistratum bellum gerere posse, aut juramenta magistratui prajstanda esse, etc. 5. Sicut enim Deus salutem populi sui operari wxli per magistratum, quem mundo veluti patrem dedit : ita subditi omnes, hoc Dei benefi- cium 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 sequis mandatis: denique pendant vectigalia atque tributa, et quce hujus generis debita sunt, fideliter atque libenter. Et si salus publica patriae vel justitia requirat, et magistratus ex necessitate bellum susci- piat, 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 contcmptores, rebelles, reipub- licse liostes, et seditiosos nebulones, denique omnes, quotquot officia debita pra^stare, vel palam, vel arte renuunt. Oramus Deum Patrem nostrum in coelis clementissimum, ut prin- cipibus populi, nobis quoque et universe populo suo benedicat, per Jesum Christum, Dominum et Servatorem nostrum unicum, cui lans et gloria ac gratiarum actio in secula seculorum. Amen. THE HEIDELBERG CATECHISM. A.D. 1563. [The German text is that of the third edition, including the SOth Question (republished, with the old orthography, by Niemeycr, Collectio Covf. p. 390, and in the Tercentenary Edition of the German Re- formed Church of the United States, 1863), compared with the first edition (accurately republished by A.Wolters, Dcr Ueidelb. Katechismus in seiner Lfrgestalt, 1S04), but in modern spelling, and with some accepted verbal improvements (such as, in Qu. 1, beidea im for beyde in, vuUkommen for volkmnlich) . The same text, with critical notes, various readings, and Scripture proofs, is given in the revised issue of my Tercentenary Edition (Der Ueidelb. Katechismus nach der Ausg. v. 15C3 revidirt, etc., Phila., ISGC), for which I had the advantage of using the only extant copy of the editio princeps, then in possession of my friend, the late Rev. Dr. Trevirauus, of Bremen, and bearing the name of its original owner (Prof. H. Wilcken, in Heidelberg, 1563). The English version, which is much better than the one in common use, waa prepared by an able committee, consisting of Rev. Drs. Gerhart, Neviu, Harbangh, Kessler, Zacharias, and others, in the name and by direction of the Synod of the German Reformed Church of the United States, held in Ilar- risburg, Pa., 1859, and was published in very superior style, as a Tercentenary Edition, together with the German and Latin texts (of the third edition), and a valuable introduction by Dr. John W. Nevin, New York, 1863 (pp. 277). It is here inserted by permission of the translators. The German title below is an imitation of the title-page of the first edition, except the electoral arms. See a full fac-simile in my German edition, 1860.] Catechifm or CHRISTIAN INSTRUCTION as conducted in the Churches and Schools of the Electoral Palatinate. Printed in the Electoral City of Heidelberg by John Mayer. 1563- mh ttfit bet CBmfiltlH^ grage i. 2Ba8 ift bein einiger S^roft im Seben unb im ©terpen? Stntttjort. ^a^ ic^ mit ?eib unb ®ce(e, kite0 im ?ekn itnb im ©tcrkn, n{i$t mein, QCESTION 1. What is tliy only comfort in life and in death ? Answer. That I, with body and soul, both in life and in death, am not my fonbern meineg getreuen ^eilanbe^ ; own, but belong to my faithful 3efu diljxifti eii^eil Inn, bcr mit fcinem ,' Saviour Jesus Christ, who witli his 308 SYMBOLA EVANGELICA. tf^euvcu iMiitc fiiv allc mciiic Sitnben I precious blood lias fnlly satisfied ypllfommeu bC5a()lct,unbmid} au^ aller for all my sins, and redeemed me ©eamlt tCk^ Xcitfcl^ cvlofct I>it ; UUb from all the power of the devil ; alfo bcuMbvct, tap obne ten S}i([cu and so preserves me that without nicinci? i>atcv5 im ^immel fciu -^aar i the will of my Father in heaven von meilicm ^ail).Me fann fvlUen, ja not a hair can fall from my head ; aud) mir al(c5 511 mcincr Sdigfeit ttcncu muf?. I^arum cr mid) auA tuvd) fciucn l^citiiicn ©cift tc^3 mncjcn Scbcn^ ycvjtd)cvt, unb {(^m fortftin ju lekn i^cn .^^erjcn unlli^ unb bcreit mad)t. gragc 2. SSic inck 3tilcfe fiub bir ni3tbtcr ertcuneft bu bcin Slenb? 5lntwort. 5lu^ bent @efe^ ©dte?, gragc 4. 2Ba8 ctjorbevt bcim ba« gottlic^e @efcort. DIcin : bcnn id) Inn yon S^atur gc? ncigt, @ott uno nieinen 9]ac|ften ju (;affen. B-ragc G. §at bcnn @ott ben 9}Zcnfd;eu alfo bi3[e unb tert'e(;rt crfcf;affen ? Slntir'ort. 9^cin : fonbern ®ott l;at ben 9)?en? fd)en gut unb nad) [etnem ©knbilb erfd)a|tcn, bag ift, in wa^rf)aft{ger ©e? red)tigfeit unb ^eiligfeit ; auf bap er ©ott feinen (£d}opfer rec^t evfenne, unb yon ^evjen liete, unb in cn)iger ©eligfeit mit i()m lebe/ 3t;n ju loben unb ju preifen. gvagc 7. 2Bof)cr fonimt bcnn joI(^e ijcrbertte 2trt bes 5Kenfd;cn ? 3lntt»ort. 5lug bcm ^all unb Unge^orfam un? Matt. 22: T/ww s/m^?; love the Lord thy God vnth all thy heart, and lulth all th;y soul, and imth all thy inind, and loith all thy strength. This is the first and great commandment / and the sec- ond is like unto it : Thou shalt love thy neighbor as thyself. — O71 these two commandments hang all the lavj and the proj)hets. Question 5. Canst thou keep all this perfectly ? Answer. ISTo ; for I am by nature prone to liate God and my neighbor. Question 6. Did God create man thus wicked and per- verse ? Answer. No ; but God created man good, and after his own image — that is, in righteousness and true holi- ness ; that he might rightly know God his Creator, heartily love him, and live with him in eternal blessedness, to praise and glorify him. Question 7. Whence, then, comes this depraved nature of man ? Answer. From the fall and disobedience J See here the critical note in my Gennan edition, p. 5. 310 SYMBOLA EVANGELICA. ferer erften (Sltcvn, 5ltam unb ^m, tm 'parat'ie^, ta unfcre 9^atur alfo i^eiv i^iftct ti^ovtcn, ta^' iinr 3Ulc in Si'mbcn empfanacu itnt ^cborcn U'cvbcn. grage 8. Sinb wix abcr ticrniafjcit I'^crbcrbt, baf] anv ga!i3 imb gar uutud;tig finb ju cuiigcm ©iitcii iiiib gcnetgt ju allem 53cicu? Sliittvovt. 3a : c5 fei fcenn, baf wiv burd) ben ®eift ©otte^ jciebergeboreu iverbeu. gvage 9. 3:f;ut bum ®ott bcm 3)feufd;en nid;t lln- ved;t, bafj er in feinem ®efe^ i^on tf;m forbert, \va^ cv nic^t tftun lanu? 3tnttt)ort. SfJein : bcnn ©ott l)at ben 3i)^enfd)en a(fo cv|'d)atfcn, bap cr c$ fonnte tl)un. 3)er 2)?enfd) abcr l)at fic^ unb die [einc 9^id)fonnnen, auiJ Slnftiftung be$ Jeiifcl^, bui"d) mutbunlligcn Ungcl;or? [am bcvfelbiv^cu ©vibcu beraubct. gvagc 10. SBirt ®ott fcld,)cn Ungcbcrfam imb mbfall ungeftra^t laffea l;iiig:l)cu? Intwovt. 9)?it nid)ten: fonbcrn Qx surnct of our first parents, Adam and Eve, in Paradise, whereby our nature became so corrupt that we are all conceived and born in sin. Question 8. But are we so far depraved that we are wholly unapt to any good, and prone to all evil ? Answer. Yes ; unless we are born again by the Spirit of God. Question 9. Does not God, then, wrong man by requir- ing of him in his law that which he can not perform ? Answer, No ; for God so made man that he could perform it; but man, through the instigation of tlie devil, by willful disobedience de- prived himself and all his posterity of this power. Question 10. Will God suffer such disobedience and apostasy to go unpunished ? Answer. By no means ; but he is terribly fc^redf(id), bcibc^ iiber an^cborne unb displeased with our inborn as well n)irflid)e Siuibcn, unb anil fte au^ ge? as actual sins, and will punish red)tcm Urtbeil jeitlid) unb ennoi ftrafenj them in just judgment in time njte (Sr gefprod)en kt: 3Serflud)t fei jcbermann, bcv nic^t bleibet and eternity, as he has declared : Cursed is every one that con- tn flUem bcm, bae gcfd)riebenj^m!i^^A not in all things which ftel^Ct tm ^ud) be^ ©efc^CCi, bnjj Ure written in the hooJc of the cr'^ t^ue. \lavj,to do them. THE HEIDELBERG CATECHISM. 311 grage 11. Sft benn ©ott md;t aud; Barml^erjtg ? 2lntl»ort. ®ott ijl ttJoi^l tjarm^erjig, ®r ift aber aud) 9crcd)t. 3)cr!)albcn cvfortcvt fcinc ®erc^tic|fe{t, bap tie Siiubc, wcldjt tinber bie allerf)5ci)fte SJJajcftat ©ottc^ Bcgaugeit ift, aud) mit bev t)od)ften, ba^ ift, bev ciini^cu ©trafe, an ?eib unb lung tf;un? Stnttoort. 3)^it ni^ten: fonbern tt)ir itiac|cn auc^ bie te ?aft tc^ c>iM{(cn 3pvnc^ ©ottc$ wiHx tic Sitnbe crtra^jen, unb anterc hiyon crlofcn. gvagc 15, 33}a§ miiffen w'lx bcnii fiiv cinen 9)fittlev nnb Srlefcr ^iid^cu? Slittivcrt. (Sincn fold)cn, tcv clu UHibvcv unb geved)ter 9J?cnfd), unb bod) ftcirfcr benu al(c Gvcatuven, ba$ ift, sitgleid) waBvcr ®ctt fct. graijc IG. SSanmt ntu§ (Sr cin tva^vcr unb gcvcd)tcr Tkn\d} fctu? 3^arum,n^ci( bic ©ercd)ttgfcit ®otteg erforbert, bap bie men[d)Ud)e 9^atur, bic gefiinbiget ^at, fiir bic ©i'mbe k? jal^lc, obex Gincr, bcr fclbft cin Siinbcr ircirc, nid}t f onntc [iir 5(nbcrc k^a^Kcn. gvagc 17. SBavum nuiji CSr oitokici; \\\\[)xcx GHit tciu? 2lut>v»ci-t. llap cr au6 ^raft fcincv ©ottf)eit bic Saft be0 B'Jvne^ ©ottc^ an feincr 3)?enfd)^eit crtuigcn, unb unS bic @c? vcd)tig!eit Unb bac ?ckn cnvcrkn unb uncbcr gckn mod)tc. graijc 18. 2Ser ip abcr bcrfdt^c SJiittlcv, bcr jitijteid; tf a^rcr @ctt iinb cin \va\)xcx gcvcd^tcr 9itcnfd; ift? ?Intwovt. Unfcr ^err 3cfu^ SI)riftuoxt Slug bem ^eiltcjen ©yangelio, u^etc^e^ ©ott felbft anfcinglid) im ^arabic^ ^at geoffcubavct, in bcr golge burc^ tie ^ciligen ©rj^citcr unb ^rop^eten lajjcn i^erfunbigcn, unb burd) bie Dpfer unb rtnberc (Tcrcmonien bc^ Ocfc0e5 5?orc;eln(bct, enblid) abcr burc^ fctnen eingcIieBten (5o!^n cvfittlet. gvage 20. 3Sevbcn bcnn aKe 9}Jcnfc(;eu iutcbenun burd; Gbriftum fclig, \vk fie burc^ 5lbam finb tcr* loveit trovbcn? StnttDort. ^letn : fonbevn aUein biejcnigen, bie burd) uml^rcn ©lauBen i^m ircrbcn eini^cvleibt, unb nUe [cine 3Sol}(tf)aten anne^men. ^xac^i 21. 2Ba§ ift waiver ©laube? Slutlxtort. @^ ift ni^t allein eine gciinjje dx-^ fcnntni^, baburc^ id) 5lUe^ fitr wa^x l)aU(, uHi$ un^ ®ott in fcinent 5Borte I>it c^coffenBaret, fonbern and) cin ^erjUd)e$ 2>crtrauen, n)eld)e^ bcv !)ci(iQe ©eift , buvd)'^ ©yangelium in mir unrfet, ba^^ ntd)t allein Slnbern, fonbern and) mir S^erijclntng bcr (Sitnben, eiinge ©ercd)tigfcit unb (£e(igfctt s^cn ©ott gcfc^enfct fci, au^ lauter ©naben, allein urn be^ SBerbienfte^ d^rifti unHen. freely given unto ns for complete redemption and righteousness. Question 19, Whence knowest thou this ? Answer. From the Holy Gospel, which God himself first revealed in Para- dise, 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. Question 20. Are aU men, then, saved by Christ, as they have pei-ished by Adam ? Answer. No; only such as by true faith are ingrafted into him, and receive all his benefits. Question 21. What is true faith ? Answer. It is not only a certain knowl- edge 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 sal- vation, are freely given by God, merely of grace, only for the sake of Christ's merits. 314 SYMBOLA EVANGELICA. grage 22. 333a6 i[t aba cinem Sf;riften itotljicj jii ()(auben? 2lntn?ort. 3n(c^, wci^ uu$ im (Syancjclio vcr? bcif^cit ivirb, jveld}e^ un^ tic ?(rtifel un? fereg allgcmcinen ungejiveifcUcn d)rift? Ud)en ® (aukn^ in cincr © umma kl)xtn. gvagc 23. $Bie lauten btejcltcu ? 3lut»crt. 3^ gUiulK in @ctt 33ater, ten 5n(mad)tiacn,<3d)opfcr^t>inimcU unb ter (Svtcn. Unb in3e[inn d^viftum, feincn ein!;jel)ornen (Sol;n,unfern ^errn; bcr empfangen ift yon bent ^ei(i? iicn @cifte, f^elun-en au^ SJZaria ber Sungfvau; gelitten unter ^J)cntio ^ilato, Qefrcu^iget, gc? ftorbcn unb begraben; abgeftie? gen 5U bcr ^olle; am brittcn Xage wicber aufcvftvinben yon Dcn Xobtcn; ctufgefal;ren gen ^immel; fi^et ju ber 9hd)ten @otte^,be^ anmad)tigen93flter$; yon bannen (Sr fommen wirb ju rid)tcn bic Cebcnbigen unb bie lobtcn. 3d) glaubc in ben ^eiligen (3U'ift; eine beiligc, aUgemeine d)rift(id)e ^ird)e; bie ©emein? fd)aftber ^eiligen; 33ergebung ber ©itnben; 2lufcrflel;ung be^ B(eif(|c^, unb ein cn?tge^ ?eben. Question 22. What is it, then, necessary for a Christian to believe ? Answer. All that is promised us in the Gospel, which the articles of our catholic, undoubted Christian faith teach us in sum. Question 23. What are these Articles ? Answer. / believe in God the Father Almighty, Maher of heaven and earth. And in Jesus Christ, his only- begotten Son, our Lord : ivho ivas conceived by the Holy Ghost, born of the Vii'gin Mary; suffered under Pontius Pilate, vjas cru- cified, dead, and buried ; he de- scended 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 guich and the dead. I believe in the Holy Ghost ; the holy Catholic Church; the communion of saints ; the for- giveness of sins; the resurrec- tion of the body, and the life everlasting. THE HEIDELBERG CATECHISM. 315 i^rage 24. 2Sie irerben biefe 3lvtt!et atget^eilt ? Stntwort. 3n Drct Xl^cile: 3)cr evfle tft sen @ott tern 3Satcr imb imfcrer dx-^ fd)affuug. 2)cr anbcre i^on ©ott tern (2o()nc unb unfcrcr (Svtofung. Dcr brittc yon @ott bcm ^ciltgen ®eiftc unb unfercr ^eiUgung. grage 25. S)icivunl nitr ein ciuig gottltc^ SBcfcn tft, ttjarum nciiucft bu brci, ben 23atcr, @oI)u iinb ktligcn Ocift? Slnttrort. X)arum,ireil ftd) ©ott alfo in fcinem 2Bort gccffenbavct I)at, ba§ biefe trei untcvfcl){cblid)cn ^Vvfcncn bcr cintge n^al)i1)aftt9e tmgt ®ott jtnb. SSon ©ott bcm 3Satei\ grage 2G. 2Sa§ glauBcft bu, tt^enn bit f)Jrid;ft : ^d) glaiitc in ©ott 2)ater, ben 2lltmad}ti= gen,(Sd;c^''fev §immcl6 nnb ber (Srben? ?tntwort. I)ap ber ennge 3?atcr unfer^ ^cvrn 3efu (^^rifti, bcr |)immcl unb (?rbc, fammt attem, tra$ barinncn ift, au^ md)t0 erfd)affen, au^ bicfclbigcn nod) burc^ feincn ctt?igcn 9tat^ unb gitrftv l^ung cr^cilt unb regieret, urn fcincg ©o^nc^ d^rlfti nnHen mcin @ott unb mcin 25ater fci, auf u^cld)cn id) alfc ijcrtraue, bap id) nid)t jtveifle, @r njcrbe mi^ mit aller 9'^ot^burft MU^ unb ber ©eele uerforgen, ou(^ alle§ Question 24. How are these Articles divided? Answer. Into three parts: The first is of God the Father and our crea- tion; the second, of God the Son and our redemjJtion ; the third, of God the Holy Ghost and our sanctificatlon. Question 25. Since there is but one Divine Being, why speakest thou of tliree, Father, Sou, and Holy Ghost ? Answer. Because God has so revealed himself in his Word that these three distinct Persons are the one, true, eternal God. OF GOD THE FATHEE. Question 2(5. What dost thou believe when thou sayest : I believe in God the Father Almighty, Maker of Heaven and Earth ? Answer. That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth, with all that in them is, who likewise up- holds 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 nec- essary for body and soul ; and fur- 316 SYMBOLA EVANGELICA. Uekl, fo (Sr inir in ticfcm 3viinmciv t^al jiifd)icfet, mir ju cjut wcnten, tkmil ©r'^ t()un faun, aU ciii all? niad)tii5cr @ett, unb and) t()iiu nn((, ale tin ijctvcuer 33atcr. gvagc 27. SSaS sjerfte(;ft bu itntcr bcr Biirjcbimcj ©cttcS? 2)ie allniad)tigc imb (^cgemucirtise ^raft ©otte?, fcuvd) weldjc ©r ^immet unb Srbc, famint alien G^reaturen, Qleic^ al^3 mit feincr |)anb ncit ei-f)a(t, unb alfo rcgicrct, bap ?aub nnb ©ra^, Stccjen unb 2Durve, fru^tbavc unb un? fru(|tbare 3a^re, (£ffen unb Xrinfcn, ©efunb(ieit unb ilranfkit, 9tcid)thtm unb 2(rmut(), unb allcv n{d)t yon of)ngefa(}r, fcnbcrn yon feincv yateiv lii^en ^anb un5 jufomme. gvagc 28. SBaS filr 5hi(^en bcfomineu irir au8 ber erfenntnig bcr ®d^>t>fitn3 unb gutfcfjitng @otte§ ? 2lntiuort. Dap anv in aUcr ffiibcnydvti^feit gebulbig, in ©litcffcltgfeit banfbar, unb auf ^ Bitfiinfti^e guter 3uycrfid)t ju unfcvm flctreucn @ott unb SSatcr fein [oUen, bap un^ fcine G^rcatuv yen feincr Siebc fd)cibcn.iinrb, bica>ei( alle (Ireaturen cii\o in feiner ^panb ftnb, Dap ftc jtd) o^ne 'feinen SCiUcn and) nid)t regen nod) betye^en fonnen. tlier, that wJiate\er evil lie sends upon nic in this vale of tears, he will turn to my good ; for he is able to do it, being xVlmightj God, and willing also, being a faithful Father. Question 27. What dost thou understand by tlie Provi- dence of God ? AxswEn. The almighty and every where present power of God, whereby, as it were by his hand, he still up- holds 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 sick- ness, riches and poverty, yea, all things, come not by chance, but by his fatherly hand. Question 28. What does it profit us to know tliat God has created, and by his providence still up- holds all things ? Answer. That we may be patient in ad- versity, thankful in prosperity, and for what is future have good con- fidence in our faithful God and Father that no creature shall sep- arate us from his love, since all creatures are so in his hand that without his will they can not so much as move. THE HEIDELBERG CATECHISM. 317 33 on ©ott bcm 2>o^n. gracjc 29. Santm unvb bcr So^n ©otteS 3cfu^, baS ift, ©eliismad^cr, genannt? 2)arum, n^eil cr iin^ fcli^ mad)t jjpu itnfcru ©iiuben, unb weil kt feiiiem 5Inbeni einigc ©cligfeit ju fuc^eu noc^ ju ftnbcn ift. grage 30. ©laubcu bcnu bic aud; an ben eiuigcn @c= lipiadjer Sefitm, bie i^re ©eligfeit unb §dt bei §eUiijcn, Bet [id; fdt[t, obev anber^ix'»o fud)cu? 2tntwort. 9leiu : fonbern fie yerlaugnen mit ber 2:i)at ben einigeu 8cligmad)cr unb .f:)ei(anb 3cfitm, ob fie ftd) fein oleid) vii^nncn. 3)enn entn^eber 3efu^ nic^t etn yollfommener ^eitanb fein fann, ober bie biefen ^eilanb mit wal)rem ©laukn anne^men, miiffcn alle^ in 3^m l^aben, ba^ ju i^rer ©eligfeit yonnotl)en ift. grage 31. aSarum ift (Sr e(;riftu8, bag ift, etn ©efalbter, geiiaititt? 5littnjovt. ®eil dx yon @ott bem 3Scitcr yeiv ovbnet unb mit bem ^eiliijen ©eifte gefalbet ift ju unferm okrften ^vo? pktcn unb ?ef)rer, ber un^ ben ^eim? lid)en dlcitl) unb 2BiUen Ootte^ i?on unfercv ©riofung yoUfommen offen^ baret ; unb ju unferm einigen ^ot)en? pvieftcr, ber un^ mit bem einigen Opfer feine^ ?eibc5 ertofet bat, unb immerbar OF GOD THE SON. Question 29. Why is the Son of God called Jesus, that is, Saviour ? Answkr. Because he saves us from our sins; and no salvation is to be either sought or found in any other. Question 30. Do such, then, believe in the only Saviour Jesus who seek their salvation and welfare of saints, of themselves, or any wiiere else ? Answeu. No ; although they may make their boast of liim, 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. Question 31. Why is he called Christ, that is, Anointed? Answer. 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 liis body has redeemed us, and ever livetli 318 SYMBOLA EVANGELICA. mit fcincr ^u^tnttc i^or tern 2>atcr mtxitt ; unb ju unferm enjigen ^onig, bcr un^ mit feincm SBort unb ©eift vci^icrct, unb Ui bcr envort^cncn (Srlo^ fling fd)u^^ct unb crhalt. g-ragc 32. SBarum ivirjt aber bu ciu Sfjtift geuannt? Slntwort. S5?cil ic^ burd) ben ©lauben ein ©lieb (I6rifti, unb alfo feincr Saltnmg t^eilf)aftig Mn, auf bap ciii^ ic^ feinen Vlcimm kfennc, mic^ 3^m ju cinem leknbic^cn 2)an!cpfer to make intercession for us witli tlio Father ; and our eternal King, who governs us by his Woi'd and Spirit, and defends and preserves us in the redemption obtained for us. QcESTiox 32. But why art thou called a Christian? Answer. 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 thank- barftellc, unb mit frcicm @cuni|cn fulness to him, and may with free in biefem ?eben nnbcr bie (Siinbe conscience fight against sin and unb Xeufel ftrcite, unb t)crna(^ in gnngfcit mit 3(^nt iibcr alle (Jrcaturen ^errfd)e. gragc 33. SSarum Ijeifjt Sr ©otteS eiugefconter ®D^n, \o bod) trtr ani) ©otteS ^inbcr [tub? 'iiinwcxt. 2)arum, ii^eil (Ibriftu^ allein bcr cirigc natiidid)e ®o^n ®otteg ift, mix abtx um feinetn^illcn aug ©nabcn ju ^inbern ©ottcg angenommcn jtnb. $5vage 34. iffiarum nenncft bu 3^n un|ern§crru? Stuttvort. ©cit Gr un^ mit ?cib unb ®ccle the devil in this life, and hereafter, in eternity, reign with him over all creatures. Question 33. Why is he called God's only-begotten Son, since we also are the children of God ? Answer. Because Christ alone is the eter- nal natural Son of God ; but we are children of God by adoption through grace for his sake. QCESTIOK 34. Why callest thou him our Loi-d? Answer. Because, not with silver or gold, yon bcr Sihibc unb au6 allcr ©civdtjbut with his precious blood, he has be^ Xeufcl^ nid)t mit GH^lb obcr Silver, redeemed and purchased us, body fcnbcrn mit feincm tt»curen 33lut ibm and soul, from sin and from all ,^um (£igcntl)um erlefct unb crfaufct the power of the devil, to be his })cit. own. THE HEIDELBERG CATECHISM. 319 gvagc 35. 2Sa§ ^et^t, baj3 Sv enH^^angcn ift i>on bcm f^ciliijen Ocift, geberen au6 3)larta te{(igfeit meinc Siinbe, bavin id) bin empfangen, yor ©otte^ 5(ngefid)t be? grage 37. 2Ba8 iJcrftefjft bu unter bent aSorttcin : ©elittcn? Slntirort. 3)ap ^r an ?eib unb (Seek bie ganjc Beit fcine^ ?eben0 auf (Svben, fcnberlid) aber am @nbc be^felben, ben 3om ©otte^ iviber bie ®unbe be^ ganjen nienfd)U^en ®efd)Iec^ta getra? gen ^at, auf bap (£r mit feinem ?ei? ben, aU mit bem einigcn Sit^nopfer, unfern ?eib unb (5ee(e t>on ber enngen 2?erbammnif' evlofete, unb un§ ©otteg ®nabe, @ered)tigfeit unb ewigee ?eben enintrbe. Qdestion 35. What is the meaning of Conceived by tlie Holy Ghost, born of the Virgin Mary ? Answer. 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, lil^e unto his breth- ren in all things, sin excepted. Question 36. What benefit dost thou receive from the holy conception and birth of Christ ? Ansaver. That he is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin wherein I was con- ceived. Question 37. What dost thou understand by the word Suffered? Answer. That all the time lie 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. 320 SYMBOLA EVANGELICA. t^vage 38. 2Saviim [)at Sv unter bem 9tic(^tcr '^^oittio ''^ilato gditten? 'iinUvoxt. 9luf tap Gr unfd)u(i^i!5 itntcr tern jve(tltcl}cu dlidjkx ycvrvimmct anivbc, unb mi^ tamit son bem flrengen Ur? tf)eil ©otte^, ta^ iikr un^ ergeften foUtc, ciletigtc. gvage 39. 3ft cs ctoaS nicf;r, bag (Sv ifl {jctrcusiget ivorbcn, bcnn fo Sv ctncS anbern 2obc8 gcftor= hill W'dxt ? aintwort. 3a : tenn taburc| Inn id) gcunp, tap Gr tie SScvmalctciung, tie auf mir lag, auf fi^ getatcn l)ak, ticjueil ter lot te^ ^reiijey 5?on @ott t?er- flud}t umr. g-rage 40. SBavum f)at Gbriftue ben 2cb miiffen ku ben? 3tntn.Hn-t. 3)arum, trcil mc\^c\\ ter 63cred)ti9? feit lint 2:CHi(n()cit ©ettc^ nid)t anter^ fiir unferc Siintcn niod)te bejaMet ivciv ten, tcnn turd) ten Xot teg 8ot)neg ©otteg. Svage 41. SBarum i[t Sr tcgra&cu wovbcn? 'iUifmoxt 3!)amit ju kjeugcn, tap Gr u^a^iv ()aftig f;eftorkn [ei. gvagc 42. aSeit benn (Sbri[tu8 fiir un8 geftorfeen ift, \vk fcnimt'ei, bafj voiy and) ftcrbcn miiffen? 5lnt»cvt. Unfer Xot ift nidU cine 53e5a^Iunc| fiir unferc Siinte, fontern nur cine Question 38. Why did lie suffer under Pontius Pilate, as judge ? Answer. That lie, being innocent, miglit be condemned by the teni])oral judge, and thereby deliver us from the severe judgment of God to wliich we were exposed. Question 39. Is there any thing more in his having been crucified than if lie liad died some other death ? Answer. Yes; for thereby I am assured that he took on liimself the curse which lay upon me, because the death of the cross was accursed of God. Question 40. Why was it necessary for Clirist to sufl^er death ? Ansaveu. 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. Question 41. Why was he buried ? Answ'ek. To show thereby that he was really dead. Question 42. Since, then, Christ died for us, why must we also die ? Answer. Our death is not a satisfaction for our sin, but only a dying to ?l6fterbun3 ber ©unbeit, uiib (Singang jum eangcn ?eben. Svage 43. 2Ba8 lu'fommcu ttJir niel;r filr ^Ru^en au8 bem 0).^fer unb Sob etjrifti am ^reuj? 3int»ort. 3)ajj burd) feine ^raft uufer alter ^tcnfd) mit 3^m gelreit^iget, getobtet unb bci^rabett wirb, auf bap bic tofen ^iifte bc^ gle{fd)e§ widjt md)x in un^ vcgiercn, fonbern bap wix un^ felbft 3f)m jur 3)anffa3Uitg aufopfevn. grage 44. 2Savum folget : 21 6g eft teg en jn ber 3lntwort. 3)ap i^ in meiuen fjot^ften 5lnfec^^ im\c\^m yerjtc^crt fet, wein ^err (E1)x'u ftii^ IjaiK mic^ burd) feine unau^? fvved)(id)e ^Injft, (Sd)mer5en unb ^d)i-crfcit, bie @r and) an feiner ®ec(e ant ^reuj unb jusor erlitteU; yon ber ^i3llifd)en Slngft unb ^ein criofet. grage 45. SKaS nii^et un8 bie 2luferfte[;ung Sf)ri* fti? SlntiBort. Srftlic^ !^at ©r burc^ feine 5lufer? fte^ung ben ^ob itberwunben, bap ®r un^ ber ©erec^ticjfeit, bie Sr un^ burd) feinen 5:ob envorkn I}at, fonnte t^eit? ()aftig mad)en. 3um anbern werben au(^ mx jet^t burd) feine ^raft cr^ THE HEIDELBERG CATECHISM. 321 and enterino^ into etei-nal sins life. Question 43. "What furtlier benefit do we receive from the sacrifice and death of Christ on the cross ? Answer. 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. Question 44. Why is it added : He descended into Hades 'i ' Answer. That in my greatest tempta- tions I may be assured that Christ, my Lord, by his inexpressible an- guish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell. Question 45. What benefit do we receive from the resur- rection of Christ ? Answer. First, by his resurrection he has overcome death, that he might make us partakers of the right- eousness which by his death he has obtained for us. Secondly, we also are now by his power ' In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of de- parted spirits ; but the Heidelberg Catechism explains the descent figuratively of the vicari- ous suft'erings on the cross. 322 SYMBOLA EVANGELICA. wedfet ju cincm ncucn Scben. Bunt britten ift ung fcic Sluferftc^uncj Q\)xU fti cin gcanffc^ ^>fanb unfcrcr [eligcn 5lufcrftc^ning. gragc 4G. SSic toerfte^ft bu [bieji], bag Sr ift gen §tntmcl gefa(;ren? 2tntwcrt. 2)a^ S()riftu$ yor ten 5(iiijcn feiner Sitnger ift ijcn bcr (Site aiifgel;okn gen |)immc(, uiib un5 jit gut bafclbft ift, 6i0 baf^ (Sr iincbcrfommt 511 rid)teu bie Scknbigcn itnb bie Xobten. gvage 47. 3ft benu e^riftuS nid;t bei un§ tnS an'i (Snbe ber SSctt, iric Sr un§ tev^ci^cn l;at ? 3tnttuort. S^viftu^ ift n?aher 3[)?cnfcl) unb iraf)rer ©ctt : ua^ fciuer menfci)licl)en Sfiatur ift Sr jcl^t uid)t aiif Srbcn, obcr md) fcincr ©ottl)cit, a}?ajeftat, @nabe unb ©cift a^eidbt Sr nimmcr 5Jon un^. ^rage 48. SBerben abcr aiif biefe 2Beife bie jwei ^Miu ren in Sbvifto nirt)t ton ctimuber getrcnnt, fc bie 2JJenfd;f)cit iuri;t iibcxaU ift, ba bie ©otttjcit ift? 5tnt»rort. 3)?it nid)tcn: bcnn n^ci( bie ©ott? ^eit unbcj;irciflid) unb aUcntI>i((^cn gegenwartig ift, fo muf' folgcn, bcip fie wcM auf^cv^^alb ihvcr angcnom? menen 3)?cnfc^l)cit, unb benncd) nid)t^ bcfto raenigcr and) in bcvfclbcn ift, unb pcrfonlic^ mit ibr yeixiniijct bleibt. raised up to a new life. Thirdly, the resurrection of Christ is to us a sure pledge of our blessed resur- rection. Question 46. IIow dost thou understand the words, He ascended into Heaven ? Ansaver. That Christ, in sight of his dis- ciples, 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. Question 47. Is not, then, Christ with us even unto the end of the worki, as he has promised ? Answer. Christ is true Man and true God : according to his human nature, he is now not upon earth ; but accord- ing to his Godhead, majesty, grace, and Spirit, he is at no time absent from us. Question 48. Hut are not, iu this way, tlie two natures in Clirist separated from one another, if the Manhood be not wherever the Godhead is? Answer. By no means ; for since the God- head 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. THE HEIDELBERG CATECHISM. 323 grage 49. SBa6 iiil^et un§ bie §tmmdfat;rt Sf^rifti ? 'Jlntit>Drt. ©rftlid), ba^ ®r im ^immcl t?or bcm 3lngeftd)t feiue$ SSatcrg unfer 2fuvfpvcd)cv ift. 3inn anbern, fcap wix unfer glcifd) im |)immcl 511 cinem f\d)txn ^fanb ^akn, bap ^r, al^ ba^ ^aupt, unC\ fcine ©Ueber, auc^ ju jtd) u^erbe ^inauf ne!)men. Bum britten, hi^ ©r un0 feincu ©eift jum ©cgen? pfanb ^crab [cnbet, burc^ m\d}c^ ^raft anr fui^en, wag broben ift, ba d^riftu^ ift, ft^cnb 5ur 9teci)tcn ©ottcg, unb n{d)t, ba^ aitf (Srbcu ift. gvage 50. SSarum trirb ^injitgefeijt, bag (Sr ft^e jur 9tc(i;ten ©cttcS? Stiitwort. SBeil d^viftu^ barum gen ^imniel gefabren ift, bap (Sr ftd) bafelbft erjetge ale baiJ |)aupt feiner d)viftlid)en ^ird)e, buvd) wclc^e^ ber 3>ater alle^ vegievet. grage 51. 2BaS itil^ct imS btefe §errlid)!eit unferS §au^tcS S^rifti? 2lnt»ovt. (Srftlic^, bap Sr buv(^ feinen ()eiligen ©eift in unS, feine ©lieber, bie ^imm? lifc^en ©aben au^geupt ; barna^, bap (Sr un^ mit feiner ©ewalt n)iber aUe geinbe fd)ii^et unb crl)dlt. grage 52. SSc« trofiet bici^i bie SBieberfunft S^tiftt, Question 49. What benefit do Me receive from Clirist's ascension into heaven ? Answer. First, that he is our Advocate in tlie presence of his Father in heav- en. Secondly, that we have our flesh in lieaven, 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. Question 50. Why is it added, And sitteth at the rigid hand of God? Answer. Because Christ ascended into heaven for this end, that he might there appear as Head of his Church, by whom the Father gov- erns all things. Question 51. What benefit do we receive from this glory of our Head, Christ ? Answer. 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. Question 52. What comfort is it to thee that Christ 32.1: SYMBOLA EVANGELICA. jit rid^len bie ^ebenbicjcn unb bic 2 c b t c 11 V 2lntn^Drt. 1)([{^ id) in allcr Xviibfal unb 2?civ foli^unii mit aufijerid)tetem ^aupt cbcu be5 3flid)tcr^, fccr fid) jiiyor tern ©c? vic^te ©ottcg fitr mid) bargeftellt unb nllc 2>cvmalcbciun3 yen niir ^Muireggc* uonimcn bat, m^ bcm ^immel gc^ iiHirtii^ Mn, ta{^ Sr aUe feine unb mcine geinbc in bic cungc Serbammnijj jverfe, mid) aber, fammt alien 5lu^ev? nvibltcn, ju ftd) in bic I;immUf^c greube unb ^cnlid)fcit nebme. S>cn ©ott bem ^ctltgen ©cifte. grage 53. aSaS glaukft bu tern ^eiligcn ©eiftc? 2lut»rort. ^vfttic!^, ba^ (?r gleid) cwiger ®ott mii bcm 33atcv unb bem (Sobnc ift. 3um anbevn, ba§ ©v and) mir gegebcn ift, mic^ bur(^ einen wafjren ©lauben (£l)rifti unb allcr feiner SBol)ltbaten tbcilbaftii^ mad)t, mic^ troftct unb bci mil- bicibcn anrb bi^ in ©ani^fcit. gvagc r>4. 3Sae! gtaubeft bu i:cn bcr f;ciligcn allgc^ n^cincu (£f)riftlid;cn ttrd;c? 2tntirort. T)ajj bcr Sobn ©ctte^ an^ bcm jVinjen menf6li*d)cn @c[d)(cc^tc fic^ einc au^crwdf)ltc ©emcine jum eangcn ^cbcn, buvd) feincn ©cift unb SBovt, in einiijfcit bc^^ aabren ©(aiibcn^, shall come again to judge the quick and the dead? Answek. That in all my sorrows and per- secutions, with uplifted head, I look for the self-same One who has be- fore offered himself for me to the judgment of God, and removetj from me all curse, to come again as Judge from heaven ; who shall cast all his and my enemies into everlast- ing condemnation, but shall take me, with all his chosen ones, to him- self, into lieavenly joy and gloiy. OF GOD THE HOLY GHOST. Question 53. "What dost thou believe concerning the Hohj Ghost? Answer. 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 bene- fits, comforts me, and shall abide with me forever. Question 54. ^yhat dost thou believe concerning the Holy Catholic Church? Answer. 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 ever- THE HEIDELBERG CATECHISM. 325 SOU ^Inbcginn bcr $Bclt ln$ an'^ Snbe i?erfammlejd)u0c unb cr(mfte ; uub bap id) bcvfclben ciu leknbifle^ ®({eb Inn, unb etuicj WiUn werbe. grage 55. SBaS ijcvftcfjeft bu untcr bcr ©emeii^ fd;aft ber §ctngcu? erftli^,bap alle unb jebe ©(aubigcu al^ ©Iteber an bent |)crvu S()rifto uub alkn feiucu (Sd)a^cu uub ®aU\x ®Cf meinfd)aft f>ibcu. 3»in aubcru, bap etu jcbcr fciuc @aku ju 9lutj uub ^eil bcr aubern ©licber tt)tUig uub mtt gvcubcu aujulcgcu |td) fd}ulbig unffcu foil. gvage 5G. aSBaS glaitljcft bu ijon bcr 35cvgetntug ber ©ituben? Slnttcort. Dap @ott urn ber ©euugtl^uuug d^rifti unlleu allcr meiucr ©iiubeu, aud) bcr fuubUd)cu %xt, niit ber ic^ meiu ?eku laug ju ftreiten I;abe, uim? mermcl;r gcbculeu mil, fouberu unr bic ©erec^tigfeit d^riftt au^ ©uabeu [djeufet, bap id) iu'^ (Btxi^t uimmer? nief;r foil foiumeu. $5rage 57. aSeS troftct bid; bte 2lnfcrftc(;ung bc§ gleifd^cs? ^lutttjort. 2)ap uid)t allciu meiuc (Seele uad) biefem ?cbeu alebatb ju G^rifto, i^rem ^au|)t, geuommeu wirb, fouberu auc^, bap biep meiu gtcifd), burd) bie ^raft lasting life, a chosen communion in the unity of the true faith; and that I am, and forever shall remain, a living memher of the same. Question 55. What dost thou understand hy the com- munion oj" saints? Answer. First, that believers, all and every one, as members of Christ, have part in him and in all his treas- ures and o-ifts. Secondlv, that each one must feel himself bound to use his gifts, readily and cheer- fully, for the advantage and wel- fare of other members. Question 5G. What dost thou believe concerning the forgiveness of sins ? Ansaver. That God, for the sake of Christ's satisfaction, will no more remember my sins, neither the sinful nature with which I have to struggle all my life long ; but graciously im- parts to me the righteousness of Christ, that I may nevermore come into condemnation. Question 57. What comfort does the resurrection of the hody afford thee ? Answer. That not only my soul, after this life, shall be immediately taken np to Christ its Head, but also that this mv body, raised by the power 326 SYMBOLA EVANGELICA. dhrifti aufcrwerfet, irietcr mit mciner See(e scveiniijct, mr> bcm Ijcrrli^en ?eibe ^^rifii gleii^fovmig jverben foil. gvage 58. 2Be8 tvoftet bid; ber Strtifcl torn cirigen ?etcn? X)ap, nad)bem id) jcljt ten ^Infan^ Hv cmc^m gvciite in mcincm ^er^en cmpflnte, id) nad) bicfem ?ckn t^oU? fommcne erbicnft au$ lautcr ©naben, mir bie i^cllfommene G5cnu3* t^uung, ©cred)tigfcit unb ^eiligfeit ei)riftt fc^enfet unb auved)nct; al^ ^citte id) nic cine •Siinbc kgangcn no^ ^ti)nbt, unb felbfl alien ben of Christ, sliall again be united with my soul, and made hke unto the glorious body of Christ. Question 58. What comfort hast thou from the article of the hfe everhxsting ? Answer. 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 hatli entered into the heart of man, therein to praise God forever. V Question 59. But what does it help thee now that thou believest all this ? Answer. That I am righteous in Christ be- fore God, and an heir of eternal life. Question 60. How art thou righteous before God ? Answer. Only by true faith in Jesus Christ; that is, although my con- science accuse me that I have griev- ously sinned against all the com- mandments 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, right- eousness, and holiness of Christ, as if I had never committed nor had any sin, and had myself accom- THE HEIDELBERG CATECHISM. 327 ©e^oifam yoUln\id)t, ten (£()riftii$ fiir mid) ^at gelciftct, mm\ id) alleiii foli^c 2SoI;(tl;at mit glaiibir;em l^crjcii an^ nel;mc. i^ragc 01. 2Barunt fagft bu, bag bu atlctii burd; ben ©laufcen gered;t feieft ? Stnticort. 9li^t bap tc^ »on iregen ber 2Bur# bigfcit meine^ ©lauben^ ©ott gefalle, fonbcvn barum, bap allein bie ®enitg> t^uung, ®cred)t{gfcit, uub ^ei(igfeit Ql)x\{ti meine @cred)tigfeit S)or ®ott ift, unb id) bicfelbe nic^t anber^, benn allein burd) ben ©(auben anne^meit, unb mil- jnctgnen fann. . grage 62. 2Bantm lijnnen abcr unjcre guten SSerfe nid^t bie ©ere^tigfeit bor ®ott ober ein ©tilcf berfelkn jein? StnttDort. 2)arum, weil bie ©cvec^tigfeit, fo yor ®ottc$ @erid)t Befte^en foil, buvc^? au^ yoltfommen unb bem @efe^ ganj gleid)fpvmig fein mup, akr aud) unfere beften 2Serfe in biefem ?eben alle un^ soUfommen unb mit ©iinben befledt ftnb. %raQt 63, 35erbtenen after unfere guten SBerfe nt(3)t8, fo fie boc^ ®ott in biefem unb bem jufilnftigen Seben to'iU ftclo^nen ? 9Inttt>ort. S)iefe 53elcbnung gefc^ie^t nic^t au^ 35erbienft, fonbern au$ ©naben. Vol. III.— y plished all the obedience which Clirist has fulfilled for me, if only I accept snch benefit with a believ- ing heart. Question 61. Why sayest thou that thou art righteous only by faith ? Answer. Not that I am acceptable to God on acconnt of the worthiness of my faith ; but because only the satis- faction, righteousness, and holiness of Christ is my righteousness be- fore God, and I can receive the same and make it my own in no other way than by faith only. Question 62. But why can not our good works be the whole or part of our righteousness before God? Answek. Because the righteousness which can stand before the judgment-seat of God must be perfect through- out, and wholly conformable to the divine law ; whereas even our best works in this life are all imperfect and defiled with sin. Question 63. How is it that our good works merit noth- ing, while yet it is God's will to reward them in this life and in that whicli is to come ? Answer. The reward comes not of merit, but of grace. 328 SYMBOLA EVANGELICA. Thdjt aber bicfc l'e(;vc nid;t fcrgtofe imb tcvriid^te ?cute ? 5(ut»crt. ■•^ciii : tcnn eg iinmoi^ltd) ift, tap tic, fo Gbvifto turd) unibrcn ©laukn ftiit cincicpflanjct, nidjt gvuc^t ter 3)anf6avfclt foUcn In-ingen. 35on ten f)ci(igcn ©acramenten. grage G5. SieWeil benn allein ber ©fauBe un§ (5(;ri[ti iinb alter fcincr SBcMtOatcn t()cin;aftig macht, njcl;cv fcmmt jcld;cv QHaubc? 3lntwovt. 2)er ^et(i|]e ©cift jvirfct tcnfclben in unfcnt -^cvjcu turd) tie ^retigt te$ ^ciligcu (SiHini\clium^?, unt beftci? tigt i^n turd) ten ^rauc^ ter {;ci(tgen Sacrameitte. gvage 66. 25a§ ftub bic Sacramente ? 2lntivcrt. S'3 jTnt ftc^tbiire ()ci(i3e SSa^rjeidjen unt (£iege(, ijon ©ott tnju eingefe^t, tap cr nn0 turd) ten 33raud) terfelben tie 2>crl)cijjung tee ©yangelium^ tefto beffer ju »crfte()en gebe unt yerftegele : ncimlid), taj} er un5 ihmi n^egen te^ einio(cn iTpKi*^ (i()rifti, am ^reuj i?cU* brad)t, 3>cr[jelning ter Siinten unt cnM^e^ ?eben au^ ©naten fc^enle. gvagc G7. ®inb bcnii bcibc, baS SBcvt itub bie ®acva= iiicntc, badiit gcriditct, baO fie unfcrn GHaiiben Question G4. But does not this doctrine make men care- less and profime ? Answer. No ; for it is impossible that those who are implanted into Christ by true faitli should not bring forth fruits of righteousness. OF THE HOLY SACRA- MEIs^TS. Question 65. Since, then, Me are made partakers of Christ and all his benefits by faith only, whence comes this faith ? Answer. The Holy Ghost works it in our hearts by the preacliing of the holy Gospel, and confirms it by the use< of the holy Sacraments. Question G6. What are the Sacraments ? Answer. The Sacraments are visible, holy signs and seals, appointed of God for this end, that by the use there- of he may the more fully declare and seal to us the pi'omise 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. Question G7. Are both these, then, the Word and the Sacraments, designed to direct our faith to THE HEIDELBERG CATECHISM. 329 out i?a« 0\>\tx Scfu (£()vi[tt am ^vciij, al« auf ten cinigeii ©niiiD uufcver Scliijt'eit, tveifen? %nt\voxt. 3a fveilid) : 'ccnn tcr .f)ei(ige ©cift Ic^rct im (SyancjcUo, unb beftcitigt burd) tie I)ci(igen Sacramcntc, ba^^ unfcre ganjc (ScHi^fcit ftcl;c in bcm cinigen Dpfcr (I()r{ftt, fitr un$ am ^reuj oc;= fd)cl)cn. ^ragc C8. 2Bie iMcI ©acvamcnte T^at Gt^viftuS im iKeiien Seftamcnt eingcfc^t ? 5lut»ovt. 3ivei : bie ^eilige 2;aiife nnb ba0 l^eiligc 5I6cnbmaf)l 3Son ber l^ciligcu Saitfe. evagc 09. SBic irivft bit in bcr fjeiligen Xan^t evinucrt nub i^cvfirf^crt, bafj ba§ einigc 0|)fer Sf)vi[ti am 51tcu5 biv 5U jjut fonnne? 3tntn)ovt. 5I(fo, ba^' G^()viftii^ biep aufjcrlidjc SBafyevbab eingefe^t, unb balun ijer? l)eifcn l;at, bajj id) fo geirip mit fei? nein 53litt unb ©eift *oon bev llnreii^ nigfcit meiner ©eele, bag ift, alien mcincn <£itnbcn gca^afdjen fet, fo gcn?if? ic^ du^'crlid) mit bcm 3Baffcv, iveld)cg bie Unfauberfeit beg ?cibeg pflcgt ^injune^men, geraafc^en Bin. Srage 70. 2BaS ^eiBt mit bem 33rut unb @eift (£f;rifti gcirafc^en jein ? 9lnt\t(Dvt. Sg l)ei^t SScrgebung ber ©iinben the sacrifice of Jesus Christ on the cross as the only ground of our salvation ? Answer. Yes, trul}' ; for tlie IIol}^ 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. Question G8. How many Sacraments has Christ appoint- ed in the New Testament ? Ansaver. Two : holy Baptism and the holy Supper. OF HOLY BAPTISM. Question G9. How is it signified and sealed unto thee in holy Baptism that thou hast part in the one sacrifice of Christ on the cross ? Answer. Thus : that Christ has appointed this outward washing with water, and has joined therewith this prom- ise, that I am washed with his blood and Spirit from the pollu- tion of my soul, that is, from all ray sins, as certainly as I am washed outwardly with water whereby com- monly the filthiness of the body is taken away. Question 70. What is it to be washed with the blood and Spirit of Christ ? Answer. It is to have the forgiveness of 330 SYMBOLA EVANGELICA. 'OOM @ott au^ ©naben hcibtn, urn bc^ j sins from God, througli grace, for 33Iutc^ (Kniftt unKcn, ircUi)C$ cr in , the sake of Christ's blood, which fcincm STpfcv am ^rcuj fiir itn^ ycr? j he shed for iis in his sacrifice on goffcn Kit ; bariivid) and) biivd) ben ' the cross ; and also to be renewed ^eiligcn @cift crucucrt, unb ju cinem by the Holy Ghost, and sanctified @(icb dln-ifti gebcilicjct fcin, bajj mx to be members of Christ, that so je Icin^er jc mebr ber ®iinbc abfterkn, unb in eincm gottfcligcn, unjlraflic^cn ^idmi iiHinbeln. gracjc 71. SSo hat (S(;rtpuS ^^er^;ei^e^, ba§ wix fo gc= tntfj mit fcincm 5Stiit unb ®ci[t, aU tiiit bcm Xaiifwaffcr, c)ca\ifd)cu fmb ? 3lut»cvt. 3n ber (Sinfe^ung ber Xaufe, welc^^e dfo lautct: ©cl^et ^in, unb \tp ret aUc 25i?lfer, unb taufet fie im Stamen be^ 2>ater^, unb t)ce Scbneei, unb be$ ^eiligen ®eifte^: wcr ba (jlaubet unb ge? tan ft unrb, ber ivirb feltg wcv^ ben; wcx abtx nidjt glaubet, ber luirb iHrbammt iverben. 2;iefe 'i5erf)ei^ung tt)irb aud^ n)iebert)olt, ba bie Sc^rift bie Xanfe ba^ ^ab ber iffiiebcrgehirt unb 5tbn)af(i)ung ber ©iinben ncnnet. grage 72. 3ft benn ba6 augerlidje SBaffertab bie lib' wafd;ung ber Siinbcu fclbft? 5lnt»crt. 9]ein ; benn allein bag 33Iut 3efu (5()riftt, unb ber '^eilige @eift reinigct iiui? «on alien ©iinben. grage 73. aSarum nennet benn ber §eUige Oeijl bie we may more and more die unto sin, and lead holy and unblamable lives. QCESTION 71. "Where has Christ promised that we are as certainly Mashed with his blood and Spirit as with the water of Baptism ? Answer. In the institution of Baptism, which runs thus : Go ye, therefore, and teach all nations, hajHisiyig them in the name of the Father, and of the Son, and of the Holy Ghost. lie that helieveth and is ha2>tized, shall he saved ^ hut he that helieveth not, shall he damned. This promise is also repeated where the Scripture calls Baptism the washing of regeneration and the washing aM'ay of sins. QcESTiox 72. Is, then, the outward washing of water it- self the washing away of sins ? Answer. No ; for only the blood of Je- sus Christ and the Holy Spirit cleanse us from all sin. Question 73. Why, then, doth the Holy Ghost call Bap- THE HEIDELBERG CATECHISM. 331 2aiifc baS 5?ab bci- SBiebergct^urt xinb bic 2l5tvaf(imng bcr Silnben ? 2luti»ort. ©ott vcbet alfo md)t o^nc cjrope llrfad)e : uamlid), mdjt aMn, biip ©r un? bamit iinll le^rcn, hi^, o^kidjf mc bic llnfaukrfeit be$ ?eilH'$ burd) SBaffcr, alfo uufere fanb unb JCmbrjcidjen wilt yer|td)crn, ba^' nnr fo iiHi!)v()aftig i>on unfern ©iinbcn geiftlid) t(caHifc^cn ftnb, al^ n)ir mit bcm lciHid)cn2Ca]Ter geiiHifdjcn jvcrben. gracje 74. Soil man and} bic iuiiijcn Sinbcr taufcn? 2lntnjort. 3a : bcnn bicwcil jTe foivo'f)l alS bic SlUcn in ben ^unb ®otte5 unb fcine ©emcine gel^i^ren, unb il;nen in bcm 33hit (If)rifti bie ©vlofun^ i^cn 'Siinbcn nub ber |)eiliijc @eift, n'e(d)er ben ©(aitkn unrfet, nid)t u-'eniger benn ben 5Uten jugefagt anvb ; fo foUen fie aud) burd) bie ^aufe, al^ be5 ^unbe0 3eic^en,ber d)nftlid)en ^ivd)e eingeteibt unb i?on ber Unglciu^ Hflcn ^inbern unterfd)ieben i^evben, nne im alten Xeftament burd) bie $Befd)neibung gefc^el^en ift, an m\d)tx ©tatt im neuen Seftament bie Slaufe ift eingefe^t. tism the washing of regeneration and the wasliing away of sins ? Answer. God speaks thus not M-ithoiit great cause : namely, not onlj to teach lis thereby that like as tlie tilthiness of the body is taken away by Mater, so our sins also are taken away by the blood and Spirit of Christ; but much more, that by tliis divine pledge and token he may assure us that we are as really washed from our sins spiritually as our bodies are washed with water. Question 74. Are infants also to be baptized ? Answer. Yes; for since they, as M-ell as their parents, belong to the cove- nant and people of God, and both redemption from sin and the Iloh' Ghost; who works faith, are through the blood of Christ promised to them no less than to their parents, they are also by Baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and dis- tinguished from the children of unbelievers, as was done in the Old Testament by Circumcision, in place of which in the New Testa- ment Baptism is appointed. 332 SYMBOL A EVANGELIC A. SSpm ^pciligeu 2l6cutma()I 3efu Gl)ri|li. gvacjc 7r>. SKie anrp bu im §eiligen 2lbcubmaf)I cviii= itert iinb t'crftd^evt, ba^ bu an bent ctniijen Op\cx Gf;ri[ti am ilrciij iinb alien jcinen @u= tern ®eraeinfd;att f^abcft ? 5lnt\pcvt. 5t(|'L\ ta^' (i()viftuo mil- unb alien ©Iciubigcn i^on tiefcm gebrcd)cncn ^rpt ju cJTen, unb i^ou biefem ^el^ ju tvinfcn bcfiH^len bat, ju fcincm @c^ t)ad)tni^%uut) babct ycrki^^cn : (Srftlid), bap fein ?cib fo gcnnp fiir mid) am ^reu5 gcc)jfert unb gebrod)cn, unb fein 5BUit fiir mic^ i^ergoffen fei, fo geirip icb mit 5(ugen fef)c, bap ba^ ©rot bc^ C)errn mir gebvod)cn, unb bcv ^c(d) mir mitgctbcilet unrb ; unb jum an* bevn, bap Sv felbft meine (£eele mit feincm gcfveujigtcn Seib unb yergoffeu:? en 53(ut \o geiinp jum cirigcn SeBcn fpeife unb trcinfc, alv^ id) au^ bet .^anb be$ 3)ienerg empfangc unb (eiblid) geniepe bag ^rot unb ben 5telc^ beg .^errn, ire(d)e mir a(g gennffe 3©aBr? jeid)en beg Seibcg unb 53(utg Gbrifti gegekn werben. gragc 7G. 2Sa8 (;ci6t ben gctvcusiijten ?ei6 (Sf;ri[ti effcn nub fein tergoffcneS 93Iut triuten ? Slntwort. (£g ^eipt nic^t allein mit glciubigcm ^erjen bag ganjc ?eiben unb 8terben e^n-ifti annebmcn, unb baburd) 3>ergc? bung bcr ^iinbcn unb enngcg ?ebcn OF THE HOLY SUPPER OF THE LORD. Qlestiox 75. How is it signified and sealed unto thee in tlie Holy Supper that thou dost partake of the one sacrifice of Christ on the cross and all his benefits? Ansaver. Thus, that Christ has commaud- ed me and all believers to eat of this bi'okcn bread, and to drink of this cup, and has joined there- with 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 sec with my eyes the bread of the Zoj'd broken for me, and the cup communicated to me; and,furthei-, 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 tlie Lord, which are given me as certain tokens of the body and blood of Christ. Question 7G. What is it to eat the crucified body and drink the shed blood of Christ ? Answer. It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the forfriveness of sins THE HEIDELBERG CATECHISM. 333 Oefomnicn, foubern awd) banebcu buvd) and life eternal, but moreover, ten |>ci(igeii ©cifr, ter jugtcid) in ^{;rifto unb in un^ iiiol^nct, alfo mit feinem gebcnebeiten Seibc jc nicln- unb mef)v ycvciniget u^crbcn, ba^' unr, ob:; glcid) (Sv im |)imme(, unb iriv auf @rben ftnb, bennod) gleifc^ yon feinem gleifd) nnb S3ein yon feinen ^einen ftnb, nnb yon Cfincm ©eifte (lyie bie '^(ieber unfev^ ?eibev yon Sincr Seele) eiyiii Icben nnb regieret Jvevben. grage 77. 2Bo r^cit (Sf)riftn6 tcvkifjen, bafj (Sv bie @Iciulni]cn fo gcanfs mit feinem ?eib nub 33Iut fpeije unb tvau!e,alS fie iJou bicfcm gcbvod/enen 53rct cffcn, nnb toon biefem Seld; trinfen? 5lnt«:Drt. 3n ber ©infe^nng be^ I^eiltgen 3rbenbmat)l^,iye(d)e alfo Uintet: Unfer ^evr 3efn$, in bev 9^ad)t, ba Sr yevvatben wavb, nvif^m dx ba^ ©rot, banfefe, nnb fcrad)'^, nnb fprad): ,d}d)mct, effef, ba^ ift mein ?eib,bcrfiir end) cjeBvodjen wirb; foId)e6 tljnt jn meinem ©eba^tnij}/ 3)effelben 9leid)en and) ben ileld), nad) bcm ?lbenb? ma^l, nnb fprad): ,2)iefev ^el^ ift ba$ 9Une 2;eft anient in mei; nem ^(ut; fo(d)e$ tl}nt, fo oft il)f^ trinfet,jn mcinein ©ebci^t* ni§/ !Denn fo oft if)v yon biefem 33rot effet, nnb yon biefem ^elc^ tvinfet, foUt tbr be^ ^evvn Xob ycrfitnbigen, bi^ baf (£r fommt. Unb biefc SSer^eifnng unrb vind) une? also, to be so united more and n.iore to his sacred body by the Holy Ghost, who dwells both in Christ and in us, that although he is hi heaven, and we on the earth, ^ve 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. QUKSTION 77. Where has Christ promised that lie 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 ? ANSWKn. In the institution of the Supper, which runs thus : T/ie Lord Jesus, the saine night in which he was hetrayed, tooh bread ; and when he had given thanks, he brake it, and said: ^TaJce, eat, this is my body, which is broken for you ; this do in remembrance of me^ After the same manner also he took the CKj?, lohen he had sujypcd, sccying : ' This cnj) is the New Testament in my blood ; this do ye as often as ye drink it, in re- membrance of me. For as often CCS ye eat this bread, and drink this cup, ye do shoio the Lord^s death till he corned And this promise is repeated also by St. Paul, where he says : The cuj) of 334 SYMBOLA EVANGELICA. terl^olct turd) 3t. '].\ntlum, ta er fprid^t: 2)cr ^elc^ ter ^^anffa^ gang, bamit ivir bnnffagen, ifl er ntd)t bie @cmcinfrf)aft bc5 53(itt^ g^rifti? 3)a^ 53rot, bag anr bred)cu, {ft bag uid)t bie ©emein? fd)aft beg ?eibeg Gl)riftt? 3)enn ©in 33ret ift'g, fo fiub wix »{ele Sin €eil\bicwcil ivir alle Siiicg 53rotg t^eil^aftig finb? 55vage 78. SBirb benn au6 33vct iinb SBciii fccr tre= feutlid^e Scib nub 58Iitt 5f)vi[ti? 9tnt»ort. Sf^ein : fonbern jvie bag 2Baffer in bcr Xaufe iud)t in bag SUit (H)xi\ti yern^anbcU, obcr bie 5Unimfd)ung ber ©itnbcn fclbfi n?irb, beren eg oUcin cin gottlid) 2Baf)rseid}en nub 35er|tc^e* rune; ift: alfo unrb aud) bag I^eilige 33rct im 5lbcnbmaM uid)t ber ^eit* (5;^rifti felbft, uncirci)! eg, nac^ 5Irt unb 33raud) bcr Sacrameute, ber 2eib d^rifti genenuet wirb. grage 79. SSarum neiiuct bciiu Gf;rtftu§ baS S3rot feinen Sei6, unb ben §:d^ fcitt 58Iut, ober ba§ gieite !Ie[tamcnt in feincm ©lute, unb @t. 'ipauUiS bie 6H'nicinfd)aft bc§ Scit'cS unb S3IutcS 3cfii (£()ri[ti? 5lntu>crt. C^riftug rcbct alfo uid)t o{)ne cjrcpc llrfad)e: uamlid)/bap ©r ung nid)t alleiu bamit iinll Ic|n-cn, ba§, glcid) line 53rDt nub 2Bein bag jciilidu' ?ckn crf)alten, alfo fei aud) fcin gefreujigter blessing ivhick %oe hless, is it not the cominunio7i of the blood of Christ ? The bread which we brecik^ is it not the coimminion of the body of Christ f For loe^ being many, are one bread, and one body ^ for we are all j;ar- taJ^ers of that one bread. Question 78. Do, then, the bread and wine become the real body and blood of Christ ? Answer. 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 sa- cred 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. Question 79. 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 ? Answer. Christ speaks thus not without great cause : namely, not only to teach us thereby that like as bread and wine sustain this tem- poral life, so also his crucified THE HEIDELBERG CATECHISM. 335 ?eib itnt) i^cvi^offcn 33Iut bie \i\\\)xc ©pcifc unb Xvanf unfercv ©celcit jum ciinj^en ?cbcn, fonbcvn yielmc^r, 'ca^ (XX nn^ tuvd) fciep ftd)tBare ^ddjtn unb "J'fanb anil t^er|tc|crn, bap iinr fo uHi()rl;aftts} fcine^ waijxcn ?ei6e^ unb 53Iute^ burd) SBirfiutg be^ ^ciligcn ©etfte^ t^eil(>iftig mxiiw, al^ wix biefe fjctHgen ®afn-jeid)cn iiiit bem teibUd}cu SOZuub 511 feincm @cbad)tiu|j cmpfangen, unb bap all feiit ?ciben unb ©e^ovfam fo getvip unfer cigcn fci, aU fatten unr felbft in unfcrcr ctgcncn ftxfon al(c5 geUtten unb gcnug gct^an. (gragc 80. 23aS ift fiiv ctn Unterfd;ieb jtrifdjea bcm 51knbmaljt beS §errn uub ber ).\'i|.^ftnri;cn 2JJe[fe? 5tnttt?ort. 2)a$ 5l6enbma^I kjeuget un^, bap unr yollfommene SSergeBung aUer un^ fcrer 6iinben I;aBcu burd) ba^ cinige Dpfer Scfu G^rifti, fo dx fc(6ft cinmal am ^reu5 i^oUkad)! bat; [unb bap unr burd) ben ^eiligen ©eift Q\)x\'\to u^erbcn cingcleibet, ber jc^t nut feinem uHil^nxn Mb im ^immcl jur 9ficd)tcn bc^ S3atcr$ {ft, unb bafclbft will angc^ ktct n^crben]. 1)k 2)?effe abcr k^xct, bap bie ?ebenbigcn unb bie Xobten ni^t burd) ba$ Seiben (i()r{fti SBcrge* bung ber Situben baBcn, e^ fei bcnn, bap d^riftu^ no(^ tagtid) fiir ftc i^on ben ^epprieftern gcopfert iverbe ; [unb bap Qi)xifm Idbli^ untcr ber ©eftalt 53rot0 unb 3Cein^ fci, unb berf)alben body and shed blood are the true meat and drink of our souls unto life (eternal ; but nnicli more, by this visible sign and pledge to assure us that we are as really par- takers of his true body and blood, through the working of the Holy Ghost, as we receive by tlic inoutli of the body these holy tokens in remembrance of him ; and tliat all his sufferings and obedience are as certainly our oMni as if we had ourselves suffered and done all in our own persons. (QCESTION 80. What difference is there hetween the Lord's Supper and the Popish Mass ? Answkr. 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, mIio 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 liv- ine: and the dead have not foro-ive- ness 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 336 SYMBOLA EVANGELICA. rovin foK auijebctct lycrtcn]. Unb ift alfo tic 9}?e)Te im ©runbc nid)t^ aiitcvi^, bcnii einc S^crlaiiijnung bc^ ciulcicn rpfcv^ iinb ?cibcn$ 3cfit (Si)x\]ti [itnb cine ycrmalcbcitc 5t(j? gbttcrci].)' ^rage 81. 2BeId;c foUcn sum Sifdje tc8 ^crni tonu men ? Sliitwovt. 3)ie [tc^ felbft urn i()rcr tSiinbcn wiKeu mtf5faUen, imb ^i>d) i^cvtvauen, bap bicfcUngen \imn lun-jic^icn, mib bie ittniiie Sd)wad)()eit mit bcm Sci? ben unb ©terben GI}rifti bcbcrft [ci, bei]e(}ren and) je mc^>r nnb mcf)r it)xn\ ©Uinkn ju ftarfen, nnb tbr ?ekn jn bciTern. 2){e Unbnpfertigcn abcv nnb ^enc^tcr effen unb trinfcn fid) felbft ba6 ©evi^t. graflc 82. ©oUen obex in biefcm !3lbcnbmal)l and; juiicla[i'cu ttJcrben, bie fid; mit ifjrem 58c!ennt= nijj imb SeBcu al5 Unglautige unb ©cttlofe erjcigcn ? 3lnt»vort. 9?ein : benn e^ anvb alfo ber 58nnb 0»3ptte$ i^efd}mal)et, nnb fein ;^cxn itber bie ijanje ©emeine gereijet. 3)ert)al^ ben bie d)riftlid)c ^ivd)e fd)nlti3 ift, nad) ber C^rbnnnv] dbrifti unb feinev Stpoftel, fold)e biij jnr 53effernni} il;re5 is tlierefore to be worshiped in tliem]. And tlms the Mass at bot- tom is iiotliiiig else than a denial of the one sacritice and passion of Jesus Christ [and an accursed idolatry].)^ QCKSTION 81. Who are to come unto the table of the Lord ? Answer. Those who arc displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by tlie passion and death of Christ; Avho also desire more and more to strengthen their faith and amend their life. But the im- penitent and hypocrites eat and drink judgment to themselves. Question 82. Are they, then, also to be admitted to this Supper ■who show themselves to be, by their confession and life, unbelieving and ungod- ly? Answer. No; for by this the covenant of God is profaned, and his wrath pro- voked against the whole congrega- tion; wherefore the Christian Church is bound, according to the order of Christ and his Apostles, by the office ■ 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, ir>(J3). It api)eared 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. 5.") [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 Catecliism in tlie German Empire, see Vol. I., and my German edition of liie Heidelberg Catechism. THE HEIDELBERG CATECHISM. 337 ?ebcii0 turd) bct^ 5lmt ber @(i)lu|Tcl au^Su[rf)licpcn. gvage 83. aSaS ift bag ?tint bcr ©c^Iiiffet? 3)te ^M-ebigt be^ I^eiligen ©yangeli? wM, imb bie d)nftlid)e 33u^^jud)t, buvd) midjc kibe ©tiirfc ba$ ^immclreic^ beii ©(ciulngcn aufiiefd)(of[cn uub ben Unc^laubii^eu juge[d)toJTen nnrb : gvage 84. 2Sie ixnvb ba§ §immetreid} burd; bie 'i)3vc* bi^t bee f)ciligeu (StiangdiiimS auf» unb 5U>- gcfd;Icflcii? 9littwort. 5nfi.\ baj} md) bem ^efc(^l (If;riftt alien unb jebeit ©(ciuMgen yerfiuibigt itnb offentlid) bejeuget luirb, ba§ it)nen, fo eft fie bie ^Bevbei^ung be^ (Simnge^ liitm^ mit iimhvem ©Unikn vinncbmen, roaln-f)aftig alle il)re ©iinben yoH ©ott, uiu be^ 25erbienfte0 d^rifti widen, yeiv cjcben ftnb; nub binwieberum alien Uui^laubii^en nub l^euc^lern, bap ber 3ovn ©otteg unb bie eunge 2>erbainm? nip auf il^nen liegt, fo lanije fte ftd» nid)t befe^ren. ^ad) weld)em ^tmy nip be^ ©yaui^elii Oott bcibe in biefem unb bem jufitnftigen Seben uvtl;ci(cn luitt. ^ragc 85. 2Bie ivivb ba§ §tmmclveid; auf» unb juge* jdjtofi'en buvd; bie d;riftUd;c 33uf55ud;t? 9lnt»uort. Sllfo, bap nad) bem «efe(;l G^rifti bieieniijen, fo unter bem d)riftlid)en of the keys to exclude such peraons niitil they amend their life. Question 83. What is the Office of the Keys? Answer. The preaching of the holy Gos- pel and Church discipline; by which two things the kingdom of heaven is opened to believers and shut against unbelievers. Question 81. How is the kingdom of heaven opened and shut by tlie preaching of the holy Gos- pel? Answeu. In this way : that, according to the command of Christ, it is pro- claimed 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 unbelievei-s 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. Question S'). How is the kingdom of heaven slnit and opened by Church discipline? Answer. In tliis way: that, according to the command of Cln-ist, if any mi- 338 SYMBOL A EVANGELIC A. 9lamctt und)rifiUd)c ?c^rc ober 3Gan? tcl fuf)vcn, nad)tcm ftc ctUc^emal ku= tcrlic^ ycvnuihnet ftnb, unb i?pn ihren 3rrt(nimcrn cbcr ^afteru nid)t abftc; f)cii, bcv ^ird)c, obcr benen, fo i^cn bcr ^ird)e baju ijevorbnet ftnb, angejcicjct, unb fo ftc ftd) an beircU^cn Sernial)? uui^ and) uid)t fcfntn, iumi ibncn buvd) SBcvbictunii bcr l)ci(igcu (Sacvvamcntc axbi bcv d)viftlicl)cii ©cmcinc, unb i^on @ott fclbft au^ bem 9leic^c e()nfti ivcrbcu au^c^cfdjloffcn ; unb iiMcbcrum al^ ©(icbcr (i()riftt unb bcv ^ivd)e aui^cnommcn, ivenn [ic nmftvc 33cfi'c^ rung sev^ci^'cn unb cvjcigc* der the Christian name show them- selves unsound either in doctrine or life, and after repeated brother- ly 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 neg- lect 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. 3)cr bvitte Xi)dl SScn bcr 2)anfbarfcit. grage 8G. Sicircil unr bciui aitS iinfcvm Glcnb, cl)ne att unfcv l^cvfcieiift, avi8 (Siiabeiiburd; Sfiriftum erUHct [iub, warum fotlcii w'xx i^ute SBevte tfiun? SlitthJort. 2)arum, bap Gbriftu^^, nad)bcm dx m^ niit fcincm 53(ut cvfauft l)at, ung and) buvcl) fcinen ^pci(ii\cn ©cift cr? ncucrt 5U fcincm (Sbcntnlt, bvi§ ipir mit unfcvm ganjcn ^ckn un^ bvinfbav gcgcn ©ott fiiv fcinc SBi>Mtl)at crjcigen, unb (Sr burd) un^ {jcj^ricfen tvcrbc. Darnac^ auc^, bap wir bci un^ fclbft unfcr^ ©laubcn^' aug fcinen grit^ten gcnnp fcicn, unb mit unfcrm s^i>ttfclic;cn 5^>anbcl unfcvn 9]acl)ftcn and) (S.i)xi\io Ijcnnnncn. THE THIRD PART. OF THANKFULNESS. Question 8G. Since, then, we are redeemed from our misery by grace through Christ, without any merit of ours, wliy must we do good works ? Answer, Because Christ, having redeemed us by his blood, renews us also by his holy Spirit after liis own im- age, 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 as- sured of our faith by the fruits thereof, and by our godly walk may win our nei<2;hbors also to Christ. THE HEIDELBERG CATECHISM. 339 grage 87. SBimen bemt bie nic^t felig ii^crbcu, bic fid; tocit invent unbanftaren, itnbujjfcrtigen SSanbel ju @Dtt nic^t bcfe^ren? StntttJort. ^eine^UKQ^ ; benti, wk bie ®d)rift fagt : ^cin ltnfeuf(|er, 5lbgottlf^er, @^ebrecf)er, 3)ieB, ©eijigcv, 2;runfen? bolt), ?dfterer, Sftduber unb berglcic^en, wirb ba^ ^ieic^ ©otteg erkn. grage 88. 5n ii^te i>iet ©tilcfcn fte^et bie hjafjil^aftigc 93uge obcr 33efe^rung bc§ 9JJenfd^en ? 3lnt\uovt. 3u jtvei ©tucfen : in ^Ibftevlntng beg atten, unb Slufcrftc^ung beg neuen 9)?enfrf)cn. gragc 80. 3Sa6 ift bie 5lb[tevbung bc8 alteit a)icufd;en? Slnttuort. ®ic^ bie (Sunbe 5>on ^erjeu laffen leib fcin, unb biefelbe je Idnger je me^r ^ajjeu unb fliefcen. gragc 90. SSaS ift bie 3luferfte[)ung beS neuen 2>fen> fd;en? 2Intlt>ort. ^erjlic^e gveube in @ott burd) dbriftum, unb ?uft unb ?iebe I;akn, na^ bem SQilten ©otteg in alien guten 2Ber!en ju leben. ^rage 91. SBcIc^eS fiub obex gute Sffierfe? Slntnjort. SlKein bie au^ wa^rem ©lauben na^ bem ®efe0 @otte^ il)m ju S^ren Question 87. Can they, then, not be saved who do not turn to God from tlieir unthankful, impeni- tent life? Answer. Bj no means ; for, as the Script- ure saitb, no unchaste person, idol- ater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the king- dom of God. Question 88. In how many things does true repentance or conversion consist ? Answer. In two things : the dying of the old man, and the quickening of the new. Question 89. What is the dying of the old man ? Answer. Heartfelt sorrow for sin ; caus- ing us to hate and turn from it always more and more. Question 90. What is the quickening of tlie new man? Answer. Heartfelt joy in God; causing us to take delight in living accord- ing to the will of God in all good works. Question 91. But what are good works ? Answer. Those only which are done from true faith, according to the law of 840 SYMBOLA EVANGELICA. gcfc^et)en, unt> nidu tic auf itufcr ®iitt?unfeii ctcr ^cnfdjcn^^a^un^ gegriintct ftnb. 5ragc 92. 2Bie tautet ba§ @ejc^ bcS §crni? ^(nttvcrt. @ptt rctet alle fciefe SBorle : Tae Grftc @cl>ct. 3cl} bin tcr ^crr, tcin ©ott, tcr Sd) bid) au^ 5tcgi>ptculvuib, ail? bcm Dicnftl^aufe, gcfitbrct ^aht. 3)it foUft fciiic antcvcn ®5ttcr ycr 3)iir I)abcn. 'S:aS SInbcrc ©ebot. 3)ii follft tir fcin 53i(tniil, nod) ir^cn'o cin @leid)nip ma? d)en, webcr bcj^\ ba? cbcn im C)immcl, ncd) bep, ba^ nnten auf Gvbcn, cbcr bep, ba? im ®a[fcr untcr bcr Srbc ij^; bu foHft fie God, for liis glory ; and not such as rest on our own opinion or the commandments of men. Question 92. What is the law of God ? Answer. God spake all these words, saying : FIRST COMMANDMENT. / am the Lord tliy God, loldch have hrought thee out of the land of Egypt, out of the house of hondage. Thou shalt have no oth- er gods before me. SECOND COMMANDMENT. Thou shalt not malce unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth be- neath, or that is in the water under the earth; thou shalt not nid) t anbctcn, nod) ibncn bicncn. bow down thyself to them, nor 2)cnn 3d), bcr -^crr, bcin ®oi[,^ serve them. For I the Lord thy bin ein fiarfer, cifrtj^er ©ott, ber I God am a jealous God, visiting b i e 9)? i f fc t (m t b c r 2? ci t c r b c im fu d) t the iniquity of the fathers upon the an ben v*il i n b c r n b i 6 i n'5 b v i 1 1 c children unto the third and fourth unb yicvte ®licb, bercr, bic '^\^\ generation of them that hate me; I)affen, unb t^ue Sarmbcrjigfcit rt?iJ showing mercy unto thoxi- au yiclen Saufenbcn, bic 2)Ztd) Ua;ic?-s of them that love me and lieben unb ^I^^cinc ©ebote f)a(tcn. heep my commandments. 2)a6 2)rittc OV6ot. 2)u foUft ben Xiamen be? ^errn, beinc?'©ottc?,nic^t mi^bvauc^en, THIRD COMMANDMENT. Tltou shall not take the name of the Lord thy God in vain; for the Lord loill not hold him benn ber ^crr'iuirb ben nic^t un? Qcftraft laffcn, bcr fcinen "^iiWKW^ guiltless that taketh his name in miJ5braud)t. \vain. THE HEIDELBERG CATECHISM. 341 3)a6 $ievte ®etot. bit i^n^eiHgcfl. ®ed)0 2;age folljl bu avbciteu, unb allc beine 2Berfc tl)un: aBcv am fiebenteu Xage ift ber ie!^, nod) ber gvcmbling, ber in beinen ^f)orcn ift; bcnn in fed)^^ Xagcn i)at ber |)err ^immcl unb (£vbe gemad)t, unb ba^ Tlccv, unb aUc^, wa^ barinnen ift, unb vul)etc am fiebentcn Zaci^ti barum fegnctc ter ^err ben ©abbcitf^tvig, unb l)ei(igte if)n. SaS giinfte ©ct^ot. 3)u foHft beinen 33atev unb beine Sautter cloven, auf bap bu lani^e (cbcft im ?anbe, ba^ btr ber ^err, bein ®ott, giebt. ®a« eccf;[te @eBct. Du follft nid)t tobten. Sa§ ©iebente OeBot. 2)u follft nid)t cl)el)red)en. 2)aS 3ld;tc @ebot. X)u follft nid)t ftel;len. 2)a8 gjeitnte ©ebot. 2)u follft fein falfd) Beugnip rebeu wiber beinen 9]ad)ften. Sa3 3e()ntc ®ctot. ?ap bic^ nic^t geliiften beinen 9lad)flen .^aufc^; lap bic!^ nic^t geliiften beine^ 9]ad)fteu 3Beibee!, rOURTH COMMANDMENT. Remeiiibcr the Sahhath day to keep it holy. Six days shalt thou labor, and do all thy worh : hut the seventh day is the Sahhath of the Lord thy God; in it thou shalt not do any work, tliou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-serv- ant, 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. FIFTH COMMANDMENT. Llonor thy father and thy moth- er ; that thy days may be long upon the land which the Lord thy God glveth thee. SIXTH COMMANDMENT. Thou shalt not kill. SEVENTH COMMANDMENT. Thou shalt not commit adultery. EIGHTH COMMANDMENT. Thou shalt not steal. NINTH COMMANDMENT. Thou shalt not bear false wit- ness against thy neighbor. TENTH COMMANDJIENT. Tliou shalt not covet thy neigh- bor''s house ; thou shalt not covet thy neighbor'' s 'tvife, nor his man- 342 SYMBOLA EVANGELICA. nod) fcine^ ^ncd)te\ noc| feincr 3UZagt), no^ feiue^ Dc^fcng, no^ fcinc^ Q,\(U, noc^ aUt^, wa^ tein 9ldd)ftcr f)ii5 fint. grage 94. SSa§ f ovbcvt ber §ert im erfteu ©efeot ? Intirort. Da^^ id}/6ei 2>edicritng meiner ®ec^ leu .pci( lint) Scligfcit; aUc 3lbg5t(erei, 3anberci, abcrg(duln[d)e ^cgen, Sin* rufiing t-cr ^eiligen etcr anberer (5!rea;= tuvcn, meiccn nnb f(icbcn foil, unb ben einigen ambrcn ©ott rec^t evfennen, i()m allein yeitrauen, in aller Demut^ unb ©ebulb, yon iim atlein alte^ ©ute getuvirten, unb i()n yon ganjem ^pcv^tn servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighhor's. Question 93. IIow are these Commandments divided ? Answer. Into two tables : the first of wliicli teaches us, in four com- mandments, what duties we owe to God; the second, in six, what duties we om'c to our neighbor. Question 04. "What does God require in the first com- mandment ? Answer. That, on peril of my souVs sal- vation, I avoid and flee all idola- try, sorcery, enchantments, invoca- tion of saints or of other creatures ; and that I rightly acknowledge the only true God, trust in him alone, with all humility and patience ex- pect all good from him only, and love, fear, and honor him with my lieben, fiird)ten, nnb ebien; vi(fc,bafMd)| whole heart; so as rather to re- cipe alle CSvcatuven iibcigebe, benn in bent ©cringften anber feincn ffiillen t()ue. grage 9r>. SSaS i[t ^ItfllHtcrci? 5lut»ort. Sin ® tatt beg einigen a>at)ren ©ottcg, ber ftc^ in feinem SBort ^at offenbaret, obcr nckn benifclbcn, eta\i$ anbeieg bic^ten cber l}aben, bavanf bev 2)^enfd) fein 3Sertrauen fe^t. nounce all creatures than do the least thing against his will. Question 95. "What is idoh\try ? Answer. 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. THE HEIDELBERG CATECHISM 343 gvage 96. 3Ba6 Will Oott tm anbern ©etot? Slnttuort. Da^ anr @ott in feinem SGe^e vcrMlben, nod) auf irgenb eiue antere ®eife, bcnn ®v in feinem SBort kfo^^ len ^at, sere^vcn foUen. gragc 97. ©olt man benn gar !ein 33Ubnif3 madden? 2liitmovt. ©ott fvinn unb foU feine^jrege ab^ Qcbtltet werbcn; bie d^veatuvcn abtv, oh fte fd)on mogen abgcbilbet weiv ben, fo ycrbietet bod) @ott bevfclbcn Silbnip jn niad)en nnb ^it l^aBcn, ba^ man jte yeiel)re, ober i^m bamit biene. ?5rage 98. 9Jti3gen aber nic^t bie S3itber at3 bev 8aieu SSilc^er in ben S!ivd;cn gebulbet txjerbeu ? Slntnjort. Wm : benn unr foUen nid)t lueifei- fein benn ®ott, jyeld)ev fetne S{)riften^ ^eit nid)t burd) ftumnie @o^en, [on? bern bnrc^ bie (ebenbige ^rebigt feinc^ 2Bortg tt)ill unterwiefen f)akn. gvagc 99. 2Sa6 WitIba§bvitte@ebot? 2lnHuDrt. 2)ap wir nid)t allein mit gluc^en, ober mit falfd)em (Sib, fonbern and) mit nnnot^igem (3d)n?oven ben Seamen ©otte^ nid)t laftevn ober mipraud)en, no^ nng mit unfcrm ©tiUfc^n^eigen unb Bufe^cii/ fold)er fc^rerflic^en ®iin^ Vol. III.— Z QuESTiox 9G. Wlmt does God require in the second comniaiidnient ? Answer, That we in nowise make any image of God, nor worship him in any other way than he has com- manded in his Word. Question 97. Must we, then, not make any image at all? Answer. God may not and can not be im- aged in any way ; as for creatnres, though they may indeed be im- aged, yet God forbids the making or keeping any likeness of them, either to worship them, or by them to serve himself. Question 98. But may not pictures be tolerated in churches as books for the laity? Answer. 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. Question 99. What is required in the third command- ment? Answer. That we must not by cursing, or by false swearing, nor yet by un- necessary oaths, profane or abuse the name of God ; nor even by our silence and connivance be par- takers of these horrible sins in liU SYMBOLA EVANGELICA. ten tl;eil[)aftij5 madmx ; unb in ®um* ma, ta^' ivir ten f)ci(igen 9]amcn ©ottc^ antciiJ nid)t, tcnn mit guvd)t unt ©()rev6tctuni^ i^c[n\iud)cn, auf tap cr yon un0 vcd)t befennct, ancjeiufcn, unf in alien unfcvn SBorten unb iBevfen gepriefen werte. gvage 100. 3ft beim niit gludjcit uiib (Sd^wiJren ©otteS 9Jamcn laftevu fo etnc fdireere ©iinbe, ba^ @ctt auc^ liter bie jilvnct, bie, \o incl an if;ncit ift, biefelfee uld;t Ijclfcu n'»e()ren mib t^erlncten ? SIntiuovt. 3a freilid) : tenn feine 8iinte groper ift, nod) @ott I)efiiger erjiirnet, tcnn ^cifterung feine^ 9lameng : barum ev fie auc^ mit tern Xobe ju ftrafcn be? fo^lcu ^at. grage 101. SDJag man obex and) gottfelig bei bem 9Jamen ©ottcg eiiicii (Sib fd;irereu? 3lntn^ovt. 3a : luenn e^ tie Dbrigfeit »on it)? rcn Untert()anen oter fonft tie 9lot§ crforrcit, Irene unb 2Ba^i-l)eit ju ®ottc^ Q,{)K nnb be^ 9]acl)ften ^ei( babnrd) ju erf)altcn nnb ju fi3ibevn. Dcnn fold)e^ (Sicfd)iroren ift in @otte^ SCun-t gegiiintet, unb ber^alkn yon ben .pciligen im alten nnb ncuen lefta? ment red)t geh'and)t u^orben. grage 102. 9){ag man and; bci ben §ei(igcn, obcr anbcrn (Svcaturen ciiicn Sib fdjwcren. ?(utwort. Wm : benn ein red^tmapicjer Sib otliers; and in sum, that we use the holy name of God no other- wise than with fear and reverence, so that he may be rightly con- fessed and worshiped by us, and be glorilied in all our words and works. QUKSTION 100. Is, tlien, the profaning of God's name, by swearing and cursing, so grievous a sin that his wratli is kindled against those also v,ho seek not, as much as in them lies, to hinder and forbid tlie same ? Ansavek. 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 pun- ished M'itli death. Question 101. But may we not swear by the name of God in a religious manner? AXSWEK. Yes ; when the magistrate re- quires it, or it may be needful oth- erwise to maintain and 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. Question 102. 'Slay we swear by the saints or any other creatures ? Answer. Xo ; for a lawful oath is a call- I THE HEIDELBERG CATECHISM. 345 ift cine 5{nvufiiUi5 CsH^ttc^^ ta^ ©r, a(5 bcr eiui^e ^:)crjcnofunt)igeiv tcr ®a{)r* ^eit 3euijni§ woUc gebcn, unt mid) ftvafen,[o id) fa(fd) fd)iycvt\ wc(d)c &)xt t>enn feincr dveatur i5clnil)vct. gvaijc 103. 2Ba§ win ©ott im uierten ©ebot? SIiitiUDVt. ©Ott iui(( crft(id), fcajj bai^ ^vcHgt^ amt uub Sd)u(en er()a(tcn ircrtcn, unb ic^, fonbcrlic^ am gciertaii, ju tcv @e== mcinc @ottc5 flei^ig fomme, tag 2Bovt ©ottcg ju Icrnen, bie ki(icjen Sa* cramente jit cjeln-aud)en, ten |)en-n ijffcntlic^ anjurufcn, unt tag d)viftli^e 5l(mofen 511 gebcn. Bmn antcvn, tap id) allc Xage meineg l^ekng yen mei? nen bofen ffierfcu feive, ten vf^crrn tiirc^ fcineu ®eift in mir iinrfen lalJc, unt alfo ten eiuicjen (^abbat^ in ticfem ?eben anfange. gragc 104. ai'ac! untl ©ott im fitnftcu @c[>et? 3intiODrt. I)a§ ic^ meinem 3?ater unt Gutter, unt alien, tie miv iH^vj^cfc^t ftnt, alle ing 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. Question 103. What does God require in the fourth com- mandment ? Answer. In the first place, that the min- istry of the Gospel and schools he maintained ; and that I, especially on the day of rest, diligently at- tend church, to learn the AVord of God, to use the lioly Sacraments, to call publicly upon the Lord, and to give Christian alms. In the sec- ond place, that all the days of my life I rest from my evil works, al- low the Lord to work in me by his Spirit, and thus begin in this life the everlasting Sabbatb. Question 104. What does God require in the fifth com- mandment ? Answer. That I show all honor, love, and faithfulness to my father and moth- (ii)xc, ?iek unt Xveue beircifcn, unt er, and to all in authority over me ; mid) aller gutcn Se^ve unt ©tvafe mit ; submit myself with due obedience gelni()rlid)em @el)orfam unterwerfen, unt auci) mit ihren ©cbrcd)en ©etulD l)akn foil, ticiucil ung @ott turd) i^re ^ant vegieven will. 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. 346 SYMBOLA EVANGELICA. 55 rage 105. SCBaS w'xU ®ctt im jed^Stcit @c&et? 5(ntivort. 2)a^ id> ttunncu 9^dd)fteu ivcber mit ©ct^vinfen, nod) mit SBortcii otcr ©e* beitcn, inel ireniiicr mit tcr Xl^at, burcl mid) felbft ober Slnbere, fc^mci* I)cn, ^ntffen, tcleitigcn oter tobten; fontcvn alle 9iad)ijierivjfcit aMegen, and) mic^ felbft nid)t Bcfd)abigen, ober mut^iriUig in ©efabr kgckn foil. Davum and) bic Dbrigfeit, bcm Xobt^ fd)lag jn ivel}ven, ba5 ®d)ii>evt trcigt. gragc lOG. SRebet bed; bteg ©ebot alteiu i^om 2:obten. 2lntit)ort. @g TOiU iin^ akr @ott buvc^ S5er? bictnng be^ 2;obtfd)(a90 le^ren, ba^ Hi- bic aSurjel beg 2:obt[d)lasg, alg ^'leir, ^ap, 3«?vn, 5)^ad)cjierigfeit, Ijaffet, iinb ba§ foId)eg alleg »or i()m ein f)eim; lid)er Xobtfd)Ia3 [ei. gragc 107. ^ft'8 aber bamit geinig, bafj tt>ir iinfern ^Rad^ftcn, wie gemctbct, nid^t tobten ? Stntirort. P^ein : benu inbem ©ott 9]eib, ^ap uub 3en, unb and) unfern gcinben ©uteg t^un. Question 105. What does God require in the sixth com- mandment ? Answer. That I neither in thought, nor in word or look, much less in deed, revile, hate, insult, or kill my neigli- bor, whether by myself or by anoth- er; but lay aside all desire of re- venge : moreover, that I harm not myself, nor willfully run into any danger. Wherefore, also, to re- strain murder, the magistrate is armed with the sword. Question 106. But this comraandmeut speaks only of killing. Answer. In forbidding this, however, God means to teach us tliat he abhors the root of murder — namely, envy, hatred, anger, and desire of re- venge; and that all these ai-e in his sight hidden murder. Question 107. Is it, then, enough that we do not kiU our neighbor in any such way ? Answer. 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. THE HEIDELBERG CATECHISM. 347 grage 108. 2Ba§ win ba§ [iceentc ©cfcot? 3lutroort. 3)a§ alle Uufeufd)(}eit m\ ®ott yeiv makbciet fet, unb ba§ n)ir tarum i^r von ^crjen feinb fein, unb feufd) itrib jucl)ttg (eBcn folleit, c$ fei im ^eiligen @()eftanb, ober aupev(ial6 bcjyetk-n. grage 109. 35crlnetct Oott m biefcm ©eBot itidjts mcbv bcmi (Stjekud; unb bevgleid^en ©c^anbeu ? Slnttcort. X)iejreil beibe itnfer ?eib unb ©eele ciu Xcmpel beg ^eiligen ®eifte$ [tnb :' fo unll (Sr, bap anv fte kibe fauber: unb (;ciliii benmbvcn; vcrMctet berl^al^i ben alle unfeufd)e Xl;aten, Oebevben, iQoxk, ©ebanfen, ?uft, unb nniS ben SO^enfcben ba^u rcijen mag. gvage 110. 2Sa3 iJevlnetet @ctt im ad;ten Oecot? ?tiitivort. (Sr i^evbtetet nid)t allcin ben 3)ieb; ftabl unb 9iauberet, anldjc bie £)bvtg? feit ftraft; fonbcvn ©ott nennet aud) I)iebfta!)l alle U\c Stiide unb 5ln? fd)lage, bamit nnr unfevcg 9iad)ften ®ut gebenfen an un$ ju bvingen, eg fet nut ©cmatt obev ®^ein beg 9^e^i teg, alg unred^tem ®ennc^t, @((e, 2)^a§, SBaare, SJiiin^e, 2Gud)cr, cbcr burd) einigcg 9)?{ttel, bag i^on @ott t^crbcten ift ; baju and) alien ©eij unb unniit^e 25evfd)n)enbung feiner @aben. Question 108. What does the seventh commandment teach us? Answer. That all iincliastity is accursed of God ; and that we should there- fore loathe it from the heart, and live chastely and modestly, wheth- er in holy wedlock or single life. Question 109. Does God in this commandment forbid nothing more than adultery, and such hlte gross sins? Answer. 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, gest- ures, words, thoughts, desires, and whatever may entice thereto. Question 110. What does God forbid in the eighth com- mandment ? Answer. 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 draAV to ourselves our neighbor's goods, whether by force or w^ith show of right, such as un- just weights, ells, measures, wares, coins, usury, or any means forbid- den of God ; so, moreover, all cov- etousness, and all useless waste of his gifts. 34S SYMBOLA EVANGELICA. tfvaflc 111. 2Ba8 gebictct bir abcr ©ott in biefcm @c= bot? ?lut»ort. X)a9 id) mctne^ Sfidc^flcu 9]u^en, wo id) fann unb mag, fovtcvc, cjccjcn i()ii alfo bantelc, ane id) u^oKtc, ta^ man mit mir I)anbeltc, unt trculic^ avbcitc, auf ba^ id) tern SDiirftii^eu in [cincr ^^otl) bclfcn moi^e. gvagc 112. SBaS iiMll baS iicuutc ©cbot? 3tntlv^ovt. 3)a9 id) w'mx 9]icmanb fvilfc^ Seitg? nijj flcbe, 9licmanb fcinc SBorte yer^ fc^re, fein Slfterrebcr unb ^dfterer fci, S^Jiemanb un»erl)ort unb lcid)tlid) i)civ bvimmcn l)clfe ; fonbcrn allevlci Siigen unb Xviigen, al^ cii|cne 2Cerfe bcv 2;eufcl^,ki fd)iucvem @otte3^3ovn yeiv mcioe, in @cvid)t6j unb alien anbern ^anbUmcjen bic 2Bal)rI)ctt lick, auf^ rid)tiii fai^c unb bcfcnnc, and) meine^ 9]dd)ftcn (S()rc unb ©limpf, nad) mtU nem SSeimogen, rcttc unb forbcve. Sragc 113. SBaS Witt ba8 jcfjute ©ebot? 2lut»rovt. 3)a^^ and) bic gevin^flc ?uft ober ©ebanfen nnbev ivcjenb cin ©ebot ©ottcy in unfci\ |)cr5 uimmermc()r fommcn; fonbcrn w'xx fiir unb fiir »on cjanjem ^erjcu aller ©iinbc fcinb fein, unb ?uft ju aller ®ered)ti^fcit ^akn foKcn. QCESTION 111. But what does God reouire of thee in this commandment? Answer. 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. Question 112. What is required in the nintli command- ment? Answer. 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 judg- ment and justice, and in all other affairs, love, honestly speak and confess the truth ; and, so far as I can, defend and promote my neigh- bor's good name. Question 113. What is required in the tenth command- ment ? Answer. That not even the least inclina- tion or thought against an} 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. THE HEIDELBERG CATECHISM. 349 grage Ui. Si)imen atcv tic, fo ju @ott Ictcbvct finb, jolcl^ie ©ebote tioinommcn (;altcn ? 3tutiucvt. Win ; fonbcvn co (nibcn and) tic ?(l(cvf)ci(igftcn, fo (an^c ftc in biefem I'cbeii jtnt', uur ciucii j^criuflcu ^liifniu] cicfe5 @cl;ovfam0 ; tod) a([o, tap ftc mit cinftlid^em iBorfa^, iud)t allciu wad) ctHd)cn, [oiibcvu wad) alien ©cbcten ©ottcci anfaiigcu 511 Ickn. gvage lir.. SSarum lajjt itnS bcun @ott alio fd;)avf bic je(}u ©cbote ))rebigcii, trcnu fie in bieicin !!^c6cn ^licmaub (;attcn t'anii. (Srftlid), auf tap unv mifcr gaujc^ ?cku lang unfcve [untlid)c 5lvt jc (anger jc mel)r crfcnncn, unb [fo »iel] ^ ccfto ki^ierigcr SScrgetntng tcr ©i'tntcn unt @cred)tic|fcit in (Il)rifto fud)en. Darnad), tap unr o^ne Untcrlap un^ bcjTcipit^cn, unt ©ott bitten urn tic ©natc tc$ ^ciligcn ©ciftcei, tap unr jc tangcr jc mcbr ju tern ©bcnbilte @otte0 cvncucrt ti^crtcn, bi^ wix ta^ 3{e( tcr SSoUfommcnfteit nad) ticfcm Scbcn crrcid)cn. Question 1 1 +. Can those who are converted to God keep these commandments perfectly ? Answer. No ; but even the holiest men, while in this life, have only a small beginning of this obedience, yet so that with earnest pnrposc they be- gin to live, not only according to some, but according to all the com- mandments of God. Question 11,". AVliy, then, doth God so strictly enjoin upon us the ten commandments, since in tlii- life no one can keep them ? Answeu. First, that all our life long wo may learn more and more to know our sinful nature, and so the more earnestly seek forgiveness of sins and righteousness in Christ; sec- ondly, that Ave may continually strive and beg from God the grace of the Holy Ghost, so as to be- come more and more changed into the image of God, till we attain finally to full perfection after this life. ' The words ^so vicV are to be found in all the German editions, but they are superseded l)y the following word ^desto;' they were, therefore, omitted in the Latin and English trans- lations. 350 SYMBOLA EVANGELICA. SBom ©ebct. gvage llC. SBantm ift ben 6I;ri[tcit ba6 ©ebct nctt^iij? Stntmovt. 3)aruni, mil cO ba6 i^ovuel)mfte ©tiicf fcer 2)an!6arfeit ifl, iveld)e ©ott yon im^ fcrtcrt, unb mil ©ott feiue ©nate unb .^eiltc^cn ©cift aUctn bC;? ncn nnll gebcn, bic i()n nut I)erjUd)cm (Senfjcn ot;nc Unterlap barum bitten, unb it)m bafiir banfcn. grage 117. 2Bafi( gebort 511 cincm fotdien ®etet, ba8 ®ott gc^allc, iinb I'^on i()m crl}i5rt ir-cvbe ? Slntirort. (SrftUcl), ba^^ luir aUein ben einigen iva()ren ©ott, ber ftd) un$ in feinem 5Gort hat cjeoffenbaret, urn aUe^, ba^ er un^ ju bitten befof)(cn l)at, »on ^cr? jcn anvufcn. 3itnt anbern, ba§ tt)ir unfcrc Diotb unb (S(cnb ved)t c^riinblid) erfennen, unc yov bcm 5(ngeftd)t feiner 9)tajcftat jn bcmiitljigen. Bunt bvit* ten, bnj} anr bicfcn feftcn ©runb ^abcn, ba|5 Gr unfcr ©ebct, unangefef^cn, ba^^ nnv'^ unnnirbij^ ftnb, bod) urn bc^ .^errn Ghrifti loiKcn j]ciri^'[id) unfile crboren, nne Gr un$ in feinem SBovt i^erl)eipen l)at. gvacjc 118. 2Ba9 f^at un« @cit l^cfc(;Icn, ten tf;m gu bitten ? ^ntiuort. 5nie flciftlidjennb (eib(id)e ^notbbuvft, u>cld)e bcv ^erv G^viftui; bejjviffcn l)at OF PKAYEE. Question 11 G. AVliy is prayer necessary for Christians? Answer. Because it is the chief part of the thankfulness whicii God re- quires of us, and because God will give his grace and Holy Spirit only to such as earnestly and without ceasing l)eg them from him and render thanks unto him for them. Question 117. Wliat belongs to such prayer as God is pleased with and will hear ? Answer. 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 com- manded us to ask of him ; second- ly, that we thoroughly know our need and misery, so as to humble ourselves before the face of his divine majesty ; thirdly, that we 130 firmly assured that, notwith- standing our un worthiness, he will, for the sake of Christ our Lord, certainly hear our prayer, as he has promised us in liis Word. Question 118. What has God commanded us to ask of him? Answer. All things necessary for soul and body, wliich Christ our Lord lias THE HEIDELBERG CATECHISM. 351 ill beni ©ebct, biV3 ©r une felbft cje? g-vagc 119. SStc laittct baS ©ctct bc6 .eiv fudjiin^, fonbern crlofc un^ yom 53 5 fen; ta^ ift: Dien?ei( mv au^ nn5 fclbft fo fd)ivad) finb, ba^^ ivir nid)t cincn 5(ugenb(icf bcftc^^n fenncn, nnb baju nnfcrc abgcfagtcn geinbe, ber Xeufel, bie 3©e(t, unb unfcr civ^en g(eifc^,nid)t aufl^oitn un^ anjufed)tcn; fo iroKeft Du un^ er[)a(tcn unb ftcivfen burd) bie ^raft beiue^ ^t^ciltgen ©eifte^, nuf ba(j mx ibncu mogen feftcn ilQibcr? ftanb tintn, unb in bicfem geift(id)cn ©treit nid)t unterliegen, big baf mix cnblic^ ben ®ieg yodfommcn be^alten. $5rage 128. SBic ki'd^ticfjcft bit bicfi ©cbct? 3lnttvcrt. 2)enn bein ift bag ^Icid), unb bie 5lrrtft, unb bie pevi-(id)fcit inSivigfcit; bag ift: (2old)eg allcg bitten mx barum yon Dir, weil Du, alo unfcr ^lonig, unb alter Singe mad)tig, ung atleg ©utc geben unllft unb fannft, unb bafj baburd) nid)t unr, fonbern I'cin bciligcr 9^amc cnMg foil gepriefcn u^erbcn. ahvavs cleaves to lis ; as we also find this witness of thy grace in us, that it is our full purpose heartily to for- give our neighbor. Question 127. What is the sixth petition? ASSWEK. And lead us not into tenipta- tion, hut deliver us from evil. That is : Since we are so weak in ourselves that we can not stand a moment, while our deadly ene- mies— the devil, the world, and our own flesh — assail us without ceas- ing, 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 vic- tory. Question 128. IIow do you close tliis rrayer ? Answer. For tliine is the Jdngdoin, and the poicer, and the glory, forever. That is: All this we ask of thee, because as our King, having ^lower over all things, thou art both will- ing and able to give us all good, and that thereby not we but thy holy name may be glorified for- ever. THE HEIDELBERG CATECHISM. 355 Stage 120. 2BaS bebeutet ba§ 22orttein : 5tmcn? Stutwort. 5lmen ^eipt : ba^ foil wai)x unb gett)t§ fein; beim mein ©ebct inel Qett)t[fer yon @ott er()5ret ift, benn id) tn nieinem ^erjen fii^le, ba^ id) fo(d)e^ son i(;m kgel^re.^ Question 129. What is the meaning of the word Amen f Answer. 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 de- sire these tliinijs of him. ' The first edition of 15G3 (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 Cate- chism. ' 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. 2G ; 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 ^ Kurjifdlzischen Kirchen- ordnung^ of 1724 adds to it 'A Short Summary of the Catechism,' and a number of Script- ure passages for all sorts and conditions of men. The second and third editions of 1563 close with a remark already noticed with i-eference to the SOtli Question, which was wanting in the first edition. Most editions are fortified with Scripture proofs, a careful selection of which has been made for mv German tercentenary edition. CONFESSIO FIDEI GALLICANA. The Fkench Confession of Faith. A.D. 1559. [This Confession was prepared by Calvin and his pupil, De Cuandief, revised and approved by a synod at Paris, 1559, delivered by Beza to Charles IX. at Poissy, 15G1, adopted by the Synod of La Eo- chellc, 1571 (hence also called the ' Confession of Rochelle'), and solemnly sanctioned by Henry IV. The Freuch original, with the old spelling, is printed in Beza's Histoire eccUsiastique dcs eglises re- formers, in Niemeyer's CoUectio (pp. 313-32G), and by Dr. Heppe, in the Zeitschriftfur die Imtorische The- ologie, Gotha, 1S75, pp. 524 sqq., from a MS. copy in Geneva. A Latin version of 156G in the Corpus et Syn- taf/ma Confers., and in Niemeyer (pp. 329-339). A German translation, Heidelberg, 1562, and in Bockel. We give the anthoritative text, in modern spelling, from the edition published by the Societc des livres rdiffieux, at Toulouse, 18G4 : Confession de foi et discipline eccUsiastique des eglises reformees de France. The Preface we have supplied in its origiual form, as reprinted by Niemeyer, and in Calvin's OiJcm, Vol. IX. p. 737. The shorter French recension, which has only thirty-five Articles, is reprinted in Cal- vin's Opera,\o\. IX. pp. 73S-752, with the changes of the later edition. The English translation was kindly prepared for this work by Miss Emily O. Butleh, of New York. An older version is in Quick's Synodicon, 1G92, Vol. I.] LES FRANgOIS QUI DESIEENT VIVRE i THE FRENCH SUBJECTS WHO WISH TO SELON LA PUIIETE DE L EVANGILE DE NOSTRE SEIGNEUR JESUS CHRIST. Au Roy. Sire, nous rendons graces a Dieu, de ce que nayans cu iusques icij aucun acce's a vostre Maicsle, pour luyfaire entendre la rujiieur des persecutions que nous avons endurees, et endu- rons lournellement ]iour vouloir suyure la jiurete' de r Kvangile, et le repos de nostre conscience: ntnintenant il nous fait cet heur de veoir qu'avez la vo/ontc'de connoitre le mcrite de nostre cause, suyvant lEdit dernier donnd a Amboise au mays de Mars, VAn pre'sent I'ntO, quit a pleu a vostre Maieste faire publier. Qui est la cause qua present nous osons ouvrir la bouche: hquelle nous a esfc parcidevant ferme'e par Viimistice et violence de plusieurs voz officiers, estans plustost incitez de haine contre nous, que de bonne affection a vostre service. Et a Jin, Sire, que nous puissions pleinevient in- former vostre ]\[aiestd de ce qui concerne cette cause, nous vous supplions tres-humblement de voir ct entendre nostre Confession de Foy, la- quclle nous vous presentons : esjxfrans quelle nous sera defence 'suffisantc contre tons les blasmes et opprolires, dont iusques icy avons cste charcjez a grand tort par veux qui ont tott- siours ftiit mestier de nous condnmuer, j>remier que nostre cause leur fust contievC. En la- LIVE IN THE PURITY OF THE GOS- PEL OF OUR LORD JESUS CHRIST. To the King. Sire, we thank God that hitherto having had no access to your Majesty to make known the rigor of the persecutions tliat we liave suffered, and suffer daily, for wishing to live in tlie purity of the Go»l5el 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, \')')0, which it has pleased your Majesty to cause to be published. This em- boldens us to speak, whidi we have been prevented from doing hitherto through the injustice and violence of some of your offi- cers, 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 be- seech that you will see and hear our Confes- sion of Faith, which we present to you, hop- ing that it will prove a suilicient answer to the blame and opprobrium unjustly laid upon us by those who have always made a point of condemning us without having any knowl- edge of our cause. In the which, Sire, we can affirm that there is nothing contrary to THE FKENCH CONFESSION OF EAITII. A.D. 15.-.9. 357 quelle, Sire, 7ioiis jiouvon.s protester quit nij a aucune chose qui rc'pvfjne a la parole de Z)ieu, ne qui contrevienne a V hommage que nous vous devons. Car les articles de nostre Fay qui sont de- scrits assez mt long en nostre Confession, re- viennent tons a ce poi7ict, que jndsque JJieu nous a svffisainment declare sa volonte par ses Prop/tetes et Aposlres, et ?nes7nes par la louche de son Jils nostre Seigneur lesus Christ nous devons cet honneur et reverence a la ]>a- role de Dieu de 7i'i/ 7-ien aioutter du nostre : 7Hais de nous conformer entierement a la rei- gle qid nous y est jirescritte. Et pour ce que VEglise Ro77iaine, laissaiit I'usnge et cousiinne de la primitive Eglise, a i7itroduit nouveoux comma7idemens et nouvelle forme du service de Dieu: nous estiinons estre tres-raisonnable de preferer les co7ntna7idemens de Dieu, qui est la ve'rite 7iies7ne, uux coTmnandemens des homines : qui de leur nature sont enclins a itiensonge et vanite. Et quoy que noz adversaires pr€ten- dent a rencontre de nous, si jwuvons nous dire devant Dieu et les ho7nines, que nous 7ie sotf- frons pour autre raison que jiour maintenir nostre Seigneur lesus Christ estre nosti-e Seul Sauveur et Rcde77ipteur, et sa doctrine seule doctrine de vie et de salut. Et cette est la seule cause, Sire, pour la- quelle les hourreaux ont e7i tant de fois les i/tains souillecs du sang de voz poures suiets, lesquels n'esparg7ie7it poi7it leurs vies pour 7nainte7iir cette mesme confession de Foy, ont Lien ])eu faire entendre a tous quils estoyent poussez d'auire esprit que de celuy des honunes, qui 7iaturelle7iient ont plus de soucy de leurs re- pos et conmwditez, que de Vhonneur et gloire de Dieu. Et parta7it, Sire, suyvant, la bonte et dou- ceur de luquelle proinettez user eiivers voz poures sidets, nous suj/plions tres-humhlement vostre Maieste nous faire cette misericorde, que de prendre en 7nain la connoissance de la cause, pour laquelle estans poursvyvis a toute heure ou de 7nort, ou de hanmsse7nent, nous perdons the Word of God, or to the homage which we one to you. For the articles of our fiiith, 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 re- spect 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 en- tirely to the rules it prescribes. And inas- much as the Eoman 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 command- ments of men, who by their nature are in- clined to deceit and vanity. And whatever our enemies may say against us, we can de- clare 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. And this is the only reason. Sire, why the executioners' hands have been stained so oft- en 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 sjjirit tlian that of men, who naturally care more for their own peace and comfort than for the honor and glory of God. And therefore, Sire, in accordance with your promises of goodne'ss and mercy toward your poor subjects, we humbly beseech your Majesty graciously to examine the cause for which, being threatened at all times with deatli or exile, we thus lose the power of rendering the humble service that we owe you. May it 358 SYMBOLA EVANGELICA. par ce moyen la puissance de vous faire h tres-huvihle service que nous vous devons. QuHl plaise donq a vostre Maiest^, Sire, a lieu des feus et glaives dont on a use par cidev ant, /aire decider nostre confession de Foy par la parole de Uieu: donnant permission et sevrete pour ce faire. Et nous esjierons que vous-mesmes serez iuge de nostre innocence, connoissant qull 11 jl a en nous ny Mr^sie, ny rebellion aucune : viais que nous tendons seulement a ce but, de pouvoir vlvre en saine conscience, servans it Dieu selon ses commaudeniens, et honorans vostre Maiest€ en toute obe'issance et servi- tude. Et par ce que nous avons n€cessairement be- soin d'est)-e, par la pr(^dicatio?i de la parole de Dieu, retenus en nostre devoir et office taut en- vers luy : quenvers vous : nous vous supplions tres-humblement, Sire, quil nous soit permis d'estre quelqufois asseniblez tant pour estre exhortez par la parole de Dieu a sa crainte, que ]>our estre conformez par V administration des Sacremens que nostre Seigneur lesus Christ a instituez en sonEglise. Et sil plaist a vostre Muieste nous donner lieu, auquel un chacun puisse voir ce qui se fait en noz assemble'es, la seule veue novs absoudra de Vaccusation de tant de crimes enonnes, dont nosdittes assemblies ont est€ diffamees parcidevant. Car on ny pourra veoir que toute modestie et c/iastete, et on ny pourra ovyr que louanges de Dieu, ex- hortations a son service, et prieres pour la con- servation de vostre Maiest^ et de vostre Roy- aume. Que s'i7 ne vous plaist nous faire tant de grace, au moins qic'il nous soit permis de poursvyvre ]>articulierenient cntre nous avec repos Fordre qui y est estably. Vous supplions tres-humbletnent, Sire, de croyre, que oyant lire cette supplication qui vous est maintenant pr^sent^e, vous oyez les cris et g€missemens dtune infinite de voz poures s'liefs qui implorent vostre mis^rirorde: a ce quelle esteigne les feus que la cruant€ de voz iiiges a allumez en vostre Royaume. Et ainsi qu'il nous soit loisible, servans a vostre Maiesti 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 whatso- ever, but that our only endeavor is to live in peace of conscience, serving God according to his commandments, and honoring your Maj- esty by all obedience and submission. 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 in- stituted in his Church. And if it should please your Majesty to give us a place where any one may see wli.at passes in our assem- blies, we shall thereby be absolved from the charge of the enormous crimes ^^•ith 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 fa- vor, at least let it be permitted us to follow the established order in private among our- selves. We beseech you most humbly, Sire, to be- lieve 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 cruel- ty of your judges has lighted in your king- dom. And that we may thus be permitted, in THE FRENCH CONFESSION OF FAITH. A.D. 1559. 359 de servtr a celuy qui voiis a ^lev€ en vostre dig- nity et grandeur. Et s'il ne vous jdaist, Sire, douyr nostre voix, qu'il vous plaise d'ouyr celle du Fils de Dieu, lequel vous ayant donn^ puissance sur noz Mens, sur noz corps et sur nostre propre vie : vous demande que la puissance et domi- nation sur noz nines et consciences (lesqueUes il scst acquises au pris de son sang) luy soyent re'servces. Nous le suppUons, Sire, quil vous conduise tousiours par son Esprit, accroissant avec vostre aagc, vostre grandeur et imissance, vous don- nant victoire contre tous voz ennemis, estahlis- sant jiour iamais en toute equite et iustice le throsne de vostre Maiest^: devant laquelle aussi il luy plaise nous faire trouver grace, pour resentir quelque fruit de nostre pr^sente supplication, a Jin qiCayons change noz peines et afflictions a quelque repos et liberty, nous changeons aussi noz pleurs et larmes a une per- pe'tuelle action de graces a Dieu, et a vostre 3Iaieste', pour avoir fait chose a luy tres- agreable, tres-digne de vostre bonte et ius- tice, et tres-necessaire pour la conservation de voz plus humbles et plus obeissans suiets et serviteurs. Confession de Foi, faite dhm commun accord par les Francois, qui desirent vivre selon la j^ureU de Vevangile de notre Seigneur Jesus-Christ. A.D. 1559. Akt. I. Nous croyons et confes- sons quHl y a un seul Dieu, qui est une seide et simple essence,^ spirituelle^ Hernelle^ invisible,* immuahle^ infinie^ inconvprehen- serving your Majesty, to serve him who has raised you to your power and dignity. 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 tliat the control and dominion of our souls and consciences, which he purchased with his own blood, be reserved to him. We beseech him. Sire, that he may lead you always by his Spirit, increasing with your age, your greatness and power, giving you victoi-y over all your enemies, and establishing for- ever, 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 ex- changed our pains and afflictions for some peace and liberty, we may also change our 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 mer- cy, and most necessary for the preservation of your most humble and obedient subjects and servants. Confession of Faith, made in one accord by the French people, who desire to live ac- cording to the purity of the Gos- p)el of our . Lo7'd Jesus Christ, A.D. 1559. Aet. I. We believe and confess that there is but one God, who is one Sole and simple essence, spirit- ual, eternal, invisible, immutable, infinite, incomprehensible, ineifa- » Deut. iv. 35, 39 ; 1 Cor. viii. 4, 6. ^ Gen. i. 3 ; Jean iv. 24 ; 2 Cor. iii. 17. = Exode iii. 15, 16, 18. Vol. TIL— a a * Rom. i. 20 ; 1 Tim. i. 47. ^ Mai. iii. G. « Rom. xi. 33 ; Actes vii. 48. 360 SYMBOLA EVANGELICA. sible^^ ineffcible, qui jpeut toutes choses, qui est toute sage^ toute bonne,^ toute juste ^ et toute inis'e- ricordieuse.^ II. Ce Dieu se manifeste tel (iKX hommes,^ lyremilrement par ses ceuvrcs, tant ])ar la creation que par la conservation et con- duite d'icelles. Secondement et plus clairement, par sa Parole^ laquelle au coininenceDient reve- Ue par oracles^ a He, puis apres redigee par ecrit^ aux livres que nous appelons VEcriture sainte}^ III. Toute cette Ecriture sainte est coinjjrise aux livres canoniques du Vieux et du Nouveau Testa- ment^ desquels le nomhre s''ensuit : les cinq livres de Mo'ise, savoir : Genese, Exode, Levitique, Nom- BRES, DEUTERONOitE. Item, JoSUE, JuGES, KuTii, le premier et le se- cond livres de Samuel, le premier et le second livres des Rois, le p)re- mier et le second livi'es des Cimo- NiQUES, autrement dits Paralipo- menon; lej>remier livre a^'Esdras. Item, Neiiemie, le livre g^'Estiier, Job, les Psaumes de David, les Proverbes ou sentences de Salo- mon • le livre de Z'EccLEsrASTE, dit le Preciieuk; le Cantique de ble, omnipotent; who is all-wise, all-good, all-just, and all-merci- ful. II. As such this God reveals him- self to men ; firstly, in his works, in their creation, as well as in their preservation and control. Second- ly, and more clearly, in his Word, which was in the beginning reveal- ed through oracles, and which was afterward committed to writing in tfie books which we call the Holy Scriptures. 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, Leviti- cus, 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 Chron- icles, otherwise called Paralipomc- non, the first book of Ezra ; then NEiiEjnAii, the book of Esther, Job, the Psalms of David, tlic Proverbs or Maxims of Solomon ; the book of Ecclesiastes, called the Preach- er, the Song of Solomon ; then the book of Isaiah, Jeremiah, Lamen- » Jer. X. 7, 10; Luc. i. 37. =" Rom. xvi. 27. 3 Matt. xjx. 17. * Jer. xii. 1. * Exode xxxiv. G, 7. « Rom. i. 20. ' He'b. i. 4.. * Gen. XV. 1. ' Exode xxiv. 3, 4, " Rom, i. 2. THE FRENCH CONFESSION OF FAITH. A.D. ISr.O. 3C1 Salomon. Item, U livre ^'EsaI'e, Jeremie, Lamentations de Jere- mie, EzECHiEL, Daniel, Osee, Joel, Amos, Abdias, Jonas, Michee, Na- HUM, Abakck, Sopiionte, Aggee, Zaciiakie, Malachie. Item, le scdnt Evangile selon saint IVIatthieu, selon sairit Marc, selon saint Luc, et selon saint Jean. Item, le second livt'e de saint Luc, autrement dit Ics AcTES des Apotres. Item, les Ejntres de saint Paul, aux Ro- MAiNS une, aux Corintiiiens deux, aux Galates une, aux Epiiesiens U7ie, aux Philippiens ^me, aux Co- lossiens itne, aux Tiiessaloniciens deux, a Timothee deux, d Tite une, a Philemon une. Item, VEpUre OAix Hebreux, VEpitre de saint Jacques, la j^'i'^niiere et la seconde EjMres de saint Pierre, la pre- miere, la deuxihne, et Ice troisihne Ejntres de saint Jean, VEjntre de saint Jude. Item, ^'Apocalypse ou Revelation de saint Jean. IV. Nous connaissons ces livres Hre cano7iiques, et la regie tres- certaine de notre foi^ non tant par le comniun accord et consen- tement de VEglise, que par le te- tnoignage et persuasion interieure clu Saiyit- Esprit, qui nous les fait discerner d^avec les autres livres eeclesiastiques, sur lesquels, encore tations of Jeremiah, Ezekiel, Dan- iel, HosEA, Joel, Amos, Obadiah, Jonah, Micait, Naiium, IIabakkuk, Zephaniah, IIaggai, Zechariah, Malachi; then the Holy Gospel according to St. Matthew, accord- ing 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 Pomans, two to the Corinthians, one to the Gala- tians, one to the Ephesians, one to the PiiiLippiANS, one to the Colos- SIANS, two to the TlIESSALONIANS, two to Timothy, one to Trrus, one to Philemon; then the Epistle to the Hebrews, the Epistle of St. James, the first and second Epis- tles 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. 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. ' Psa. xix. 9; xii. 7. 362 SYMBOLA EVANGELICA. quHls soient utiles, on ne 2y^ut fonder a ucun article de foi. Y. JV^ous croyons que lit Parole qui est contenue en ces livres, est ])rockUe de Dieu^ duquel seid elle prend son autorite,^ et nan des homm.es. Et d^autant qiCelle est la regie de toute verite,^ contenant tout ce qui est neeessaire x>our le service de Dieu et de notre salut, il nDest jpas loisihle aux hommes, ni meme aux Anges, d''y ajouter, diminuer ou changer.^ lyoit il iensuit que ni Vantiquite, ni les coutumes, ni la multitude, ni la sagesse humaine, ni les jugements, ni les arrets, 7ii les edits, ni les de- er ets, ni les conciles, ni les visions, ni les miracles, ne doivent etre opposes a cette Ecriture sainte^ mais, au contraire; toutes choses doivent etre examinees, r^glees et reformees selon elle.^ Et suivant cela, nous avouons les trois sym- holes, savoir : des Apotres, de Nicee, et d'' Athanase, parce qioHls sont conformes a la parole de Dieu. VI. Cette Ecriture sainte- nous enseigne qiCen cette seule et sim- ple essence divine, que nous avons confessee, il y a trois p)ersonnes, le Pere, le Fits, et le Saint-Esprit.' we can not found any articles of faith. V. We believe that the "Word contained in these books has pro- ceeded 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 an- tiquity, 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, regu- lated, and reformed according to them. And therefore we confess the tliree creeds, to w'li : the Apos- tles', the Nicene, and the Athana- sian, because they are in accordance with the Word of God. VI. These Holy Scriptures teach us that in this one sole and sim- ple divine essence, whom we have confessed, there are three persons : the Father, the Son, and the Holy ' 2 Tim. iii. 15, IG; 2 Pierre i. 21. 2 Jean iii. . SI, 34; 1 Tim. i. 15. ^ Jean xv. 11; Actes xx. 27. * Deut. xii. .32 ; iv. 1 ; Gal. i. 8 ; Apoc. xxii. 18,19. Matt. XV. 9; Actes v. 28, 29. 1 Cor. xi. 1 , 2, 23. Deut. iv. 12; Matt, xxviii. 19; 2 Cor. xiii. 14; 1 Jean v. 7 [?] ; Jean i. 1, 17, 32. THE FRENCH CONFESSION OF FAITH. A.D. 1559. 363 Le Pere, premiere cause, jprincipe et origine de toutes cJioses. Le Fils, sa parole et sapience eter- nelle. Le Saint-Esprit, sa vertu, 2?uissance et ejjicace. LeFils eter- nellcment engendre du Pere. Lje Saint- Enprit proctdant eter'nelle- ment de tons deux, les trois per- sonnes non confuses, inais dis- tinctes, et toutefois non divisees, mais d'une rneme essence, eternite, jyuissanee et egalite. Et en cela avouons ce qui a He detej'mine ^ar les conciles anciens, et de- testons toutes sectes et heresies qui out He rejetees par les saints doc- teurs, comme saint Hilaire, saint Athanase, soAnt Ambroise, et saint Cyrille. VII. I^ous croyons que Dieu en trois personnes cooperantes,par sa vertu, sagesse et bonte incompre-, hensible, a cree toutes choses, non- seidement le del, la terre et tout ce qui y est contenu ; mais aussi les esprits inmsibles^ desquels les uns sont decJms et trebuches en perdi- tion^ les autres ont persiste en oheissance? Que les premiers s''Hant corrompus en malice, sont enneniis de tout bien, par conse- quent de toute VEglise.^ Les se- conds ay ant He preserves par la grace de Dieu, sont ministres pour Spirit. The Father, first cause, prin- ciple, and origin of all things. The Son, his Word and eternal wisdom. The Holy Spirit, his virtue, power, and efBcacy. The Son begotten from eternity by the Father. The Holy Spirit proceeding eternally from them botli ; the three persons not confused, but distinct, and yet not separate, but of the same es- sence, equal in eternity and power. And in this we confess that which hath been established by the an- cient councils, and we detest all sects and heresies which were re- jected by the holy doctors, such as St. Hilary, St. Athanasius, St. Am- brose, and St. Cyril. YII. AVe believe that God, in three co-working persons, by his power, wisdom, and incomprehensi- ble goodness, created all things, not only the heavens and the earth and all that in them is, but also invisi- ble spirits, some of whom have fall- en 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, ' Gen. i. 1 ; Jean i. 3 ; Jude vi. ; Col. i. 16 ; He'b. i. 2. ^ 2 Pierre ii. 4. 3 Psa. ciii. 20, 21. * Jean viii. 44. 364 SYMBOLA EVANGELIC A, glorifier le noni de Dieu^ et sei'vir au sahit de ses elus? VIII. Nous croyonsque non-seule- ment il a cret toutes choses, mais qu^il les gouverne et conduit^ dis- jposant^ ordonnant selon sa volonte, de tout ce qui advient au mondej"^ non 2XIS qiCil soit auteur du mal, ou que la coidpe lui en puisse etre im/putee,* vu que sa volorde est la re- gie souveraine et infailUhle de toute droiture et eqiiitt '^ mais il a des raoyens admirahles de se servir telle- ment dcs diahles et des mecho/nts, qiCil salt Gonvertir en Men le mal qxi'ilsfont, et duquel ils sont coujpa- hles.^ Et ainsi en confessant que rien ne se fait sans la providence de Dieu, nous adorons en humilite les secrets qui nous sont caches^ sans nous enqutrir jpar - dessus notre Quesure^ mais jplutot ajJiMquons a notre usage ce qui nous est montre en V Ecrituve sainte j)our etre en repos et stwete^' d\iutant queDieu, qui a toutes cJioses sujettes a soi^ veille sur nous d^un soin j[)aterne\ tellement qxCil ne tomhera ])oint tin chei^eu de notre tete sans sa volontL^ Et cependant il tient les diahles et tons nos enneniis brides, en sorte quHls ne nous peuvent faire au- cune nuisance sans son conge? and to promote the salvation of his elect. VIII. "We believe that he not only created all things, but that he gov- erns and directs them, disposing and ordaining by his sovereign will all that liappens in the world ; not that he is the anthor of evil, or that the guilt of it can be imputed to him, as his will is the sovereign and in- fallible rule of all right and justice ; but he hath wonderful means of so making use of devils and sinners that he can tarn to good the evil which they do, and of wliich 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 mak- ing 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 ns 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. ' Heb. i.7,14. ' Psa. civ. ' Prov. xvi. 4 ; Matt. x. 29 ; Rom. ix. 1 1 ; Actes xvii. 24, 26, 28. * 1 Jean ii. IG ; Osee xiii. 9 ; 1 Jean iii. 8. ' Psa. V. 5 ; cxix. ; Job i. 22. « Actes ii. 23, 24, 27. 'Item. ix. 19,20; xi. 33. 8 Matt. X. 30 ; Luc xxi. 18. ' Jobi. 12; Gen. iii. 15. THE FRENCH CONFESSION OF FAITH. A.D. 1559. 365 IX. Ifous croyons que Vhomme ayant ete crtc ])ur et entier^et con- forme a Vimage de Dieu, est,])ar sa x>vojpre faute^ dechu de la grace qio'il avait recue^ et ainsi s'est cdi- ene de Dieu, qui est lafontaine de justice et de tons Mens, en sorte que sa nature est du tout corrom- pue, Et etant aveugU en son es- prit, et deprave, en son cositr, a perdu, toute integrite sans avoir rien de reste? Et hien qu'il ait encore quelque discretion du Men et du mal^ nonohstant nous disons, que ce qv^il a de clarte, se convertit en temhres quandil est question de chercher Dieu, tellement quHl n^en pent nallement approclier par son intelligence et raison.^ Et Men qu'il ait une volonte par laquelle il est incite itfaire ceci ou cela, toutefois elle est du, tout captive sousptcM, en sorte qii^il n^a nulle liherte a Men, que celle que Dieu ltd donner' X. Ifous croyons qiie toute la ligme d^Adam est infectee de telle contagion, qui est lepeche originel, ct un vice Mreditaire, et non pas seuletnent une imitation, comme les Pelagiens ont voulu dire, lesquels noics detestons en leurs erreurs. Et n^ estimons pas qiCil soit besoin de s'enqutrir comme le ptcM vient d'^un homme ci V autre, vu que (^est IX. We believe that man was created pure and perfect in the im- age 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 and of all good, so that his nature is totally corrupt. And being blind- ed in mind, and depraved in heart, he has lost all integrit}', and there is no good in him. And although he can still discern good and evil, we say, notwitlistanding, that the light he has becomes darkness Avhen he seeks for God, so that he can in nowise approach him by his intel- ligence and reason. And although he has a will that incites him to do this or that, yet it is altogether cap- tive to sin, so that he has no other liberty to do right than that which God gives him. X. We believe that all the pos- terity 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 anoth- er, for wliat God had given Adam 1 Gen. i. 26 ; Eccle's. vii. 1 0 ; Rom. v. 12 ; Ephes. ii. 2, 3. ^ Gen. vi. 5 ; viii. 21. = Rom. i. 21; ii. 18-20. " 1 Cor. ii.14. ' Jean i. 4. 5, 7 ; viii. 36 ; Rom. viii. 6, 7. 366 SYMBOLA EVANGELICA. assez^ que ce que Dieu lid avait doiine, tibttait jpas jpour lui seiil, mats pour toiite sa lignee; et ai7i- si, qu'en la jpersonne cVicelui nous avons He denues de tous Mens, et sommes trebuches en toute pauvrete, et malediction} XI. iVbw5 croyons aussi que ce vice est V7'aiment peche, qui suffit a condamner tout le genre humain, jusqiC aux petits enfants des le ven- tre de la 7ne)'e, et que pour tel il est repute devant Dieu ^"^ mtme qio'a- pres le hapthne^dest toujourspeche qxiant a la coulpe, Men que la con- damnation en soit abolie aux en- fants de Dieu, ne la leur imputant point par sa honte gratidte? Outre cela, que c'est une perversite pro- duisant toujours des fruits de ma- lice et de rthellion,^ tels que les phis saints, encore qii'ils y resistent, ne laissent p)oint d^Hre entaches dHn- firmitts et de f antes p)endant qzi^ils hahitent en ce monde.^ XII. Nous crayons que de cette corruption et condamnation gene- rale, en laquelle tous les hommes sont plongts, Dieu retire ceux les- quels en son conseil eternel et im- muahle il a elus par sa seule honte et nnisericorde en notre Seigneur Jesus-Christ, sans consideration de 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. AYe believe, also, that this evil is truly sin, sufficient for the condemnation of the whole human race, even of little children in the i mother's womb, and that God con- siders it as such; even after bap- tism 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 im- perfections while they are in this life. XII. We believe that from this corruption and general condemna- tion in which all men are plunged, God, according to his eternal and immutable counsel, calleth those whom he hath chosen by his good- ness and mercy alone in our Lord Jesus Christ, without consideration ' Gen. viii. 21 ; Rom. v. 12 ; Job xiv. 4. »Psa. li.7; Rom. iii. 9-13 ; v. 12. ^ Rom. vii. * Rom. vii. r>. * Rom. vii. 18, 19 ; 2 Cor. xii. 7. THE FRENCH CONFESSION OF FAITH. A.D. 1559. 367 leurs cEuvres^ laissant les autres en cette meme corruption et condam- nation, jjour demontrer en eux sa jiistice^comine aux premiers ilfait luire les richesses de sa miseri- corde? Car les ims ne sont point meilleurs que les autres, jusqu'd, ce que Dieu les discerne, selon so7i con- seil ivvinuable qxCil a determine en Jesus-Christ devant la creation da monde; et nul aussi ne sejMXLrrait introduire a un tel Men de sa pro- pre vertu, vu que de notre nature nous ne pouvons avoir un seal hon mouvement,ni affection, nipensee, jusqvjd ce que Dieu nous aitpre- venus et nous y ait disposes.^ XIII. Ifous croyons qiCen icelui Jesus -Christ tout ce qui etait re- quis a notre salut nous a He offert et communique. Leqiiel nous etant donne cL salut, nous cl ete quant et quant fait sapience, sanctification et redemption : en sorte qiCen de- clinant de lui, on renonce ci la mi- sericorde duPere, ou il nous convi- ent avoir refuge unique.^ XIY. Nous croyons que Jesus- Christ etant la sagesse de Dieu, et son Fils eternel, a revetu notre chair, afin d''Ure Dieu et honnne en une per Sonne, ^ meme homme semhlable a nous, passible en corps et en dme. of their works, to display in tliein the riclies of his mercy ; leaving the rest in this same corruption and condemnation to show in them his justice. For the ones arc no better than the others, until God discerns them according to his immutable j)iirpose which he has determined in Jesus Christ be- fore 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. We believe that all that is necessary for our salvation was of- fered and communicated to us in Jesus Christ. lie 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. 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 ' Rom. iii. 2 ; ix. 23 ; 2 Tim. ii. 20 ; Tite iii. 6, 7 ; Ephes. i. 4 ; 2 Tim. i. 9. * Exode ix. 16 ; Rom. ix. 22. '■ Jer. X. 23 ; Ephes. i. 4, 5. 1 Cor. i. 30 ; Ephes. i. G, 7 ; Col. i. 13, 14; Tite ii. 14. Jean i. 14 ; Philip, ii. 6. 368 SYMBOLA EVANGELICA. sinon en tant qiCil a etepurde toute macule} Et quant a son humanite^ qiCil a tit vraie semence d^ Abra- ham et de David^ hien qxCil ait ttt conc\i])ar la vertu secrete du Saint- Esjyrit? En quoi nous dttestons toutes les htresies qui ont ancienne- meatftrouhli lesEglises,' etnotam- meiit aussi les imaginations dia- boliques de Servet, lequel attrihue au Seigneur Jesus une divinittfan- tastique^ d^autant qiCil le dit etre idee et loatron de toutes choses^ et le nomme Fils personnel oufiguratif de Dieu ; et finalement lui forge un cotps de trois tUments incrtts, ainsi mele et detruit toutes les deux natures. XV. Nous croyons qxt^en une meme perso7ine, savoir, Jtsus- Christ, les deux natures sont vrai- me7it et insqutraUement conjointes et unies^demeurant neanmoins cha- cune nature en sa projyriett dis- tincte ;* tellement que conime en cette conjonction la nature divine retenant sa jprojpriHe, est demeurte incrtte, infinie et remplissant toutes choses ; aussi la nature hiunaine est demeurte finie, ayant sa forme, mesure et j^rojpriett ^^ etmtmedien que Jtsus-Christ en ressuscitant ait donnt Vinimortalitt a son corj?s, soul, yet free from all stain of sin. And as to his linnianity, lie 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 fan- tastical divinity to the Lord Je- sus, calling him the idea and pat- tern of all things, and the per- sonal or figurative Son of God, and, finally, attribute to him a body of three uncreated elements, thus confusing and destroying the two natui-es. XV. We believe that in one person, that is, Jesus Christ, tlie two natures are actually and in- separably joined and united, and yet each remains in its proper character: so that in this union the divine nature, retaining its attributes, remained uncreated, in- finite, 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 ' Heb. ii. 17; 2Cor. v. 21. ' Actes xiii. 23; Rom. i. 3; viii.3; ix. H; Philip, ii. 7; Heb. ii. U, 16 ; v. » Matt. i. 18; Luc i. 35. * Matt. i. ; Luc i. ; Jean i. 1 4 ; 1 Tim. ii. 5 ; iii. IG ; He'b. v. 8. * Luc xxiv. 38, 39 ; Eom. i. 4 ; Philip. ii. G-11. THE FRENCH CONFESSION OF FAITH. A.D. If.r.O. 3G9 tontefois il ne ltd ajpas 6te la veri- ie de sa nature. Et ainsi, nous le considerons tellement en sa divini- ie, que nous ne le dejpouillons jpoint de son humaiiite. XYI. N'ous crayons queBleio en- voyant son Fils, a voulu montrer son amour et honte inestimahle en- vers nous, en le livrant a la onort, et le ressuscitant jpour acconvplir toute justice et jpour nous acquerir la vie celeste} XVII. N'ous croyons que^ar le sacrifice xuiique que le Seigneur Jesus a qffert en la croix^ nous sommes reconcilies a Dieu jpour tire tenus et reputes justes devant lui,])arce que nous ne lui pouvons Ure agreahles, ni Hre ixirticiptants de son adojytion, sinon d''autant qiCil nous jpardonne nos fautes^et les ensevelit? Ainsi nous ])rotes- tons que Jesus-Christ est notre lave- ment entier et iKirfait, qiCen sa mort nous avons entiere satisfac- tion, jjour nous acquitter de nos forfaits et iiiiquitis dont nous sommes coupaljles, et ne pouvons Ure delivres que pjar ce remede} XVIII. JVous croyo7is que toute notre justice estfondee en la remis- sion de nospeches, comme aussi c'est notre seide felicite, comme dit Da- vid/' C est ])ourquoi nous rejetons it the truth of its nature, and we so consider him in his divinity that we do not despoil him of his humanity. XVI. We believe that God, in sending his Son, intended to show his love and inestimable goodness towards ns, giving him up to die to accomplish all rigliteousness, and raising him from the dead to se- cure for us the heavenly life. XVII. We believe that by the perfect sacrifice that the Lord Je- sus offered on the cross, we are reconciled to God, and justified before him; for we can not be acceptable to liim, nor become partakers of the grace of adop- tion, 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 trans- gressions. XVIII. We believe that all our justification rests upon the remission of our sins, in whicli also is our only blessedness, as saith the Psalmist (Psa. xxxii. 2). ' Jean iii. 16; xv. 13. » 2 Cor. V. 19 ; Heb. v. 7-9. ' 1 Pierre ii. 24, 25. * He'b. ix. 14; Ephes. v. 2G; 1 Pierre i. 18,10. * Psa. xxxii. 2 ; Jeim xvii. 23 ; Rom. iv. 7, 8 ; viii.1-3; 2 Cor. V. 19, 20. 370 SYMBOLA EVANGELICA. tons mitres moyens de nouspouvoir justifie?' devant Dieu /^ et sanspre- sumer de nulles vertus^ ni mhites, no2(S nous tenons simj^lement a Vo- heissance de Jtsus- Christ, laquelle nous est allouee, tant pour couvrir toutes nos f antes, que pour nous faire trouver grace et faveur de- vant Dieu. Et defait, nous croy- ons qui' en declinant de ce fonde- ment, tant p)eu que ce soit, nous ne p)ourrions trouver ailleurs aucun rep)Os, mais serions toujours agitts d^inquietude : cVautant que jamais nous ne sonim.es paisibles avec Dieu, jusqiCa ce que nous soyons hien resolus d'^Hre aimes en Jesus- Christ, vu que nous somnies dignes d^etre hais en Qiousmtnies. XIX. JVous croyons que c'estqyar ce moyen que nous axons liberie et privilege dHnvoquer Dieu, avec pleine fiance qui^l se montrera no- ire Ptre? Car nous niiaiirions au- cun acces au Pere, si nous iiHttions adresstspar ce mkliateur. Etpour etre exauces en son noni, il convieiit tenir notre vie du lui, comnie de notre chef. XX. Nous croyons que nous somnies fails participants de cette justice j)o,r la seide foi, comnie il est dit qiCil a souffert p>our nous acqutrirle salut,afin que quiconque "VVe therefore reject all other means of justification before God, and without claiming any vir- tue 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 falliug away from this foundation, how- ever slightly, we could not find rest elsewhei'e, 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. We believe that by this means we have the liberty and priv- ilege of calling upon God, in full confidence that he will show him- self 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. We believe that we are made partakers of this justifica- tion by faith alone, as it is writ- ten: 'He suffered for our salva- tion, that whosoever belie veth on ' 1 Tim. ii. 5 ; 1 Jean ii. 1 ; Kom. v. 19 ; Actes iv. 1 2. = Eom. V. 12 ; viii. 15 ; Gal. iv. 4-7; Ephes. ii. 13-15. THE FRENCH CONFESSION OF FAITH. A.D. 1559. 371 croira en lid, nej>erissej>oint} Et que cela se fait, cfautant que les j)romesses de vie qui nous sont clon- 7iees en luiy sont appropriees a notre usage, et e?i sentons Veffet quand nous les acceptons, ne doutant point qiCetant assures par la houche de Dieu, nous ne serons point fms- trts? Ainsi la justice que nous ohtenons j^ar la foi, depend des proniesses gratuites par lesquelles Dieu nous declare et testifie qii)il nous aime? XXI. Nous croyons que nous sommes illumines en lafoipar la (J nice secrete du Saint- Efarticulier que Dieu dej)art a ceux que hon lui semhle, en sorte que les jideles nJont de quoi s''eii glorifier, etant obliges au double, de ce quails ont ete preferes aux autres^ Meine quelafoi n^ est pas seidement bail- lee pour un coup aux elus pour les introduire au, bon cheniin, mais pour les y faire continuer aussi jusqit'au bout.^ Car comme dest d Dieu de faire le commencement, aussi dest a lui de parachever.^ XXII. Nous croyons que, par cettefoi, nous sommes regeneres en nouveaute de vie, etant naturelle- liim should not perish.' And this is done inasmuch as we ap- propriate to our use the prom- ises of life which are given to us through him, and feel their ef- fect when we accept them, being assured that we are established by the Word of God and shall not be deceived. Thus our jus- tification through faith depends upon the free promises by which God declares and testifies his love to us. 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 intro- duce 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. We believe that by this faith we are regenerated in new- ness of life, being by nature sub- * Rom. iii. ; Gal. ii. ; iii. 24 ; Jean iii. 15. = Matt. xvii. 20 ; Jean iii. 16, 17; x. 4. ' Rom. i. 17 ; iii. 24, 25, 27, 30 ; iv. 1-3 ; Gal. ii. 20, 21. * Ephe's. ii. 8 ; 1 Tliess. i. 5 ; 1 Cor. ii. 1 2 ; 2 Pierre i. 3, 4. * 1 Cor. i. 8, 9. « Philip, ii, 13; i. 6. 372 SYMBOLA EVANGELICA. ment asservis a 2)tche} Or, nous recevons ^yar foi la grace de vivre saintonent. ct en la crainte deDieu, en recevant la promesse qui nous est donnee jpar VEvangilc, savoir, que Dieu nous donnera son Saint- Esj>rit. Ainsi lafoi non-sexdement ne refroidit 2)as V affection de hien et saintement vivre,mais Vengendre et excite en nous,produisant neces- sairement les honnes ceuvt^es.'^ Au reste, hiengiie Dieu,po ur accomplir notre salut, nous 7'egenere, oious re- formant d bioi Jlcii'e,^ toutejbis nous confesso7is que les bonnes oeu- vres que nous faisons par la condu- ite de son Esprit, ne viennent point en compte pour nous justifier, ou meriter que Dieu nous tienne pour ses enfants^parce que nous serious toujours fiottants en doute et inqui- etude, si nos consciences ne iappuy- aient sur la satisfaction parlaquelle Jesus- Christ nous a acquittes} XXIII. JS'ous croyons que toutes les figures de la loi ont prisfin d la venue de Jesus -Christ.^ Mais hien que les ceremonies ne soient plus en usage, necmmoins la sub- stance et verite nous en est demeu- ree en la personne de celui axiquel git tout accomplissement.^ Au sui'- ject to sin. Now wc receive by faith grace to live holily and in the fear of God, in accepting the promise which is given to ns by the Gospel, namely : that God Mall give ns his Holy Spirit. This faith not only doth not liinder ns from hol\' living, or tnrn ns from the love of righteonsness, but of necessity begetteth in us all good works. Moreover, although God worketh in ns for our salvation, and reneweth our liearts, deter- mining ns to that which is good, yet we confess that the good works which we do proceed from his Spirit, and can not be ac- counted 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 Je- sus Christ hath acquitted us. XXIII. Wc believe that the or- dinances 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 tlie person of him in whom they are fulfilled. And, moi'cover, we must seek aid from ' Rom. vi. 1, 2 ; vii. 1,2; Col. i. 13 ; iii. 10; IPienei. 3. ' Jr.cq. ii. ; Gal. v. G ; 1 Jean ii. 3, 4; v. 1 8. ^ Dent. XXX. G ; Jean iii. 5. * Luc xvii. 10 ; Psa. xvi. 2 ; Rom. iii. ; Tite iii. 5 ; Rom. iv. M{om. x.-t; Gal. iii., iv. ; Col. ii. 17. « 2 Tim. iii. IG ; 2 Pierre i. 19 ; iii. 2. THE FRENCH CONFESSION OF FAITH. A.D. 1^59. 373 ])lus, il no\is faut aider de la loi et des j)ro2Jhetes, tant poicr regler notre vie, qxie jpour etre confirines aux promesses de V Evangile. XXiy, Nous croyons, puisque Jesus-Christ nous est donne p)our seul avocat^ et qioHl nous com- mande de nous retirer pi'ivtment en son novi vers son Plre ;" et meme quHl ne nous est i^as licite c^e^^W- er, sinon en suivant la forme que Dieu nous a dicteepar sa Parole ^^ que tout ce que les hommes ont im- agine de V intercession des Saints trepasses, n^est qu\ibus et fallace de Satan, pour faire devoyer les homines de la forme de Men prier.^ Nous rejetons aussi tous autres moyens que les hommes presument avoir pour se racheter envers Dieu, comme derogeants au sacrifice de la mort et passion de Jesus- Christ. Finalement, nous tenons le p\ir- gatoire p)our itne illusion procedee de cette meme boutique, de laquelle sont aussi procedes les voiux niona- stiques, pelerinages, defenses du mariage, et de V usage des viandes, V ohservafion ceremonielle des jours la confession auriculaire, les in- dulgences et toutes autres telles choses,par lesquelles on pense me- riter grace et salut.^ Lesquelles the law and the prophets for the ruling of onr lives, as well as for our confirmation in the promises of the gospel. 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 ns to pray ex- cept in accordance with the mod- el 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 wor- ship. We reject, also, all other means by which men hope to re- deem themselves before God, as derogating from the sacrifice and passion of Jesus Christ. Finally, we consider purgatory as an illusion proceeding from the same source, from which have also sprung monastic vows, pil- grimages, the prohibition of mar- riage, and of eating meat, the ceremonial observance of days, auricular confession, indulgences, and all such things by which they hope to merit forgive- ness and salvation. These things ' 1 Tim. ii. 5 ; Actes iv. 12 ; 1 Jean ii. 1, 2, = Jean xvi. 23, 24. ^ Matt. vi. 9 ; Luc xi. 1. ' * Actes X. 25, 26 ; xiv. 1 4 ; Apoc. xix. 10. * Matt. XV. 11 ; Actes x. 14, 15; Rom. iv. 1-4; Gal.iv.9,10; Col. ii. 18-23; lTim.iv.2-5. 371 SYJVIBOLA EVANGELICA. choses nous rejetoiis, non-setdement 2>our la fausse opinion du mhnte qui y est attache, mais aussi parce que ce sent des inventionshumaines, qui imposent joug aux consciences. XXY. Or, parce que nous ne jouissons de Jesiis-Christ que jKir V Evangile^ nous croyons que Vor- dre de VEglise, qui a He etabli en son autorite,doit etre sacre et invio- lable, et partant que VEglise ne pent suhsister sinon qiCil y ait des jpasteurs qui aient la charge d^en- seigner^ lesquels on doit honorer et ecouter en reverence quand ils sont ddment ajyjpeles, et exercent fidele- ment leur office.^ Noiipas queDieu soit attache a telles aides on moyens inferieurs, mais parce qxCil lui plait nous entretenir sous telle bride. En quoi oious detestons tons Eantastiqnes qui voudraient bien, en tant qxCen eux est, aneantir le niinistere et p)redication de la 2)a- role de Dieu et des sacrements. XXYI. Nous croyons done que nul ne se doit retirer a part, et se contenter de sa p>erso7ine, mais que tous ensemble doivent garder et en- tretenir V union de VEglise, se sou- mettant a Vinstruction commune et au joug de Jesus- Christ ;* et ce en quelque lieu oil Dieu aura etabli un vrai ordre de VEglise, we reject, not only for the false idea of merit -vvbicli is attached to them, but also because they are human inventions imposing a yoke upon the conscience. XXV. Now as we enjoy Christ only through the gospel, we believe that the order of the Church, established by his au- thority, ought to be sacred and inviolable, and that, therefore, the Church can not exist without pas- tors for instruction, whom we should respect aud reverently list- en to, when they are properly called and exercise their office faithfully. Not that God doth re- quire 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 min- istry and preaching of the Word aud sacraments. XXVI. We believe that no one ought to seclude himself and be contented to be alone; but that all jointly should keep and main- tain the union of the Church, and submit to the public teaching, and to the yoke of Jesus Christ, wher- ever God shall have established a true order of the Church, even ' Rom. i. 16, 17; x, 3. " Matt, .xviii. 20 ; Eph^s. i. 22, 23, ' Matt. X. 40 ; Jeau xiii. 20 ; Rom. x. I.*;. *Psa.v.8; xxii.23; xlii.5; Ephes. iv. 1 1 ; H^.ii. 12. THE FUIiNCn CONFESSION OF FAITH. A.D. 1559. 375 encore que les magistrats et leui^s edits y soient contraires, que tous ceux qui ne s'y rangeiit, ou ien separe7it, contraricnt d Vordon- nance de Dieu} XXVII. Toutefois, nous croyons qiCil convient discerner soigneuse- ■ment, et avec prudence^ quelle est la vraie Eglise^iMvce que j)ar trojp on abuse de ce titre? Nous dlsons done, suivant la parole de Dieu, que dest la conipagnie des fidUes qui ^accordent a suivre ceite Parole et la pure religion qui en depend, et quiprqfitent en elle tout le temps de leur vie, croissant et se confirmant en la crainte de Dieu, selon quails ont besoin de iavancev et de mar- cher to uj ours plus outre? J\£eme quoiqiCils s'efforcent, qu''il leur con- ment avoir incessaniment recours a la remission de lexers peches,^ ne- anmoins nous ne nions point que ])armi les jidlles il oi^y ait des hypocrites et rtjjrouves, desquels la malice ne p>eut effacer le litre de VEglise.' XXVIII. Sous cette creance nous protestons que Id oil la parole de Dieu 1}^ est point recue, et oil on ne fait nxdle profession de s\issujettir d elle, et ou il oi'y a nul usage des sacrements, dparler proprement, on 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. Nevertheless we be- lieve tliat it is important to dis- cern 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 grow in grace all their lives, believing and becoming more confirmed in the fear of God according as they feel the want of growing and pressing onward. Even although they strive con- tinually, 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 rep- robates, but their wickedness can not destroy the title of the Church. XXVIII. In this belief we de- clare that, properly speaking, there can be no Church where the Word of God is not received, nor pro- fession made of subjection to it, nor use of the sacraments. ' Actes iv. 19, 20; Heb. x. 25. ' Jer. vii. 4, 8, 11, 12; Matt. iii. 9 ; vii. 22 ; xxiv. 5. 22 ; xxiv. 5. Vol. III.— B b ^ Ephes. ii. 20 ; iv. 11,12; ITim. iii. 15; * Rom. iii. 3. [Deut. xxxi. 1 2. * Matt. xiii. 30 ; 1 Tim. i. 18-20. 376 SYMBOLA EVANGELICA. ne peut juger q\£il y ait aucime Eglise} Partant, nous condamnons les assembUes de lajpajjaute, vu que laj)ure vh'ite deDieu en est hannie, esquelles les sacrements sont cor- rompus, dbdta7'dis, falsi fits ou ant- antis du tout j et esqiielles toutes superstitions et idolatries ont la vogue. Nous tenons done que tous ceux'qui se melent en tels actes, et y communiqueyit, se separent et se re- tranchentdu corps de Jesus-Clirist? Toutefois, parce qv)il reste encore quelque petite trace de VEglise en lapapaute, et meme que la vertu et sidjstance du bapteme y est demeu- ree^ joint que Vefficace du hapttme ne depeiid pas de celui qui Vad- niinistre, nous confessons ceux qui y sont baptists ni! avoir besoin d\in second bapteme? Cependant a cause des corruptions qui y sont, on i^y peut presenter les en f ants sans se polluer. XXIX. Quant est de la vraie Eglise, nous croyons qu)elle doit etre gouverjiee selon la police que notice Seigneur Jesus- Christ a Ha- blie* Cest qic'il y ait des pas- teurs, des surveillants et des dia- cres, afin que la pure doctrine ait son cours, que les vices soient cor riges et repriraes, et que les pauvres Therefore we coiideinn the papal assemblies, as the pure Word of God is banished from them, their sacraments are corrupted, or falsi- fied, or destroyed, and all super- stitions 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 se(jond baptism. But, on ac- count of its corruptions, we can not present children to be bap- tized in it without incurring pol- lution. XXIX. As to the true Church, we believe that it should be gov- erned according to the order es- tablished by our Lord Jesus Christ. That there should be pastors, over- seers, and deacons, so that true doctrine may have its course, that errors may be corrected and suppressed, and the poor and all ' Matt. X. 14, If) ; Jean x. 1 ; 1 Cor. iii. 12,13. »2 Cor. vi. H-IG; 1 Cor. vi. 15. =1 Matt. iii. 11; xxviii. 19; Marc i. 8; Actes i. 5; xi,15-17; xix. 4-6. * Actes vi. 3-5 ; Ephes. iv. 11-13 ; 1 Tim. iii. ; Tite i., ii. ; Matt, xviii. 17. THE FRENCH CONFESSION OF FAITH. A.D. ir.r.a. 377 et tous autres affiiges soieni se- coiirus eti leurs ntcessitts ,' et que les assemhUes se /assent cut nom de Bleu, esquelles grands et ])etits soient edifies. XXX. ISfous croyons tous vrais pasteurs, en guelque lieu giCils soientj avoii' meme antorite et egale ^puissance sous un seid chef, seul souverain et seul universel eveque, Jesus-Christ;'^ et ])our cette cause, que nidle Eglise ne doit jpretendre aucune domination ou seigneurie sur V autre. XXXI. JVous croyons que nul ne se doit ingerer de son aidorite ^ro- jprejyour gouverner V Eglise, mats que cela se doit faire par election, en tant quHl est possihle et queDieu lejpermet? Laquelle excejption nous y ajoutons notainment,]parce quHl afallu quclquefois,et tneme de no- ire temjys {auquel Vetat de V Eglise Hait interromjnc), que Dieu ait suscite. des gens d^une facon ex- traordinaire jpour dresser V Eglise de nouveau, qui etait en ruine et desolation. Mais,quoi qitjil en soit, nous- croyons qiCil se faut toujours conformer a cette regie. Que tous pasteurs, surveillants et diacres aient temoignage d^etre o.jopeles a leur office."^ who ai-e 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. We believe that all true pastors, wherever they may be, have the same anthority and eqnal power under one head, one only sovereign and universal bish- op, Jesus Christ ; and tliat con- sequently no Church shall claim any authority or dominion over any other. . XXXI. We believe that no per- son should undertake to govern the Church upon his own authority, but that this should be derived from election, as far as it is pos- sible, and as God will permit. And we make this exception es- pecially, because sometimes, and even in our own days, when tlie state of the Church has been in- terrupted, it has been necessary for God to raise ■ men in an ex- traordinary manner to restore the Church which was in ruin and des- olation. But, notwithstanding, we believe that this rule must always be binding : that all pastors, over- seers, and deacons should have evi- dence of being called to their office. 1 Matt. XX. 26, 27 ; xviii. 2-4 ; 1 Gov. iii. 1-6 ; Ephes. i. 22 ; Col. i. 18, 19. = Matt, xxviii. 18, 19; Marc xvi. 15; Jean xv. 16; Actes i. 21-26; vi. 1, 2; Horn. x. 15; ' Gal. i. 15 ;' 1 Tim. iii. 7-10, 15. [Tite i. 5-7. 378 SYMBOLA EVANGELICA. XXXII. JSFous croyons aussi qxCil est hon et utile que ceux qui S07it elus 2>our etre sujyerintencl- aiits, avisent entre eux quel vioyen Us devront tenirpour le regime de tout le corys,^ et toutefois qxCils ne decUnent mdlement de ce qui nous en a ete donne 2)cir notice Seigneur Jesus-Christ? Ce qui ')Tb empeche ])oint qiCil vuy ait quelques or- donnances particulitres en chacun lieu, selon que la commodite le re- querra. XXXIII. Cejjendant nous exclu- ons toutes inventions humaines, et toiites lois qv)on voudrait intro- duire sous ombre du service de Dieu, ])ar lesquelles on voudrait Her les consciences;'^ rnais seide- ment recevons ce qui fait et est ])ro])re jpour nourrir la coJicorde, et tenir chacun dejniis le jpremier jusqiCau dernier en oleisance. En quoi nous avons a suivre ce que noire Seigneur Jesus a declare quant d V excommunication ^'^ la- quelle nous aj)prouvons et confes- sons etre necessaire avec toutes ses axtjyartenances. XXXIV. Nous croyons que les sacrcments sont ajoutes d la Parole jyourplus ample confirmation, afin de nous etre gages et inarreaux de XXXII. We believe, also, that it is desirable and useful that those elected to be superintend- ents devise among themselves ■what means should be adopted for the government of tlie 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 ordi- nances in each place, as conven- ience may require. 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 con- sciences ; 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 ex- communication, which we ap- prove and confess to be necessa- ry with all its antecedents and consequences. I XXXIV. We believe that the sacraments are added to the Word for more ample confirmation, that [they may be to lis pledges and ' Actes XV. 2, 6, 7, 25, 28 ; Eom. xii. G-8 ; 1 Cor. xiv. 12 ; 2 Cor. xii. 7, 8. = 1 Pierre v. ; 1 Cor. xiv. 40. ^ Rom. xvi. 17, 18 ; 1 Cor. iii. 11 ; Col. ii. 6-8; Gal.v.l. * Matt, xviii. 17; 1 Cor. v. 5 ; 1 Tim. i. 9, 10. THE FRENCH CONFESSION OF FAITH. A.D. 15r.9. 379 la grace de Dieu, et jpar ce moyen aider et soulager 7iotrefoi, a cause de Vinfirmite et riidesse qui est en nous,^ et qy)ils sont tellement signes exterieurs, que Dieu opere par eux en la vertu de son Esprit, a fin de ne nous y rien signifier en vain? Toutefois, nous tenons que toute leur suhstance et vei'ite est en Jesus- Christ ;'^ et si on les sejyare, ce n^est plus rien qiComhrage etf unite. XXXV. Nous en confessons seulement deux, communs d toute VEglise, desquels le premier, qui est le hapteine,nous est donne p)our te- moignage de notre adop)tion; parce que Id nous sommes elites au corps de Clwist, a fin d'^etre laves et net- toyespar son sang, et puis renouve- Its en saintete de vie par son Saint- Esprit."^ JSfous tenons aussi, Men que nous ne soyons baptises qiCune fois, que le profit qui nous est Id signifis s'Hend d la vie et d la inort, dfin que nous ayons une signature permanente, que Jesus-Christ nous sera touj ours justice et sanctifica- tlonJ' Or, Men que ce soit un sa- crement de foi et de penitence, ne- annioins parce qxie Dieu recoit en son Eglise les petits enfants avec leurs peres, nous disons que par Vautorite de Jesus-Christ les petits seals of the grace of God, and by this means aid and comfort our faith, because of the infirmity which is ill 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. We confess only two sacraments common to the whole Church, of which the first, bap- tism, is given as a pledge of our adoption ; for by it we are graft- ed into the body of Christ, so as to be washed and cleansed by his blood, and then renewed in puri- ty 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 al- ways be our justification and sanctification. Nevertheless, al- though it is a sacrament of faith and penitence, yet as God re- ceives little children into the Church with their fathers, we say, upon the authority of Jesus » 1 Cor. X. ; xi. 23-34 ; Exode xii. 13 ; Matt. = Jean vi. 50-.f>7; iii. 12. xxvi. 26, 27; Rom. iv. 11 ; Actes xxii. IG. * Rom. vi. 3 ; Tite iii. .5, C ; Actes xxii. IG. = Gal. iii. 27; Ephe's. v. 2G. * Matt. iii. 11, 12; Marc xvi.lG; Rom. vi. 1-4. 380 SYMBOLA EVAXGELICA. enfante engendrts des fidlles doi- ve?it Hre ha/ptlses} XXXVI. jSFous confessons que la sainte Chie {qui est le second sacrement) 7ious estiin temoignage de Vunion que nous avons avec Jesus- Christ,^ d^autant qic'il n''est pas seulement une fois 'inert et ressusGite pour nous, mais aussi nous repait et nourrit vraiment de sa chair ct de so7i sang, a ce que nous soyons un avec lui, et que sa vie no us soit commune? Or, bien qxCil soit au del jusqiCd ce qiCil vienne j)0ur juger tout le monde^ toute- fois nous croyons que par la vertu secrete et incomprehensihle de son Esp>rit, il nous nourrit et vivifie de la substance de son corps et de son. sang.^ Nous tenons bien que cela sefait spirituellement, non2)as p)Our mettre au lieu de Veffet et de la verite, imagination, ni pensee ; mais d''autant que ce mystere sur- monte en sa Jiautesse la ■inesure de notre sens, et tout ordre de nature. Bref, parce qiCil est celeste, il ne pent Hre opprehende que 2)cir la foi: XXXYII. Nous croyons {ainsi qti'il a ete dit), que tant en la cine qiCau bapteme, Dieu nous donne reellement et par effet ce qiCil y figure. Et p)artant, nous joignons Christ, that the children of believ- ing parents should be baptized. XXXVI. We confess that the Lord's Snpper, which is the sec- ond sacrament, is a witness of the union which we have with Christ, inasmuch as he not onlj 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 com- mon. Although he be in heaven until he come to judge all the ea,rth, still we believe that by the secret and incomprehensible power of his Spirit he feeds and strengthens us with the sub- stance 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 be- cause the greatness of this mys- tery 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. We believe, as has been said, that in the Lord's Sup- per, as well as in baptism, God gives us really and in fact that which he there sets forth to us; ' jMatt. xix. 14; 1 Cor. vii. U. ' 1 Cor. X. IG, 17; xi. 24. Jean vi. 5G, oT; xvii. 11, 22. Marc xvi. 19; Actes iii. 21. * 1 Cor. x. IG ; Jean vi. THE FRENCH CONFESSION OF FAITH. A.D. 1559. 381 avec les signes la vraie possession et jouissance de ce qui nous est Id presente. Et ainsi, tous ceux qui apportent d la table s'acree de Christ %tne p>ure foi^comme un vaisseau, recoiveiit vraiment ceque les sigjies y testifient ; o'est que le corps et le sang de Jesus-Christ ne servent pas moins de manger et de boire d Vdme, que lepain et le mnfont au corps} XXXVIIL Ains'h nous tenons que Veau etant U7i element caduc, ne laisse pas de nous testifier en verite le lavement inttrieur de notre dme au sang de Jesus- Christy par Vefficace de son Esprit^ et que le pain et le vin nous Hant donnes en la cene, nous servent vraiment de 7iourriture spirituelle, d'^autant qiCils nous montrent comme d Voeil la chair de Jesus-Christ nous etre notre viande, et son sang notice breuvage? Et rejetons les Fan- tastiques et Sacrementaires, qui ne veulent recevoir tels signes et marques, vu que notre Seigneur Jesus prononce : Ceci est mon corps, et cette coupe est mon sang} XXXIX. Wous croyons que Dieu veut que le monde soit gouverne par lois et police^ afin quHl y ait quelque bride pour reprimer les ap- petits desordonnes du monde. Et 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 Je- sus Christ give food and drink to the soul, no less than bread and wine nourish the body. XXXYIII. 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 efiicacy of his Spirit, and that the bread and wine given to us in the sacrament serve to our spiritual nourishment, inas- much 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, al- though our Saviour said : ' This is my body, .and this cup is my blood.' XXXIX. We believe that God wishes to have the world gov- erned by laws and magistrates, so that some restraint may be put upon its disordered appetites. ' 1 Cor. xi. ; Jean vi. ^ Rom. vi. 3. ^ Jean vi. ; 1 Cor. xi. * Matt. xxvi. 2G ; 1 Cor. xi. « Exode xviii. 20, 21 ; Matt, xvii. 24-27; Rom. xiii. 3S2 SYMBOLA EVANGELICA. ainsi qxCil a Habli les royaiunes, I repuhliques et toutes autres sortes de j>ri)icij)autts, soit hereditaires i ou autrement, et tout ce qui apjpar- tient a VEtat de justice^ et en veut , etre recomiu auteur : a cette cause il a mis le glaive en la maifi des magistratspour Q^eprimer les])echts commis non-seuleinent co7itre la seconde table des commandements de Dieu, mais aussi contre la jpre- miere. II faut do7ic, a cause de lui, que non-seulemeiit on endure que les superieurs dominent^ mais aussi qu^on les honore et prise en toute reverence^ les tenant pour ses lieutenants et officie7's, lesquels il a commis p)Our exercer une charge legitime et sainte. XL. Nous tenons done quHl faut obeir a leurs lois et statuts^ j)ayer tributs, impots et autres devoirs, et porter le joug de subjection d'^une bonne et franclie volo7ite, encore qiCils fussent infideles, moyennant que V empire souverain de Dieu de- meure en son oitier.^ Ainsi nous detestons ceux qui voudraient re- jeter les suptriorites, mettre com- munaute et confusion de Mens, et renverser Vordre de la justice. And as he has establislied kins:- doins, republics, and all sorts of principalities, either hereditary or otherwise, and all tliat 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 supe- riors, but honor and hold them in all reverence as his lieutenants and officers, whom he has com- missioned to exercise a legitimate and holy authority. XL. We hold, then, that we must obey their laws and statutes, pay cnstoms, 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 de- test all those who would like to re- ject authority, to establish commu- nity and confusion of property, and overthrow the order of justice. ' 1 Pierre ii. 13, 14 ; 1 Tim. ii. 2. * Matt. xvii. 24. ' 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 Bkes (died a martyr, 1507) for the Churches in Flanders and the Netherhinds, 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 15S0, with the revision of Dort, as reprinted by the Societe evaiir/elique Beige, at Brussels, 1850, under the title, La Confession defoi des egMses reformecs }Val- onnes 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 ver- sion in the English Harmony of Confessions, Cambridge, 15S0, and a recent one by Owen Jones, in Church of the Living God, etc. Loudon, 1805, pp. 203-237. A Latin translation, probably made by Beza, or under his direction, appeared in the Harmonia Coiv- fessionum, 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 CoUectio (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 editions, and a Greek version {}KK\y]aiwv rile BeX^iK^r tfojuoXo- 7H(r(c), 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 Cate- chism in Latin, with the Greek version of Fred. Sylburg.] La Confession de Foi DES EGLISES REFORMEES WALLONNES ET FLAMANDES. \_De Vancien text du tnanuscrit authentiqiie de 1580, avcc la revision de Dortrecht de 1619.] Art. I. DE NATCKA DEI. Wous croyons tons de coeur et confessons de houche, quHl y a uiie seide et simj>le essence^ spirituelle^ laquelle nous apjpelons Dleu eter- nel,^ incomprehensible* invisible,^ immuahle,^ infini'"^ lequel est tout jouissant, tout sage^juste^ et l>on^^ The Confession of Faith OF THE REFORMED CHURCH. Revised in the National Synod, held at Dordrecht, in the Years 1618 and 1619. Art. I. THERE IS ONE ONLY GOD. "We all believe with tlie lieart, and confess with the mouth, that there is one only simple and spir- itual Being, which we call God ; and that he is eternal, incompre- hensible, invisible, immutable, in- finite, almighty, perfectly wise, ' Eph. iv. G ; Dent. vi. 4 ; 1 Tim. ij. 5; 1 Cor. viii. G. ^ Jean iv. 24. = Es. xl. 28. * Eom. xi. 33. ^ Kom. i. 20. « Mai. iii. G. ■» Es. xliv. 6. » 1 Tim. i. 17. ' Jer. xii. 1 . '"Matt. xix. 17. 384 SYMBOLA EVANGELICA. et source trh-dbondante de ions hiens} Art. II. DE COGNITIONE DEI. JVous le connaissons ^^«?* deux onoyens. Premilrement : Par la creation^ conservation et gouverne- inent du monde iinivcrsel^ d\iu- tant que c'est devant nos yeux comine un heau livre, auquel toutes creatures, ^''^tites et grandes, ser- vent de lettres j)our nous faire contem])ler les choses invisibles de Pieu, savoir sa ])uissance eternelle et sa divinite, comvie dit V Ajpotre saint Paid {Rom. i. 20), Toutes lesquelles choses sont suffisantes 2)our convaincre les hommes, et les rendre incxcusahles. Secondement : P se donne a con^- naUre a oious plus manifestement et evidemment par sa sainte et di- vine Parole,* tout autant ^J'Zj)ortee j9«?' volonte humaine : mais les saints hommes de Dieu ont j)(ii'^^ etant jpousses dio Saint- JEs^rit, comme dit saint Pierre} Puis apres, par le soin singidier que notre Dieu a de noiis et de notre salut, il a commoMde a ses se7'viteurs les PropTiUes" etApotre^ de rediger ses oracles par ecrit : et lui-meme a ecrit de son doigt les deux Tables de la Loi} Pour cette cause, no2is appelons tels ecrits : Ecritures saintes et divines. Akt. IV. DE CANONICIS LIBRIS VETERIS ET NOVI TESTAMENTI. Nous comprcnons V Ecriture Sainte aux deux volumes du Yieux et du Nouveau Testament, qui sont livres canoniques, auxquels il n''y a rien a repliquer. Le nomhre en est tel en V Eglise de Dieu. Dans I'Ancien Testament: Les cinq livres de Ifo'ise, le liv7^e de Losue, des Juges, Puth, les deux livres de Samuel, et deux des Pois, les deux livres des Chroniques dits Paraliparalnes, le premier d'Es- dras, JSfehemie, Ester, Joh, les Psaumes de David, les trois livres de Salomon, savoir: les Proverhes, V Ecclesiaste, et le Cantique ; les quatre grands Prophetes : EscCie, by the will of man, but that lioly men of God spake as they were moved hy the LLoly Ghost, as the Apostle Peter saitli. And that afterwards God, from a special care which he has for ns and our salvation, commanded his servants, the Prophets and Apostles, to com- mit his revealed Word to writing ; and he himself wrote with his own finger the two tables of the law. Therefore we call such wj-itings holy and divine Scriptures. Akt. IV. CANONICAL BOOKS OF THE HOLY SCRIPT- CKES. We believe that the Holy Script- ures are contained in two books, namely, the Old and New Testa- ments, which are canonical, against which nothing can be alleged. These are thus named in the Church of God. The books of the Old Testa- ment are : the five books of Moses, viz.. Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; the book of Joshua, Judges, Putli, two books of Samtiel, and two of the Kings, two books of the Chronicles, com- monly called Paralipomenon, the first of Ezra, Nehemiah, Esther; Job, the Psalms of David, the three books of Solomon, namely, ' 2 Tier. i. 21. "" Exod. xxiv. 4; Psa. cii. 19; Ilab. ii. 2. = 2 Tim. iii. IG; Apoc. i. 11. * Exod. xxxi. 18. 586 SYMBOLA EVANGELICA. Jtremie, Ezechiel, et Daniel. Puis les autrcs douze petits ProjphHes: Osee, Joel, Amos, Abdias, Jonas, Miclite, Nahum, Ilahacuc, Sojpho- nie, Aggee, Zacharie, Malachie. Dans le Noiiveau Testament : les gxiatre Evangellstes, saint Mat- tJiieu, saint Mai'C, saint Luc, saint Jean; les Actes des Ajpotres, les quatorze EjAtres de saint Paul: aux Roniains, deux aux Corin- thiens, aux Galates, Kj)Msiens, Pliilil'>inens, Colossiens, deux aux Thessalo7nci ens, deux a Timothee, a Tite, Philemon, aux Ilehreux ; et les sept Epitres des autres A^^o- tre.'i, savoir une de saint Jacques, deux de saint Pierre, trois de saint Jean, et une de saint Jude ; enfin V Apocalypse de saint Jean Apotre. Art. v. de acctoritate sackie scripture. Wous recevons tous ces livres-ld seidement, pour saints et cano- niques, pour regler, fonder et eta- blir notre foi, et croyons pleine- ment toutes les choses qui y sont contenues, non pas tant parce que VEglise les recoit et ap>p>rouve tels, mais principalenient parce que le Saint-Esprit nous rend temoign- the Proverbs, Ecclesiastes, and the Song of Songs ; tlie four great Prophets : Isaiah, Jeremiah, Ezekiel, and Daniel ; and the twelve lesser Prophets, viz., Ilosea, Joel, Amos, Obadiah, Jonah, Micah, Nalnim, Habakknk, Zephaniah, Haggai, Zechariah, and Malachi. Those of the New Testament are : the four Evangelists, viz., Matthew, Mark, Luke, and John ; the Acts of the Apostles ; the fourteen Epis- tles of the Apostle Paul, viz., one to the Romans, two to the Corin- thians, one to the Galatians, one to the Ephesians, one to the Philip- pians, 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. WHENCE DO THE HOLY SCRIPTURES DERIVE THEIR DIGNITY AND AUTHORITY. We I'eceive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith ; believ- ing, 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 THE BELGIC CONFESSION. A.D. 15G1. 387 age en notre cceur^ qiCils sont de Dieu^et aussi quHls sont aj^prouves tels jpar eux-memes ; car les aveu- gles memes peuvent apercevoir que Us choses adviennent qui y sont jpredites. Art. VI. DE DISCRIMINE LIBRORUM CANONICORUM ET APOCRYPHORUM. Nous mcttons difference entre ces sain ts livres etles livres apocryphes, qui sont le troisihne et quatrihne livre d^Esdras, le livre de Tobie, Judith, Sapience, EccUsiastique, Baruc, ce qui a He ajoute a Vhis- toive d"* Ester, le cantique des trois Enfants en la fournaise, Vhistoire de Susanne, Vhistoire de Vidole Bel et du Dragon, VOraison de Ma- nasse, et les deux livres des Macca- hees, lesquels VEglise pent hien lire et y prendre instruction dans les choses confomnes aux livres canoniques ,' onais ils n'' out point telle force et vertu que par un te- moignage qui en est tire, on jpuisse arreter quelque chose de la foi ou religion chretienne, tant s''en faut quHls puissent ratnoindrir Vau- torite des autres saints livres. Art. VII. DE perfectione sacr^e scriptur.e. JVoiis croyons que cette ^criture Sainte contient parfaitement la volonte divifie, et que tout ce que witnessetli 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 fallilling. Art. VI. the difference between the canonical AND apocryphal BOOKS. We distinguish these sacred books from the apocryphal, viz., the third and fourth book of' Es- dras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esthei-, the Song of the Three Children in the Furnace, the History of Su- sannah, of Bell and the Dragon, the Prayer of Manasses, and the two books of Maccabees. All which tlie Cluirch 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 tliat we may from their testimony confirm any point of faith or of the Christian religion ; mucli less to detract from the authority of the other sacred books. Art. VII. THE sufficiency OF THE HOLY SCRIPTURES TO BE THE ONLY RULE OF FAITH. We believe that these Holy Script- ures fully contain the will of God, and that whatsoever man ouffht to 3SS SYMBOLA EVANGELICA. Vhomme doit croire jpour Hre believe unto salvation, is sufficient sauve, y est siiffisamment en- seignt} Car jpuisque toute la manure da sei'vice que Dicu rc- quieri de nous y est tres au long decrite, les homines^ mtme fussent- ils Ajyotres, ne doivent enseigner autrem.ent'^ que ce qui nous a ete cnseigne par les Saintes Eeritures, encore mtme que ce fat U7i ange du Ciel, comme dit saint Paul :^ car puisqu^il est defendu d'aj ou- ter ni diminner a la Parole de Dieu^ cela cUmontre Men que la doctrine est tres-jxirfaite et accom- jplie en toutes sortes. Aussi ne faut-il pas comparer les ecrits des hommes, quelque saints quails aient tte, aux ecrits divins,^ ni la cou- tume a la verite de Dieu^ {car la verite est ]par-dessus tout), ni le grand nombre, ni V anciennete, ni la succession des temps ni des per- sonnes, ni les conciles, decrets, ou arrtts : car tous hommes d''eux- memes sont menteurs^ et plus vains que la vanite menie. C^est poitrquoi nous rejetons de tout notre coeur tout ce qui ne s'accorde ly 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 icere an angel from heaven, as the Apostle Paul saitli. 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 com- pare any writings of men, though ever so holy, with those divine Scriptures; nor ought we to com- pare custom, or the great multi- tude, or antiquity, or succession of times or persons, or councils, de- crees, 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, Avliich the ' Rom. XV. 4; Jean iv. 2r>; 2 Tim. iii. IT,, IG, 17; 1 Tier. i. 1 ; Trov. xxx. 5; Gal. xxx. I.') ; Apoc. xxii. 18 ; Jean xv. li> ; Act. ii. 27. =■ 1 Tier. iv. 11 ; 1 Cor. xv. 2, 3 ; 2 Tim. iii. 14 ; 1 Tim. i. 3 ; 2 Jean 10. ^ Gal. i. 8, 9 ; 1 Cor. xv. 2 ; Act. xxvi. 22 ; Rom. xv. 4 ; 1 Pier. iv. 11 ; 2 Tim. iii. 14. * Deut. xii. 32 ; Prov. xxx. G; Apoc. xxii. 18; Jean iv. 25. * Matt. XV. 3; xvii. 5 ; Marc vii. 7; Es. i. 12 ; 1 Cor. ii. 4. * Es. i. 12 ; Rom. iii. 4; 2 Tim. iv. 3, 4. ■' Psa. Ixii. 10. THE BELGIC CONFESSION. A.D. 15G1. 389 d cette regie infaillihle^ comme nous somnies enseignes de faire 2)ar les Apotres, disant : K])rouvcz les esjc>7'its sHls sont de Dieu^ et : Si quelqiCun vient a vous et n^a^p- jporte point cette doctrine, ne le recevez point en voire maison? Akt. VIII. DE SACROSANCTA TRINITATE PERSONARU5I IN UNICA ESSENTIA DIVINA. Suivant cette verite et Parole de Dieu, nous croyons en un seul Dieu qui est une seide essence,^ en laguelle il y a trois personnes^ reellement, et a la verite, et tter- nellement distinguees selon leurs propriHes incommunicahles, sa- voir : le Pere, le Fits, et le Saint- Esprit ;'^ le Pere etant cause, ori- gine et commencement de toutes chases, tant visihles git' invisibles? Le Fits qui est la Parole^ la Sa- gesse^ et V Image du Pere}^ Le Saint-Esprit, la Vertu et P%ds- sance eternelle^^ p)rocedante du Pere et du FilsP Et cependant une telle distinction ne fait p)C(,s que Dieu soit divise en trois, puisqiie VEcriture nous enseigne que le Pere, le Fits, et le Saint- Esprit ont cJiacun sa personne Aj)ostles have taught us, saying, Try the spirits ivhether they are of God ; likewise, If there come any unto you, and bring not this doctrine, receive him not into your house. Art. VIII. GOD IS ONE IN ESSENCE, YET DISTINGUISHED IN THREE PERSONS. According to this truth and tliis Word of God, we believe in one only God, who is one single essence, in which are three persons, reall}^, truly, and eternally distinct, ac- cording to their incommunicable properties ; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin, and be- ginning 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. Never- theless God is not by this distinc- tion divided into three, since the Holy Scriptures teach us that the Father, and the Son, and the Holy Ghost have each his personality, distinguislied by their properties; ^ Gal. vi. IG; 1 Cor. iii, 11; 2 Thess. ii. 2. 2 1 Jean iv. 1. ' 2 Jean 10. " Es. xliii. 10. ' 1 Jean v. 7 ; Heb. i. 3. * Matt, xxviii. 19. •> 1 Cor. viii. 6 ; Col. i. 16. ® Jean i. 1, 2; Apoc. xix. 13; Prov. viii. 12. ' Prov. viii. 1 2, 22, etc. " Col. i. m ; Heb. i. 3. " Matt. xii. 28. '=■ Jean xv. 26: Gal. iv. 6. 390 SYMBOLA EVANGELICA. distincte jpar des ^rojpriHes ; de sorte, toutefois, que ces trois jper- sonnes ne sont qxCun seul Dieu. 11 est done manifeste que le Ph^e n^est iwlnt le Fils, et que le Fits invest point le Ptre : semblablement que le Saint -Esprit ii'est pas le Ptre ni le Fits. Cependant ces personnes ainsi distinctes ne sont pas divisees, ni covfondues, ni melees : car le Ptre i-C a point pris chair ni aussi le Saint -Esprit, mais <^a ttt seidement le Fits} Le Ptre n'' a jamais He. sans son Fils ni sans son Saint -Esprit, p>arce que tous trois sont d''tternitt egale, en une meme essence. II rHy a point de premier ni de dernier, car tous trois sont un en verite et puissance, en bonte et mistricorde. Art. IX. DE SACROSANCTA TRINITATE SCRIPTURiE TESTIMONIA. N^ous connaissons toutes ces cJioses tant par les ttmoignages de la Sainte Ecriture, que par les fffcts, et principalement par ceux- Id que nous sentons en 7ious. Les temoignages des Ecritures Saintes qui nous e7iseignent de croire cette sainte Trinite sont tcrits en p>lu- sieurs lieux de VAncien Testa- ment, qui n'ont point besoin de dtnomhrenient, mais de clioix et de 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 Fatlier, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these per- sons thus distinguished are not di- vided nor intermixed ; for the Fa- ther hath not assumed the flesh, nor liath 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, THE PROOF OF THE FOREGOING ARTICLE OF THE TRINITY OF PERSONS IN ONE GOD. All this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in oui'selves. 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, » Phil. ii. 6, 7 ; Gal. iv. 4 ; Jean i. 14. THE BELGIC CONEESSION. A.D. 15G1. 391 discrttion. Au livre de la Genese Dieu dit : Faisons VJiomme a iiotre image^ et selon notre sem- hlance, etc} Dieu done crea Vhoin- me d son image : il les crea, dis-je, male et femelle. Void Adam est fait Gomme Vun de nous? II ap- jpert par cela, q^cHl y a pduTolitt de jpersonnes en la Divinite, guand il dit: Faisons Vhomme d notre image J et puis il montre V unite guand il dit : Dieu crea, etc. 11 est vrai guHl ne dit point Id com- hien il y a de personnes ; mats ce qui nous est ohscur e?i VAncien Testament tious est tres-clair au Nouveau. Car guand notre Seigneur fut baptise au Jourdain^ la voix du Plre a He entendue, disant: Celui-ci est mon Fils hien-aime; le Fils est vu en Veau, et le Saint- Esprit apparait en forme de co- lonibe. De meme au hapttme de tousfideles cettefaqon a ete ordon- nee de Clirist : Baptisez toiites les nations au nom du Pere et du Fils et du Saint-Esprit} En VEvangile selon Saint Luc, Vange Gabriel parte ainsi d Marie, mere de notre Seigneur : Le Saint-Esprit survi- endra en toi et la vertu du Souve- rain te couvrira de son omire, dest pourguoi ce qui naitra de toi God saith : Let tis mahe man in our image, after our likeness, etc. So Ood created man in his own image, male and female created he them. And Gen. iii. 22: Be- hold, the man has become as one of us. From this saying, Let us maJce man in our image, it ap- pears that there are more persons than one in the Godhead; and when he saith God created, this signifies the nnity. 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. For w^hen our Lord was bap- tized 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 be- lievers. Baptize all natiojis, 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, therefo7'e also » Gen. i. 26, 27. YOL. III.- ^ Gen. iii. 22. ^Matt.iii. IG, 17. * Matt, xxviii. 19. -Co 392 SYMBOLA EVANGELICA. saint, sera ajypelt le Fils de Dieu} Et ailleurs il est dlt : La grace de noire Seigneur Jesus- Christ, et la charite de Dieu, et la communica- tion du Saint-Esprit soient avec vous? II y en a trois qui donnent temoignage au del, le Ptre, la Parole, et le Saint-Esprit et ces trois sont un.^ Pans tous ces pas- sages nous sommes a plein ensei- gnes des trois jpersonnes en une seule essence divine. Et qiioique cette doctrine surj>asse Ventende- ment humain, cepeiidant no2is la croyons inaintenant par la Pa- role, attendant d^en avoir pleine connaissance et jouissance au del.* Or ilfaut aussi noter les offices et effets 2>articuUers des trois per- sonnes envers nous. Le Pere est a])2yele notre Createur par sa ver- iu.^ Le Fils est notre Sauveur et Redempfeur j?a/' son sang^ Le Saint-Esprit est notre sanctifica- teur par sa demeurance en nos cceurs.'' Cette doctrine de la saintc Tri- nite a toujours tte maintenue en la vroAe Eglise, depuis le temps des A2?6tres jusqu'' a present, contre les Juifs, les Ifahojnttans, et con- that holy thing which shall he horn of thee shall he 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 he with you. And There are three that hear 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 sur- passes all human understanding, nevertheless we now believe it by means of the Word of God, but expect hereafter to enjoy the per- fect knowledge and benefit thereof in heaven. Moreover we must observe the particular oflices and operations of these three persons towards ns. The Father is called our Creator by his power ; the Son is our Sav- iour and Redeemer by his blood ; the Holy Ghost is our Sanctifier by his dwelling in our hearts. This doctrine of the Holy Trin- ity hath always been defended and maintained by tlie true Church, since the times of the Apostles to this very day, against the Jews, ' Luc i. 35. *2Cor. xiii. 13. ' 1 Jean v. 7 [?]. * Psa. xlv. 8 ; Es. Ixi. 1. * Eccl. xii. 3 ; Mai. ii. 10 ; 1 Pier. i. 2. " 1 Pier. i. 2 ; 1 Jean i. 7 ; iv. 14. ' 1 Cor. vi. 11 ; 1 Pier. i. 2 ; Gal. iv. 6 ; Tit. iii. .'); Rom. viii. 9; Jean xiv. 16. THE BELGIC CONFESSION. A.D. 15G1. 393 ire quelques Jaux CkrHieiis et He- retiques, comme Marcion, Mants, Praxeas^ Sabellius^ Paul de Sa- mosate, Arius et autres semllables, lesquels ci hon droit ont He con- damnes /par les Saints Peres. Ainsi nous recevons volontiers en cette matiere les trois symboles, celui des Apotres, ceux de Nicte et dAthanase, et semhlahlement ce qui en a ete determine par les An- ciens conformenient a ceux-ci. . Art. X. DE iETKRNA DEITATE FILII DEI, DOJIISI NOSTRI JESU CHRISTI. Nous croyons que Jesus- Christ, quant d sa nature divine, est Fils unique de Dieu^ Hernellement en- gendre^ n'etant nifait ni cree {car il serait creature), dhme essence avec le Pere,^ coeternel,^ la marque engravee de la jpersonne du Pere, et la splendeur de sa glorie,^ etant en tout semhlahle a Lui ^^ lequel est Fils de Dieu non point seidement depuis quHl a pris notre nature, mais de toute eternite ;'^ comme ces temoignages oious enseignent, etant raptportes Vun a Vautre. Moyse dit que Dieu a cree le monde ;^ Saint-Jean dit que toutes choses Mohammedans, and some false Christians and heretics, as Mar- cion. Manes, Praxeas, Sabellius, Sa- mosatenns, Arius, and such like, who have been justly condemned by the orthodox fathers. 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 there- unto, is agreed upon by the an- cient fathers. Art. X. JESUS CHRIST IS TRUE AND ETERNAL GOD. We believe that Jesus Christ, ac- cording 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 as- smned our nature, but from all eternity, as these testimonies, when compared together, teach us. Mo- ses saith that God created the world; and John saith that all I Jean i. 18,49. " Jean i. 14; Col. i. 15. = Jean x. 30 ; Phil ii. G. * Jean i. 2 ; xvii. 5 ; Apoc. i. 8. ' Heb. i. 3. ^ Phil. ii. G. 'Jean viii. 23, 58; ix.35, 3G, 37; Act, viii. 37; Rom. ix. 5. «Gen. i.l. 39i SYMBOLA EVANGELICA. ont tie creeespar la Parole^ laquelle il apjpelle Dieu? JJAjpotre dit que D'leu a fait les silcles jpar son Fils? Saint-Paul dit encore que Dieu a cree toutes choses ^ar Je- sus-Christ.^ Ilfaut done que ce- lui qui est nomine Dieu^ Parole^ Fils, et Jesus-Christ, ait dejd He lorsque toutes choses ont ete creees X>ar luiJ^ Cest jpourquoi le pro- jphete MicMe dit : Son issue est des les jours d^tternite^ Et VAjpo- tre : II est sans commencement de jours, sans fin de vie.^ II est done le vrai Dieu eternel, le Tout-Puis- sant, lequel nous invoquons, ado- rons et servons. Art. XI. DE PKESONA ET .STERNA DEITATE SPIRITUS SANCTI. JS^ous croyons et confessons aussi que le Saint-Esjprit jpro- clde eternellement du Pere'' et du Fils^ rHetant ni fait, ni cree, ni aussi engendre, mais seidement jprocedant des deux; lequel est la troisilme personne de la Tri- nite en ordre, d'^une mtme essence et majeste et gloire avec le Plre et le Fils, etant vrai et eternel things were made hy that Wo7'd, which he calleth God ; and the Apostle saith that God made the worlds hy his Son ; hkewise, that God created all things hy Jesus Christ. Therefore it must needs follow that he — who is called God, the AVord, the Son, and Jesns Christ — did exist at that time when all things w^ere created by him. Therefore the Prophet Micah saith: His goings forth have heen from of old, from everlasting. And the Apostle: He hath neither begin- ning of days nor end of life, lie therefore is that true, eternal, and almighty God, whom we invoke, worship, and serve. Art. XL THE HOLY GHOST IS TRUE AND ETERNAL GOD. We believe and confess also that the Holy Ghost from eternity pro- ceeds from the Father and Son; and therefore is neither made, created, nor begotten, but only pro- ceedeth from both; who in order is the third person of the Holy Trinity; of one and the same es- sence, majesty, and glory with the Father and the Son ; and therefore ' Jean i. 3. * Heb. i. 2. ' Col. i. 16. * Col. i. 16. " Mich. V. 2. « Ile'b. vii. 3. ' Psa. xxxiii. 6, 17 ; Jean xiv, 16. ® Gal. iv. 6 ; Rom. viii. 9 ; Jean xv. 26. THE BELGIC CONFESSION. A.D. 15G1. 395 Dieu, combine nous enseignent les is the true and eternal God, as the Ecritures Saintes} Anx. XII. DE CREATIONE SIUNDI, ET DE ANGELIS. Nous croyons que le Pere a cree, de rien le del et la terre, et toutes creatu7'es, quand ban lui a sernble, par sa Parole, (^ est-a-dire par son Fils^ donnant a chaque creature leur etre, forme et figures, et di- thers offices pour servir a leur Cre- ateur : et que maintenant mtine il les soutient et gouverne toutes selon sa providence eternelle et par sa vertu infinie^ poiir servir a Vhonime,^ afin que Vhomme serve a son Dieu.^ II a aussi cree les anges hons^ pour etre ses messagers' et pour servir a ses elus :^ desquels les uns sont trebuches de V excellence en laqiielle Dieu les avail crees, en perditio7i eternelle,'^ et les autres ont p)ersiste et demeure en lear premier Hat, par la grace de Dieu}^ Les diables et esprits malins sont tellement coi'rompus, qtCils sont ennemis de Dieu et de tout blen, epiant V Eglise comme brigands, de tout leur pouvoir,^^ Holy Scripture teaches us. Art. XII. OF THE CREATION. AVe believe that the Father, by the Word — that is, by his Son — created of nothing the heaven, the eartli, and all creatures, as it seemed good nnto him, giving unto every creature its being, shaj^e, form, and several offices to serve its Creator ; that he doth also still uphold and govern them by his eternal provi- dence 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 murder- ers watching to ruin the Church ' Gen. i. 2 ; Es. xlviii. IG ; Ixi. 1 ; Act. V. 3, 4; xxviii. 25; 1 Cor. iii. IG; vi. 19 ; Psa. cxxxix. 7. * Gen. i. 1 ; Es. xl. 2G ; Heb. iii. 4; Apoc. iv. 11 ; 1 Cor. viii. G ; Jean i. 3 ; Col. i. 16. 2 He'b. i. 3 ; Psa. civ. 10, etc. ; Act. xvii. 25. * 1 Tim. iv. 3, 4; Gen. i. 29,30; ix. 2, 3; Psa, civ. 14, 15. ^ 1 Cor. iii. 22; vi. 20; Matt. iv. 10. « Col. i. IG. '' Psa. ciii. 20 ; xxxiv. 8 ; cxlviii. 2. ^Hel). i. 14; Psa. xxxiv. 8. ^ Jean viii. 44; 2 Pier. ii. 4; Luc viii. 31 ; Jud. 6. " Matt. XXV. 31. " 1 Pier. v. 8 ; Job i. 7. 396 SYMBOLA EVANGELICA. et cmssi chaque membre, pour tout detruire et gdterjpav leurs tromjpe- ries ;^ c'est jyourquoif par leur jprojpre malice, Us sent condamnes djyerjjetuelle damnation, attendant de jour en jour leurs tournients? Etsur ceci nous detestons Verreur des Sadduceens qui nient qxCil y ait des esjyrits et des anges^ et aus- si Verreur des Manicheens qui di- sent que les diahles ont leur ori- gine d'^eux-manes, ttant mauvais de leur propre nature sans avoir ete corrompus. Aet. XIII. DE PROVIDEXTIA DEI. J^ous croyons que ce hon Dieu, apres avoir cree toutes choses, ne les a pas aba?idonnees a Vaventure ni a fortune ^ mais les conduit et goicverne de telle facon, selon sa sainte volunte^ que rien n^advient en ce monde sans son ordonnance^ quoique toutefois Dieu ne soit point auteur ni coupdble du onal qui arrive / car sa puissance et honte est tellement grande et in- comprehensible, que mtme il or- and every niember 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 Ave 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 them- selves, and that they are wicked of their own natnre, without having been corrupted. Art. XIII. OF DIVIXE PROVIDENCE. We believe that the same God, after he had created all things, did not foi-sake 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 incom- » Gen. iii. 1 ; Matt. xiii. 2.'); 2 Cor. ii. 11 ; xi. 3, 14. ^ Matt. XXV. 41 ; Luc viii. ?>Q, 31. ' Act. xxiii. 8. * Jean v. 17; Hebt i. 3; Prov. xvi. 4; Psa. civ. 9, etc. ; Psa. cxxxix. 2, etc. * Jacq. iv. 15; Job i. 21 ; 1 Rois xxii. 20; Act. iv. 28; 1 Sam. ii. 25; Psa. cxv. 3; xlv. 7 ; Am. iii. fi ; Dent. xix. 5 ; Prov. xxi. 1 ; Psa. cv. 25 ; Es. x. 5, G, 7 ; 2 Thess. ii. 11 ; Ezech. xiv. 9; Rom. i. 28; Gen. xlv. 8; 1. 20; 2 Sam. xvi. 10; Gen. xxvii. 20; Psa. Ixxv. 7, 8; Es. xlv. 7; Prov. xvi, 4; Lam. iii. 37, 38; 1 Rois xxii. 34, 38; Exod. xxi. 13. THE BELGIC CONFESSION. A.D. 15G1. 397 donne etfait trts-bien et justement son ceuvre, qiiand meme le diable et les mtchants font injustement} Et quant a ce qiCil fait oxitrejjas- sant le sens humain, nous ne voii- lons nous en enqxierir curieusement j)lus que notre ccqjacite ne ])orte, tnais, en toute humilite et rtve- rence^ nous adorons lesjustesjuge- ments de Dieit qui nous sont ca- ches^ nous contentant d''Hre disci- ples de Christ, pour apj)rendre seulement ce qu'il nous montre jycir sa Parole, et ne point outrejpasser ces homes. Cette doctrine nous apporte line consolation indicihle,puisque nous sommes enseignts par elle, que onen ne nous peut arriver a Vaventure, mais par Vordonnance de notre hon Pere celeste, lequel veille pour nous par un soin paternel, tenant toutes creatures sujettes a lui ,'^ de sorte que pas un des cheveux de notre tete {car ils sont tous noinhres) ni 7neme un petit oiseau, ne peut tomher en terre^ sans la volonte de notre Pere.* En quoi nous nous reposons, sachant qxCil tient les diahles en hride, et tous nos enneniis, qui ne nous peuvent nuire sans sa permission et honne volonte. prehensible, that lie orders and executes his work in the most ex- cellent and just manner even when the devil and wicked men act un- justly. 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 our- selves that we are disciples of Christ, to learn only those things which he has revealed to us in his AVord with- out transgressing these limits. This doctrine affords us unspeak- able consolation, since we are taught thereby that nothing can befall ns by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creat- ures 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 entire- ly trust; being persuaded that he so restrains the devil and all our enemies that, without his will and permission, they can not hurt us. ' Matt. viii. 31, 32 ; Jean iii. 8. ' Rom. xi. 33, 34. Matt. viii. 31 ; Job. i. 12 ; ii. G. Matt. X. 29, 30. 39S SYMBOLA EVANGELICA. Sur cela nous rejet07is Veri^eiir damjiable des Ejpicuriens, qui di- seiit que Dieu ne se mele de I'ien et laisse alter toutes choses a Vaven- ture. Art. XIV. DE HOMINIS CREATIONE, LAISU ET CORRUP- TIONE. Ifous croyons que Dieu a cree Vhomme du, Union de la terre^ et Va fait et forme a son image et ressemJjJance^ bon, juste et saint, jpouvant x>ttr son voidoir accorder en tout au vouloir de Dieuj"^ mais quand il a He en lionneur, il n''en a rien su ; et n\c pas recomvu son excellences^ mais s'est volontaire- ment assvjettl au peche, et par consequent a mort et a maledic- tion, en prHant Voreille a la pa- role du diable.* Car il a trans- gresse le commandement de vie qxCil avail rec^u^ et s'est retranche de Dieu, qui etait sa vraie vie, par son 2)eche,^ ayant corrompu toute sa nature^ j;a?' oil il iest rendu coupahle de mort corporelle et spi- rituelle^ ct Hant devenu mediant, pervers, corromp>u en toutes ses voies, a perdu tons ses excellents dons qiCil avait recus de Dieu^ And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance. Art. XIV. OF THE CREATION AND FALL OF MAN, AND HIS INCAPACITY TO PERFORM WHAT ;IS TRULY GOOD. 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 cor- rupted 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 ' Cen. i. 20; Eccl. Vii. 29; Eph. iv. 24. » Gen. i. 31 ; Eph. 4. 24. 'I'sa. xlix. 21; Es. lix. 2. * Gen. iii. 6,17. * Gen. i. 3, 7. « Es. lix. 2. ' Epii. iv. 18. « Horn. V. 12; Gen. ii. 17; iii. 19. " liom. iii. 10, etc. Pnk- THE BELGIC CONFESSION. A.D. 15G1. 399 et il ne lid en est demeure de reste que depetites traces,^ qui sont suf- fisantes ])our rendre Vhomme in- excusahle^ d'autant qxie tout ce qui est de luiniere en nous est con- verti en ttnebres^ comme V Ecri- tu7'e nous e7iseigne, disant : La lumihre luit dans les tenehres et les tenehres ne Vont j^oint com- jprise^ OIL saint Jean apj>elle les hommes tenehres. Par quoi nous rejetons tout ce qiCon enseigne du franc arbitre de Vliomine, jparce qii'il ii'est que serf de jpeche^ et ne jpeut aucune chose, s^il ne hii est donne du Ciel,'^ car qui est-ce qui se van- tera de jpouvoir faire quelque hlen, comme de soi-meme, puisque Christ dit: Nul ne j)&ut venir a fnoi si onon Plre qui nib a en- voye, ne V attire?"' Qui alleguer.a sa volonte, entendant que V affec- tion de la chair est inimitie contre Dieu?^ Qui jparlera de sa con- naissance, voyant que Vhomme sen- suel ne comprend 2)oint les choses qui sont de V Esprit de Dieuf^ Bref qui mettra en avant tine seule pensee ? vit qxCil entend que nous 'ne soinmes pas capcthles de penser quelque chose comme de only retained a few remains there- of, 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 : Tlte light shineth in darkness, and the dai'hness comprehendeth it not : where St. John callcth men dark- ness. Therefore we reject all that is taught repugnant to this concern- ing the free will of man, since inan is but a slave to sin ; and has noth- ing of himself unless it is given him from heaven. For who may presume to boast that he of him- self can do any good, since Christ saith, N'o man can come to mc, ex- cept the Father which hath sent 7ne 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, hut that our » Act. xiv. 16, 17; xvii. 27. = Rom. i. 20, 21 ; Act. x\'ii. 27. = Eph. V. 8 ; Matt. vi. 23. * Jean i. 5. ^ Jean iii. 27; Es. xxvi. 12. ' Jean iii. 27 ; vi. 44, 65. * Rom. viii. 7. ^ 1 Cor. ii. 14; Psa. xciv. 11. * Es. xxvi. 12; Psa. xciv. 11 ; Jean viii. 34; Rom. vi. 17; vii. 5,17. 400 SYMBOLA EVANGELICA. nous-memes mats que noire ca- jMcite est de Dieu f ^ Vest jpour- quoi ce que dit VAjpotre doit a hon droit demeurer ferme et arrete, que Dieu fait en nous le vouloir et le faire selon son hon jplaisir? Car il nuy a ni entendement ni vo- lonte con for me a celle de Dieu si Christ n^y a oj)tri:, ce qxCil nous enseignc, disant : Sans moi vous ne j)ouvez rien faire."^ Art. XV. DE PECCATO ORIGKVALI. JVous croyons que par la deso- hiissance cVAdam, le peche origi- nel a ete rtpandiipar tout le genre humain j^ lequel peche est une cor- ruption de toute la nature^ et un vice htredltaire, duquel meme sont entaches Ics petlts enfants au ven- tre de leur mere:^ et qui produit en Vhonune toute sorte de pecM, y servant de racine^ dont il est tant vilain et morme devant Dieu qxi'il est suffisant p>our condamner le genre huniain^ et iiHest pas aboli •mbne par le hcq)teme, ou derachu du tout, vu que toujours les houil- lons en sortent comme cVune mal- heureuse source j quoique toutefois il ne soit point impute a condam- svfficiency is of God? And tliere- fore what the Apostle saith ought justly to be held sure and linn, that God loorTceth in us loth to will and to do of his good p)leas- ure. For there is no will nor un- derstanding, conformable to the di- vine will and understanding, but what Christ hath wrought in man: which he teaches us when he saitli. Without me ye can do nothing. Art. XV. OF ORIGINAL SIN. We believe that, through the dis- obedience of Adam, original sin is extended to all mankind ; which is a corruption of the whole nature, and an hereditary disease, where- witli infants themselves are infect- ed 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 con- demn all mankind. Nor is it by any means abolished or done away by baptism ; since sin always issues forth from this wofiil source, as water from a fountain : notwith- standing it is not imputed to the 1 2 Cor. iii. 5. ' Es. xlviii. 8; Rom. v. U. = Phil. ii. 13. * Gal. V. 19; Rom. vii. 8, 10, 13, 17, 18,20,23. ' Jean xv. .5. ' Eph. ii. 3, 5. * Rom. V. 12, 13; Tsa. 11. 7; Rom. iii. 10; Gen. vi. 3; Jean iii. G ; Job xiv. 4. THE BELGIC CONFESSION. A.D. 15G1. 401 nation, aux enfants de Dieu, mais pardonne par sa grace et miseri- corde, non point afin quails s'en- dorment, mais afin que le sentiment de cette corruption fasse souvent gemir les fideles, desirant d'etre delivres du corps de cette mort.^ S(cr cela nous 'rejetons Verreur des Pelagiens qui disent que ce pecM Qi'est autre chose qiCune imita- tion. Art. XVI. DE PR.EDESTINATIONE DIVINA. Nous croyons que toute la race d'Adam Hant ainsi precipitee en perdition et mine par la faute du premier homme, Dieu s'est demontre tel quHl est, savoir mi- sericordieux et juste /^ misericor- dieux, en retlrant et sauvant de cette perdition ceuxqu'en son con- seil.eternel et immuable il a elus et choisis par sa pure bonte en Jesus-Christ notre Seigneur, sans aucun egard de leurs oeuvres ;'^ juste, en laissant les autres en leur ruine et trehuchement ou ils se sont precipitts} children of God unto condemna- tion, 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, de- sirino; to be delivered from this body of death. Wherefore we re- ject the error of the Pelagians, who assert that sin proceeds only from imitation. Art. XVI. OP ETEKNAL ELECTION. 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, isiekciful and just : MERCIFUL, since he delivers and preserves from this perdition all whom he, in his eternal and un- changeable council, of mere good- ness 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. > Rom. vii.18, 24. ^Rom. ix.18,22, 23; iii. 12. .. 3 Rom. ix. ir>, 16 ; xi. 32 ; Eph. ii. 8, 9, 10 ; Psa. c. 3 ; 1 Jean iv. 10 ; Dent, xxxii. 8 ; 1 Sam xii 22; Psa. Ixv. .5; Mai. i. 2 ; 2 Tim. i. 9; Rom. viii. 29; ix. II, 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 ; Jeau vi. 27 ; XV. 16; xvii. 9. «Rom. ix. 17, 18; 2 Tim. ii. 20. 402 SYMBOL A EVANGELICA. Art. XYII. de reparatione generis hlimani per filium dei. N'ous, croyons que notre hon Dieu 2)ar sa merveilleuse sagesse et honte^ voyant que Vhomme ietait ainsi jt>;'ec?jf;z7e en la inort, tant corporelle que spirituelle^ et rendu entilrement malheureux, iest lui- meme mis a le chercher, lorsque Vhomme ienfuyait de lui tout tremblant^ et Va console, lui fai- sant j>^"omesse de lui donner son Fils, fait de fernme, jpour hriser la tete da serj)ent, et le faire hien- heureux? Art. XVIII. DE INCARNATIONE FILII DEI. Nous confessons done que Dieu a accompli la promesse qu^il avait faite aux anciens Ph'es, j^ar la bouche de ses saints Pr ophites^ en envoyant son prop>re Fils unique et tternel au tnonde, au temps or- donne par lui; lequel a 2^ris la forme de serviteur^fait a la res- semblance des hommes^ prenant vraiment a soi une vraie nature humaine, avec toutes ses infirmitts {excepte lepeche)^ etant conqu dans Art. XVII. OF THE RECOVERY OF FALLEN MAN. We believe that our most gra- cious God, in his admirable wis- dom and goodness, seeing that man had thus thrown himself into tem- poral 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 tJie head of the serp)ent, and would mahe him happy. Art. XVIII. OF THE INCARNATION OF JESCS CHRIST. We confess, therefore, that God did fulfill the promise which he made to the fathers by the mouth of his holy prophets when he sent into the world, at the time appoint- ed by him, his own onlj'-begotten and eternal Son, who took ii^jon him the form of a servant, and became like unto men, really as- suming the true human nature, with all its infirmities, sin except- ed, being conceived in the Avomb ' Gen. iii. 8, 9,19;_ Es. Ixv. 1,2. » Hc'b. ii. 14; Geii. xxii. 18; Es. vii. 14 ; Jean vii. 42 ; 2 Tim. ii. 8 ; He'b. vii. 14 ; Gen. iii. 15; Gal. iv. 4. =■ Es. xi. 1 ; Luc i. 55 ; Gen. xxvi. 4 ; 2 Sam vii. 12 ; Psa. cxxxii. 11 ; Act. xiii. 23. ♦ 1 Tim. ii. 5 ; iii. IG ; Phil. ii. 7. *Heb. ii. 14, 15; iv. 15. THE BELGIC CONFESSION. A.D. 1501. 403 le sein de la bienheureuse merge Marie, jpar la vertu du Saint- Esjprit sans miivre d'^liomme;'' et 710)1 seidement il a pris la nature humaine quant au corjps, mais aussi une vi^aie dme humaine^ afin qxCil fut vrai homme : car jpuisque Tame etait aussi Men per- due que le corjps il fallait qiCil j)rit ci soi toils les deux jpour les sauver. ensemhle. C^est ]pourquoi nous confessons — contre Vheresie des AnahaiJtistes, niant que Christ a jpris chair humaine de sa mere — que Christ a jparticijpe a la mhne chair et sang des enfants^ qiCil est fruit des reins de David selon la chair / * fait de la semence de David selon la chair ;^ fruit du ventre de la vierge Marie ;^ fait de femmef germe de David ;^ rejeto7i de la racine de Jesse j^ sorti de Juda ;'^° descendu des Juifs selon la chair ;^^ de la se- mence d'Ahraham, puis qiCil a pris la semence d'' Ahrahain,^"^ et a ete fait semhlable a ses freres, excejjte lepeche,'^^ de sorte qiCil est par ce moyen vraiment notre Emmanuel, dest-d-dire Dieu avec nous}'^ of the blessed Virgin Maiy, 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 moth- er) that Christ is become a par- taker 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 ac- cording to the flesh ; a fruit of the loomb of the Virgin Mary; made of a luoman ; 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 tooh upon him the seed of Abraham, and became like unto his brethren in all things, si?i excepted ; so that in truth he is our Iivimanuel, that is to say, God with us. ' Luc i. 31,34, 35. * Jer. xxxiii. 15. "^ Matt. xxvi. 38 ; Jean xii. 27. ' Es. xi. 1. 3 Heb. ii. U. '" Heb. vii. 14. ♦ Act. ii. 30. '' Rom. ix. 5. [i. 1 ; Gal. iii. 16. ' Psa. cxxxii. 1 1 ; Rom. i. 3. '"Gen. xxii. 18; 2 Sam. vii. 12; Matt. « Luc i. 42. >='Heb. ii.15,16,17. ' Gal. iv. 4. '♦Es. vii.l4; Matt. i. 23. 404 SYMBOLA EV ANGELICA. Art. XIX. DE UNION'E IIYPOSTATICA, SEC PERSONALI, DUARUM NATIRARUM IN CHRISTO. JVous croxjons que par cette con- ception la personne du Fits a He unie et conjoints insepardblement avec la nature humaine, de sorte qiCil n'y a point deux Fils de Dieu Qii deux personnes, mais deux natures unies en une seule persotine, chaque nature retenant ses proprietes distinctes. Ainsi qxie la nature divine est toujours deraeurte incrtee, sans commence- ment de jours ni fin de me^ rem- plissant le del et la terre : la na- ture humaine n^a pas perdu, ses proprietes, mais est demeuree cre- ature, ayant commencement de jours, Hant dhcne nature finie et retenant tout ce qui convient ^ im vrai corps? Et encore que par sa resurrection il lui ait donnt im- niortalite, neanmoins il n''a pas change la verite de sa nature hu- maine; attendu que notre salut et resurrection dependent aussi de la verite de son corps. Mais ces deux natures sont tellement unies en- semble en une personne, qiCelles n''o7it pas mevie He separees par sa mart. Ce qiCil a done en niourant recom/inande d, son Plre c^Hait un Art. XIX. OF THE CNION AXD DISTINCTION OF THE TWO NATURES IN THE PERSON OF CHRIST. We Lelieve that by this concep- tion the person of the Son is in- separably nnited 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 nat- ure hath always remained uncre- ated, 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 resur- rection given immortality to the same, nevertheless he hath not changed the reality of his human nature; forasmuoli as our salva- tion 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 dy- ing, commended into the hands of his Father, M'as a real human spirit, ' Heb. vii. 3. " I Cor. XV. 13, 21; Phil. iii. 21; Mutt. xxvi. 11 ; Act. i. 2,11; iii. 21; Luc xxiv. 39; Jean xx. 25, 27. THE BELGIC CONFESSION. A.D. loGl. 405 vrai esj^rit Kuniain^ lequel sortit de son corjps^ mais cejpendant la nature divine demeura toiijours imie a Vhumaine, m^me etant gi- sante au tomheau ; et la divinite ne laissait d^Ure en lui, comme elle etait en lui quand il Hait ])etit enfant, quoique j)Our un peu de tem^s elle ne se demon- trdt pas ainsi. Voild potcrquoi nous le confes- sons Ure vraiDieu et vrai lioinme : vrai Dieu j^our vainer e la mort par sa puissance, et vrai homine, afin qiCil put moui'ir pour nous selon Vinjirmite de sa chair. Art. XX. DE MODO REDEMl'TIONIS, PER DECLARATIO- NEM JUSTITI.E ET MISERICORDI^ DEI IN CHRISTO. Ifous croyons que Dieu etant tres-parfaitement m isericordie ux et aussi tres-juste, a envoye son Fils prendre la nature en laquelle la desoheissance avail He commise, pour porter, en elle, la punition du pecM par sa trls-rigoureuse niort et passion? Dieu done a declare sa justice envers son Fils, charge de nos pecMs,^ et a repandu sa bonte et niisericorde sur nous, Goupables et dignes de damnation, nous donnant son Fils a la mort^ departing from his body. But in the mean time the divine nature al- ways remained united with the hu- man, 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. AVherefore we confess that he is VERY God and vert Man : -sery 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. GOD HATH MANIFESTED HIS JUSTICE AND MEKCT IN CHRIST. We believe that God, who is per- fectly merciful and also perfectly just, sent his Son to assume that nat- ure in which the disobedience was committed, to make satisfaction in the same, and to bear the punish- ment of sin by his most bitter passion and death. God tlierefore 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 dam- ' Luc xxiii. 4G ; Matt, xxvii. 50. = Heb. ii. U ; Rom. viii. 3, 32, 33. =' Es. liii. G ; Jean i. 29 ; 1 Jean iv. 9. 40G SYMBOLA EVANGELICA. 2)a)' u)i tres-parfait amoiir, et le ressuscitaiit jjoui' notre justifi- catio7i'^ ajiii que par lui nous eussioiis immortallti et vie eter- nelle. Art. XXI. DE SATISFACTIOXE CHRISTI PRO PECCATIS KOSTUIS. JVous croyons que Jesus-Christ est grand Sacrificateur eternelle- ment, avec serment, selon Vordre de Melchisedec^ et iest presente en notre noni devant so7i JPere, pour apaiser sa colere avec pleine satisfaction^ en i off rant lui-meme sur Vautel de la croix^ et rtpan- dant son precieux sang pour la purification de nos peches, comme les PropKttes avaient predit : car il est ecrit que le chdtiment qui nous procure la paix a ete mis sur le Fils de Dieu, et que nous soinmes gutris par ses plaies ; qiCil a ete ment d la morte comme ten ag7ieau, mis au rang des pe- cheurs ;'^ condanine comme mxd- faiteur p)ar Ponce Pilate, quoi- qiCil le prononcdt innocent.^ II a done p)aye ce qxCil vDavait point ravi^ et a soxffert, lui juste ptour les injustes^ mtme en son corps j nation, out of mere and perfect love, giving his Son unto death for ns, and raising him for our justifi- cation, that through him we might obtain immortality and life eternal. Art. XXI. of the satisfaction of christ, our only high-priest, for us. AVe believe that Jesus Christ is ordained Avith an oath to be an ev- erlasting Iligh-Priest, after the or- der of Melchisedec : who hath pre- sented liimself 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, lie toas %oounded for our transgressions, he was bruised for our iniquities : the chastisement of our 2)ecic& was upon him, and loith his stripes we are healed ; he was brought as a lamh to the slaughter, and numbered with the transgressors ; and condemned by I Pontius Pilate as a malefactor, though he had first declared him I innocent. Therefore, he restored ! that loJiieh he took not away, and ' Rom. iv. 2.5. 'Psa. ex. 4; Hcb.V. 10. ' Col. i. 14; Rom. v. 8, 9 ; Col. ii. 14 ; Ilcb. ii. 17; ix. 14; Rom. iii. 24; viii. 2; Jean xv. 3 ; Act. ii. 24 ; xiii. 28 ; Jean iii. 16; 1 Tim. ii. 6. *Es. liii. .-), 7, 12. ^Luc xxiii. 22, 24; Act. xiii. 28; Psa. xxii. IG ; Jean xviii. 38 ; Psa. Lxix. 5 ; 1 Pier. iii. 18. ' Psa. lxix. 5. ' 1 Pier. iii. 18. THE BELGIC CONFESSION. A.D. 15G1. 407 et en son dme, de sorte que scn- tant V horrible munition due a nos 2)eches, sa sueur devint comme grumeaux de sang decoxdant en terre} II a crie : Mon Dieu, mon Dieu, pourqtioi m''as-tii de- laissef^ et a endure, tout celapour la remissio7i de nos jpeohes. Cest jpoiirguoi, a hon droit, nous di- sons avec saint Paul, que nous ne connaissons autre chose sinon Je- sus-Christ et Jesus-Christ cruci- jie;"^ nous estimons toutes choses comme de Vordure,en corajparaison de VexceUence de la connaissance de notre Seigneur Jesus-Christ ,''^ nous trouvons toutes consolations en ses jplaies, et riJavons hesoin de chercher ni inventer W autre moyen pour nous reconcilier avec Dieu, que ce seul et unique sacrifice une fois fait, lequel rend les fideles jparfaits ciperj>etuite^^ c'est aussi la cause jpourquoi il a He apjyele par Vange de Dieu, Jesus, c'est-d- dire Sauveur, vu guHl devait sau- ver S071 jpetiple de ses peches.^ Art. XXII. DE FIDE JUSTIFICANTE, ET DE JUSTIFICA- TIONE FIDEI. Nous croyons que pour obtenir la vraie conriaissance de ce grand mystere, le Saint-Esprii allume en suffered the just for the unjust, as well in his body as in his soul, feel- ing the terrible punishment which our sins had merited; insomuch that his sweat became like %into drops of blood falling on the ground. He called out, 3fy God, my God, lohy hast thou for salcen 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 dimg for the excellency of the knowledge of Christ Jesus our Lord : in whose wounds we find all manner of con- solation. 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, Savioue, because he should save his people from their sins. Art. XXII. OF ODK JUSTIFICATION THROUGH FAITH IN JESUS CHRIST. We believe that, to attain the true knowledge of this great mys- tery, the Holy Ghost kindleth in ' Luc xxii. 44. ' Psa. xxii. 2 ; Matt, xxvii. 46. = 1 Cor. ii. 2. Vol. III.— D d * Phil. iii. 8. * Heb. ix. 25, 26 ; x. 14. «Matt, i. 21; Act. iv, 12. 408 SYMBOLA EV ANGELICA. nos cceiu's une vraie foi, laqiielle embrasse Jesus-Christ avcc tous ses inentes, ct le fait sie7i,^ et ne chercJie j>^^^s rien hors de liii? Car il faut necessairement que ce qui est requis jpour noire salut ne soit point tout en Jesus-Christ ; ou, si tout y est, que celui qui a J esus- Christ ])ar la foi, ait tout son salut? De dire done que Christ ne suffit point, mais quHl y faut quelque autre chose avec, c'est un hlasj>hhne trojp enorme contre Dieu ; car il iensuivrait que Jesus-Christ ne serait que demi Sauveur. Cest 2)ourquoi, a juste cause, nous disons avec saint Paul, que nous sommes justifies par la seule foi, ou par la foi sans les oeuvres^ Cepten- dant noiis ii'entendons pas ct pro- prement p>arler, que ce soit la foi mime qui nous justi fie ; car elle nUest que Vinstrument par lequel nous embrassons Christ notre jus- tice: mais Jesus-Christ nous al- louant tous ses merites et tant de saintes ceuvres qii'il a faites pour nous ct en notre nom, est notre^ justice,^ et la foi est Vinstrument qui nous tient avec ltd en la com- oiir hearts an npriglit faith, which embraces Jesus Christ with all liis merits, appropriates him, and seeks nothini^ 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 salva- tion in Him. Therefore, for any to assert that Christ is not suffi- cient, 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 j ustly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak moi-e clearly, we do not mean that faith itself justifies us, for it is only an instrument with whicli we embrace Christ our Righteousness. But Je- sus 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, whicli, when they ' Eph. iii. 16, 17> Psa. li. 13; Eph. i.l7, 18; ICor. ii. 12, « 1 Cor. ii. 2 ; Act. iv. 12 ; Gal. ii. 21 ; Jer. xxiii. G ; 1 Cor. i. 30 ; Jer. xxxi. 10. ' Matt. i. 21 ; Rom. iii. 27; viii. 1, 33. * Rom. iii. 27; Gal. ii. G ; 1 Pier. i. 4, ."» ; Rom. x. 4. * Jer. xxiii. G; 1 Cor. i. 30 ; 2 Tim. i. 2 ; Luc i. 77 ; Rom. iii. 24, 25 ; iv. 5 ; Psa. xxxii. 1, 2; Phil. iii. S); Tit. iii. 5 ; 2 Tim. i. 9. THE BELGIC CONFESSION. A.D. loGl. 409 mimionde foics ses Inens : lesqxiels etant fait oiotres, nous sont j>lus que suffisants pour nous ahsoudre de nos peches. Art. XXIII. DE JTJSTITIA NOSTRA QUA CORAM DEO CON- SISTIMUS. JVotis crayons que notre beati- tude (fit en la remission de nos jpecMs a cause de Jesus- Christy et qxCen cela est contenue notre jus- tice devant Dieu^ comme David et saint Paid nous enseignent, declarant la heatitude de Vhomme, a qui Dieu alloue justice sans oeuvres} Et le meine Apotre dit que nous sommes justifies gratuite- ment ou par grdce,par la redemp- tion q\ii est en J esus- Christ? Cest p)ourquoi nous tenons ce fondemcnt fcnne d jamais, don- nant toute gloire d Dieu^ en 7ious humiliant et reconnaissant tels que nous sommes, sans rien p>re' sumer de 7ious memes ni de nos merites,^ et nous nous appuyons et reposons en la seule oMissance de Christ crucifie;^ laquelle est notre, quand nous croyons en lui^ Elle est suffisante pour cou- vrir toutes nos iniquites, et nous become ours, are more than suffi- cient to acquit us of our sins. Art. XXIII. OUR JUSTIFICATION CONSISTS IN THE FOR- GIVENESS OF SIN AND THE IMPUTATION OF Christ's righteousness. We believe that our salvation consists in the remission of our sins for Jesus Christ's sake, and tliat therein our righteousness before God is implied ; as David and Paul teach us, declaring this to be the happiness of man, that God im- putes righteousness to him without works. And the same Apostle saith, that loe are justified freely by his grace, through the redemp- tion which is in Jesus Christ. And therefore we alwaj^s 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 cru- cified alone, which becomes ours when we believe in him. This is sufficient to cover all our iniquities. ' Luc i. 77 ; Col. i. 14; Psa. xxxii. 1, 2 ; Rom. iv. G, 7. * Rom. iii. 23, 24 ; Act. iv. 12. ' Psa. cxv. 1 ; 1 Cor. iv. 7; Rom. iv. 2. * 1 Cor. iv. 7 ; Rom. iv. 2 ; 1 Cor. i. 29, 31. ^Rom. V. 19. « Heb. xi. G, 7 ; Eph. ii. 8 ; 2 Cor v. 19 ; 1 Tim. ii. G. 410 SYMBOLA EVANGELICA. rendre assures, eloignant de notre conscience la crai7ite, Vhorreur et Vt2?ouva7itement, j)our nous aj)- ^rocher de Dieu^ sans faire comme notre jpremier pere Adam, leqiiel tremhlant se voulait couvrir avec des feuilles de figuier? Et de fait HI nous fallait compa- raltre devant Dieu etant ajpjpuyes tant peu que ce soit sur Jiovs, ou sur quelque autre creature, M- las! nous serions engloutis? Cest jpourquoi chacun doit dire avec David : O Seigneur, rC entre ])oint en jugement avec tes serviteurs, car devant toi homme qid vive ne sera justified Akt. XXIV. DE SANCTIFICATIONE, ET DE BONIS OPEEIBXJS, JVous croyons que cette vraiefoi etant engendree en Vhomme 2jar Voxiie de la Parole de Dieu et jpar V ojperation du Saint-Esprit,° le r'tgmere, et le fait un nouvel homme, le faisant vivre d'une nouvelle vie,^ Vaffranchissant de la servitude du jpeche? Ainsi tant ien faut que cette foi justl- fiante refroidisse les hommes de vivre hien et saintement^ que tout and to give iis confidence in ap- proaching to God ; freeing the con- science of fear, terror, and dread, withont following the example of onr first father, Adam, who, trem- bling, attempted to cover himself with fig-leaves. And, verily, if we should appear before God, rely- ing 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. OF man's SANCTIFICATION AND GOOD WORKS. We believe that this true faith, being wrought in man by the hear- ing 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 ' Kom. V. 1 ; Eph. iii. 12 ; 1 Jean ii. 1. ' Gen. iii. 7. ^ Es. xxxiii. 14 ; Deut. xxvii. 2G ; Jacq. ii. 10. * Psa. cxxx. 3 ; Matt, xviii. 23-26 ; Psa. cxliii. 2 ; Luc xvi. 15. * 1 Pier. i. 23 ; Eom. x. 1 7 ; Jean v. 24. ' 1 Thess. i. 5 ; Rom. viii. 15 ; Jean ^4. 29; Col.ii.l2;Phil.i.l,29;Eph.ii.8. ' Act. XV. 9 ; Rom. vi. 4, 22 ; Tit. ii. 12 ; Jean viii. 36. « Tit. ii. 12. THE BELGIC CONFESSION. A.D. 1561. 411 au rebours, sans elle jamais Us ne feront rien jpour Vamour de Dieu, mais setilement jpour Vamour (feiix-memes et craignant d^etre cojidamnes. II est done impossible que cette saintefoi soit oisive en Vhomme^ vu que nous ne 2mrlo7is j>as de la foi vaine^ Tnais de celle que VEcriture ajp- j)ellefoi 0])erante jpar la cfiarite^ laquelle induit Vhomme ci iexer- cer dans les muvres que Dieu a conimandees jpar sa Parole j les- quelles oiuvres j)'^'octdant de la hooine racine de foi, sont bonnes et recues devant Dieu^jpuisqv^elles sont toutes sanctifiees jxir sa grace. Cependant elles ne mennent jpoint en com/pte jpour nous justijier :^ car c' est par la foi en Christ que nous sommes justifies mhne avant de faire de bonnes ceuvres ;* au- trement elles ne pourraient Hre bonnes, non plus que le fruit d\in arbre ne pent Ure bon, que pre- mierement Varbre ne soit bon.^ JVous faisons done de bonnes oeuvrcs, mais non point pour one- riter {car que meriterio7is-nous f) mais pilutot nous sommes redeva- bles d Dieu p)our les bonnes aiu- vres que nous faisons, et non pas the contrary without it they would never do any tiling 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 ScrijD- ture 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, for- asmuch as they are all sanctified by his grace : howbeit they are of no account towards our justifica- tion. 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. Therefore we do good works, but not to merit by them (for what can M^e merit ?) — nay, we are be- holden to God for the good works we do, and not he to us, since it is he that worJceth in us both to will ' Tit. iii. 8 ; Jean xv. 5 ; He'b. xi. 6 ; 1 Tim. i. 5. =" 1 Tim. i. 5 ; Gal. v. 6 ; Tit. iii. 8. ^ 2 Tim. i. 9 ; Kom. ix. 32 ; Tit. iii. 5. * Eom. iv. 4 ; Gen. iv. 4. * Heb. xi. 6 ; Rom. xiv. 23 ; Gen. iv. 4 ; Matt, vii, 17. 412 SYMBOLA EVANGELICA. Ltd envers nous^ jpuisq^ue c'est lui qui met en nous le vouloir et le faire selon son hon plaisir^ re- gardant a ce qui est ecrit : Quand vous aurezfait tout ce qui vous est commaiide, dites : J^ous soimnes des serviteurs inutiles, ce que noiis devious faire nous Vavons fait? NoujS ne voulons jpas cejjendant 7iier que Dieu ne remunere les honnes ceuvi'es, mais c'est jxcr sa grace quHl couronne ses dons^ Au reste, quoique nous fissions de bonnes ceuvres, nous iiHy fondons point notre salut :^ car nous ne jpouvons faire aucune ceuvre qui ne soit souilleej)ar notre chair, et aussi digne de jpunition^ et quand nous en ])ourrions montrer ime, la me- inoire d'un seul peche suffitpour la rcjeter devant Dieu : de cette mani- er e nous serions toujour s en doute et fiottant ca et la sans aucune certi- tude; et nos pauvres consciences se- ra lent toy jours tourmentees, si elles ne se rejyosaient sur le merite de la mort et passion de notre Sauveur? Art. XXV. DE ABROGATIONK LEGIS CEREMONIALIS, ET DE CONVENIENTA V. ET N. TESTAMENTI. Nous croyons que les ceremonies et figures de la Loi out cesse a la and to do of his good pleasure. Let us therefore attend to what is written : Whe7i ye shall have done all those things which are com- manded you, say we are unprofit- able servants : we have done that which ivas our duty to do. In the mean time we do not deny that God rewards good works, but it is througli 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 polhited by our flesh, and also punishable ; and although we could perforin such works, still the remembrance of one sin is suflicient to make God reject them. Thus, then, we should al- ways be in doubt, tossed to and fro without any certainty, and our poor consciences would be contin- ually vexed if they relied not on the merits of the suffering and death of our Saviour. Art. XXV. OF THE ABOLISHING OF THE CEBEMONIAL LAW. We believe that the ceremonies and fisures of the law ceased at the » 1 Cor. iv. 7 ; Es. xxvi. 12 ; Gal. iii. 5 1 Thess. ii. 13. * Phil. ii. 13. ' Luc xvii. 10. * Matt. X. 42 ; xxv. 34, 35 ; Apoc. iii. 12, 21 ; Rom. ii. C ; Apoc. ii. 11 ; 2 Jean viii. ; Rom. xi. G. ' Eph. ii. 0, 10. « Es. Ixiv. G. ' Es. xxviii. IG ; Rom. x. 11 ; Hab. ii. 4. THE BELGIC CONFESSION. A.D. 15GL 413 vePAie dc Christ,^ et toutes ombres otit ])ris fin^ de sorte qxie V usage en doit Hre ote entre les Chretiens? Toutefois la verite et la suhstance nous en demeicrent en Jesus-Christ, en qui elles ont leur accomjMsse- ment ; ce]?endant nous usons en- core des temoignages pris de la coming of Christ, and that all the shadows are accomplished ; so that the nse of them must be abolished among Christians : yet the truth and substance of them remain with us in Jesus Christ, in \vhom they have their completion. In the mean time we still use the tcstimo- Loi et des ProjMtes j)our noiisWxG^ taken out of the law and the covfirmer en VEvangile,' et f«iS5^ prophets, to confirm us in the doc ^our regler notre vie en toute hon- netete, a la gloire de Dieu, suimnt sa volontL trine of the gospel, and to regulate our life in all honesty to the glory of God, according to his wilh Art. XXVI. DE INTEKCESSIONE CHKISTI. Nous croyons que nous n\iV07is d\icds vers Dieu, sinon jjar un seid Mediateur et Avocat Jesus- Christ, le juste,'' qui iwur cette cause a ete fait Homme, unissard ensemlle la nature divine et hu- 7naine, afin que nous hommes ayons entree vers la majeste di- vine : autrement nous n\j aurions ^oint d'entree. Mais ce Media- teur que le Pere nous a donne entre lui et nous, ne nous doit IMS e^ouvanter ]par sa grandeur, pour nous en faire chercher un autre a notre fantaisie :^ car il nhj a personne ni an del ni en terre entre les creatures, qui nous Art. XXVI. OP Christ's intercession. We believe that we have no ac- cess 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 he barred against us. But this Me- , diator, whom the Father hath ap- pointed between him and us, ought in nowise to affright ns 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 ' Rom. X. 4. « Gal. V. 2-4 ; iii. 1 ; 1G,17. iv. 10, 11; Col. ii. 3 2 Pier. i. 19. ♦ ! Tim. ii. 5 ; 1 Jean ii. 1 ; Rom. viii. 33. 5 Os. xiii. 9 ; Jer. ii. 13, 33. 414 SYMBOLA EVANGELICA. aime plus que Jesus-Christ j^ le- 'quel, hie7i qiCil fat en la forme de Dieu, s^est aneanti lui-mtme, j^^'^^- nant la forme (Thomme et de ser- viteur jpour nous^ et s' est fait en tout scmhlable a ses frtres. Si done 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 mhne que nous Hions ses ennemis f^ Et s'il en faut trouver un qui ait ci^klit et puissajice, qui est celui qui en a aidant que celui qui est assis a la droite du Pere, et qui a toute p>uissance au del et en la terref^ Et qui sera plutot exauce que le projyre Fits de Dieii lien aime 9 La sexde defiance done a amene cette coutume de deshonorer les saints au lieu de les honorer, faisant ce que jamais ils n'^ont fait ni demande ; mais Vont re- jete constamment, et selon leur de- voir, comme il a2'>2')ert p)cir leurs tcrits.^ 11 ne faut ])as ici alleguer que nous ne sommes pas dignes: car il iTbCst 2>oint ici question de presenter nos prieres sur notre diqnite mais seulement sur Vex- Jesus Christ ; who, though he was in the form of God, yet made him- self of no reputation, and took u])on 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 anotlier mediator, wlio 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 icho 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 ? Therefore it was only through diffidence that this practice of dis- honoring 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 ' Jean x. 11 ; 1 Jean iv. 10 ; liom. v. 8 ; Eph. iii. 19 ; Jean xv. 13. => Phil. ii. 7. ' Kom. V. 8. * Marc xvi. 10 ; Col. iii. 1 ; Rom. viii. 33 ; Matt. xi. 27; xxviii, 18. ' Act, X. 2G ; xiv. 15. THE BELGIC CONFESSION. A.D. 15G1. 415 cellence et la dignite de Jesus- Christ,^ duquel la justice est notre jpar la foi. Cest ^ourquoi, a hon droit, rApotre nous voulant oter cette folle crainte, ou j?^?*^oi5 deji- ance, nous dit que Jesus-Christ a He fait en tout semUaUe a ses freres, ajin quHl fitt souverain sacrificateur, misericordieux et fidele jpour jpurifier les jpeches du ^euple : car jparce quHl a souf- fert etant tente, il est aussi puis- sant jpour secourir ceux qui sont tentes? Et jpids apres, afin de nous donner rneilleur courage d'approcher p7'es de lui, il dit : Nous done ayant im souverain sacrificateur, Jesus Fils de Dieu, qui est entre aux cieux, te?ions la confession : car nous n^avons point un souverain sacrificateur qui ne puisse avoir compassion de nos ivfirmites, mais qui a ete. tente de meme que 7ious en toutes choses excepte le pech'e ; allons done avec confiance au trone de la grace, afin que nous obtenions misericorde, et trouvions grace pour etre aides? Le meme Apo- tre dit qiie nous avons liherte d'entrer au lieu saint par le sang of our own worthiness, but only on account of the excellence and wor- thiness of our Lord Jesus Christ, whose righteousness is become ours by faith. Therefore the Apostle, to remove this foolish fear or, rather, distrust from us, justly saith tliat Jesus Christ was tnade liJce unto his hretliren in all things, that he might he a mercful and faithful high- p)riest, to inaTie reconciliation for the sins ofthepieople. For in that he himself hath suffered, being tempt- ed, he is able to succor them that are tempted. And further to encour- age us, he adds : Seeing, then, that we have a great high-p)riest 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 loas in all points tempted like as we are, yet with- out 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 : JIaving bold- ness to enter into the holiest by the blood of Jesus, let us draio near with a true heart in full assurance of faith, etc. Likewise, Christ hath ' Dan. ix. 17, 18 ; Jean xvi. 23 ; Eph. iii. 12 ; Act. iv. 12 ; 1 Cor. i. 31 ; Eph. ii. 18 Ile'b. ii.l7, 18. 5 Heb. iv. 14-lG. 416 SYiMBOLA EVANGELICA. de Jtsus : Allans done, dit-il, en certitude defoi, etc} Et encore : Christ a x>er])ttuelle sacrificature ; c'est pourqiioi il pent sauver en 2)lein ceux qui s^ approchent de Dieu imr lui, toujours vicant pour interceder j^our eux? Que faut-il davantagef 2>uisque Christ lui-meme jprononce : Je suis la voie, la verite, la vie : md ne jpeut venir a mon Pere, sinon j^ar moi.^ A quel pro])os chercherons-nous un autre avocat f^ puisqii' il a i?lu vi Dieu de nous donner son Fils pour Hre notre AvocatS" Ne le laisso7is point Id pour en prendre un autre, ou plutot chercher sans jamais trouver : car quand Dieu nous Va donne, il savait Men que nous ttions pecheurs. Cest pourquoi, suivant le com- mandement de Christ, nous invo- quons le JPtre celeste par Christ notre seul Mtdiateur, comme nous sommes enseignes par VOraison Dominicale,^ etant assiu'es que tout ce que nous demanderons au Pere en son nam, nous V ohtiendrons? AuT. XXVII. DE ECCLESIA CATHOLICA. Nous croyons et confessons une seule Eglise catholique ou univer- an unchangeable priesthood, where- fore he is able also to save them to the uttermost that come xinto God by him, seeing he ever liveth to make intercession for them. "What more can be required ? since Christ himself saith ; / a7n the loay, and the truth, and the life ; no man Cometh unto the Father but by me. To wliat purpose should we then seek another advocate, since it hatli 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. Therefore, according to the com- mand 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. OF THE CATHOLIC CHRISTIAN CHCRCH. We believe and profess one cath- olic or universal Church, whicli is ' Heb. X. 19, 22. " Heb. vii. 24, 25. ^ Jean xiv. 6. *Psa. xliv. 21. ' 1 Tim. ii. .5 ; 1 Jean ii. ] ; Eom. viii. 33. « Luc xi. 2. ' Jean iv. 1 7 ; xvi. 23 ; xiv. 1 3. THE BELGIC CONFESSION. A.D. 15G1. 417 selle^ laquelle est une sdinte con- gregation et asse-inhUe des vrais Jideles Chretiens, attendant tout leur saint en Jesus-Christ, ttant laves ])ar son sang, et sanctifies et scelles ])ar le Saint-Esjprit. Cette Eglise a ete des le com- inencement du monde, et sera ainsi jusqu'd la fin^ comme il aj^jpert en ce que Christ est Roi eternel, qui ne ipeut etre sans su- jets? Et cette sainte Eglise est maitUenue de Dieu contre la rage de tout le raonde^ encore que jpour quelque temjps elle soil bien petite en ajpparence, aux yeux des homines, et conime eteinte ',^ comme le Seigneur ^;enc?a7i^ tin temj)s si dangereux qiCetait celui cI'Achab, s'est reserve sej)t mille homines, qui li^ont pas j)loye le genoii devant Baal^ Aussi cette sainte Eglise nUest point situee, attachee ni limitee en un certain lieu, oic a certains perso7inages f' mais elle est repan- due et dispersee par tout le monde, etant toutefois jointe et unie de coeur et de volonte^ en xm meme esprit par la vertu de la foi^ a holy congregation and assembly of true Christian believers, expect- ing all their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. 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 sub- jects, he can not be. And this holy Church is preserved or supported by God against the rage of the whole world ; though she some- times (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 7iot bowed their Ttnees to Baal. Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain per- sons, 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. ■ Es. ii. 2; Psa. xlvi. 5; cii. 14; Jer. xxxi. 3G. "" Matt, xxviii. 20 ; 2 Sam. vii. 16. = Luc i. 32, 33 ; Psa. Ixxxix. 37, 38 ; ex. 2-4. * Matt. xvi. 18; Jean xvi. 33; Gen. xxii. 17; 2 Tim. ii. 19. = Luc xii. 32 ; Es. i. 9 ; Apoc. xii. 6, 14; Luc xvii. 21; Matt. xvi. 18. « Eom. xii. 4 ; xi. 2, 4 ; 1 Eois xix. 18 ; Es. i. 9 ; Rom. ix. 29. ' Act. iv. 32. « Eph. iv. 3, 4. 418 SYMBOLA EVANGELICA. Art. XXVIII. DE COMMDNIONE SANCTORUM CUM VERA ECCLESIA. N^ous croyons que jpuisque cette sainte assemhlee et congregation, est V assemhlee des sauves, et quHl Tby a j)oint de salut liors d'elle^ que nul, de quelque Hat et qua- lite quHl soit, ne se doit re- tirer a ])avt jpour se contenter de sa jpersonne^ mais tous en- semhle s^y doivent ranger et imir, entretenant Vunite de VEglise^ en se soumettant a son instruction et discijMne, ploy- ant le col sous le joug de Jesus- Christ^ et servant a Vtdijieation des freres, selon les dons que Dieu a tnis en eux, cotnme mem- hres communs dhm meme corps ;^ et, afin que cela se puisse Qnieux garder, c^est le devoir de tous fideles, selon la Parole de Dieu, de se separer de ceux qui ne sont point de VEgVise^ j'^oi^r se ranger ci cette assemhlee, en quel- que lieu que Dieu Vait onise^ encore que les tnagistrats, et les edits des Princes fussent con- traires, et que la mort et pum- tion corporelle en dependtt? Art. XXVIII. EVERY ONE IS BOUND TO JOIN HIMSELF TO THE TRUE CHURCH. We believe, since this holy con- gregation 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 \\\Q, in a separate state from it; but tliat 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 nechs 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. ' 1 Pier. iii. 20 ; Joel ii. 32, => Act. ii. 40; Es. Iii. 11. 3 Psa. xxii, 23; Eph. iv. 3, 12; He'b. ii. 12. * Psa. ii. 10-12; Matt. xi. 29. * Eph. iv. 12, IG ; 1 Cor. xii. 12, etc. Act. ii. 40; Es. Iii. 11 ; 2 Cor. vi. 17; Apoc. xviii. 4. Matt. xii. 30 ; xxiv. 28 ; Es. xlix. 22 ; Apoc. xvii. 14, Dan. iii. 17, 18; vi. 8-10; Apoc. xiv. 14 ; Act. iv. 17, 19 ; xvii. 7 ; xviii. 13. THE BELGIC CONFESSION, A.D. 15G1. 419 Ainsi tous ceux qui s'en re- tirent, ou ne s'y rangent^ contra- rient a V ordonnance de Dieu, Aet. XXIX. DE NOTIS VEK.E ECCLESI^. Nous croyons qxCil faut Men diligemment discerned", et avec honne j)rudence par la Parole de Dieu, quelle est la vraie Eglise, a cause que toutes les sectes qui sont aujourd^hui au tnonde se couvrent de ce nam d''Eglise. Nous ne jparlons pas id de la compagnie des hypocrites qui sont 7neUs parmi les hons en VEglise, et cependant n^en sont point, Men qicHls y soient presents quant au corps ^"^ mats nous parlons de distitiguer le corps et la com- munion de la vraie Eglise d''avec toutes autres sectes qui se disent Ure V Eglise. Les marques pour connaitre la vraie Eglise sont telles : Si V^glise use de la pure pre- dication de V^vangile;"^ si elle use de la pure administration des sacrements, comme Christ les a ordonnes ;^ si la discipline ecclesiastique est en usage pour Therefore all those who sepa- rate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God. Art. XXIX. OF THE MARKS OF THE TRUE CHURCH, AND WHEREIN SHE DIFFERS FROM THE FALSE CHCRCH. We believe that we ought dili- gently and circumspectly to dis- cern from the Word of God which is the true Church, since all sects which are in the world assume to themselves the name of the Church. 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 dis- tinguished from all sects who call themselves the Church. The marks by which the true Church is known are these : If the pure doctrine of the gospel is preached therein ; if she maintains the pure administration of the sac- raments as instituted by Christ ; if church discipline is exercised in punishing of sin ; in short, if all ' Matt. xiii. 22 ; 2 Tim. ii. 18-20 ; Rom. ix. 6. » Jean x. 27 ; Eph. ii. 20 ; Act. xvii. 11,12; Col. i. 23 ; Jean viii. 47. ^ Matt, xxviii. I'J ; Luc xxii. 19, etc. ; 1 Cor. xi. 23, etc. 420 SYMBOLA EVANGELICA. coniyer les vices.^ Bref, si on se regie selon la jpure Parole de Dieu^ rejetant toutes chases con- traires a elle^ tenant Jesus-Christ pour le seul chef? Par cela on jpeut etre assure de connaitre la vraie ^glise, et rHest le devoir d^au- cun d'^en etre se/pare. Et quant a ceux qui sont de VEglise^ on les peut connaitre par les marques des Chretiens; savoir jpar la foi^ et quand, ayant recu iin seul sauveur Jesus- Christ,^ ils fident le ptche et suivent jus- tice,^ ahnant le vrai Dieu et leurs p)>'Ochains, sans se detour- ner a droite ou a gauche, cruci- Jiant leur chair avec ses fails;'' non pas toutefois qrCil 7i'y ait une grande infirmite en eux, mais ils comhattent contre par VEs- ])rit, tous les jours de leur vie^ ayant continxiellcment recours au sang, a la mort, passion et oheis- sance du Seigneur Jesus, par le- quel ils ont remission de leurs pecMs en la foi en lui.^ Quant a la fausse Eglise, elle s'attrihue a elle et a ses ordon- nances plus d'autorite qu\i la Pa- role de Dieu}^ Elle ne veut pas things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesns Christ acknowledged as the only Head of the Church. Here- by 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 Chris- tians, 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 obe- dience of our Lord Jesus Christ, in whom they have remission of sins through faith in him. 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 ' Matt, xviii. 15-18 ; 2 Tliess. iii. U, 15. " Matt, xxviii. 2 ; Gal. i. G-8. ' Eph. i. 22, 23 ; Jean x. 4, 5, 14. • Eph. i. 13 ; Jean xvii. 20. * 1 Jean iv. 2. « 1 Jean iii. 8-10. ' Horn. vi. 2 ; Gal. v. 24. 8 Rom. vii. G, 17, etc. ; Gal. v. 17. » Col. i. 14. '"Col. ii. 18, 19. THE BELGIC CONFESSIOX. A.D. 15G1. 421 s'assujettir au joug de Christ} Elle vt^administre jpoint les sacre- ments selon que Christ a ordonne jpar sa Parole ; mats elle y ajoute et diminue, comme il lid jplait ; elle se fonde sur les hommes jplus que sur Jesus-Christ; elle jpersecute ceux qui vivent saintement selon la Parole de Dieu^ et qui la rejpren- nent de ses vices, de ses avarices de ses idolatries? Ces deux Mglises sont aisees a coiinaiti'e ])our les distinguer Vune de Vautre. Art. XXX. DE KEGIMINE ECCLESI^. Nous crayons que cette vraie Eglise doit etre gouvernee selon la ^police s^irituelle que notre Seigneur nous a enseignee par sa Parole : savoir qiCil y ait des Ministres on, Pasteurs pour pre- cher la Parole de Dieu et admi- nistrer les sacrements ; '^ qxCil y ait aussi des Surveillants et des Dia- cres,pour etre avec les Pasteurs, comme le senat de V Eglise^ et par ce moyen conserver la vraie re- ligion, et fairc que la vraie doc- trine ait son cours, et aussi que les hommes vicieux soient corri- gis spirit%ielleme7it, et tenus sous submit herself to the yoke of Christ. Neither does she admin- ister the Sacraments, as appointed by Christ in his Word, but adds to and takes from them as she thinks proper; she relietli more upon men than upon Christ ; and perse- cutes those who live holily ac- cording to the "Word of God, and rebuke her for her errors, covet- ousness, and idolatry. These two Clinrches are easily known and dis- tinguished from each other. Art. XXX. COXCERKING THE GOVERNMENT OF, AND OFFICES IN, THE CHURCH. "VVe believe tliat 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 resti-ained by spirit- ual means ; also that the poor and distressed may be relieved and ' Psa. ii. 3. ' Apoc. xii. 4 ; Jean xvi. 2. ^ Apoc, xvii. 3, 4, 6. * Eph. iv. 11 ; 1 Cor. iv. 1, 2 ; 2 Cor. v. 20; Jean xx. 23; Act. xxvi. 17, 18; Luc X. IG. » Act. vi. 3 ; xiv. 23. 422 SYMBOLA EVANGELICA hride ;^ afin aussi que les pauvres et tous affiiges soient secourus et consoUs, selon qiCils en ont hesoin. Par ce moyen toutes choses iront Men et par bon ordre en V^glise, quand de tels personnages seront elus fidtles et selon la rtgle qv)en donne saint Paul ci Timothee."^ Art. XXXI. de vocatioxe ministborcm ecclesi^. JVoiis croyo7is que les Ministres de la Parole de Dieu^ les Anciens, et les Dlacres,'^ doivent etre elus en leurs offices par election legi- tiine de VEglise^ avec Vinvocation du nam de Dieu, avec ordre, comme la. Parole de Dieu en- seigne. Chacun done doit hien se donner garde de sHngerer par tnoyens illicites, mais doit atten- dre le temps quHl soit appele de Dieu^ afin quHl ait le ttmoignage de sa vocation, p)our etre certain et assure gxCclle est du Seigneur. Et quant aux Ministres de la Parole, en quelque lieu qxCils soient, ils out une meme puis- sance et autorite, ttant tous Mi- nistres de Jesus- Christ,^ seul Eveque universel et seul Chef de VEglise? \ comforted, according to their ne- cessities. By these means every thing will be carried on in the Church with good order and de- cency, when faithful men are chosen, according to the rule pre- scribed by St, Paul to Timothy. ' Art. XXXI. OF THE MINISTERS, ELDERS, AND DEACONS. AVe 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 call- ing 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 testi- mony of his calling, and be certain and assured that it is of the Lord. 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 Bish- op, and the only Head of the Cliurch. ' ]\ratt. xviii. 17; 1 Cor. v. 4, 5. ' 1 Tim. iii. 1, etc. ; Tit. i. 5, etc. ' 1 Tim. V. 22. * Act. vi. 3. ' Jer. xxiii. 21 ; Heb. v. 4 ; Act. i. 23 ; xiii. 2. * 1 Cor, iv. 1 ; iii. 9 ; 2 Cor. v. 20 ; Act. xxvi.16,17. [22; Col. i, 18. ' 1 Pier. ii. 25 ; v. 4 ; Es. Ixi, 1 ; Eph. i. THE BELGIC CONFESSION. A.D. loGl. 423 De plus, afiii que la saint Matt. xxvi. 3G ; xxviii. 19. "^ Rom. X, 4. 3 Col. ii. 11 ; 1 Pier. iii. 21 ; 1 Cor. x. 2. * Matt, xxviii. 19. 426 SYMBOLA EVANGELICA. corj[)s quand elle est repandue su?' nous, laqiielle aussi est vue sur le corjps du hcqytise, et Varrose ; ainsi le sang de Christ jyar le Saint-Esprit, fait le meme inte- rieurement en Vdme, Varrosant et nettoyant de ses pechts et notes Ttghurant d'enfants de colere en enfants de Dieu :^ non pas que Veau materielle fasse cela, mats dest V arrosement du prtcieux sang du Fils de Dleu^ leqiiel est notre Mer Rouge, par laquelle il nous faut passer piour sortir de la tyrannie de Pharaon, qui est le diahle, et entrer en la terre sj)ir- ituelle de Canaan. Ainsi les Ministres nous donnent de leur p>art le Sacrement et ce qui est visible:"^ mais notre Seigneur donne ce qui est signijie par le Sacrement, savior les dons et graces invisibles, lavant, purifiant, et nettoyant nos dines, de toutes ordures et iniquites* renouvelant nos coeurs et les remplissant de toute consolation, oious donnant vraie assiirance de sa bonte p)a- ternelle, nous revUant du nouvel homme et nous depouillant du vieil homme avec tons ses faitsJ' ' Pour cette cause, nous croyons que quiconque pretend parvenir a to us, tliat 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 sonl, cleanse it from its sins, and regenerate us from children of wrath unto chil- dren of God. Not that this is ef- fected by the external water, but by the sprinkling of the precious blood of the Son of God ; who is our Eed Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Ca- naan. Therefore, the Ministers, on their part, administer the Sacra- ment, and that which is visible, but our Lord givetli that which is sig- nified by the Sacrament, namely, the gifts and invisil^le grace; wash- ing, cleansing, and purging our souls of all filth and unrighteous- ness ; renewing our hearts and fill- ing them with all comfort ; giving unto us a true assurance of his fa- therly goodness ; putting on us the new man, and putting off the old man with all his deeds. Therefore, we believe that every man who is earnestly studious of > 1 Cor. vi. 11 ; Tit. iii. 5 ; Hc'b. ix. U ; ' Mntt. iii. 11 ; 1 Cor. iii. 5, 7; Eom. ri. 3. 1 Jean i. 7 ; Apoc. i. 6. ^ Eph. v. 2G ; Act. xxii. IG ; 1 Pier. iii. 21. '* Jean xix. 34. ' Gal. iii. 27 ; 1 Cor. xii. 1 3 ; Eph. iv. 22-24. THE BELGIC CONFESSION, A.D. 15G1. 427 la vie eternelle doit Hre une fois haptise cfun seul hapteme^ sa?is Jamais le rtiterer : ^ car aussi nous ne pouvons naitre deux fois. Et toutefois ce hapteme ne jprojite jpas seuleinent quand Veau est sur nous, et que nous la re- cevons, mais profite tout le temps de notre vie? Sur ceci nous de- testons Verreur des Anahaptistes, qui ne se contentent pas dhm seul hapthne line fois reqii, et en outre condamnent le hapthne des petits enfants des fideles, lesquels nous croyons devoir Hre baptises et scelles du signe de V alliance ^'^ comme les p)^tits enfants etaient circoncis en Israel,^ sur les memes protnesses qui so7it faites a nos enfants. Et aussi ci la verite Christ Qi'a pas moins repandu son sang pour laver les petits en- fants des fideles, quHl a fait pour les grands;^ dest pourquoi ils doivent recevolr le signe et le sacrenient de ce que Christ a fait pour eux : coimne en la loi le Seigneur conimandait qii'on leur coniniuniqudt le sacrenient de la mort et passion de Christ, quand ils etaient nouveau-nes, en of rant pour eux un agneau qui etait le sacrenient de Jesus- Christ.^ Et obtaining life eternal ought to be but once baptized witli 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 wlien the water is poured upon us and re- ceived by us, but also through the whole course of our life. Therefore we detest the error of the Anabap- tists, who are not content with the one only baptism tliey have once received, and moreover condemn the baptism of the infants of be- lievers, who, we believe, ought to be baptized and sealed witli the sign of the covenant, as the chil- dren in Israel formerly were cir- cumcised upon the same promises which are made nnto our cliildren. And, indeed, Christ shed his blood no less for the washing of the chil- dren 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. More- ■ Marc xvi. IG; Matt, xxviii. 19; Eph. iv. 5 ; Heb. vi. 2. ° Act. ii. 38 ; viii. IG. ' Matt. xix. 14 ; 1 Cor. vii. 14. *Gen. xvii. 11,12. 'Col. ii. 11, 12. ' Jean i. 21) ; Lev. xii. 6. 428 SYMBOLA EVANGELICA. de jplus ce que faisait la circon- cision an jpeujple juddique^ le Bapttme fait le meme envers nos enfants : c'est la cause ;pourquoi saint Paul ap^elle le JBajyteme la Circoncision de Chi'ist} Art. XXXV. DE COSNA DOMINI. Nous croyons et confessons que noire Sauveur Jesus -Christ a or- donne et institue le sacrement de la sainte Chie^ ]}Our nourrir et sustenter ceux qxCil a dejd reqe- ne/'es et entes en sa famille, qui est son Eglise. Or ceux qui sont regeneres ont en eux deux vies ^^ Vune co7'])orelle et temj)orelle, la- quelh ils ont ajyj^ortee des leur premiere naissance, et est coinmune d fous ; Vautre est spirituelle et celeste, laquelle leur est donnee en la seconde naissance^ qui se fait jpar la parole de VEvanqile^ en la communion du corps de Christ, et cette vie n'est commune qu'aux elus de Dieu.^ Ainsi Dieu nous a donne pour Ventretien de la vie corporelle et terrestre im pain ter- restre et materiel, qui est propre a cela, lequel pain est commun cL tous, comme aussi est la vie ; mais over, what CircumcisioD was to the Jews, that Baptism is to our children. And for this reason Paul calls Baptism the Circum- cision of Christ. Art. XXXV. OF THE HOLY SUPPER OF OUR LORD JESUS CHRIST. We believe and confess that our Saviour Jesus Christ did ordain and institute the Sacrament of the Holy Siij)per, to nourish and sup- port 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 liath given us, for the support of the bodily and earthly life, earthly and common bread, which is sub- servient thereto, and is common to » Col. ii. 11. ' Matt. xxvi. 26 ; Marc xiv. 22 ; Luc xxii. 11) ; 1 Cor. xi. 23-25. ' Jean iii. G. * Jean iii. 5. * Jean v. 23, 25. * 1 Jean v. 12 ; Jean x. 28. THE BELGIC CONFESSION. A.D. 1561. 429 jpour entretenir la vie sj)irituelle et celeste qui se trouve dans les jideles, il leur a envoye un jpain vivant qui est descend^i du del, savoir Jesus-C/n'ist,^ lequel nour- rit et entretient la vie sjyirituelle des Jideles, etant mange, c'est-d- dire apjplique et requ ^ar la foi en Vesjprit? Pour nous figure?' ce pain spirituel et celeste, Christ a ordonne. un ^ain terrestre et visible qui est sacrement de son co7'ps, et le vin jpour sacrement de son sang^ pour nous certifi.er qu'aussi veritahlement que nous prenons et tenons le sacrement en nos mains, et le inangeons et hu- vons en nos houches, dont puis apres notre vie est sustentee, aussi vraiment par la foi {qui est la main et la houche de notre dme) nous recevons le vrai corps et le vrai sang de Christ, notre seid Sauveur, en nos dmeSy pour notre vie spirituelle.^ Or c'est une chose assuree que Jesus -Christ ne nous a pas re- commande ses Sacrements pour niant : partant il fait en nous tout ce qiCil nous represente par ces signes sacres ; encore que la maniere outrepasse notre entendement, et 7ious soit incom- 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 be- lievers, 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 vis- ible 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. 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 lis all that he represents to us by these holy signs, though the man- ner surpasses our understanding, and can not be comprehended by 1 Jean vi. 32, 33, 51. ' Jean vi. 63. ' Marc vi. 26. * 1 Cor. X. 1 6, 1 7 ; Eph. iii. 1 7 ; Jean vi. 35. 430 SYMBOLA EVANGELICA, 2)rehensihle, comme Voperation de VEsj>rit de Dieu est secrtte et incoDiprthensiUc. Cependant nous 7ie nous troiiipons j)as en disant qice ce qui est mange est le projpre et natarel corps de Christy et son i^TOjpre sang ce qui est hu;^ mais la maniere jKif laquelle nous le Quangeons, n^est jpas la houche mais Vesprit 2^(ii" ^^ fo'^- -^insi Jtsus-Christ demeure toujours assis a la droite de Dieu son Pere dans les cieux^ et ne laisse pas pour cela de se C07n7nuni- quer a nous xmr la foi. Ce han- qnet est une tahle spirituelle en laquelle Christ se communique a nous avec tous ses liens, et nous fait jouir en elle, tant de lui- meme que du nitrite de sa mort et passion^ nourrissant, forti- fiant et consolant notice pauvre dme dtsoUe, ])ar le manger de sa chair, et la soulageant et recreant par le breuvage de son sang.^ En outre, Men que les saorements soieiit conjoints a, la chose signi- fiee. Us ne sont pas toutefois re- ctus de tous avec ces deux choses : le mechant prend hien le sacre- ment d sa condamnation;^ mais il ne reqoit pas la verite du sacre- iis, as tlie operations of the Holy Ghost are hidden and incompre- hensible. 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, there- fore, 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, nour- ishing, strengthening, and comfort- ing our i^oor comfortless souls, by the eating of his flesh, quickening and refreshing them by the drink- ing of his blood. Further, though the Sacraments are connected with the thinff sis:- nified, nevertheless both are not received by all men : the un- godly indeed receives the Sacra- ment to his condemnation, but he doth not receive the truth of the > Jean vi. 55, 5G ; 1 Cor. x. IG. ' Act, iii. 21 ; JIarc xvi. 19 ; Matt. xxvi. 11. 8 Matt, x.xvi. 2G, etc. ; Luc xxii. 19, 20 ; 1 Cor. x. 2-4. * Es. Iv. 2 ; Rom. viii. 22, 23. * 1 Cor. xi. 29 ; 2 Cor. vi. 14, 15 ; 1 Cor. ii. 14. THE BELGIC CONFESSION. A.D. 15G1. 431 merit ; comme Judas et Simon le magicien recevaient bien tons deux le sacrement, mais non jpas Christ, qui y est signifit : ce qui est seulement communiqut aux fideles. Finalement nous rece- vons le saint sacretnent en Vas- seinblte du peuj>le de Dieu, avec humiliie et reverence^ en faisant entre nous une sainte memoire de la mort de Christ notre Sauveur avec actions de graces, et y fai- sons confession de notre foi et religion chretienne. C^est j^our- quoi nid ne se doit presenter qiCil ne se so it Men eprouve soi-meme, de jpeur qiCen mangeant de ce pain, et huvant de cette coupe, it ne mange et boive son jugement? Bref, nous sommes par Vusage de ce saint sacrement eimis a un ar- dent amour envers Dieu et nos prochains. En quoi nous rejetons toutes les brouilleries et inventions damnables que les hommes ont ajoutees et melees aux sacre- ments, comme profanations, et di- sons qiCon se doit contenter de Vordre que Christ et ses Apotres nous en ont enseigne, et parler comme ils en ont p)a7'le. 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 partak- ers. 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 thanks- giving, making there confession of our faith and of the Christian re- ligion. Therefore no one ought to come to this table without having previously rightly examined him- self; 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. Therefore, we reject all mix- tures 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 liave spoken. > Act. ii. 42 ; xx. 7. » 1 Cor. xi. 27, 28. 432 SYMBOLA EVAKGELICA. Art. XXXVI. DE MAGISTRATU. Ifoiis croyons que notre hon Dieu, it cause de la depravation dit, genre humain, a ordonne des Bois, Princes, et Magistrats ;^ voiilant que le monde soit gou- veime 2)cir lois et polices, afin que le debordement des homines soit reprime, et que tout se fasse avec hon ordre entre les hommes. Pour cettefin il a mis le glaive dans les mains die Magistral jpour jpunir les mechants, et maintenir les gens de lien: et non seulement leur office est de 2>rendre garde et veil- ler sur la police, 7nais aussi de maintenir le sacre minister e, pour oter et ruiner toute idoldtrie et faux service de Dieu;"^ pour de- truire le royaume de Vantechrist et avancer le royaume de Jesus- Christ, fair e prtcher la Parole de V Evangile partout, afin que Dieu soit honore et servi de chacun, comme il le requiert par sa Pa- role.^ Art. XXXVI. OF MAGISTRATES. 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 mag- istracy with the sword, for the pwiishment of evil doers, and for the p7'aise of them that do well. And their office is, not only to have regard unto and watch for the wel- fare 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 preach- ing of the word of the gospel every where, that God may be honored and worshiped by every one, as he commands in his Word.^ ' Ex. xviii. 20, etc. ; Rom. xiii. 1 ; Pi-ov. viii. !."> ; Jer. xxi. 12 ; xxii. 2, 3 ; Psa. Ixxxii. 1, C ; ci. 2, etc. ; Deut. i. l.'>, 16 ; xvi. 18 ; xvii. 15 ; Dan. ii. 21, 37 ; v. 18. => lis. xlix. 23, 2.'> ; 1 Kois'xv. 12 ; 2 Kois xxiii. 2-4, etc. ' [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.] THE BELGIC CONFESSION. A.D. 15C1. 433 De jolus cJiacim, de quelque qualite, co7iclition, ou etaf quHl soit, doit eire soumis aux Magis- trats,' et jya?/^/' les tvihuts;'^ les avoir en lionneur et rever€7ice, et leur oheir en toutes choses qui ne sont point contrah^es a la Parole de Dieu ;^ ])riant pour eux en leurs 07'aiso7is, afin que le Sei- gneur les veuille dh'iger en toutes leurs voies, et que qious menio7is %ine me j^ctisible et tranquille en toute jpiete et ho7i7iHete^ Et sur ceci no7is detestons Z'er- reur des A7iaha2Uistes et autres mutiois, et e^i general de tous ceux qui veident rejeter les auto- rites et Magistrats, et rc7iverser la justice,^ etahlissa7it corninu7iautes de hie7is, et confonda7it Vlion7\etete que Dieu a inise e7iti'e les ho7mnes^ Art. XXXVII. DE JUDICIO EXTREMO, RESUREECTIONE CAR- NIS, ET VITA STERNA. Fi7iale7nent qious croyoiis selon la Parole de Dieu, que quand le te7nps ordonne die Seig7ieur set^a ve7iu {Jequel est inconnu a toutes creatu7'esy et le nombre des Elus sera accompli, 7iotre Seigneur Je- sus-Christ viend7'a du del cor- Moreover, it is the boniiden 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 pray- ers, 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. Wherefore we detest the error of the Anabaptists and other sedi- tious people, and in general all those who reject the higher powers and magistrates, and would subvert justice, introduce a community of ffoods, and confound that decency and good order which God hath established among men. Art. XXXVII. OF lEB LAST JUDGMENT. 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 com- plete, that our Lord Jesus Christ will come from heaven, corporally » Tit. iii. 1; Rom. xiii. 1. * Marc xii. 17 ; Matt. xvii. 24. ' Act. iv. 17-19 ; v. 29 ; Os. v. 11. * Jer. xxix. 7 ; 1 Tim. ii. 1, 2. ' 2 Pier. ii. 10. • Jud. 8 et 10. ' Matt. xxiv. 36 ; xxv. 13 ; I Thess. v. 1, 2 ; Apoc. vi. 1 1 ; Act. i. 7 ; 2 Pier. iii. 10. 43i SYiAIBOLA EVANGELICA. jyorellement ct visihlement, coinme il y est vionte^ avec grande gloire et majeste, jpour se declarer Hre le juge des vivaiits et des iiiovts^ mettant en feu et en flamrae ce vieux Tnonde joour le jpurifier ;'^ et alors comjyaraitront ])ersonnelle- ment devant ce grand juge toutes creatures humaines, tant hommes quefemmes et enfants, qui auront ete depuis le commencement du monde jusqiCa la fin,* y etant citees j'?^?' la voix d''archange et X>ar le son de la tromjpette di- vine;^ car tous ceux qui auront auj)aravant ete nnorts ressuscite- ront de la terre, Vesjprit etant joint et uni avec son jpropre corps dans lequel il a vecu^ Et quant a ceux qui vivront alors, ils ne mourront point conime les autres, tnais se- ront changes, en lai din d^oeil, de corruption en incorrupftion.'^ Alors les livres seront ouverts {dest-d-dire les consciences) et les rnorts seront juges scion les choses quails auront faites en ce monde, soit hien, soit mal;^ meme les 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. 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, 'Act. i. 11. = 2 Thess. i. 7, 8; Act. xvii. 31; Matt. xxiv. 30; xxv. 31; Jud. 15; 1 Pier. iv. 5; 2 Tim. iv. 1. => 2 Pier. iii. 7, 10 ; 2 Thess. i. 8. * Apoc. XX. 12, 13 ; Act. xvii. 31 ; \\€o. vi. 2 ; ix. 27 ; 2 Cor. v. 10 ; Rom. xiv. 10. * 1 Cor. XV. 42 ; Apoc. xx. 12, 13 ; 1 Tliess. iv. 16. * Jean v. 28, 20 ; vi. 54 ; Dan. xii. 2 ; Job xix. 20, 27. ' 1 Cor. XV. 51-53. * Apoc. XX. 12, 13 ; 1 Cor. iv. 5 ; Rom. xiv. 11,12; Job xxxiv. 1 1 ; Jean v. 24 ; Dan. xii. 2 ; Psa. Ixii. 1 3 ; Matt. xi. 22 ; xxiii. 33 ; Jean v. 29 ; Rom. ii. 5, G ; 2 Cor. v. 10 ; Ileb. vi. 2 ; ix. 27. THE BELGIC CONFESSION. A.D. 1561. 435 hommes rendront comjHe de toutes jparoles oiseuses qxi^ils auront jpro- noncees, lesquelles le monde n^es- time que jeux et j)assetemj)s:'^ et lors les actions et jpeiisees secretes et les hypocrisies des homines se- ront decouvertes lyxibliquement de- vant tous? (Test pourquoi^ a bon droit, le S02ive7iir de ce jugement est hor- rible et epouvantable aux iniques et mtchants^ et fort desirable et de grande consolation aux hons et elus ; puisque alors sera accom- 2Jilie leur redemption totale, et qu'ils recevront Id les fruits des labeurs et travaux qii'ils aurojit soutenus ;* leur innocence sera ouvertement connxte de tous, et ils verront la vengeance horrible que Dieu fera des inechants^ qui les auront tyrannises, affiiges et tour- mentes en ce tnond^^ lesquels se- ront convaincus p)cir le propre te- moignage de leurs consciences' et seront rendus immortels, de telle faqon que ce sera pour Hre tour- mentes au feu eternel^ qui est pre- p>are au diable et a ses anges.^ Et au contraire les fideles et elus seront couronnes de gloire et all men shall give an account of every idle word they have spoken, which the world only counts amuse- ment and jest; and then the se- crets and hypocrisy of men shall be disclosed and laid open before all. And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and un- godly, but most desirable and com- fortable to the righteous and the elect ; because then their full de- liverauce 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 perse- cuted, 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 pre- pared for the devil and his angels. But on the contrary, the faithful and elect shall be crowned with ' Rom. ii. 5 ; Jnd. 1.") ; Matt. xii. 36. ^ 1 Cor. iv. 5; Rom. ii. 1, 2, 16; Matt. vii. 1, 2. ' Apoc. vi. 15, 16 ; Heb. x. 27. * Luc xxi. 28 ; 1 Jean iii. 2 ; iv. 1 7 ; Apoc. xiv. 7 ; 2 Thess. i. 5, 7 ; Luc xiv. 14. ' Dan. vii. 26. « Matt. XXV. 46 ; 2 Thess. i. 6-8 ; Mai. iv. ?>. ' Rom. ii. 15. 8 Apoc. xxi. 8 ; 2 Tier. ii. 9. ' Mai. iv. 1 •, Matt. xxv. 41. 436 SYMBOLA EVANGELICA. d'honneur ;^ le Fils de Dieu con- Jessera leur nom devant Dieu son Plre et ses saints Anges elus ^"^ toiites lartnes seront essuyees de leurs yeux ;^ leur cause a present condamnee ])ar x>lusieurs Juges et Magistrats coinme heretique et mechante sera conmie etre la cause du Fils de Dieu ;^ et pour recom- pense grattdte le Seigneur leur fera posstder une gloire telle que jamais cceur d''homme ne pourrait penser.^ Cest pourquoi noxis attendons ce grand jour avec desir, pour jouir a pilein des promesses de Dieu en Jtsus-Christ notre Sei- gneur.^ glory and honor; and the Son of God will confess their names be- fore God his Father, and his elect angels ; all tears shall be wiped from their eyes ; and their cause, which is now condemned by many judges and magistrates as heretical and impious, will then be known to be tlie 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. Therefore we expect that great day witli a most ardent desire, to the end that we may fully enjoy the promises of God in Cluist Je- sus our Lord. Amen. Even so, come Lord Jesus. Rev. xxii. 20. * Matt. XXV. 34 ; xiii, 43, » Matt. X. 32. ' Es. xxT. 8 ; Apoc. xxi. 4. « Es. Ixvi. a. * Es. Ixiv. 4 ; 1 Cor. ii. 9. « Heb. X. 36-38. ' [From the Latin edition, which closes — ^Apocal. xxii. 20 : Etiam veni Domine CONFESSIO FIDE! SCOTICANA I. The Scotch Confession of Faith. A.D. 1660. [The English and Latin texts are an exact reprint from (Dunlop's) Collection of Confessions of Faith, Catechisms, Directories, Books of DiscipWie, etc., of Publick Authoritij in the Church of Scotland (Ediub. 1719, 1722, 2 vols.), Vol. H. 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 Script- nie passages are from Tyndale's and Coverdale's Version, then generally used among Protestants in En- gland and Scotland. The Latin translation was made by Patrick Apamson, at the desire of the Kirk, and printed by Robert Lekprevik, Andreapoli, 1572. Another but less accurate Latin translation is found in the Syntagma Covfessionmn (1654), pp. 110 sqq., and in Niemeyer's Collectio, pp. 340 sqq. For a German translation, see Buckel's Bekenntniss-Schriften, pp. 645 sqq.J THE CONFESSION OF THE Faith and DocSlrine, Belevit and profeffit be the Protest ANTis of ©COtlaui, Exhibitit to the Eftaitis of the fame in Parhament, and be their publick Votis authoriht, as a Doflrine groundit upon the infallibil Worde of God, Aug. 1 5 60. And afterwards ftablifhed and publick- lie confirmed be fundrie Afts of Par- liaments, and of lawful General Aflem- blies. CONFESSIO FIDE! & DOCTRINiE Per EccLEsiAM Reformatam Regni SCOTIA profeffae, Exhibitce ordinibus Regni ejufdem ifi piihlicis Parliamenti, lit vacant, Co- initiis, 6^ eoruni comniuni confenfu appj'obatce, uti certijjlmis fundainen- tis verbi Dei innixcB 6^ confen- tanece, 1560; deinde in convent u or- dinnm, lege confirmatce &' Jlabilitce, 1567- The Preface. The Estaitis of Scotland with the Inhabitants of tlae 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. 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 PE.SFATIO. Ordines ac cives Regni Scotorum qui Chri- stum projitentur, cateris Scotis, regnis item et nationihus exteris eundern Christum Je- sum prqfitentibus gratiam, misericordiam et pacem a Deo Patre Domini nostri Jesu Christi, una cum spiritu Justitice, ac recto Judicio. Jampridem optabamus, Fratres charissimi, ut ejus quam jwofitemur, ac propter quam ig- nominice et jiericulis toties ohjecti fuimus doc- trince ratio, si fieri posset, orhi terrariiin clara existeret. Sed is fuit Sathame furor, non modo adversiis nos sed adversus ipsum Jesura 43S SYMBOLA EVANGELICA. latlie now againe boi n amangst us, that to this claie na Time hes been graunted unto us to cleir our Consciences, as maist gladlie we wald have done. For how we have been tossit heir- tofoir, the maist part oi Europe, as we suppose, dois understand. But seiug that of the infinit Gudnes of our God (quha never sufferis his afflickit utter- lie to be coiifoundit) abone Expectation we have obteined sum Kest and Libertie, we culd not hot set furth this brefe and plaine Confessioun of sik Doctrine as is proponed unto us, and as we beleeve and professe ; part- lie for Satisfactioun of our Brethren quhais- hartis, 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 thev have nouther heard nor zit understude. Not that we judge that the cankred malice of sik is abill to be cured be this our simple con- fession ; na, we knaw that the sweet savoure of the evangel is and sal be deathe unto the sonnes of perditioun. Bot Ave have chief re- spect to our weak and infirme brethren, to quham we wald communicate the bottom of our hartes, leist that they be troubiled or car- ried awaie be diversity of rumoris, quhilk Sa- than spredis againist us to the defeating of this our maist godlie interprize : Protestand that gif onie man will note in this our confes- sioun onie Artickle or sentence repugnand to Gods halic 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 ab- Christum, et ceternam ejus nuper hie renatam t^eritatevi, tit ad hunc usque diem non licuerit, id quod unice optabamus, nostram volts, hisce de rebus dilucide explicare sententiam. Major enim, ut arbitramur, Europoe pars non ignorat quibus toto sujyeriore anno fuerimus afflicti calamitatibus. Nunc atitein cum immensa Dei bonitate {qui sccpe premi, nunquam penitus opprimi stios patitur), tranquillitatis, et libertatis non ni- hil illuxerit, non potuimus nobis temperare, quo minus hanc brevem, et dilucidam ede- remus Confessionem ejus doctrinal qmc nobis promulgata fuit, quainque nos et 2>ersuasam habemus et pmji femur : partim ut medicaremur fratrum nostrorum animis, in quibus adhuc jiroculdubio inha:rebant vestigia vulnerum, qua ex eorum, qid nondum recte loqui didice- runt, scurrilibus acceperant convitiis: partim itt OS obstrueremus quibusdam impudenter blas- phemis, qui, quce nee audierunt unquam, nee satis intellexerunt, ea conjidenter damnare non erubescunt. Neque tamen id eo facimus, quod aliquan- do fore speremus, ut inveterata ilia pestis hac nostra simplici et nuda confessione sanari possit ; 2}>'<^sertim cum non ignoremus sua- vem evangelii odorem Jiliis perdltionis leti- ferumfuturum : std quod fratrum injirmorum rationem habendam duceremus ; cum quibus sententiam nostram, velut ex intirnis animi penetralibus prolalam, communicandam esse putavimus ; ne videlicet jterturbarentur, aut etiam avferrentur variorum rumorum venlis, quos Snthan adversus nos excitarat, ut nos- trum illud sanctum, acpium eluderet consilium. Denunciamus igitur, omnesque adeo rogamus, si quis aut cajmt aliquod, aut etiam sententiam cum sanrto Dei verba pugnantem hie animad- verterit, ut pro sua humanitate, proque eo amore, quo Christum, Christique gregem prose- quitur, nos per liter as admoneat: id quifece- rit, sancte ei rep'romittimus nos eidem aut ex ore Dei, hoc est, ex sacroe scriptura oraculo satisfaciuros ; aut quod secus a nobis dictum THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 439 horre all sectis of heresie and all teachers of eiTonious doctrine : and that with all hnmili- tie we imhrace the inirity of Christs Gospell, quhilk is the onelie fude of our sauls, and therefoir sa precious unto us, that we ar de- termined to suffer the extremest of wardlie daunger, rather than that we will suffer our selves to be defraudit of the sam. For lieirof we ar maist certainlie perswadit, that quha- sumever 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 Ciirist, we firmelie purpose to abide to the end in the confessioun of this our faith, as be Artickles foUowis. Art. I. OF GOD. We confesse and acknawledge aiie onelie God, to whom only we must cleave, whom onelie we must ser\'e, whom onelie we must wor- ship, and in whom onelie we must put our trust.^ Who is Eternall, Iniinit, Unmeasurable, Incompre- hensible, Omnipotent, Invisible : ^ ane in substance, and zit distinct in thre personnis,tlie Father, the Sone, and the holie Gost.^ 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 demonstraverit, emendaturos. Deuin cnim nostrorum conailiorum conscium attestamur, quod ah omni praiHt lutresi, atque adeo erro- necB assertionis authoribus aiiiino abhorremus; quod cum summa humilitnte evangelii Christi puritateni amjdertitnur, qui unicus est nostro- rum animorum cibus, atque ideo eo usque carus, ut decreverimus omnia quce jwssunt kumanitus evenire potius experiri, quam ut nos eo cibo fraudari patiaviur. Persuasissimum enim id habemus, quod quemcunque Christi puduerit, aut qui eum coram Itominibus negaverit, hunc ille coram Patre, sanctisque ejus angelis nerja- bit. Atque ideo ejusdem Domini nostri om- nipotentis Jesu Christi prcesenti ope freti, in animo habemus in hujus nostrce Jidei,- cujus ca- pita sequuntur, confessione perseverare, Aet. I. DE DEO. Coiifitemur atque agnoscimiis miicum Detmi, cui uni adhccrcre, uni scrvire, quern unum colerc de- beamus, in quo uno coUocemus oni- nem spem salutis. Eimdem etiam credimus cetermmi, infinitum, im- mensimi, incomjjrehensihilem, om- nipotentem, invisihilem ; essentia quidcm unum, in ires autem dis- tinctuni pcrsonas, Patrem, Filiioi', ac Spiritum sanctum. Per hunc Deum asseveramus atque etiam credimus qucecunque visihilia aid invisihilia cwh terraque continentur creata esse, constare, ct inscrutahUi * Dent. vi. 4; 1 Cor. viii. G; Deut. iv. 35; Esai. xliv. 5, 6. =" 1 Tim. i. 17; 1 Kings viii. 27; 2 Chron. vi. 18; Psalm cxxxix. 7, 8; Gen. xvii. 1; 1 Tim. vi. 1.5, 16; Exod. iii. 14 ; v. 15. ^ Matt, xxviii. 10; 1 John v. 7. YOL. III.— F F 440 SYMBOLA EVANGELICA, be ruled and guyded be his inscru- table Providence, to sik end, as his Eternall Wisdome, Gudnes, and Justice hcs appoynted them, to the niauifestatioim of his awin glorie.' Aet. II. OF TEIE CKEATIOL'N OF MAN. We confesse and acknawledge this our God to have created man, to wit, our first father Adam, to his awin image and similitude, to wliome he gave wisdome, lord- ship, justice, free-wil, and cleir knawledge of himselfe, sa that iu^ the haill nature of man there culd be noted no imperfectioun.^ Fra quhilk lionour and perfec- tioun, man and woman did bothe fal : the woman being deceived be the Serpent, and man obey- ing the voyce of the woman, both conspyring against the Sove- raigne Majestic of God, who in ex- pressed words had before threatned deith, gif they presumed to eit of the forbidden tre.^ Art. III. OF ORIGINAL SINNE. Be quhilk transgressioun, com- monlie called Original sinne, wes ejus provident ia regi ct giibernari: omniaquc eo referri, quo ejus ceter- mc sapientke, honitati et jiistitim vision est; nempe ad gJorice ma- jestatisque i2)sii(s iUustrationem. Akt. II. DE CEEATIONE IIOMINIS. Credimiis item et confitemur ah hoc nostro Deo, hominem, id est, hmnani generis primum parentem Adamum, ad imaginem et simili- tudincm ipsius fiiisse creatum. Item ah eodem sapientia, imxjcrio, justitia, Uhertate arhitrii, et per- spicua ipsius cognitione donatum : adeo id in imiversa hominis na- tura nil animadverti posset, quod non omni ex jmrte forct ahsolu- tum. Ah hac autcm dignitate, et naturcc j)erfectionc vir midierque exciderunt; vir a midiere, mulier a serpente decepta : vir nudieris voci ohtempcrans, iderque conjura- tione inita adversus I)ei majesta- tem, qui aperte antea mortem iis comminatiis fuerat, si de arhore vc- tita gustassent. Art. hi. de peccato oeiginali. Hac imperii contemptione, quod originate peccatum vidgo did solet, > Gen. i. 1 ; Acts xvii. 28; Prov. xvi. 4. ' Gen. i. 26, 27, 28, etc. ; Col. iii. 10; Eph. iv. 24. = Gen. iii. 6; ii. 17. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 441 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.i In samekle that deith ever- lasting lies had, and sail have power and dominioun over all that have not been, ar not, or sal not be re- generate from above : quhilk re- generatioun is wrocht be the power of the holie Gost, working in the hartes of the elect of God, ane as- sured faith in the promise of God, reveiled to us in his word, be qnhilk faith we apprehend Christ Jesus, with the graces and benefites prom- ised in him.^ Art. IV. OF THE EEVELATIOUN OF THE PKOMISE. For this we constantlie beleeve, that God, after the feirf uU and hor- rible defection n 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 joy- ful promise, to wit. That the seed of the woman suld hreah 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. imago Dei in Jioniine penitiis ohlite- rata fait : eaque confcmptio, i2)SHm hominem totamquc ejus postcritatcm ita Deo inimicamj Sathamc man- cipium, ct pcccato reddidit ohioxi- aniy ut sempitcrna mors dominata fiierit^ atquc adeo in posterum do- minatura sit in omnes, qui non fucrint, sunt, aut erunt diuiiiitus rcgcncrcdi. Hcec autein rcgcnera- tio est actio Spiritus sancti, qui in corda eorum quos Dcus elegit, con- sfantem inserit fidem de promissis, quoi Dens verho suo nohis revelavit: qua fide Jesum Christum, omnemque gratiam et heneficcntiam in Christo nohis promissam apprchendimus. Art. IV. DE EEVELATIONE PROMISSORUM. Constanter enim credimus, quod post formidahilem iUam atque hor- rendam hominis ah ohedientia Dei defcctionem, riirsus Deus Adamum requisierit, vocaverif nominatim, ac- CHsaverit, convicerit : denique pro- missione ilia gondii plena cum sic consolans promisit, Futurum ut se- men mulieris caput serpentis cou- tereret, hoc est, imiversa diaboU opera destrueret ac cvcrteret. Hccc promissio, tit dliis atque aliis tem- porihus sa'pe repetita ftiit, ac dilii- cidius cxplicata, ita cum summa ' Psalm li, 5; Rom. v. 10; vii. 5; 2 Tim. ii. 2G; Epli. ii. 1, 2, 3. = Rom. V. U, 21 ; vi. 23; John iii. r,; Rom. v. 1 ; Phil. i. 29. 442 SYMBOLA EVANGELICA. and maist constautlie received of al the faitlifiill, from Adam to JS'oe, from JVoe to Abraham, from Abra- ham to David, and so f urtli to tlie incarnatioun of Christ Jesus, all (we meane the faithfiill Fathers under the Law) did see the joyfull daie of Christ Jesus, and did re- joy ce.^ Aet. V. OF THE CONTINUANCE, INCREASE, AND PEESEKVATIOUN OF THE KIEK. We maist constantly beleeve, that God preserved, instructed, multi- plied, honoured, decored, and from death called to life, his Kirk in all ages fra Adara, till the cumming of Christ Jesus in the flesh.^ For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied f the same he mar- veilouslie preserved, and mair mar- veilouslie delivered from the bond- age and tyrannic of Pharaoh ;* to them he gave his lawes, constitu- tions and ceremonies;^ them he possessed in the land of Canaan ;^ to them after Judges,' and after Saul^ he gave David to be king,^ to whome hee made promise, that of the fruite of his loynes suld ane Jictitia rcccjjta, et constanter credita est ah omnihus fidelihus, ah Adamo ad Noam, a Noa ad Abrahamum, ah Abraham© ad Davidem, ac re- liquis deinceps x>atrihus, qui vixc- riint suh lege fideles usque ad in- carnationem Christi. HI inquani omnes jucundissimos Jesu Christi dies viderunt, ct gavisi sunt. Aet. V. DE PEEPETUA SUCCESSIONE, INCEE- ilENTO ET CONSEEVATIONE ECCLE- SI^. lUud quoque constanter xwrsua- sum hahcmus, quod Deus cunctis dcinceps aiatihus, ah Adamo ad Jesu Christi adventum in carnem, ecclesiam suam conservaverit, eru- dierit, midtiplicaverit, lionore affe- cerit, decoraverit, et a morte ad vitam evocavcrit. Evocavit enini Abrahamum e patria, ac majorum suoriim sedihus: cum erudiit, se- men ejus midtiplicavit, muJtiplica- tum mirahiliter conscrvavit; mira- hilius etiam e servitute ac tyrannide Pharaonis cxeinit. His {postcros Abraham! inteUigimus) leges suas, instituta, et ceremonias dedit. Hos ad possidcndam terram Canaan in- troduxit. His judices, his Saulem, his Davidem regcm dedit: cui ' Gen. iii. 9; iii. 15; xii. 3; xv. 5, G; 2 Sam. vii. 14; Esai. vii. 14; ix. C; Hag. ii. 7, 9; John viii. .5G. ' Ezek. xvi. G-14. * Exod. i. etc. « Jos. i. 3 ; xxiii. 4. * 1 Sam. x. = Gen. xii. etc. ' Exod. xx. etc. ' Judges i. etc. » 1 Sam. xvi. 13. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 443 sit for ever uiion Ins reo;all seat.^ To this same people from time to time he sent prophets, to reduce them to the right way of their God •? from the qiihilk oftentimes they declined be idolatry.^ And albeit that for their stnbborne contempt of Justice, he was compelled to give them in the hands of their enimies,* as bef oir was threatned be the mouth of Moses,^ in sa meikle that the haly cittie was destroyed, the temple burnt with fire,*^ and the haill land left desolate the space of Ixx years :" zit of mercy did he reduce them again e to Jerusalem, where the cittie and temple were reedified, and they against all temptations and assaultes of Sathan did abide, till the Ifessias come, according to the promise.^ Aet. VI. OF THE INCARNATION OF CIIKIST JESUS. Quhen the fulnes of time came, God sent his Sonne, his eternall Wisdome, the substance of his awin glory in this warld, qulia tnke 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 j promisit c frudii lumhorum ejus futurnni, qui pcrpctuo super rc- gium ejus tlironum sederet. Ad hanc ipsam gentem dlversis suhinde temporibus mkit prophetaSy qui earn in viam Dei sui reduccrent : a qua scepe ad idolorum cultus deflexerant. Et quanjuani oh protervum justl- tice contemptum scepe cos potestati inimicorum permiserat {quemadmo- dum antca per Mosen comniinatus erat) adeo ut sancta civitas eversa fuerit, templum inccnsuni, ac uni- versa eorum regio per spatium sep- tuaginta annorum in vasfam rcdacfa solitudinem: nihilominus misericor- dia adductus, cos Hierosolyraam rcduxit ; ac civitate instaurata, tcniplo rcstituto, juxta promissionem eis factam, adversus omncs arfes atque opjmgnationes Safance ad- vcntum ihi Messise cxpecfaverunt Art. VI. DE INCAENATIONE JESU CHRISTI. Cum plenitudo temporis venis- set, Dciis Filium suum, aterncmi suam sapientiam, et glorim suce, suhstantiam misit in hunc mun- dum. Isquc Filius, co-operante Spi- ritu Sancto, humanam assumpsit naturam cxfcmincc, ejusdcmque vir- ginis, substantia. Atque ita edition ' 2 Sara. vii. 12. ^ 2 Kings xvii. 13. ' 2 Kings xvii. 14, 15, etc. * 2 Kings xxiv. 3, 4. ''2 Kings xxv. ' Dent, xxviii. 86, etc. ' Dan. ix. 2. ^ Jer. XXX ; Ezra i. etc. ; Hag. i. 14 ; ii. 7, 8, 9 ; Zech. iii. 8. U4: SYMBOLA EVANGELICA. seede of David, the Angell of tlie great counsell of God, the very Ilessias promised, ■wliome we con- fesse and acknawledge Emmanuel, very God and very man, two perfit natures united, and joyned in one persoun.^ Be quhilk our Confes- sioim we condemne the damnable and pestilent heresies of Arius, Marcion, Eutyches, Mestorius, 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. Akt. VII. WHY IT BEHOOVED THE MEDIATOR TO BE VERY GOD AND VERY MAN. We aeknawledge and con f esse, that this maist wonderous conjunc- tion betwixt the God-head and the man-head in Christ Jesus, did pro- ceed from the eternal! and immu- table decree of God, from quhilk al our salvatioun springs and de- pends.2 •'■ Art. VIII. OF ELECTION. For that same eternall God and est justitm lllud semen Davidis, Angelas die magni consdii. Idem verus fnit Cliristus in lege x>yomis- SKS ; quern nos agnoscimus et con- fitemur Emmanuel, veriim Deiim, verwn hominem, tmamque, qnw ex diiahus perfectis natitris eonstet, per- sonam. Uac itaqiie nostra confes- sione damnamus perniciosam et pe- stilentcm Arii, Marchionis, Euty- chis, Xestorii, et aliorum id genus hominum, Jueresim, qui aut ceter- nitatem divinitatis ejus negant, aid humanai naturce veritatem ; aut ntramque in eo naturam confun- dunt, aid separant. Art. VII. CUR oporteat mediatorem et pa- cificatorem verum esse deum et verum hominem. Agnoseimus . item et fatemur, hanc maxime admirahdem divini- tatis cum humanitate eonjunetio- nem; ah a'terno et immutahdi Dei decreto profeetam : unde omnis no- stra salus emanat ac pendei. Art. VIII. DE ELECTIONE. Idem enim sempiternus JDeus, Father, who of meere grace elected i ac Pater, qui ex mera sua gratia ' Gal. iv. 4; Luke i. 31; Matt. i. 18; ii. 1 ; Itom. i. 3; Matt. i. 23; John i. 45; 1 Tim. "• S- = Eph. i. 3, 4, 5, 6. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 445 US in Christ Jesus liis Sonne, bcfoir the foundatioun of the warld was laide/ appointed him to be our Ilead;-^ our Brother/ onr Pastor, and great Bischop of our sauls.'' Bot because that the enimitio betwixt the justice of God and our sins was sik, that na flesh be it selfe culd or inio-ht have attained unto God :? It nos in Christo Jesu F'dlo suo ele- git, antcqiiam muntU jacta cssent fimdamcnta, cum nobis caput, fm- trem, iKistorcm, ac magnum ani- morum nostrorum pontificcm desig- navit. Sed quia tam avcrsa, atquc inimica peccatis nostris crat Dei justitia, id mdla per se caro ad Bcum pervenire piosset, Dcum Fi- behooved that the Sonne of God I //... oportuit ad nos desccndere suld descend unto us, and tak him- c^ corpus e nostro corpore, carnem sclfe a bodie of our bodie, flesh of our flesh, and bone of our bones, and so become the Mediator be- twixt God and man,« giving power to so many as beleeve in him, to be tlie sonnes of God f as himselfe dois witnesse, Ijpasse itp to mtj Father, and unto zour Father, to my God, and unto zour Ood.^ Be qnhilk maist holie fraternitie, quhatsaever e came, os ex ossihis assnmere, atque ita idoncum mcdiatorcm et pacificatorcm inter Deum et ho- mincm fieri ; qui potestatem daret iis qui in cum crederent, ut filu Dei fierent, quemadmodum ipse tcs- tificedur, Vado ad Fatrem nieum, et Patrem vestrum, Deum meum, et Deum vestrum: ac per hanc sanctissimam frcdcrnitatem, quic- maist none nciLciuiLic^5 H^'""^""-'-* " - wee have tynt in ^./.m, is restored LzH^VZ in Adamo amiseramus, de- unto us agayne.^ And for this rum noVis est rcstitidum; ideoque cause, ar we not affrayed to cal God our Father,^" not sa meikle because he hes created us, quhilk we have common with the reprobate;^' as for that, that he hes given to us his Deum pcdrcm nostrum appedare non duUtamns, non tam cpiod ah CO crccdi sumus id enim nobis eum^ reproUs est commune, quam quod indidserit, ut unicus ejus Filius tor tnat, mat ue iius goun w uo n^o w.-vv.>.>---. .-^7 - onelySonne,tobeonrbrother,'^and /mfcr nobis fieret ; idque nobis o-iven unto us grace, to acknawledgeUmf^;Aca^^'S est, ut hum unum m- and imbrace him for our oxMterprctem et pacificatorcm, id est * Eph. i. 1 1 ; Matt. xxv. 34. => Eph. i. 22, 23. ^Heb.ii. 7, 8, 11,12. * Heb. xiii. 20; 1 Tet. ii. 25: v. 4. 5 Psalm cxxx. 3; cxliii. 2. * 1 Tim. ii. 5, 7 John i. 12. 8 John XX. 17. 9 Rom. V. 17, 18, 19. '"Rom. viii. 15; Gal. iv. 5, 6. >' Acts xvii. 26. 1= Heb. ii. 1 1 , 1 2. See above, note 3. UQ SYMBOLA EVANGELICA. Mediatour, as before is said. It be- hooved farther the Messias and Re- supcrins mcmoratum, agnosceremiis et am]}lectcrcmur. Prceterea ne- demer to be very God and very '.ccssc cmf, ut qui vcrus Messias et man, because lie was to underlie the j rcdemptor esset futurus, idem vents pnnischment due for our transgres- siouns, and to present himselfe in the presence of his Fathers Judg- ment, as in our persone, to suffer for our transgression and inobedi- cncc,^ be deatli to overcome him that was author of death". Bot be- cause the onelie God-head culd not suffer death,^ neither zit culd- the onlie man-head overcome tlie sam- in, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer and be subject to death, quliilk we had deserved : And the iniinit and invincible pow- er of the uther, to wit, of the God- liead, suld triumph and purchesse to us life, libertie, and perpetuall victory:^ And so we confesse, and maist midoubtedly beleeve. Art. IX. OF cueist's death, passion, and BURIAL. That our Lord Jesus offered him- selfe a voluntary Sacritice unto his Father for us,* tliat he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns,^ that hee being the homo et verus esset Deus : quippe qui poenas esset pensurus, quas no- stro delicto commeriti eranius ; et ante tribunal p)(itris sese reprcesen- tatiirus esset, ut in poena luenda pro nostro delicto et inohedicntia, nostram sustineret personam, ac morte sua mortis autorem supe- raret. Et quia nee sola divinitas pati, nee sola Immanitas vincere mortem poterat, ntramque in unani coaptavit p)crsonam : id alter ius in- firmitas morti, quam commeriiera- mus esset ohnoxia ; altcrius, id est divinitatis, invicta et immcnsa vis, de morte triumpharet, nohisque vi- tam, lihertatem, ac perpetuam' pa- reret victoriam. Atqiie sic con- fitemur, maximequc induhitanter credimus. Art. IX. DE MORTE TASSIONE, ET SEPULTUEA CHEISTI. Item assevcramus, et pro eerto persuasum lidbemus quod Domi- nus noster Jesus Christus Patri sese vicfimam tdtro pro nobis ob- tulerit : quod a p)eccatorihus eontu- mcliis sit vexatus, quod pro nostris ' IPet. Hi. 18; Esa. liii. 8. ' Acts ii. 24. = 1 John i. 2 ; Acts xx. 28 ; 1 Tim. iii. IG ; John iii. IG. *Heb.x.4,5,6,7,8,9,10,ll,12. ' Esa. liii. 5; Ileb. xii. 3. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 447 cleane innocent Lambe of God/ was damned in the presence of an eartlilie Judge,^ that we suld be ab- solved befoir the tribunal seat of our God.^ That hee suffered not onlie the cruell death of the Crosse, qnliilk was accursed be the sentence of God ;* bot also that he suffered for a season the wrath of his Father,^ quhilk sinners had deserved. Bot zit we avow that he remained the only welbelo.ved and blessed Sonne of his Father, even in the raiddest of his anguish and torment, quhilk hee suffered in bodie and saule, to mak the full satisfaction for the sinnes of the people.*' After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne,'' quhilk gif ony affirme, we nathing dout to avow, that they ar blasphemous against Christs death, and the everlasting purga- tioun and satisfactioun purchased to us be the same. Akt. X. OF THE EESUEKECTION. We undoubtedly beleeve, that in sa mekle as it wes impossible, that the dolours of death sulde reteine in bondage the Author of life,^ that our Lord Jesus crucified, dead and pcccatis vulncra passus, q^iiod cum piirus ct innocens Bci agmis esset, ad tribunal terreni judicis fucrit damnatus, ut nos ante tribunal Dei nostri ahsolvercniur : quod non modo mortem incruce afroccm, et Dei ore cxecratam suUerit ; sed, quam peccatores meruerant, iram patris ad tempus tulcrit. Nihilo^ tamcn minus asscveramus, quod in medio etiam dolore et cruciatu, quos animo paritcr ct corpore pcrtulit {ut pcccata hominum plcne lueret), semper iinice charus et benedictus patri filius esse perseveravit, De- inde fatcmur afqtie ctiam affirma- mus, nidlum post illud pro pec- cato restare sacrificium. Si qui autem contra affirment, nihil du- bitamus cos blasphemos advcrsus Christi mortem, ct wternam ejus purgationem, ac satisf actionem, per quam sua morte patrem nobis pla- cavit, asserere. Art. X. DE KESUKRECTIONE, Pro certo etiam crcdimus, quod quatenus fieri non ptoterat, ut mor- tis dolores perpetuam habcrent po- tesfatcm advcrsus autorcm vitce, Dominus Jesus, qui cruci offixus, ' John i. 20. = Matt, xxvii. 1 1 , 2G ; Mark xv. ; Luke xxiii. = Gal. iii. 13. * Deut. xxi. 23. * Matt. xxvi. 38, 39. " 2 Cor. V. 21. 'Heb. ix. 12; x. U. 8 Acts ii. 24. 448 SYMBOLA EVANGELICA. burjcd, quba descended into hell, did ryse agayne for our Jnstifica- tioun,^ and destroying of liim quha wes the Author of death, brocht life againe to us, that wer subject to deatli, and to the bondage of the same." We knaw that his Resur- rectioun wes confirmed be the tes- timonie of his verie Enemies,^ be the resurrectionn of the dead, quhais Sepultures did oppen, and they did rj'se, and appeared to mony, within the Cittie of Jerusalem.'' It wes also confirmed be the testimonie of his Angels,^ and be the senses and judgements of his Apostles, and of nthcrs, qulia had conversatioun, and did eate and drink with him, after his Resurrection.^ Akt. XI. OF TUE ASCENSION. AVe nathing doubt, bot the self same bodie, quliilk was borne of the Virgine, Mas crucified, dead, and buried, and quhilk did rise againe, did ascend into the heavens, for the accomplishment of all thinges '? Quliere in our names, and for our comfort, he hes received all power in heaven and eirth,^ quhere he sittes at the richt hand of the Fa- ther, inaugurate in his kingdome, mortuus ct scpultus fuerat, qiiique ad inferos descenderat, iterum sur- rexit, tit nos jusUficaret : ct autore mortis {ciii ccque ac morti eranms ohnoxu) devicto, vitam nobis rcsti- tuit. Scimiis ctiam resurredionem ejus fiiisse conjirmatam accrhissi- moriim 'ipsius inimicorum testimo- niis; item rcsurrcctione mortuoruni, qui apertis sepidcliris revixeriint, ac in iirhe Hierosolyma complu- rihus se vidcndos cxliiherunt: Con- firmata est ctiam testimoniis ange- lontm, item ajjostolorum, qui cum viderunt ct contrectarunt ; aliorum item complurium^ qui post resur- rcctionem, consuetudine ejus usi fa- tniliariter, cum eo cderunt ct hi- herunt. Aet. XI. DE ASCENSIONE. Neque duhitamus quin idem cor- pus, quod ex virgine natum, cruci affixum, mortuum, ct resuscitatum fucrat, in ccelum ascenderit, id om- nia implerct nostro nomine, ct ad nostri consoJationem accepit om- nium potcstatem in ccelo et in terra; et regno suscepto sedet ad dextram patris, patromis et unicus intercessor pro nobis. Atque Jiatic gloriam, honorem et prccrogativam ' Acts iii. 26 ; Rom. vi. 5, 9 ; iv. 25. ^ Matt, xxviii. 5, G. « Heb. ii. U, 15. « John xx. 27; xxi. 7, 12, 13; Luke xxiv. 41, 42, 43. ^ Matt, xxviii. 4. ' Luke xxiv. 51 ; Acts i. 9. * Matt, xxvii. 52, 53. ^ Matt, xxviii. 18. THE SCOTCH CONFESSION OF FAITH. A.I). 15G0. 449 Advocate and onlie Mediator for iis.^ Quhilk glorie, honour, and prerogative, lie alone amonges the brethren sal posses, till that all his Enimies be made his futestule,^ as that we undoiibtedlie beleeve they sail be in the finall Judgment : To the Execution Mdiereof we certaine- lie beleve, that the same our Lord Jesus sail visiblie returne, as that hee was sene to ascend.^ And then we firmely beleve, that the time of refreshing and restitutioun of all things sail cum,'* in samekle that thir, that fra the beginning have suffered violence, in j urie, and wrang, for richteousnes sake, sal inherit that blessed iramortalitie promised fra the beginning.^ Bot contrariwise the stubburne, in- obedient, cruell oppressours, filthie personis, idolaters, and all such sortes of unfaitlif ull, sal be cast in the dun- geoun- of utter darkenesse, where tlieir worme sail not die, nether zit their fyre sail bee extinguished.^ The remembrance of quhilk day, and of the Judgement to be exe- cuted in the same, is not onelie to us ane brydle, wliereby our carnal lustes are refrained, bot alswa sik inestimable comfort, that nether may the threatning of w^orldly illc unus e fratribus tenehit, donee ponat iuimicos suos scahellum pe- dum suorum. Ibique credinms usque ad ultlnmm judicium, futu- rum ; ad quod exercendum, credi- mus consfanter cundem Bominum nostrum Jesum Christum visibi- leni, et qualis erat cum ascenderat, venturum : ac turn omnia instau- ratum et redintcgratum in, usque adeo, id qui tolerarant \_passi sunf] vim, contumelias, injurias, jiistitice ergo [^propter justitiam'], heatce illius qua) ah initio pro- missa est immortalitatis Jieut he- redes,, Contra protervi, inobcdientes, cru- deJes, violenti, impuri, idotolatra^, ac ccetera impiorum genera conji- cientur in carccrem tenebrarum exteriorum, uhi nee vermis eorum morietur, nee ignis extingiietur : cujus judicii cxercendi dies, ejus- que memoria non solum nobis pro frceno est ad voIuj)tates carnis co- ercendas, sed incstimabilis ctiam animi confirmatio, qua' nos ita cor- roboret, ut neque minis principum terrcnorum, neque mortis hujus momentanecc admoto metu, nee ' 1 John ii. 1 ; 1 Tim. ii. 5. * Matt. xxv. 34 ; 2 Thess. i. 4, etc. = Psalm ex. 1 ; Matt. xxii. 44 ; Luke xx. 42, 43. ^ Rev. xxi. 27 ; Esa. Ixvi. 24 ; Matt. xxv. ' Acts i. 11. 41; Mavk ix. 44, 46, 48; Matt. xxii. * Acts iii. 19. 13. 450 SYMBOLA EVANGELICA. Princes, nether zit the feare of temporal death and present dan- ger, move us to renounce and for- sake tliat blessed societie, quhilk we the members have with our Head and onelie Mediator Chkist Jesus :^ Whom we confesse and avow to be the Messias promised, the onlie Head of his Kirk, our just Lawgiver, our onlie hie Priest, Ad- vocate, and Mediator,^ In quhilk honourcs and offices, gif man or Angell presume to intruse theni- self, we utterlie detest and ab- horre them, as blasphemous to our Soveraigne and supreme Govern- our CuKiST Jesus. Art. XII. OF FAITH IN THE HOLY GOSTE. 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:^ AVhome we confesse God equall with the Father and with his Sonne,* quha sanctifvis us, and bringis us in al veritie be his awin operatioij, without whome we sulde remaine for ever enimies to God, and igno- rant of his Sonne Christ Jesus ; for prcesentia ulla periculi commoveor' mitr, ut beafam iJlam dirimamus socictatcm qme nobis^ iitpote mcni' hris, conflata est cum capite nostra^ et unico intercessore Jesu Christo. Quern nos profitemur et assevera- miis esse Messiam in lege proniis- sum, tmicum ecclesim sure caput, justum nostrum legislatorem, uni- cum nobis summum pontificeni, pa- tronum, et pacificatorem. Ejus hos Jwnores, atquc lia'c munera si quis honiinum aut angclorum arrogan- ter et superbe sibi attribuat, eum nos aspernamur, et detestamur ve- lut blaspliemum advcrsus supremnm nostrum rectorem, Jesum Christum. Art. XII. DE FIDE IN SPIEITUM SANCTUM. Hcec nostra fides, ejusque certi- tudo, nan a came et sanguine pro- ficiscitur, hoc est, a nulla qurc in nobis est vi et xwtentia naturali, scd ab inspiratione et instinctu Sancti Spiritus, qucm nos item Deum confitemur mqualcm Patri et FiUo : qui nos sancfificaf, qui omnem in nobis veritatcm opera- tur, sine quo perpetuo maneremus inimici Deo, et Jesum Christum Filium ejus ignoraremus. Natura ' 2 Pet. iii. 11 ; 2 Cor. v. 0, 10, 1 1 ; Luke xxi. 27, 28; John xiv. 1, etc. * Ksa. vii. 14; Eph. i. 22; Col. i. 18; Heb. ix. 11,1."); x. 21; 1 John. ii. 1 ; ITim.ii. o. See note 1, p. 13. ^ Matt. xvi. 17: John xiv. 2G; xv. 20; xvi. 13. * Acts. V. 3, 4. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 451 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 wlien it is reveiled, nnles the Spirit of the Lord Jesus quicken that quhilk is dead, remove the darknesse from our myndes, and bowe our stiibburne hearts to the obedience of his blessed wilL^ And so as wo confesse, that God -the Fa- ther created us, when we were not,^ as his Sonne our Lord Jesus re- deemed us, when wee were enimies to him ;^ so also do we confesse that the holy Gost doth sanctifie and regenerat us, without all re- spect of ony merite proceeding from us, be it before, or be it after our Kegeneration.* 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,^ so do we also of our Regeneration and Sanc- tification, for of our selves we ar not sufficient to think one gude thocht, bot he qulia hes begun the wark in ns, is onlie he that con- tinewis us in the same,^ to tlie praise and glorie of his undeserved grace." cnim ita sumus mortui, ohcoscati, dc- pravatiy ut neque stimulis confcssi qiiicquam scntiamus, neque lumen oblatum videamus, neque cum volun- tas Dei revelata est nobis, el assen- tiamur ; nisi Dei Spiritus, ef mor- tuos ad vitam revocet, et a mentis nostrce octdis tenebras discutiat, et contumaces flectat animos, tit sanctce ipsius voluntati pareamus. Et qucm- admodum confitemnr a Deopatre nos creatos, cum antea nihil essemns, ab Jesu Christo rcdcmptoSj cum inimici essemus; similiter fatemur nos a Sjii- ritu Sancto renatos, et sanctijicatos esse, nulla ratione Jiabita meritorum nostronim, sive quce regenerationem prcecesserint, sive quce sequantur. Atquc nt lianc rem jiaulo cxplrcatius dicamus, quemadmodum non inviti nosmetipsos omni creationis ct re- demptionis nostra: gloria spoliamus; ita regeneration is et sanctijicationis nostrce ne minimam quidem partem nobis nostrisque meritis arrogamus : nam naturce nostrce sponte, ne ad co- gitandum quidem quicquam boni su- mus idonei / sed is qui bene operari in nobis coepit, idem solus etiam opus continual adgloriam et laudem nomi- nis sui; quippe qui sua muneranobis gratis impartitur, non meritis vcndit. > Col. ii. 13; Eph. ii. 1 ; John ix. 39; Rev. iii. 17; Matt. xvii. 17; Mark ix. 10; Luke ix. 41 ; John vi. 63 ; Mic. vii. 8; 1 Kings viii. 57, 58. " Psalm c. 3. ' Phil. iii. 0. 3 Rom. V. 10. 6 Phil. i. C ; 2 Cor. iii. 5. * John iii. '> ; Tit. iii. 5 ; Rom v. 8. " Eph. i. G. 452 SYMBOLA EVANGELICA. Akt. XIII. OF THE CAUSE OF GUDE WARKIS. Sa tliat the cause of gude warkis, we con f esse to be not our free wil, bot the Spirit of the Lord Jesus, who dwelling in onr hearts be trewe faith, bringis forth sik warkis, as God lies prepared for ns to walke in. For this wee niaist boldelie affirme, that blasphemy it is to say, that Christ abydes in the lieartes of sik, as in wliome there is no spirite of sanctification.^ And therefore we f eir not to affirme, that murtherers, oppressers, cruell perseeuters, adul- terers, huremougers, 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 posses- sion in the heart of ony man, so soone dois he regenerate and renew the same man. So that he beginnis to halt that quhilk before lie loved, and begins to love that quhilk be- foir he hated ; and fra thine cum- mis that continnall battell, quhilk is betwixt the flesh and the Spirit in Gods cliildren, till tlie flesh and Art. XIII. DE CAUSA BONORUM OPERUM. Itaque honorum in nobis operum causam esse asserimus, non arhitrii nosfri libertatent, sed Spiritum Bo- mini nostri Jesu Christi, qui in cordihus nostris p)cr veram hahitat fideni, eaque dedit opera bona, qiice a Deo prcpparata sunt, nt in eis cmibidaremiis. Quamobreni blasphe- muni esse dietu constanter asseve- ramns, in cordihus eonim in quibus Sptiritus sanctificationis non est, Christum inhabitare. Idcirco etiam non veremur affirmare in Jiomicidis, in violentis, in his qui veritaton per vim qp2)rimere contcndunt, in adul- teris, in fornicator ihus, aid alioqui impuris, in idoJoJatris, in ebriosis, in latronibus, alter ive cnivis flagi- tio aut sceleri deditis, neque veram incsse fidem, neque idJam Spiritus JDomini Jesu scintilJam, quamdiu in sua nequitia obstinate perse- verant. Quia cum primum Spiri- tiis Domini nostri Jesu Christi {quern elect i Dei fiVd per fidem accipiunt) liominis cujuspiam cor possidet, cum continuo Jiominem regenerate ac rc- novat, adeo id quce antea oderat, amare incipiat, qua; antea amave- raf, odisse. Hinc autcm in filiis Dei perpetuum illudbcUum Spiritus ad- versus carnem proficisciiur ; dum • Eph. ii. 10; Phil, ik 13; John xv. 6; Rom. viii. 9. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 453 natural man, according to the awin corruption, lustes for things pleis- and and delectable unto the self, and grudges in adversity, is lyfted up in prosperity, and at every mo- ment is prone and reddie to offend the majestic of God.^ Bot the spirite of God, quhilk gives witnessing to our spirite, that we are the sonnes of God,2 makis us to resist filthie plesures, and to groane in Gods presence, for deliverance fra this bondage of corruption f and finally to triumph over sin, that it reygne not in our mortal bodyis.* This battell lies not the carnal men, be- ing destitute of Gods Spirite, bot dois followe and obey sinne with greedines, and without repentance, even as the Devill, and their cor- rupt lustes do prick tliem.^ 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, tliey rise againe with earnest and unfained repent- ance:^ 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^ caro ac homo animalis shcg corrup- tioni conscnticns, siicc naturcc con- sentaneas a/ppetit voJuptatcs, rehus adversis contraJutur, secimdis attol- Uhir, ac singulis momcntis pronus ad offensioncm divina; majestatis in- clinat. At quod inJionestis volupta- tibus ohsistinms, quod ante Deum ingcmiscentes ah liac servitute cor- riiptionis libcrariflagitemus, denique quod ita de peccato trittmphemiis, ut in hoc mortali corporc rcgnum non ohtineat, id a Spiritu Dei est, qui spiritui nostro testificatur quod Jilii Dei sunms. Homines autem carni ohnoxii, qui Spiritu Dei carent, hoc etiam hello carent; vitiositati suce ohsequuntur ; ct quo Satan, etprava lihido impellit, eo avide sine ulla pcenitentia ruunt. Filii vero Dei, lit ante dictum est, adversus pec- catum pugnant, suspirant, et ingc- miscunt, quoties vitiorum illecehris sese titillari ac soUicitari sentiunt: et si quando cadunt, per veram et minime dissimtdatam paniteritiam resurgiint ; ac ne id quidem faciunt suis virihus, sed Christi Jesu Do- mini nostri, sine quo nihil omnino possent. ' Eom. vii. 15, IG, 17, 18, 19, 21, 22, 23, 24, 25; Gal. V. 17. * Rom. viii. 16. ^ Bom. vii. 24, See above, note 1. Rom. viii. 22. * Rom. vi. 12. ^ Eph. iv. 17, etc. « 2 Tim. ii. 26. ■" John XV. 5. See note 1, p. 16. 454 SYMBOLA EV ANGELICA. Akt. XIV. WHAT WAEKIS AKE KEPUTIT GUDE BEFOIR GOD. A7e confesse and acknawledge, that God lies given to man his holy Law, in quliilk not only ar forbid- den all sik warkes as displeis and offend his godly Majestic, but alswa ar commanded al sik as pleis him, and as he lies promised to rewaird.^ And thir warkes be of twa sortes. The ane are done to the honour of God, the uther to the profite of our Kichtbouris ; and both have the re- veiled will of God for their assur- ance. 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 be- leve the same, to communicate with his holy Sacraments,^ are the warkes of the first Tabill. To honour Fa- ther, Mother, Princes, Rulers, and su})eriour powers ; to love them, to support them, zea to obey their charges (not repugning to the com- maundment of God), to save the lives of innocents, to represse tyrannic, 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 Kichtbouris hurt,^ Art. XIV. QU^ OPERA APUD DECM HABENTUE BONA. Fatemur item et xjvo ccrto tcne- mits, quod sanctissimas Deus leges homini dederit, qiice non modo ve- tent opera omnia quce divinam ejus offcndunt majestatem ; sed ea juhe- ant quibus gaudet, qmcquc se remu- neraturum poUicefur. Eonmi autem operum duo sunt genera ; altera ad Dei referuntur honorem, altera ad proximi idilitatem : idraque fidem et atdhoritatem assumunt ex volim- tate Dei nobis revelata. Dcum ve- nerari, lionorc prosequi^ eum in omni lahore et moJestia invocare, sanctum nomen ejus revereri, verhum audire, audito parere, communione sacramentorum ejus idi; liccc sunt quce ])riorc tabula prcvdpiiuntur opera. At xmtrem, tnatrem, reges, magistratus, omnesque qui jus et potestatem in nos habent, lionorc afficere ; cos amare, iis opitulari, dictis, factis audientes esse, quoties cum Dei prceceptis non pugnant ; vitce bonorum adcsse, tyrannidem opprimerc, ab infirmiorihus vim im- proborum defendere, corpus nostrum sanctum ac purum servare, sobrie- que et temperanter vivcre, in omni- bus dictis factisque jure ccquabili cum omnibus tdt, et omnem proximi ' Exod. XX. 1 , etc. ; Deut. v. G, etc. ; Deut. iv. 8. " Luke xvii. 4, 75; Mic. vi. 8. Eph.vi. 1,7; Ezech. xxii. 1 , etc. ; 1 Cor. vi. 19, 20; 1 Thess. iv. 3, 4, .'5, G, 7; Jer. xxii. 3. etc. ; Esa. 1. 1. THE SCOTCH CONFESSION OF FAITH. A.D. 15C0. 455 are the gudo warkes of the secund Tabill, qiihilk are maist pleising and acceptabill unto God, as thir warkes that are commanded be himselfe. The contrary quhairof is sinne maist odious, quhilk alwayes dis- pleisis 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; lichtlieto esteemo the reverend name of God; to pro- phane, abuse, or contemne the Sac- raments of Christ Jesus j to dis- obey or resist ony that God lies placed in authoritie (quhil they passe not over the bounds of their office);' to murther, or to consent thereto, to beare hatred, or to let innocent blude bee sched, gif wee may withstand it.^ And finally, the transgression of ony uther com- mandement in the first or secund Tabill, we confesse and aflSrme to be sinne,^ by the quhilk Gods an- ger and displesure is kindled against tlie proud unthankfuU warld. So that gude warkes we afiirme to be thir onlie, that are done in faith,'' and at Gods commandment,^ quha in his Lawe hes expressed what the offcnclcndi lihidlnem cohibere : hcec sunt opera posterioris tabulce, Deo imprimis grata ac accepta, iitpote ah ipso imperata. Horum autem contraria in vitiorum gcnere sunt, Bco invisa, ingrata, cumqiie ad iram incitantia ; quale cstj non eum solum invocare cum res postu- lat ; nolle verhum ejus rcvcrenfer audire, aut etiam aspernari ac parvi pendere / idola aid venerari aut apud se hahere; cultum ido- lorum fovere ac tueri ; nomcn Dei vencrabile parvi facer e ; proplia- narc, ahuti, aut contemnere sacra- mcnta a Domino instifuta; non parcre, ac ctiam resistere Us quihus autJwritas data est divinitus, prce- sertim quamdiu intra juris et mu- neris siii terminos sese continent; coidem facere, aut quo fiat coire et consentire ; odium conceptum con- tincre ; pati ut innoxius fundatur sanguis cum impedire possis : ac hreviter, quicquid adversus prce- cepta prioris aut posterioris tdbidm committitur, id x^ccatum esse asse- veramus, ac tale peccatimi quod iram, odiumque Dei adversus Jio- minum ingratitudinem accendat. Itaque juxta nostram scntentiam, ea opera bona sunt, quce ex fide pro- ficiscuntur, ac fiunt juxta prcecepta ' 1 Thess. iv. 6 ; Rom. xiii. 2. ^ Ezech. xxii. 13, etc. ' 1 John iii. 4. YOL. III.— G G « Rom. xiv. 23 ; Heb. xi. 6. * 1 Sam. XV. 22 ; 1 Cor. x. 31. 45G SYMBOLA EVANGELICA. tliingis be that pleis him. And evill warkis -vvc affinne not only thir that expressed!}' ar done against Gods commaunderaent :^ bot thir alswa tliat in niatteris of Religioun, and worschipping of God, has na nther assurance bot the inventioun and opinionn of man : quliilk God fra the beginning hes ever rejected, as be the Prophet Esay^^ and be onr Maister Ciikist Jesus we ar taught in thir words. In vaine do they loor- schij} me, teaching the doctrines the 2>recej)ts of men? Akt. XY. of the peiifectioun of the laav, and the imperfectioun of man. 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.* Bot our nature is sa corrupt, sa weake, and sa nnpcrfite, that we ar never abill to fulfill the warkes t)f the Law in perfectioun.^ Zea, gif we say we have na sinne, evin after we ar re- generate, we deceive our selves, and the veritie of God is not in us.^ Dei, qui, lege lata, quid fieri vellet diserte cavit. Contra, ca opera dicimus mala, nan modo qiioi apcrte cum vcrho Dei x^ugnant ; sed ea efiam quir, in rehiis qum ad pieta- tcm ac Dei cultum sj^ectant, nid- Imn aliud liahcnt firmamcntum, nisi ah hominis oxnnionc ct coninicnto ; hujus enim generis opiera Dcus ah initio usque semj)er rejecit et adver- satus est, uti ex Esaia pro]}lieta, ct his Christi verbis edocti sunius, Frustra me colunt, docentes doc- trinas et pra^cepta honiinum. Akt. XV. LEGEM ESSE NUMERIS OISINIBUS TEK- FECTAM, HOMINES AUTEM IMPEK- FECTOS. Legem Dei maxime justam, ccqua- bilcm, et perfectam agnoscimus ct fatemur, ea juhentcm qua', si picr- fccte pleneque proistarentur, vitam dare p)0sscnt, et ad o'ternam nos perduccre fojlicitcdem. Sed no- stra nattira adeo est corriipta ct infirma, id nunqiiam ad opera legis perfccte ptra'standa simus idonci ; nam si peccatum nos habere ctiam post rcgcncrationem negcmus, nos- metipsos decipimus, et Veritas Dei non est in nobis. Propiterea ne- cesse crat, ut Christum, qui legis • 1 John iii. 4. * Deut. v. 29 ; Rom. x. 3. =■ Esa. xxix. 13. ' 1 Kings viii. 4G ; 2 Chron. vi. 36; Prov. = Matt. XV. 0 i Mark vii. 7. xx. *) ; Ecdes. vii. 22 ; 1 John i. 8. * Lev. xviii. r, ; Gal. iii. 12 ; 1 Tim. i. S ; Rom. vii. 1 L' ; Tsa. xix. 7, 8, !), 11. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 457 And tlierfore, it beliovis ns to ap- prehend Christ Jesus with his jus- tice and satisfaction, quha is the end and accomplishment of the Law, be quhome we ar set at this liberty, that the curse and maledic- tion of God fall not upon us, al- beit we fulfill not the same in al pointes.^ For God the Father be- holding us, in the body of his Sonne Christ Jesus, acceptis our imperfite obedience, as it were pei-fite,^ and covers our warks, quhilk ar defyled with mony spots,^ with the justice of his Sonne. "We do not meane that we ar so set at libert}^, that we awe na obedience to the Law (for that before wee have plainly con- fessed), bot this we affirme, that na man in eird {Christ Jesus onlie ex- cept) lies given, gives, or sail 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.* And therefore, qnhosoever 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 put their trust in damnable Idolatr3\ est finis ct consummatiOy cum sua JHstiiia ct satisfactionc ajyjyreJicn- cJeremus ; qui in lihcrtcdcm nos asseruit, ne in cxecrationem ac ma- leclictionem Dei incidcremus, etiamsi opera in lege jussct non omni ex parte plcne perfecteque faccremus : Dens enim Pater, in corporc Filii sui Jesu Christi nos intuens, im- perfectam nostram ohedienfiaui honi consuUty ct pro pcrfccta hahet ; opcrihusque nostris, qmc midtis maculis polluta sunt, FiJii sui jus- titiam xwcctendit. Ncque tamen ita nos emancipatos dicimus, ut nul- lam legi ohedientiam dehcamus, obe- dientiam enim deberi supra aperte sumus confessi : illud aufem affir- mamus, nemincm unquam prccter unum Christum ita legi paruisse, parere, ant pariturum esse, qucm- admodum lex cxigit : sed cum om- nia fecerimus, procumbamiis opor- tet, ac fateamur ingenue servos nos inutiles esse. Quapropter quicun- que operum siiorum mcrita ostentat, aid in operibus supererogationis idlam collocat fiduciam, is se sciaf id jactare quod omnino nihil est, ct spcm salutis in idololatria exitia- bili collocare. ' Eom. X. 4 ; Gal. iii. 13 ; Deut. xxvii. 2G. *Phil. ii.15. ^ Esa. Ixiv. 6. * Luke xvii. 10. 458 SYMBOLA EVANGELICA. Akt. XYI. OF THE KIEK, As Ave beleve in aue God, Father, Sonne, and lialy Ghaist ; sa do we maist constantly beleeve, that from the beghmhig there hcs bene, and now is, and to the end of the warld sail 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^ qnha is the only head of the same Kirk, quhilk alswa is the bodie and spouse of Christ Je- sus, quhilk Kirk is catholike, that is, universal, because it conteinis the Elect of all ages, of all realmes, na- tions, 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 sanc- tificatioun of his haly Spirit '? and therefore it is called the commun- ioun, not of prophane persounes, hot of Saincts, quha as citizenis of the heavenly Jerusalem,^ have the fruitioun of the maist inestimable benefites, to wit, of ane God, ane Lord Jesus, ane faith, and ane bap- tisme:* Out of the quhilk Kirk, there is nouther lyfe, nor eternall felicitie. And therefore we utterly Akt. XYI. DE ECCLESIA. Qucmadnwdum crcdimus in unum Bcum, Patron, Filium, ct Spirltum Sanctum ; ita frmissime tencmus, quod ah usque rcrum initio fuerit, nunc cxtcf, ac futura sit usque ad miindi finem una ecclcsia, id est, uniis costiis ct mtdtitudo hominum a Deo cicctorum, qui rede ac pie Deum rencrantur ct amplcctuntur per veram fidem in Jesum Chri- stum, qui solus est caput ejus eccle- sice, quae et ipsa corpus est ct sponsa Christi. Eademque est catliolica, hoc est, unirerscdis ; quia omnium (datum, nationum, gentium, ct lin- guarum electos continet, sive illi Judsei sint, seu gentes ; Usque coni- munio est et socidas cum Deo Patre, cuniquc ejus Filio Jesu Christo per sanctificationem Sancti Spiritus: atque ideo non hominum prophano- rum vocatur communio, sed sancto- rum, qui etiam Ilierosolymse coe- lestis sunt cives, fruunturque bonis maxime inwstimahiUhus, nempc uno Deo, uno Domino nostro Jesu, una fide, ct uno haptismo. Extra hanc ccclesiam nulla est vita, mdla ceter- na foelicitas ; idcirco plane ex dia- metro ahhorrcmus db corum hlas- phemiis, qui asserimt, cujusvis Matt, xxviii. 20 ; Eph. i. 4. Col. i. 18; Eph. V. 23, 24, etc. ; Rev. vii. 9. => Eph. ii. 19. * Eph. iv. 5. THE SCOTCH CONFESSION OF FAITH. A.D. 1560. 459 abliorre the blaspliemie of them that affirme, that men qiihilk live according to equitie and justice, sal be saved, quhat Religionn that ever they have professed. For as with- out Christ Jesus there is nouther life nor salvation ;^ 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 hira,^ we comprehend the children with the faithfull parentes.^ This Kirk is invisible, knawen onelie to God, quha alane knawis whome he hes chosen ;* and comprehends as weill (as said is) the Elect that be de- parted, commonlie called the Kirk Triumjyhant, and they that zit live and feclit against sinne and Sa- than as sail live hereafter.^ Art. XVII. v^ OF THE IMMORTALITIE OF THE SAULES. The Elect departed are in peace and rest fra their labours:^ Not that they sleep, and come to a cer- taine oblivion, as some Phantas- tickes do afKrme ; bot that they are delivered fra all feare and tor- ment, and all temptatioun, to quhilk we and all Goddis Elect are subject scdw^ aid religionis profcssorcs fore salvos, modo vifce sum actioncs ad justitioi et mquitatis normam con- formaverint : nam uti absque Jesu Christo mdla est vita, nidla solus ; ita salutis ejus nemo erit particeps, nisi qiiem Pater dederit Filio suo Jesu Christo, quique ad euni dum tcmpus liabct, adveniet, ejus doctri- nam iwqfitehitiir, et in eum crcdef ; cum adultis autcm parentihus, pu- cros etiam compreliendi intclligo. Hcec ecclesia invisihilis est, uni Deo cognita, qui solus novit quos elegerit. Hcec cequc continet electos, qui jam decesserunt, quos vulgo ec- clesiam triumphantem appellant, ac cos qui nunc vivunt, et advcrsus peccatum et Satanam prevliantur, eosqiie qui post nos futuri sunt. Aet. XYII. de immortalitate animaeum. Electi qui jam decesserunt, laho- ribus liheri, pace et tranquilUfate fruuntur ; non quod dormiant, aut obUvione sopiantur, utfanatici qui- dam affirmant ; sed quod ah omni metu, cruciatu, et tcntatione sint exempti, quihus nos ac cceferi omnes electi Dei sumus ohnoxii equamdiu ' John iii. 36. 2 John vi. 37, 39, 05 ; xvii. 6. = Acts ii. 39. * 2 Tim. ii. 19 ; John -xiii. 18. * Eph. i. 10 ; 1 Col. i. 20 ; Heb. xii. 4. « Rev. xiv. 13. 460 SYMBOLA EVANGELICA. ill this life/ and tlierforo do beare the name of the Kirk Militant : As contrariwise, the reprobate and unfaitlifuU departed have anguisli, torment, and paine, tliat carinot be expressed.^ Sa that nouther are the ane nor the nther in sik sleepe that they feele not joy or torment, as the Parable of Christ Jesus in the 16th olLuke^ his words to the thiefe,* and thir wordes of the sanies crying nnder the Altar,^ 0 Lord, thou that art righteous and just, How lang sail thou not revenge our hlude iij>on thir that dwellis in the Eird f dois testifie. Art. XVIII. OF TIIE XOTIS, BE THE QUUILK THE TKEWE KIRK IS DECERNIT FRA THE FALSE, AND QUIIA SALL BE JUDGE OF TIIE DOCTRINE. Because that Sathan from the beginning lies laboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes in- flamed the liertes of crnell iniir- therers to persecute, trouble, and molest the trewe Kirk and mem- bers thereof, as Cain did Ahell^ Ismael Isaac^ Esau Jacoh^ and the haill Priesthead of the Jewes Christ Jesus himself e, and his Apos- Itac vita fndniur, ideoquc nomine ecclesia3 militantis censemur : con- tra vero, reprohi et infiddcs qui dcccssenint, in iis molestiis et cru- ciatibus dcgunf, qim verbis exprimi nan possimt. Neque enini aid ilU ita sunt sopiti, id omni scnsu, ant hi, nt sensH pa^narum carcant ; id indicat Jesu Christi parabola qita^ Lucai XVI. est, item id iJla tcsti- fcantiir aniniarum verba sid) al- tari damantiuni, O Domine, qui sanctus es et Justus, quoad usque noil judicas et viiidicas sangui- nem nostrum de iis qui liabitant in terra? Art. XVIII. quibus indicns vera ecclesia dl- stinguatur a falsa, et quis in ecclesiasticie doctrine contro- versiis sit judex. Quia Satan ab initio semper Ja- boravit, nt pcstdentem synaf/ogam verce Dei ccelesia' titido insignirct, animosque crndelium liomicidarum accendit, id veram ccclcsiam ejusque membra premercnt, titrbarcnf, et in- festarent {velid Cain Abel, Ismaal Isaac, Esau Jacob, totusque saccr- dotinn Judaicorum ordo, xninmm Christum ipsum, deinde Apiostolos ejus capitali odio sunt persccuti) ' Esa. XXV. 8 ; Rev. vii. 14, 15, IG, 17; xxi. 4. » Rev. xvi. 10, 11 ; Esa. Ixvi. 24 ; Mark ix. 44, 4G, 48. = Luke xvi. 23, 24, 25. * Luke xxiii. 43. * Rev. y\. 9, 10. « Gen. iv. 8. ' Gen. xxi. 0. * Gen. xxvii. 4 1 . THE SCOTCH CONFESSION OF FAITPI. A.D. 15G0. 461 ties after liim,^ It is ane thing maist requisite, that the true Kirk be de- cerned fra the lilthie Synagogues, be cleare and perfite notes, least we being deceived, receive and im- brace, 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 af- iirme, are nouther Antiquitie, Title iisurpit, lineal Descence, Place ap- pointed, nor multitude of men ap- proving ane error. For Cain, in age and title, was preferred to Abel and SetJf? Jerusalem had prerogative above all places of the eird,^ where alswa were the Priests lineally descended fra Aa- ro7i, and greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and ap- proved Christ Jesus and his doc- trine :* 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 be- leeve, confesse, and avow to be, first, the trew preacliing of the Worde of God, into the quhilk God lies revealed himselfe unto us, as the writings of the Prophets and imprimis necessarium videtur, ve- ram cccJcsiam ah impura synagoga ccrtis ct manifestls distingucrc in- diciis ; nc in cum incidamus erro- ron, tit alteram pro altera cum nostro amplcctamur cxitio. Notas auiem ct indicia, qulhiis intemerata Christi sponsa ah impura ilia et abominanda meretrice {ecclesiam impiormn intcUige) disccrni possit, asscvcramus, ncque ah antigiiitatis prcerogativa rcpeiendas, nee usur- patis /also titulis, nee a successione pcrpctua cpiscoporum, nee a certi loci dcsignatione, nee a muUitudine hominiim in eundem errorem con- sentientium. Cain oiim cctatc et primogeniturm prcerogcdiva Abel et Seth ante that ; item Ilieroso- lyma, ccetera totiiis orhis oppida ; hue accedehat in sacerdotihus, ah Aarone usque, perpetua familice ct succcssionis series^ majorque crat eorum mimeriis qui scrihas ct PJict- risceos sectahantur, quam qui Je- sum Christum ejusque doctrinam ex animo prohahant : neque tamen arhitramur quemquam, cui purum et solidum sit judicium, commissu- rum ut ulli ex iis quas modo com- memoravi ecclesiis Dei nomen attri- huat. Igitur, quam nos veram Dei ecclesiam credimus et fafemiir ejus primum est indicium, vera Verhi ' Matt, xxiii. 31; John xv. 18, 10, 20, 24; xi. 47, r>?j; Acts iv. 1, 2, 3; v. 17, 18. ' Gen. iv. ^ pg^, xlviii. 2, 3 ; Matt. v. 35. * John xii. 42. 462 SYMBOLA EVANGELICA. Apostles dois declair. Secundly, the right administration of the Sac- raments of Christ Jesus, qnhilk man be annexed nnto the word and promise of God, to seale and eon- iirme the same in our hearts.^ Last, Ecclesiastical discipline nprightlie ministred, as Goddis Worde pre- scribes, whereby vice is repressed, and vertewnnrished.2 Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe, about tw(| or three), there, without all doubty is the trew Kirk of Christ : Who, according unto his promise, is in* the middis of them.^ Not that uni- versal!, of qnhilk -we have before spoken, bot particular, sik as wes in Corintkus^ Galatia^ EpJiesus,^ and uther places, in quhilk the ministrie wes planted be Paidl, and were of himselfe named the kirks of God. And sik kirks, we the inhabitantis of the Eealme of Scotland, professoris of Christ Je- sus, professis our selfis to have in our citties, townes, and places re- formed, for the doctrine tauclit in our Kirkis, conteined in the writen Worde of God, to wit, in the bulks of the Auld and New Testamentis, JDivini prccdicatio, x^er quod Verhum Dens ipse scse nobis revclavit, qucm- admodum scripta Prophetarum et Apostolorum nobis indicant; prox- imiim indicium est, Jcgitima sa- cramentorum Jesu Christi adniini- sfrcdio, qiice eum vcrho et promis- sionihus divinis conjungi dchcnt, ut ea in mcntihus nostris ohsignent ct confirment. Postremum est, eccle- siasticce discipline sevcra, et ex Verhi JDivini prccscripto, ohserva- tio, per quam vitia rcprimantur, et virtutes dlantur. Uhicunque Jicec indicia apparnerint, cdque ad tem- Xms ]}erseveraverint, quantumvis ex- igiius fuerit numerns, procul du- hio ihi est ecclesia Christi, qui, juxta suam jjromissionem, in me- dio eorum est. Non illam dicimus nnivcrsalcm eccJcsiam, de qua su- 2)erius facta est mentio, scd par- ticidarem ; tales crant Corinthia, Gallo-gra?ca, et Ephesina, aliccque complurcs, in quihiis verhi mini- stcrium a Paulo fuerat plantatum, quasquc ipse Dei ecclcsias vocat. Hujusmodi ecclcsias, qui in regno Scotorum nomcn Christi p>rofitc- mur, in oppidis, vicis, aliisquc hcis in quihus verce pietatis cidtus est restitidus, nos habere asscveramus: ' Eph. ii. 20; Acts ii. 42; John x. 27; xviii. 37; I Cor. i. 23, 24; Matt, xxviii. 19, 20; Mark xvi. l"., IG ; 1 Cor. xi. 23, 24, 25, 2G ; Horn. iv. 11. ' Matt, xviii. 15, IG, 17, 18 ; 1 Cor. v. 4, 5. ' Matt, xviii. 19, 20. ' Gal. i. 2. * 1 Cor. i. 2 ; 2 Cor. i. 2. ° Acts. xx. 17, THE SCOTCH CONFESSION OF FAITH. A.D. I.jGO. 463 in those buikis we meane quliilk of the ancient have been reputed eanonicall. In the quhilk we af firme, that all thingis necessary to be beleeved for the salvation of niankinde is sufficiently expressed.^ The interpretation cpihairof, we con- fesse, neither appertaines to private nor publick persone, nether zit to ony Kirk, for ony preheminence or prerogative, personallie or locallie, quhilk ane lies above ane uther, bot apperteines to the Spirits of God, be the quhilk also the Scripture was written.^ When coutroversie then happines, for the right understand- ing of ony place or sentence of Scrip- ture, 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.^ For this is ane thing universallie grant- ed, that the Spirite of God, quhilk is the Spirite of unitie, is in nathing contrarious unto himselfe.'* Gif then the interpretation, determina- tion, or sentence of ony Doctor, Kirk, or Councell, repugne to the ])^aine Worde of God, written in ca enlm in iis docfrina traditur qum Bel Verho scripto continentur ; novl et voter is Testament t eos intellighnus libros, qui ah it if ant la usque ecclesice semjyer hahitl sunt canonici. Qni- bus in I'lbris omnia quw ad liumani generis salutem sunt necrssaria, as- serimiis sufficienter esse expressa. Hnjus Scripturoi intcrpretandi po- tcstas penes nidlum est liominem, sive is privatam, sive puhJicam gerat personam ; nee penes idlani est ec- clcsiam, qiiacimque ilia, sive loci seu personce prce.rogativa sihl hlandia- iur : scd penes Spiritum Dei, cujus instincfu ilia ipsa Scriptura confecfa est. Igifiir, cum de Scripturw sensu et interpretatione, aut loci alieujus, aut sentcntice qucc in ea contineatur controversia oritur, aut cum de col- lapsm disciplincB emendatione agitur in ecclesia, spectare dehemus non tarn quid Jiomines qui nos anteces- serunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spi- ritus Sanefus in Scripturis loqua- tur ; prwterea, quid Christus /^)se fecerit aut fieri jusserit : illud enim onines uno fatcntur ore, Spiritum Dei {qui et unitatis item est spiri- tus) nunquam secum pugnare. Ita- que, si qua eujusvis doctoris, aut ecclesice, aut conciUi intcrpretatio, decretum aut opinio, cum expressa ' John XX. 31 ; 2 Tim. iii. 16, 17. = 2 Pet. i. 20, 21. 3 John V. 3t). * Eph. iv. 3, 4. 404 SY.MBOLA EVANGELICA. ony utlier place of the Scripture, it is a thing maist certaine, that there is not the true understanding and meaning of the haly Ghaist, al- though that Councels, Real nies, and Nations have approved and received the same. For we dare non receive or admit on}- interpretation quhilk rcpugnes to ony principall point of our faith, or to ony ntlier plaine text of Scripture, or zit nnto the rule of charitie. Art. XIX. OF THE AUTHORITIE OF THE SCRIP- TURES. As we beleeve and confesse the Scriptures of God sufficient to in- struct and make the man of God perfite, so do we affirme and avow the authoritie of the same to be of God, and netlier to depend on men nor angelis.' We affirme, therefore, that sik as allege the Scripture to liave na ntlicr authoritie bot that quhilk it lies received from the Kirk, to be blasphemous against God, and injurious to the trew Kirk, quhilk alwaies lieares and obeyis the voice of her awin Spouse and Pastor;'^ bot takis not upon her to be mais- tres over tlie samin. Bei Vcrho quod in alia Scripturai parte continctur, piignaverit, luce clariiis est, earn ncc esse veram cx- plicationem, ncc mcntcm Spiritus Sandi, quantumvis cam concilia, regna, ct nationes probaverint ac receperint. Nos enim nullam In- tcrprctationem recipcrc aid admit- tcrc andcmus, qiicc pugnct aut cum aliquo ex prcecipuis fidci nostrce capitibus, aut cum pcrspicua Scrip- tura, aut cum carifcdis rcgula. Art. XIX. DE SCRIPTURE AUTORITATE. Qucmadmodum crcdimus et con- fitemur, ex Scripturis dimnis Dei cognitionem ahunde Jiominihts tra- di ; ita affirmamus atque assevera- mus, a nullo hominum aut angelo- rum, scd a Boo solo Scripturce autoritatem pcndcrc. Igitur qui tantam esse Scripturcc autoritatem volunt, quantam illi ccclesice con- ccdunt suj/ragia, cos constanter as- serimus adversus Deum hlaspliemos esse, adversus vcram ecclesiam con- tumeliosos ; qme sui sjmnsi, suiquc pastoris vocem audit, eique ohtem- perat, neqtie tantum sihi assumit lit domina ejus videri velit. ' 2Tim.iu. 1G,17. » John X. 27. THE SCOTCH CONFESSION OF FAITH. A.D. 15C0. 465 Art. XX. OF GENEKALL COUNCELLTS, OF THEIK POWEK, AUTHORITIE, AND CAUSE OF THEIR CONTENTION. As we do not raslilie damne that quliilk godly men, assembled to- gitlier in generall Couneel lawfully gathered, have proponed unto us ; so without just examination dare we not receive quhatsoever is ob- truded 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 im- portance.^ So farre then as the councell 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 couneel, 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 voyee of our onlie God to follow the doctrines and constitutiones of men.^ The cause then quhy that generall Coun- cellis convened, was nether to make ony perpetual Law, quhilk God be- fore had not maid, nether zit to Art. XX. DE CONCILnS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR CO'GANTUR. Quemadmodum quce ah homini- bus piiSj legitime ad gcncralc con- cilium convocatis nobis projposita sunt, ea non temere aut 'prcecipi- tanter damnamus ; ita ncc sine justa examinatione recipcre aude- mus, quicquid genercdis concilii no- mine nobis obtruditur : quippe cum Jiomines cos fuisse constct, qui in manifestos inciderint errores, idque in rebus non minimi momcnti. Ita- quc sicubi concilium perspicuo verbi divini testimonio sua decrcta con- firmat, statim ea reveremur atque amplectimur : sed si Jiomines nova fdci dogmata, constitutionesve cum Verbo Dei pugnantes cdant, Usque interim nomen concilii pra^tendant, ea nos p)enitus rejicimiis atque recu- samus tanquam doctrinam diaboli- cam, quce a Dei Verbo ad constitu- tiones et doctrinas liomimmi animus nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges qiias Deus non jussis- set vehit perpetiio duraturas roga- rent ; neque ut nova de fide dog- mata comminisccrentur, neque ut Verbum Dei cmtoritate sua confir- marent ; multo etiam minus ut pro ' Gal. ii. 11,12,13,14. = 1 Tim. iv. 1 , 2, 3. ^QG SYMBOLA EVANGELIC A. forge new Artickles of our beleife, nor to give the Word of God au- tlioritie; nieikle les to make that to be liis Word, or zit the trew in- terpretation of the same, quhilk wes not before be his haly will ex- j)ressed in his Word :' Bot the cause of Conncellis (we meane of sik as nierite the name of Conncellis) wes partlie for confutation of heresies,^ and for giving publick confession of their faith to the posteritie fol- lowing, quhilk baith thej^ did by the authoritie of Goddis written Word, and not Iw ony opinion or prerog- ative that they culd not erre, be reasson of their generall assemblie : And this we judge to have bene the chief e cause of general Conncellis. The nther wes for gudc policie, and ordour to be constitute and observed in the Kirk, quhilk, as in the house of God,^ it becummis al iJdngs to he done decently and in ordour.^ 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 tempor- all; so. may and audit they to be changed, when they rather foster superstition then that they edifie the Kirk using the same. Vcrho Dei, ant verhi divini intcr- pretatione nobis obtruderent, quad neque Deus antea voluisset, nee per seripturas suas nobis indicassd : sed cogebantur concilia {de Us lo- quimur quce hoc nomine ccnseri merentur) partim id Jimreses con- fntarcnf, partim, ut 2^ifblicam fidci su(c confcssionem ad posteros trans- mittcrent : atque Jioruni idninque faciebant ex verbi divini scrix^ti autoritnfe, non antcm quod pnta- rent, hujus conventionis causa liac sc prcrrogativa donatnm iri, id er- rare non posscnt. Atque lianc prcecipuam illis fiiisse cansam, cxi- stimamus publicorum conventuum. Erat et altera ilJa ad disciplinam^ ordinandam, id in ecclesia, qua; Dei familia est, omnia honeste at- que ordine gererentur: nee Jioc tamcn in eum scnsum accipi vo- lumus, id credamur exist imare nnam aliquam legem, et cerenio- niarum rifum pro'scrihi posse, qtii omnibus et locis et sceculis convc- nin possit ; nam ut ceremoniie omnes ab hominihus exeogitatai temporaria'. sunt, ita cum tempo- rum momentis midari xwssuod, et mntari etiam dehent, quoties earum nsus superstitionem potius alat, qnam ecclesiam eedificet. > Col. ii. 10,18,19,20,21,22. = Acts XV. 3 1 Tim. iii. 1."; Ilcb. « 1 Cor. xiv. 40. THE SCOTCH CONFESSION OF FAITH. A.D. 1500. 467 Akt. XXI. OP THE SACRAMENTIS. As the Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramente's, to wit. Circumcision and the Passeover, the despisers and contemners whereof were not reputed for Gods people ;^ sa do we ackiiawledge and confesse that we now in the time of the Evan- gell have twa cliiefe Sacrameutes, 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.^ And thir Sacramentes, as weil of Auld as of ISTew 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 Art. XXI. DE SACRAMENTIS. Quemadmodum patres, qui sub lege vivebantj prccfer earn veritatem quce sacrificiis rcprccsentahatur^ etiam duo prcccipiia hahchant sacramenta, ncmpc circumcisionem et pascha; quce quicunque sprevissety in popido Dei non ccnschatur : ita nunc quo- que, evangelii tempore^ nos duo qui- dcm sacramenta, eaque sola agno- scimus, atquc a Christo instituta fatemicr ; ttsumque horum omnibus impcratumj qui inter corporis ejus membra censcri volunt : ca sunt baptismuSj et coena scu mensa Bo- mini Jesu, quce et conimunio cor- poris et sanguinis ejus nuncupa- tur. Hcec anfem sacramenta, tarn Veteris quam Novi Testamenti, in- stituta crcdinms a Deo, non modo ut visibile discrimen essent, quo poxmlus Dei ab iis discernerefur qui fcedcrc nobiscum inito non con- tincbantur : sed etiam id fliorum suorum fidem erga se Deus exer- ceret ; et per Jiorum sacramentorum participationem obsignaret in men- tibus nostris promissionum suarum Jiduciam, ejus item felicissimce coti- junctionis, unionis et socictcdis, quce est omnibus electis cum cajnte sua » Gen. xvii. 10, 11 ; Exod. xxi. ; Gen. xvii. 14; Numb, ix, 13. « Matt, xxviii. n); Mark xvi. 15, 16 ; Matt. xxvi. 2G, 27, 28 ; Mark xiv. 22, 23, 24 ; Luke xxii. 19, 20 ; 1 Cor. xi. 23, 24, 25, 26. 468 SYMBOL A EVANGELICA. that affiniie Siicmiuentes to be iiathing ellis bot naked and baire signes. Xo, wee assuredlie beleeve that be Baptisme we ar ingrafted in Christ Jesus, to be made par- takers of his j ustice, be quliilk our sinnes ar covered and remitted. And alswa, that in the Supper richtlic used, Christ Jesus is so joined with us, that hee becummis very nurishment and fude of our sanies.^ Not that we imagine anie transubstantiation of bread into Christes bod}', and of wine into his iiaturall blude, as the Papistes have perniciouslie taucht and damnablie beleeved ; bot this unioun and con- junction, quhilk we have with the body and bhide of Christ^Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, wlio bj^ 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 :^ And zit notwithstanding the far distance of place quhilk is betwixt his body now glorified in lieaven and us now nu>rtal in this cird, zit we man as- suredly beleve that the bread quhilk Jesu Cliristo. Itaque manifestis- suucr. ranitatis cos danmamiis, qui affirmant sacramenta nihil aJiud esse pro'tcrquam niida signa : sed pcrsuasissimum hahenms, per hap- tismum nos in Christum inseri, Christi jiistitice participes fieri, per quam peccafa nostra teuantur, prop- ter quam veniam et (jratiam inipe- tremus. Item quod in cama recto et legit imo usn Christus ita noln- scuni sese jungat, nt fiat animarnm nostrarum vcrus rictus, verum cdi- mentum, Neque confestim idlam naturce xmnis in corpus Chi-isti, aut vini in ejus sanguinem transsuh- stantiationem imaginamur, quem- admodum Papistse perniciosissime docuerunt et crediderunt : sed lianc unionem et conpmctionem, quce no- bis est ex vero sacramenforum nsu cum Christi eorpore, Spiritus Sanc- tus in nobis operatur ; qui nos verce fidei cdis eveliit nltra omnia cor- porea et terrena, aut qu(r oculis cerni possint ; nohisque proponit epidandum rerum corjms Christi, quod scmcl pro nobis fraetum est, et verum. sanguinem qui ^iro nobis fusus est; illud inquam corpus, quod pro nobis in coelis ante Patrcm nunc apparet. Id autcm corpus ipsum, jam gloriosum et immortalc, quod nunc in cadis est, quanquam ■ 1 Cor. X. 10; Rom. vi. 3, 4, r,; Gal. iii. 27. ' Mark xvi. I'J; Luke xxiv. 51 ; Acts i. 1 1 ; iii. 21. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 469 wee break, is tlie communion of Christes bodie, and the cupe qnhilk we blesse, is the communion of his bhide.^ So that we confesse, and undoubtedhe beleeve, that the faith- full, 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 ;^ that as the eternall God-head lies given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible^) life and immortalitie; sodois Christ Jesus his flesh and blude eattin and drnnkin be us, give unto us the same prerogati^•es. Quhilk, albeit we confesse are nether given unto us at that time onelie, nether zit be the proper power and vertue of the Sac- rament onelie; zit we afiirme that the faithfull, in the richt use of the Lords Table, lies conjunctioun with Christ Jesus,^ as the naturall man can not apprehend : Zea, and far- ther we afBrme, that albeit the faith- full, oppressed be negligence and manlie inflrmitie, dois not profite sameikle as they wald, in the verie instant action of the Supper; zit sail it after bring frute forth, as livelie seid sawin in gude ground. tanto disfct a nobis intervallo, qui nunc mortalcs in terra degimus ; Jioc tamai constanter tenonus, pa- neni quern frangimus communionem esse corporis Jesu Christi, ct caJiccm cui hencdicimus, sanguinis ejus item esse communionem. Itaque confite- mnr, et procul duhio credimus, quod fideJes, in recto cocncc domi niece usuy ita corpus Domini Jesu edant, et sanguinem hihant, ut ipsi in Christo maneant, et Christus in cis : quin et caro de came ejus, et os ex ossi- hus ejus ita fiunt, ut quemadmodum carni Christi, quce suapte natura mortalis erat et corruptibilis, divi- nitas vitam et immortalitatem lar- gita est ; ita ut carncm Jesu Christi cdimus, et hihimus ejus sanguinem^ cisdem et nos prmrogativis dona- mur ; quas ut non eo solum tem- l^ore nobis donari fatemur, ncque vi solum et potestate sacramento- rum, sic in recto coence dominicm usu, talem fidelibus cum Christo conjunctionem esse affirmamus, qua- lem Immana mens capcre nequeat. Quin illud quoque affirmamus, quan- quam Jideles, aid negligent ia, aut infirmitate conditionis Jiumancc im- pediti, in ipso actionis ejus mo- mento cum quern vellent fructum e coena domini non pcrcipiant ,• ve- rumtamen, velut vitale semen in ' 1 Cor. X. IC. 2 Matt, xxvii.50; Mark xv. 37; Luke xxiii. 4G; John xix. 30. * Eph. V. 30. * John vi. 51 , etc. y 470 SVMBOLA EVANGELICA. For the haly Spirite, qiiliilk can never be divided fra the richt in- stitution of the Lord Jesus] wil not f rustrat the faithf nil of i\\^ fruit of that mysticall action : Bot all thir, we say, cumrais of trew faith, quliilk apprehendis Christ Jesus, who only makis this Sacrament effectuall unto us. And therefore, whosoever sclanders us, as that we afiirnie 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 dis- tinctioun betwixt Christ Jesus in liis eternal! substance, and betwixt the Elements of the Sacramentall Signes. So that wee will nether worship the Signes, in place of tliat quhilk is signified be them, netlier zit doe we dispise, and interpret them as unprofitable and vaine. bot do use them with all reverence, ex- amining our selves diligentlie be- fore that so we do ; because we are assured be the mouth of the Apos- tle, That sik as eat of that bread, and drink of that couj) unworthe- lie, are guiltie of the bodie and blade q/ Christ Jesus.* uhcrcm terram jadum aliqiiando in fntgcm crumpet. Spiritus cnim SancinSj qui a vera Christi insti- tutione nunquam potest cxcludi, non conimittct, id hujus mysticw actionis frudu fidcles frustrentur. Hcec au- tcm omnia manare dicimus e verce jidei fontihiSj per quam Jesum Christum apprchendimus, qui unus sacramentorum suorum effedum in nobis prodiidt. Itaque, qidcunque nos cahimniantur, tanquam sacra- menta dicamus aut crcdamiis nuda modo signa esse, non modo advcr- sus noSj sed adversus veritatem sunt contumcliosi. Illiid cndem in- genue confitemur, nos magnum di- scrimen facere inter elementa signo- rum sacramentalium, et cdcrnam Jesu Christi substantiam. Neqiie enim eum signis exhibemiis Jiono- rem, qui rei quce per ea significa- tur est exhibendus : neque rursus ea contemnimus, aut vana d inuti- lia esse arbdramur ; sed post ddi- gentem nostri examinationem, illis reverenter idimiir ; persuasimi enim habemus ex verbis apostoli, Quicun- que ex illo pane edit, aut ex illo calice bibit indigne, eum esse reum corporis ct sanguinis Jesu Christi. 1 1 Cor. xi. 28, 29. THE SCOTCH CONFESSION OF FAITH, A.D. 15C0. 471 Akt. XXII. OF THE EIGHT ADMINISTKATIOUN OF THE SACEAMENTIS. That Sacramentis be richtlie min- istrat, we judge twa things requisite : Art. XXII. DE EECTA ADMINISTEATIONE 8ACEA- MENTOEUM. Ad rcctam sacramentorum admi- nistrationcm duo arhitranmr esse The ane, that they be ministrat be j neccssaria ; altcrim, iit ea mini- laiichful Ministers, whom we affirmesfra^io per IcgiUmos fiat ministros : 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 lauchfulHe 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 M^emen, whome the haly Ghaist will not suffer to teache in the Congre- gatioun, 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 Gyle, Salt, Spittill, and sik lyke in Baptisme, ar bot mennis in- ventiounis. Adoration,Venoration, bearing throw streitis and townes, and keiping of bread in boxis or Vol. III.— H h legitmios autem eos esse asserimus, qivibus verhi prccdicatio commissa est, in quorum ora Deus cxhorta- tionis indidit sertnonem, modo le- gitime db aliqiia electi sint ecclesia : alter um autem, ut sub ea elemento- nmi forma, et in eum morem ad- ministrentur quern Deus instituit ; alioqui enim vera Christi sacra- menta esse dcsinunt. Eaque causa est, cur in sacramentorum partici- patione, a papisticee ecclesice com- munione ahhorremus, primum, quod corum ministri Christi ministri non sunt; et {quod longe dctcstahilius est) fa^minis, quas Spiritus Sanctus ne docere quidem in ecclesia piati- tur, illi permittunt, ut ctiam haptis- mum administrent. Dcindc, quod utrunque sacramentum ita suis com- mentis adulterarint, ut ejus cere- monice, quce a Christo peracta est, nidla pars antiquam et genuinam suam retineat puritatem : nam ole- um, sal, sputum, cceteraque id genus in baptismo, mera sunt hominum commenta: panis veneratio, adora- tio, per urbcs et vicos gestatio, in pixide conscrvatio, non est sqeroh i » ^'^P i''i 1932* 472 SYMBOLA EVANGELICA. buistis, ar proplianatioun of Christs Sacramentis, and na use of tlie same : For Christ Jesus saide, TaJce, eat, &c., do ze this in rememhrance of me} Bo quliilk words and cliarge he sanctifjed bread and wine, to the Sacrament of his halie bodie and bkide, to the end that the ane suld be eaten, and that all suld driuke of the nther, and not that thay suld be keiped to be worship- ped and honoured as God, as the Pa- jyistes 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 Sacra- mentis be richtly used, it is required, that the end and cause why the Sacramentis were institute, be un- dcrstandcd 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 re- jection 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) be- cause that wicked men use tliem to an utlier end than God hes ordaned. The same affirme we of the Sacra- ments in the Pajyistical kirk ; in mentorwn Christi usiis, scd pro- phanatio : Christus enim dixit, Ac- cipite, comedite, etc., hoc facite in mei memoriam. His verbis, aique Jioc mandato, panem ct vinum in corporis ct sanguinis sin sacra- menta sanctificavit, ut alterum cde- rctiir, cdtcrum hiberetur ah omni- bus, nan (mtem id scrvarentur ad venerationem, idque instar Dei ado- rarentiir, quod hactenus a papistis est factum. lidcm quocpie sacrilcgio se (dJigarunt, cum cdtcrani sacra- menti partem, hoc est, sacrum cali- cem, p>opido substraxeriint. Prcctc- rea, ad rectum sacramentorum usum illud quoquc est neccssarium, id in- teUigcdur quem ad finem tarn mini- ster, cjuam qui sacramcnta accipit, ea refcrant : nam qui sacramentum accijjit, si secus atqui oportet define ejus senserit, ibi sacramenti quoquc usiis ct fructus cesscd ; quod et in sacrificiorum rejcctione est evidens : item si doctor falsam doctrinam pcdam obtrudat, quamquam sacra- mcnta sint a Deo instituta, tamen quia impii cdio quam quo Deus vo- luit ca refcrant, ei sunt ingrata et detcstabdia. Id autem nsuvenire asserimus in sacramentis cccJesice papisticse; tota enim ceremonia a Christo instituta, tam in forma e.r- tcriorc, quam in fine et fructus 1 Matt. xxvi. 20 ; Mark xiv. 22 ; Luke xxii. 19 ; 1 Cor. xi. 24. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 473 quhilk, ^ve 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: qnhat 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 m re- membrance of me, als oft as ze sail eit of this bread, anddrinke of this coujye, ze sail shaio furth, that is, extoll, preach, magnifie and praise the Lords death, till he cum} Bot to quhat end, and in what opinioun the Preistes say their Messe, let the wordes of the same, their awin Doctouris and wry tings witnes : To wit, that they, as Mediatoris betwix Christ and his Kirk, do offer unto God the Father, a Sacrifice propi- tiatorie for the sinnes of the quick and the dead. Quhilk doctrine, as blasphemous to Christ Jesus, and making derogation to the sufiicien- cie of his only Sacrifice, once of- fered for purgatioun of all they that sail be sanctifyed,^ we utterly abhorre, detest and renounce. opinione, penitus est adidtcrata ; quid Jesus Christus cgcrit, quid fieri prKCcpcrit, id pcrsincuum est ex evangelist is ct Paulo; quid sa- cerdos agat ad aram, niliil opus est commcmorare. Finis ct causa cur Christus ca institucrit, ct cur nos item cisdem ct eodcm modo uti dcbeamus, his verbis disertc cxpri- mitur, Hoc facite in mei memo- riam, quoties de hoc pane ederitis, et de hoe calice bibetis, annunci- abitis, hoc est, efferctis, tndgahitis, prcedicabitis, et prosequemini lau- dibus mortem Domini donee ve- niat. Sed quid saccrdotcs mis- sando spectent, quam opinionem de missa velint haberi, ipsa missm verba, ipsi doctores eonim jiidica- bunt, quippe qui, tanquam con- ciliatores ecclcsice cum Christo, sacrificium Deo Pafri offcrant pro- pitiatorium pro pcccatis vivonim et mortuorum: Heme nos eorum doctrinam vclut contumcliosam ad- versus Jesum Christum rcjicimus et detestamur ; quippe qucc unico sacrificio, semel ab co pro omni- bus qui sanctificahuntur oUato, de- traliat, et vclut parum efficax in cum usum coargucd. 1 1 Cor. xi. 25, 26. = Heb.ix.27,28; x. 14. 474 SYMBOLA EVANGELICA. Akt. XXIII. TO WHOME SACR.OIENTIS APPEK- TEINE. We confesse & acknawledge that Baptisme apperteinis aswcil to the infants of the faithf nil, * as unto tlieni that be of age and discretion : And so we damne the error of the Anabcq^tists, who denies baptisme to apperteine to Children, before that the}' have faith and under- standing.' 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 toNvards their Nicht- bouris ; sik as eite and drink at that haly Table without faith, or being at dissension and division with their Ijrcthrcn, do eat unworthelie '} And therefore it is, that in our Kirk our ^Ministers tak publick .s in dynastm, alnsque fntheirRealines,DukesandPrinces m«^isfm^/6HS in suas cimtates, jus ... , /.-..!.„..:. et ^otestatem esse ex ordmatione at institido Dei, ad glorite ij:>sms ma- nifestationem, ct singidarcm Jmmani generis utilitatem et commoditatem. Itaquc qiiicunque id agit, ut jam- diu corroboratum inter Jiomines civilem ordinem aid tollat aid con- turUt, eum nos asscrimus non modo lumiani generis esse inimicum, sed ill their Dominionis, and of utheris Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestationn of his awin glory, and for the singnlar profite and commoditie of mankind :' So that whosoever goeth abontto take away, or to confound the haill state of Civile policies, now long established Uivilepo icies,nowiuuguoLtik/i.o....v.., ^ ^ . j ± .«.,„ we A., th; same men not oneljUersus e.,ressa..Be. .oIunM^^ to be enimies to mankinde, bnt also impium gerere heUim. P> cde.ca^ wickedly to fecht against Goddis expressed will." Wee farther con- f esse and acknawledge, that sik per- souns as are placed in authoritie ar to be loved, honoured, feared, and asserimus afqiie affirmamus, iis qui auforitatc justa fiinguntur, omnem laudem, Jionorem, et revercntiam esse deferendam: propterea, quod cum vices Dei inter Jiomines ge- to be lovea, nonouicu, iuciicu, cw^x v..... . halden in most reverent estima- m«f, in eorum eoncdiis^ Bens wse tioim- because that they are the\assideat, ae de ipsis judmhus e Lieu-tennents of God, in ^^'ho5e\ princiijihus {quihus gladmm decM, Sessiouns God himself dois sit and ut honos tueantur, et in noxios T , r • j,.„..tr,^^+\ ifnoo iuflio.nhd. Jrrcv- judge:* Zea, even the Judges & Princes themselves, to whome be God is given the sword, to the praise and defence of gude men, and to animadvertant) ipse judicahit Prce- terea affirmamus regum, principum, aliorumque magistratumn, vel pnc- cipuum esse mumis ut religionem mcl cletence oi guuu uicn, cvLi^i .^ ^^■_^,^ i-cvenc^e and punish all open male-U>.mm tueantur, adulteratam ma- factoil^Mairover,toKings,Princes, c«Zi5i)Mr^m^; neque enim ad cm- Knlers and Magistrates, wee affirmeUis modo ordinis eonservatmie^n^ that chieflie and most principallieUccZ ad religionis etiam tuteJam sunt the conservation and purgation oil instit^di, ut idololatnam omnem- the Religioun apperteinis; so thatUt.6 superstitionem in ea ohonentem I Kom. xiii. 1 ; Titus iii. 1 ; 1 Pet. ii. 13, U. = Rom. xiii. 2. = Rom. xiii. 7 ; I Pet. ii. 17. * Psa. viii. 1 . * 1 Pet. ii. 14. i76 SYMBOLA EV ANGELICA, not onlie they are ai)pointed for Civill policie, bot also for mainte- nance of the trew Religioun, and for suppressing of Idolatrie and Supcrstitioun whatsoever: As in David^ Joscqyliat^ Ezecldas^ Jo- sias,* and utheris highlie com- mended for their zeale in that caise, may be espyed. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk ap- pertains to his charge, do resist Goddis ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them a^'de, their counsell and com- fort, 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 thenj. Akt. XXV. OF THE GriFTES FKEELY GIVEN TO THE KIEK. Albeit that the Worde of God trewly preached, and the Sacra- ments richtlie ministred, and Dis- cipline executed according to the Worde of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particu- opprhnant : quod in Davide, Josa- phat, Ezechia, Josia, cdiisque rcgi- hus intueri licet, qui oh veliemens studium in piiritate religionis tu- r.nda, singularem conscquuti sunt Jandem. Idcoque profitemur ct ])dlam affirmamiis, quiciinque magistra- tiii in mora est quo minus suum excrccat mtinus, is ordina- tioni Dei rcsistit, ncque a scelere cxciisari jjotest. Prcdcrca affirma- mns, qnicunque auxilitim, consili- wn, oxwramque suam ncgat magi- stratui, ad officium vigilanter et ex fide faciendum^ idem suum aux- ilium, consilium, ct operant JDeo ncgat, qui per magistrcdum, qui vices ejus in terris cxplct, ca ipsa a nobis exposed. Art. XXV. DE BENEFICIIS LIBEEALITER ECCLE- SI.E CONCESSIS. Qucmquam verhi divini syncera prcedicatio, sacramentorum Icgitima ministrcdio, ct disciplina convcni- cnter vcrho Dei excreita, sint ccrta ct minime fallacia vercv ecclesice indicia; non contimio tamcn qui- cunqne in Imnc coetiim nomcn dedit, ' 1 Chron. xxii., xxiii., xxiv., xxv., and xxvi. ' 2 Chron. xvii. G, etc. ; xix. 8, etc. ' 2 Chron. xxix., xxx., and xxxi. * 2 Chron. xx.xiv. and xxxv. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 477 lar persoun joyned with sik compa- ny, be ane elect member of Christ Jesus :^ For we ackiiawledge and confesse, that Dornell, Cockell, and Caffe may be sawen, grow, and in great aboimdance 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 tem- porall professoures in mouth, but not in heart, do fall backe, and con- tinew not to the end.^ And there- fore have they na friiite of Christs death. Resurrection nor Ascension. Bot sik as with heart unfainedly be- leeve, and with mouth bauldly con- fesse the Lord Jesus, as before we have said, sail most assuredly re- ceive their guiftes '? 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.* Secnndly, in the general Judgement, there sail be given to every man and woman resurrection of the flesh :^ For the Sea sail give her dead ; the Earth, they that therin be inclosed ; zea, the Eternall our God sail stretche sit cJectiim Jesu Christi memhrum : scimus enim lolium, zkania, aliasqiie id genus friigum ijestes, una cum tritico seriy copioseque posse cre- scere ; hoc est, impios posse in eimdem cum electis ccetum coire, ct assidue cum eisdem vcrhi et sa- cramentorum benejiciis idi: verum hujuscemodi homines, qui ad tem- pus, neque id quidcm ex animo, vcritatcm profiientur, retro abeunt, neque ad fincm usque perseverant ; ideoque nullus ex morte, resurrec- tionc, ct asccnsione, Christi fructus ad cos pertinct. At qui et animo pcrsuasum hahent, et ore constan- ter confitentur Dominum Jesuin Christum, co quo superius dixi- mtis modo, ha^c hand dtdjie recipi- ent 'bencficia : primum, in hac vita X)cccatorum condonationem, idque duntaxat in sanguine Christi; adeo ut quanquam peccafum rc- maneat, ct continenter hdbitct in hoc mortali nostro corporc, non tamen imputahitur nobis, sed con- cJonabitur, atque operietur Christi justitia. Deinde in gencrali illo judicio redivivum euique suum re- stituetur corpus; mare cnim suos rcddet mortuos, terra item quos sinii suo clausos tenet; ac sempiternus iUe noster Beus maniim siiam su- per pidverem cxtendet, surgentquc ' Matt. xiii. 24, etc. ^ Matt. xiii. 20, 21. = Rom. X. 9, 13. * Rom. vii. ; 2 Cor. v. 21. John V. 28, 29. 478 SYMBOLA EVANGELICA. out his hand on the dust, and the dead sail arise uncorruptible/ and that in the substance of the selfe same flesh that every man now beiris,^ to receive according to their warkis, glory or punishment 'P For sik as now delyte in vanity, cruelty, filthynes, superstition or Idolatry, sal be adjudged to the fire nn- quencheable: In quhilk they sail 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 sail receive glorie, honor, and immortality, to reigne for ever in life everlasting with Christ Jesics,* to whose glorified body all his Elect sail be made lyke,^ when he sail ap- peir againe in judgement, and sail rander np the kingdome to God his Father, who then sail bee, and ever sail remaine all in all things God blessed for ever :^ To Avhome, with the Somic and with the haly Ghaist, be all honour and glorie, now and ever. So he it. Arise {O Lord) and let thy enimies he confounded ^ let them mortui in co ipso quod quisquc tu- lerat corjwre, sed jam immortali et incorrtiptibili, ut recipiant, juxta opera sua, ant gJoriam ant poi- nam ; nam crudclcs, fla(/itiosi, ido- lolatne, quique rcrum partim inani- um, partim etiam itnpianim studio in hac vita fcnchantur, ad ignis incxtindi sipplicium dauinalmn- tur : ihiquc scmpitcrnis cruciahun- fur pccnis non modo corpora, scd ctiam anima-, qitas in scrvitutcm diaholo in omncm immunditice et ncquificc usinn addixerant. At qui in honorum opcrum cxcrcitio ad fiiiem usque perseverahunt, Chri- stumque fdcnfcr profitchuntur, cos persuasissimum Imhcmus in glo- riam, lionorem, ct immortalitatcm assumptum iri, nt vivi perpctuo regnent cum Christo ; cujus cor- pori ghrioso omnes clccti ejus con- formahimtur, cum is rursus in ju- dicio comparehit, rcgmimque JDco Pcdri tradet, qui turn crit, ct in pcrpetuum pcrseverahit in omnibus ct per omnia Bcus in cctcrnum be- nedictus : cui, cum Filio ct Spiritu Sancto, omnis honor ct gloria, et nunc ct in cctcrnum. Amen. Exurge Domine, et confundan- tur inimici tui. Fua;iant a facie ' Rev. XX. 13 ; 1 Cor. xv. 52, 53, 54. ^ Job xix. 25, 2G, 27. ' Matt. XXV. 31, to the end of the chapter. * Kev. xiv. 10 ; Rom. ii. C, 7, 8, 9, 10. ^•Phil. iii. 21. <" 1 Cor. XV. 24, 28. THE SCOTCH CONFESSION OF FAITH. A.D. 15G0. 479 fiee from thy presence that hate thy godlie Name, Give thy ser- vands streniJi to s^eahe thy word in haiddnesse^ and let all Na- tiouns cleave to thy treio Jcnawl- edge. Amen. tna qui oderuiit sanctum nomen tuum. Da servis tuis virtutem, ut cum omni fiducia verbum tuum eloquautur ; oranesque nationes ve- ritatem tuam agnoscant et amplec- tantur. Amen. @J)ir !^cts anb ^rtickUs ax reb in tlje face of parliament, anb ratifgeb be tl)e tl]rc (Jcstatis, at ©binburgl) tlie 1" bag of QVuigust, the ^cir of (SOD?!! loUO 2eiris. 480 SYMBOLA EVANGELICA. CONFESSIO FIDEI SCOTICAN^ 11. The Second Scotcu 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 Ilouse, 15S0, by persons of all ranks in 15S1, again iu 1590 and 1C38. The text, with the quaint old spelling, is lilvcwise taken from Duulop'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 Con/ess. (pp. 120 sqq.), which Niemeyer (pp. 35T sqq.) has reproduced.] The Confession of FArni of the KiKK of Scotland; OK, THE NATIONxVL COVENANT. We all, and every ane of us un- derwritten, protest, That after lang and dew examination of our awne consciences in matters of trew and false religion, we ar now througlilie resovit in the trewtli be the Word and spreit of God : and theirfoir we believe with our heartis, con- fesse with our moutliis, subserive with our band is, and constantlie aftirme before God and the liaill warld. That this only is the trew Christian Faith and Religion, pleas- ing God, and bringing salvation to man, quhilk is now, be the mercie of God, revealed to the warld be the preaching of the blessed Evan- o-ell : and is received, believed, and defendit by mony and sundrie no- tabil kirkis and realmes, but chiefly be the Kirke of Scotland, the Kings Majestic and three Estatis of this Realrae, as Godis eternall trewth, and only ground of our salvation ; as mair particularlie is expressed in CONFESSIO FiDEI EcCLESIiE SCOTICAN^; LATINE KEDDITA. Nos universi et singiili siibscri- hcntes profitemur, postqiiam de re- jig lonis controversiis diu midtumqiie apud nos dcUheratum esset, ciinctis ad lydiiim veritatis divincc lajjidem accuratms examinatis, in veritatis certa persiiasionej per Dei Vcrhum et Spirittim Sanctum^ animos no- stros acquiescere : ideoque corde credimus, ore prqfitemur, consigna- tis chirograpliis testamur et con- stanter asserimus, Deo teste invo- cato, et iiniverso genere humano in eonseientiam appellato, lianc imi- cam esse fdem et religionem Chri- stianam Deo acceptamy Jiominique salutarem, quce nunc ex immensa Dei misericordia per evangelii prw- dicationem mundo patefacta, a imd- tis ccclesiis gentihusque clarissimis, preesertim ah ccclesia Scoticana, rege nostra screnissimo tribusque rcgni hujus ordinihus, id ceterna Dei Veritas et unicitm salutis no- stras fimdamentum recepta, crcdita THE SECOND SCOTCH CONFESSION OF FAITH. A.D. 1580. 481 the Confession of onr Faith, stab- Hshed, and piiblickly confirmed by sundrie Actis of Parhaments, and now of a lang tyme hath been open- lie professed by the Kings Majesty, and haill body of this Reahiie both in brugh and land. To the qnhilk Confession and forme of Religion we willingly agree in onr con- sciences in all pointis, as nnto Godis nndouted trewtli and veritie, groundit only npon his written word. And theirfoir we abhorre and de- test all contrare Religion and Doc- trine ; bnt chiefly all kynde of J^a- jpistrie in generall and particular headis, even as they ar now damned and confuted by the word of God and kirk of ScoiIa?id. But in special, we detest and refuse the usurped authoritie of that Romane Antichrist upon the scriptures of God, upon the Kirk, the civill Mag- istrate, and consciences of men : All his tyranous lawes made upon in- different thingis againis our Chris- tian libertie : His erroneous doc- trine againis the sufficiencie of the written word, the perfection of the law, \\\Q, 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 unperfect sanctifi- ed projj^<^w«^a est; cxplicata etiam tihernis, in Fidei confcssionc, plu- rimis comitionmi publkonmi actis confirmata, rcgisqtie sercnissimi et imiversorum hujus rcgni civiuin publica midtorum jam annornm professione approbata. Qui nos Cotifcssmii cidtusqiie divini for- niidcr, id vcritati divince certissima sacrarum aidoritate suhnixa',, hi- hcntissimis animis in singidis as- sentimur. Omniaque idco contraria de re- ligione dogmata avcrsamitr ; prce- sertim vero papismum univcrsum et singida ejus capda, quemadmo- diim liodie Dei verho confidata et ah ecclesia Scoticana damnata sunt. Nominatim detcstamur anti- christi istius Romani in sacras scripturas, in eccJesias, in magi- stratum politicum, et in Jwminum conscientias sacrilege vendicatam autoritatem, nefarias omnes de re- bus adiapJioris leges , lihertati Cliri- stiance derogantes : impium de sa- crarum litcrarum, de legis, de officii Christi, de heati evangelii imper- fcctione dogma : perversam de pec- ccdo originis, de naturm nostras imjjotentia et in legem divinam contumacia, de justifcatione per solam fidem : de imperfecta nostra sanctitcde et ohcdientia Icgi piroi- standa ; de natura, numero et usu 482 SYMBOLA EVANGELICA. cation and obedience to the law; the nature, number, and use of the holy sacraments : His f jve bastard sacraments ; with all his ritis, cere- monies, and false doctrine, added to the ministration of the trew sac- raments without the Word of God : His crnell judgement againis in- fants departing without the sacra- ment : His absolute necessitie of baptisrae : His blasphemous opinion of transubstantiatioji, or rcall pres- ence of Christis body in the ele- ments, and receiving of the same by the wicked, or bodies of men : His dispensations with solemnit aithis, perjuries, and degrees of mar- riage forbidden in the Word : His crueltie againis the innocent di- vorcit : His divilish messe : His blasphemous priesthead: His pro- phane sacrifice for the sinnis of the deade and the quicke : His canon- ization of men, calling upon an- gelis or Sanctis depairted ; worship- ping of imagerie, reliques, and crocis ; dedicating of kirkis, al- tares, dayes; vowes to creatures: His purgatory, prayers for the dead ; praying or speaking in a strange language: His processions and blasphemous letany : His mul- titude of advocatis or mediatours with his manifold orders, and au- ricular confessions : His despered I and uncertain Repentance : His | sacramcnfonmi chcfrinam : quinque adidterina sacramcnta ; omnesque ritus, ceremonias faJsasqne tradi- tioncs gemdnorum sacramentornm administrationij citra mdoritcdcm vcrhl divini, accumidcdas : crude- lem de w/antthtis ante haptismum mortc pnereptis sententiam : di- stricfam ct ahsolutam haptismi ne- ccssitcdcni : hlaspliemam de trans- suhstantiatione, ct corporali prce- scntia Christl in coence dominicce eleniodis, ciijtis ctiam impii Jiant particip)CSy cdque orali ejusdcm manduccdione docirinam : juramen- torum perjuriorumqtie gratiam fa- ciendi arrogatam potestatem : ma- trimonii in Verho JDci intcrdictis permissionem : crndcUtafcni crga innocentes matrimonii nexu solu- tos : diahoUcam missam: sacrile- gum saccrdotium : ahominanduni pro vivorum mortuonimqiic p)ccca- tis sacrificium : liomimmi indige- tationem sen canoni^ationem, ange- hrum mortuorumquc invocationcm ; crucis, imaginuni rcliquiarumque vcnerationcm ; in crcaturarimi lio- norem dicata fana ct altaria, dies sacratos, vota mincupata : pnrga- torium ; pro dffunctis dcpj-ecatio- ncm : ignotcc lingitce in prccd)us sacrisque usum, sacrilcgas suppli- cationum pompas, hlaspliemam li- taniam : mediaforwn turham, ordi- num cccJesiasticorum midtipUccm THE SECOND SCOTCH CONFESSION OF FAITH. A.D. 1580. 483 general aud doutsum Faith : His Satisfactionis of men for their sinnis : His justification by warkis, o])us ojperatum, warkis of super- erogation, merites, pardons, pere- grinations, and stations : His holie water, baptising of bellis, conjuring of spreits, crocing, saining, anoint- ing, conjuring, hallouing of Godis gude creatures, with the supersti- tious opinion joyned therewith : His warldhe monarchic and wicked hie- rarchic : 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 con- j ured againis the Kirk of God. And finallie. We detest all his vain alle- gories," ritis, signes, and traditions brought in the Kirk, without or againis tiie Word of God and doc- trine of this trew reformed Kirk ; to the quhilk Me joyn our selves willinglie in Doctrine, Faith, Re- ligion, Discipline, and use of the holy sacraments, as livelie members of the same, in Christ our head : Promising and swearhig be the Geeat Name of the LORD oue God, That we sail contenow in the obedience of the Doctrine and Dis- cipline of this Kirk,' and sail defend varietafcm, auricularcm confessio- nem: incertam ct desperationis plenam pcenitentiam, generalcm ct ancipitcm fidem : peccatorum per safisfactioncs humanas cjcjnatoncm, justificationcm ex operibus, opus opcratum, o^ierum supcrerogatio- netn, merita, indulgentias, peregri- nationcs ct stationcs, aquani Justra- Jcm : campanarnm haptizationem, exorcismos ; honas Dei creaturas cruce obsignandi, lustrandi, un- gendi, conjurandi et consecrandi super stitionem : politicam ipsius monarchiam, impiam Merarchiam : tria vota soJcnnia, variasque ra- surce sectas : impia et sanguinaria concilii Tridentini decreta, onines- que atrocissiiuce istius in Christi ecclesiam conjurationis popularcs et fautorcs : denique inanes omncs adversamur aUegorias, omnesque ritus et signa, traditiones onines, prceter ant contra aiitoritatem Verhi Dei ccclesicc ohtrusaSy ct doctrincc hujus ccclesm verce re- formatce repiignantcs. Cur nos ec- clcsice rcformatce-, in doctrince ca- pitibiis, fide, rcligione, disciplinay ct usu sacranientorum, id vita illius stih Christo capite membra, libcntes nos aggregamus : sancte jyrwnitten- tcs magnumque et tcrmcndum BO- MINI DEI NOSTBI NOMEN ' The Confession, which was subscribed at Halyrudhouse the 25 of Fehninry, 1587-8, by the King, Lennox, JI«nt//je, the Chancelour, and about 95 other Persons, hath here added, ^^ree- ing to the word. Sir John Maxwel of Pollock hath tlie original I'archement. 484 SYMBOL A EVANGELIC A. the same according to our vocation and poAvei', all the dajes of our Ijves; under the pains conteined in the law, and danger baith of bodie and saul in the day of Godis fearfull Judgment. And seing that raonio ar stirred up be Safhan, and that Iioman Antichrist, to promise, sweare, sub- scry ve, and for a tyme use the holie sacraments in the Kirk deceitf ullie, againis their awne conscience, mind- ing heirby, first under the external clohe of Keligion, to corrupt and subvert secretlie Godis trew Re- ligion within the Kirk; and after- ward, when tyme may serve, to be- come 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 : AVe theirfoir, willing to take away all suspicion of hypoc- risie, and of sic double dealing with God and his Kirk, protest, and call the Searcher of all iie.\jrtis for witness, that our mindis and heartis do f ullilie agree with this our Con- fojision, promcis, aith, and subscrip- tion : sa that we ar not movit with ony warldlic respect, but ar per- swadit onlie in our conscience. JKrantcs, nos in ecclesice hujus doc- trina ct discijilina constantcr pcr- scvcratnros, ctpro cnjnsquc vocatione ac virihus ad cxtremum spiritum de- fensuros ; suh poena omnium in lege maledictionum, ceterniqiie cum ani- mw turn Qorporis cxitii jjericido in tremcndo ilJo Dei judicio. Quumque sciamits non paucos, a Satana et antichristo Romano su- hornatoSy promissionihus, sidjscrip- tionihus et juramcntis sc ohstrin- gerCy et in usu sacramentorum cimi ecclesia ortJiodoxa ad tempus sub- dole contra conscientiam communi- carc ; versute constitucntes, ohtento interim reJigionis veto, in ecclesia verum Dei cidtum adulterare ct clanculum ac X)er cunicuJos lahc- factare ; tandem per occasionem apertis inimicitiis oppugna}*e, vana spe proposita Venice dandcc a pon- tifice Romano, cujus rei potestatem contra veritatem divinam sibi arro- gat, ipsi perniciosam, cjusqiie cis- secJis muUo magis exitiosam : Nos igitur id simulationis erga Beum ejusqiic ecclesiam et insinceri ani- mi snspicionem omnem amoliamur, COBBIUM OMNIUM IN- SPECTOBEM testamur, Jmie nostrm confessioni, xiromissionij ju- ramento et suhscriptioni animos nosfros usqueqiiaque respondere : mdloquc rerum terrestrium mo- menta, sed indithia ct certa notitia. THE SECOND SCOTCH CONFESSION OF FAITH. A.D. 1580. 485 through the knawledge and love of Godis trew Religion prented in onr heartis be the Holie Spreit, as we sal answer to him in the day when the secreits of heartis sal be disclosed. 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 tliis countrey, for the meinteining of his Kirk and ministration of justice amongs ns; We protest and promeis solemnet- lie witli our heartis, nnder the same aith, hand-wreit, and paines, that we sail defend his personne and authoritie with our geare, bodies, and ly ves, in the defence of Christis Evangell, libertie of our countrey, ministration of justice, and punish- ment of iniquitie, againis all ene- mies, 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 OuK Lord JESUS CHRIST ; To whom, with the Father and the Holie Spreit, be all honour and fflorie eternallie. Amen. ex amore vcrifatis divinm per Spi- ritiim Sqnctum in cordibiis nostris inscriptcc, ad cam nos inductos esse; ita BEUM propitium lia- heamiis eo die quo cordium omnium arcana palam fient. Cum vero nobis constet, per eximiam Dei gratiam huic regno prcefectnm esse regem nostrum sc- renissimum, ad ecclesiam in eo conservandam et justitiam nobis administrandam ; cujiis incolumi- taic et bono cxemplOy secundum Dcmn, reJigionis et ecclesicc tran- quiUitas et securitas nitatur : ,sancte, ex animo, eodem' adacti Sa- cramento, eademque poena projpo- sita poUicemur, et consignatis clii- rograpliis promittimus, sacratissimi regis nostri incolumitatem et aido- ritatem in heato Christi evangeJio defendendo, in libertate patricc as- serenda, in jiistitia administrandam in improbis puniendiSj adversiis hostcs quoscunque internos sive ex- ternos, quovis etiam bonorum et vitce discrimine, nos constanter propug- naturos. Ita BEUM NOSTRUM OPTIMUM MAXIMUM poten- tem et propitium conservatorem ha- beamus in mortis articuh, et ad- ventu DOMINI NOSTRI JESU CHRISTI, cui cum Patre et Spi- ritu Sancto, sit omnis lionos et glo- ria in ceternimi. Amen. AETICULI XXXIX. ECCLESIiE ANGLICANS. A.D. 1562. The Tiiikty-Nine Akticles of Keligiox of the Chukch of England, published a.d. 1571, Toyether ivith the Revision of the Same, as set forth by the PKOTESTANT EPISCOPAL CIIUKCH IN THE UNITED STATES OF AMERICA, A.D. ISOl. [1. The Latin text of the EHzahethan Articles, adopted in 15G2, is a reprint of the editio princeps of Reginald Wolfe, royal printer, London, 15C3, issued by express authority of the Queen, and reproduced by Charles Hardwick, in his Ilistory 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 Loudon edition of John Cawood, 1571, as found in Hardwick, 1. c. The question of the comparative authority of the Latin aud English texts is answered by Burnet, Waterland, and Hardwick, to the cftect that both are equally authentic, but that in doubtful cases the Latin must determine the seuse. The Articles were passed, recorded, and ratified in 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 tests, 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 15G2, by the famous Act of the XIII. of Elizabeth. See Hardwick, 1. c. p. 159. 3. The Aineriean Revision of the Articles, as adopted by the General Conveution of the Protestant Episcopal Church in the United States, held in Trenton, New Jersey, Sept. 12, ISOl, is taken from the standard American edition of The Book of Common Prayer (published by the Harpers, New York, 1S44, and by the New York Bible and Common Prayer-Book Society, 1S73, pp. 512 sqq.). It has been compared with the Journal of the Convention, edited by Dr. W. Stevens Perky, in Journals of the Gen- eral Convention of the Protestant Episcopal Church in the United States, 17S5-1835 (Claremont, N. H., 1874), Vol. L pp. 279 sqq. 4. To facilitate the comparison, the words in which the English and American editions differ are printed in italics. The chief diflTerenccs are the omission of the Athauasiau Creed, in Art. VIII.; the omission of Art. XXL, on the Autho;i:y of (icueral Councils ; and the entire reconstruction of Art. XXXVII., on the Power of the Civil Magi.-traie.] The English editions of the Articles are usually preceded by the following Royal Declaration, which is the work of Archbishop Laud (1C28) : '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 stiflfer unnecessary Disputations, Altercations, or (Questions to be raised, which may nourish Faction both in the Church and Com- monwealth. We have therefore, upon mature Deliberation, and with the Advice of .so many of Our Bishops as might conveniently be called together, thought tit to make this Declaration following: ' That the Articles of the Church of Juit/laml (which have been allowed and authorized heretofore, and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church (){ Eni/land agreeable to (iod's Word, which We (1« therefore ratify and coulirm, requiring all Our loving Subjects to contiiuie 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 Declara- tion to be published therewith. 'That We are .Supreme Governour of the Church ai England: And that if any Difference arise about the external Policy, concerning tlie Injunctions, Canons, and other Comtitutions whatsoever thereto belonging, the Clergy in their Convocation is to order and settle them, having first obtained leave under Our Inroad Seal so to do: and We apjiroving their said Ordinances and Constitutions, providing that none be made contrary to the Laws and Customs of the Laud. ' That out of Our Princely Care that the (jhurchmen 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, a.s, being made plain by THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 487 them, and assented unto by Us, shall concern the settled Continuance of the Doctrine and Discipline of the Church of Ewjland now established; from which We will not endure any var^-ing or depart- ing 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 willing!}' subscrilied to the Articles estab- lished ; which is an argument to Us, that the}' 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 tliey be generally set forth to us in the holy Scriptures, and the general meaning of the Articles of the Chiu-ch of England accord- ing 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 anj' Divine in the Universities shall preach or print any thing either way, other than is already established in Convocation with our Koyal As- sent, he, or they tlie 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, 1563 [1563]. ArticuU, de qiiihus in Synodo Londinensi anno Domini^ iuxta ecdesice Anglicance com'putationem^M.D.LXII. ad tollendam opinionumdis- sensionem, etjirmandum in uera Religione consensum, inter Archiepiscopos Epis- coposque utriusque Prcniin- ciw, ncc non etiam iinixier- sum Clerum convenit. De Fide in Sacrosanctam Trinitatem. Vnvs est muus et uerus Deus cetermis, incorjwreus, impartiiilis, impassiiilis, immensce potentice, sapien- ticB ac ionitatis: creator et conservator omnium tum uisibilium tum inuisibilmm. Et in Vnitate huius diuince naturce tres sunt Personce, YoL TIL— 1 1 Ekglish Edition, 1571. Articles wliereupon it was agreed by the Arclibish- oppes and Bislioppes of both prouinces and the whole cleargic, in the Conuocation holden at London in the j'ere of our Lorde God. 1562. accord- ing to the computation of the Churche of En- glande, for the auoiding of the diuersities of ojiiu- ions, and for the stablish- yng of consent touching true Keligion. Of fayth in the holy Trin- itie. There is but one lyuyng and true God, euerlastyng, without body, partes, or passions, of infinite power, wysdome, and goodncsse, the maker and preseruer of al things both visible and inuisible. And in vnitie of this Godhead American Revision, 1801. Articles of Religion; as established by the Bish- ops, the Clergy, and Laity of the Protestant Episco- pal Church in the United States of America, in Con- vention, on the twelfth day of September, in the year of our Lord 1801. Oj Faith in the Holy Trin- ity. There is but one living and true God, everlasting, without body, parts, or passions; of infinite jww- er, wisdom, and goodness ; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead Hiere be 4sa SYMBOLA EVANGELICA. Ed. Lat. 1oG3. cimdem essentiw, potentice, ac ceternitatis, Pater, Films, et Spirit us sand us. II. Vcrbum Dei uerum horni- nem esse factum. Filius, qui est uerhum Patris ah aiterno d Patre genitus iierus et ceternus JDeus, ac Patri consiibstan- tialis, ill utero Beatce tdr- ginis ex ilUus svbstantia na- furam humanam assumpsit: ita ut duce naturm, diuina et humana integre atque perfecte in unitate personm, fuerint inseparaTjiUter con- iundce: ex quibus est vnus CHEISTVS, verus Dens et verus Homo : qui uere j)assus est, crucifixus, mortuus, et sepultus, lit Patrem nobis reconciliarct, essetquc [Jiostia] non tantiim jn-o culpa origi- nis, uerum ctiam pro omni- hus actualihus Iwminum 'pec- cntis. III. De Descensu Christi ad In- feros. Qvemmadmodum Gh ristus pro nobis mortuus est et se- pultus, ita est ctiam creden- dus ad Inferos descendisse. English Ed. 1571. there be tliree persons, of one substaunce, power, and eteniitic, the father, the Sonne, and the holy ghost. II. Of the loorde or sonne of God which was made very man. The Sonne, -whicli is the worde of the Father, be- gotten from euerlastj-ng of the Father, the very and eternall GOD, of one sub- staunce with the Father, toke man's nature in the wombe of the blessed Vir- gin, of her substaunce : so that two whole and j)erfect natures, that is to say, the Godlaead and manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christe, very GOD and very man, who truely suf- fered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not only for originall gylt, but also for alV actuall sinnes of men. III. Of the goyng downe of Christe into hell. As Christe dyed for vs, and Was buryed: so also it is to be beleued that he went downe into hell. American Revis. 1801. three Persons, of one sub- stance, power, and eter- nity : the Father, the Son, and the Holy Ghost. II. Of the Word or Son of God, ichicli was made very Man. The Son, which is the Word of the Father, be- gotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the I womb of the blessed Vir- gin, 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 sufiered, was cruci- fied, 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. in. Of the going dawn of Christ into Hell. As Christ died for us, and was buried, so also is it to be believed that he went down into Hell. ' The omission of 'a//' dates from the year 1G30, and the revised text of the Westminster As>;emblv of Divines. 1(U7. It appears in the edition of 1G2S, and is restored in modern English cdiriuns. See Ilardwick, p. 279. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 439 Ed. Lat. 1563. English Ed. 1571. American Revis. 1801. IV. Resurrectio Christi. Christus vere a mortuis resufTexit, suumque corpus cum came, ossib^cs, oinnibus- qiie ad iiitegritatem Jmmance naturoi piertinentibus, recejnt, cum quibus in caHum ascen- dit, ilique residet, quoad ex- tremo die ad iudicandos [om- nes] homines reuersurus sit. De Spiritu sancto. Spirit us sanctus, a patre et Jilio procedens, eiusdem est cam patre et filio essentia, maiestatis, et glorice, uerus, uc ceternus Deus. VI. Divinge Scrijotura; doctrina sufficit ad salutem. Scriptura sacra continet omnia qum sunt ad salutem necessaria, ita ut quicquid in ea nee legitur, neque inde prdbari latest, nan sit d quo- quam cxigendum, uttanquam Articulus fidei credatur, aut ad necessitatem salutis re- quiri imtetur. Sacrm Scriptures nomine COS Canonicos libros Veteris et Nbvi testamenti inteUigi- IV.. OftheEesurreetionofChristc. Cliriste dyd truly aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apperteyuing to the jier- fection of man's natm'c, wherewith he ascended into heaiien, and there sit- teth, vntyll he returne to iudge all men at the last day. V. Of the holy ghost. The holy ghost, i^roceed- yng from the Father and the Sonne, is of one sub- stamice, maiestie, and glo- rie, with the Father, and the Sonne, very and eter- nall God. VI.* Of the sufficiencie of the Holy Scripitures for saluation. Holy Scripture conteyn- eth all thinges necessarie to saluation : so that what- soeuer 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. In the name of holy Scripture, we do A'uder- stande those Canonicall IV. Of the Resurrection of Christ. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things apper- taining 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. Of the Holy Ghost. The Holy Ghost, pro- ceeding from the Father and the Son, is of one sub- stance, majesty, and glory, with the Father and the Son, very and eternal God. VI. Of the Sufficiency of the Holy ' Scripjtures for Salvation. Holy Scripture contain- eth all things necessaiy to salvation: so that whatso- ever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be be- lieved as an article of the Faith, or be thought requi- site or necessary to salva- tion. In the name of the Holy Scripture wc do understand those canonical Books of 490 SYMBOLA EVANGELICA. Ed. Lax. 1563. mus^ lie quorum autoritate ill Eeclesia nunquam dvbita- tuin eat. Catalogus libroruin sacroe Canouica; scripturse Ve- teris Testamenti. Genesis. Exodus. Leuiticus. Numeri. Deuteronom. losue. ludicum. Buth. 2 Begum. Paralipom. 3. 2 Samuelis. Esdrm. 2. Hester. ■ lob. Psalmi. Prouerhia. Ecclesiastes. Cantica. ProplietcB inaiores. Prophets muwres. English Ed. 1571. | American Revis. 1801. bookcs of tlie olde and the Old and New Testa- newe Testament, of whose ment, of whose authority aucthoritie was neucr any was never any doubt in the doubt in the Churche. Oft?ie names and numhe)' of the Canonicall BooTces. Genesis. Exodus. Leuiticus. Numeric. Deuterouomium. losue. ludges. Ruth. The .1. boke of Samuel. The .2. boke of Samuel. The .1. booke of Kinges. The .2. booke of Kinges. The .1. booke of Chroni. The .2. booke of Chroni. The .1. booke' of Esdras. The .2. booke of Esdras. The booke of Hester. The booke of lob. The Psalmes. The Prouerbes. Eeclesia, or preacher. Cantica, or songes of Sa. 4. Prophetes the greater. 12. Prophetes the lesse. Alios autem Libros (tit ait nieronymus) legit quidem Eeclesia ad exempla uitce et formandos mores, illos ta And the other bookcs, (as Hierome sayth) the Churche doth reade for example of lyfc and in- Church. Of the Names and Number of the Canonical BooTcs. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Sam- uel, The First Book of Kings, The Second Book of Kings, The First Book of Chron- icles, The Second Book of Chron- icles, The First Book of Esdras, The Second Book of Es- dras, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher. Cantica, or Songs of Solo- mon, Four Prophets the greater. Twelve Prophets the less. And the other Books (as Ilierome saith) the Church doth read for example of life and instruction of man- THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 491 Ed. Lat. 1563. men ad dogmata conjirman- da non adhibet : ut sunt Tertlus et quartus Esdrce. Sapientia. lesusjilius Syracli.' Tobias. ludith. Libri Machdbceorum. 2. English Ed. 1571. struction of manners : but yet doth it not applie them to establislie any doctrene. Sucli are these followyng. The third boke of Esdras. The fourth boke of Esdras. The booke of Tobias. The booke of ludith. The rest of the booke of Hester. The booke of Wisdome. lesus the Sonne of Siracli. Baruch, the prophet. Song of the .3. Chiklreu. The storie of Susanna. Of Bel and the Dragon. The prayer of Manasses. The .1. boke of Machab. The .2. Booke of Macha. Nbtii Testamcnti Libros om- nes (ut uulgo recepti sunt) recipimus et Tiabemus pro Canonids. VII. De Veteri Testamento. Testamenfum vetus Nouo contrarimn non est, quando- quidem tarn in mteri qudm noxio, per Christum, qui vni cus est mediator Dei et Jio minum, Deus et Homo, ater- na vita humano generi est proposita. Quare male sen All the bookes of the newe Testament, as they are commonly receaued, we do receaue and ac- compt them for Canon- ical!. VII. Of the Olde Testament. The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlast- yng lyfe is offered to man- kynde by Christe, who is the .onlye mediatour be- tweene God and man. American Revis. 1801. ners: but yet doth it not apply to them to establish any doctrine : such are these following; : The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The rest of the Book of Esther, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Macca- bees, The Second Book of Mac- cabees. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical. VII. Of the Old Testament. ^- 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 492 SYMBOLA EVANGELICA. Ed. Lat. 1563. tivnt, qui veteres tantum in promissiones temporarias spe- rasseconjingunt. Quanquam Lex a Deo data per Mosen, quoad Ceremonias et ritus, Christianos non asti'ingat, neque ciuilia ciics praxeptta in aliqiia BepuUica neces- sario recipi debeant: nihilo- mimts tameii ai dbedientia mandatorum, quos Moralia wca7itw; nidlus quantumius ChristianuSy est solutus. VIII. Symbola tria. Syrnbola tria, Niccmum, Athanasij, et quod vulgo Apostolicum appellatur, om- nino recipienda sunt et cre- denda. Nam Jii'missimis Scrip)turarum testimonijs probaH p>ossunt. IX. Peccatum Ooriginale. Peccatum originis non est (ft fdbulantur Pelagiani) in imitatione Adami situm, sed est xitium et depraua- tio naturm euiuslihet homi- nis ex Adamo naturallter propngati, qua Jit, vt ah ori- ffiihdi'iiistitia qudm longis- English Ed. 1571. Wherefore they are not to be hearde Avhiclie faigne that the olde fathers dyd looke only for transitorie jDromises. Although the lawe geuen from God by Moses, as touchyug cere- monies and rites, do not bynde Christian men, nor the ciuile preceptes there- of, ought of necessitie to be reccaucd in any com- mon wealth : yet notwith- standyng, no Christian man whatsoeuer, is free from the obedience of the com- manndementes, ■u-liicli arc called morall. VIII. Of the three C redes. The three Credes, Nicene Crede, AtJianasian Crede, and that whiche is com- monlye called the Apos- tles' Crede, ought through- lye to be receaued and be- leued : for they may be proued by moste certayne warrauntes of holye script- ure. IX. Of originall or hirtli sinnc. Originall sinne standeth not in the following of Adam (as the Pelagians do vaynely talkc) but it is the fault and corruption of the nature of euery man, that naturally is en- gendered of the ofspring American Revis. 1801. Man. Wherefore they are not to be beard, -nhich feign that the old Fathers did look only for transi- tory 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 com- monwealth; yet notwith- standing, no Christian man whatsoever is free from the obedience of the Com- mandments which arc called Moral. VIII. Of the Creeds. The Nicene Creed, and that which is commonly called the Apostles' Creed, ought tlwroughly to be I'c- ceived and believed: for they may be proved by most certain warrants of Holy Scripture. IX. Of Original or BirtJi-Sin. Original sin standeth not in the following of Adam (as the Pelagians do vainly talk) ; l)ut it is the fault and corruption of the Nature of every man, that naturally is en- gendered of the offspring THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 493 Ed. Lax. 15G3. sime distet, ud malum sua natura proijendeat^ et earo semper aduersus spiritum concupiscat. Vnde in vno quoque nasceiitlum, iram Dei atque damnationem meretur. Manet etiam in renatis Tuec naturcB deprauatio ; qua Jiti ut affectus carnis, grace fpovTjfia aapicoc, (quod alij sapientiam, alij sensum, alij affectum, cdij studium [car- nis^ inteipretantur) legi Dei 71071 suhjiciatu. Et quanqudm renatis et credentibus nidla propter Christum est con- demnatio, 2^eccati tamen in sese rationem habere Concu- piscentiam fatetur Aposto- lus. De Libero Arbitrio. Ea est hominis jwst lap- sum Adm conditio, iit sese naturalibus suis mribus et bonis operibus ad Jidem et invocationem Dei conuertere ac j)?'ffjM7'«?'e non 2^ossit: Quare absque gratia Dei, qum 2jer Christum est, nos prceiteniente, vt uelimus, et cooperante dum volurnus, ad English Ed. 1571. of Adam, wliercby man is very farre gone from orig- inal! ryghteousness, and is of bis owne nature en- cliued to euyll, so that tbe flesbe lusteth alwayes con- trary to the spirite, and therefore in euery person borne into this world e, it deserueth Gods wrath and damnation. And this in- fection of nature doth re- mayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke ipp6vi)iia (rapKug, which some do ex- pounde the wisdome, some sensualitie, some the affec- tion, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no con- demnation for them that beleue and are baptized: yet the Apostle doth con- fesse that concupiscence and luste hath of it selfe the nature of synne. X. Of free icyll. The condition of man after the fall of Adam is suche, that he can not turne and prejjare 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 pleasauut and ac- American Revis. 1801. of Adam ; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lust- eth always contrary to the spirit ; and therefore in every person born into this world, it deserveth God's wrath and damna- tion. And this infection of nature doth remain, yea in them that are regener- ated ; whereby the lust of the flesh, called in Greek (ppoviijia aapKOQ (which somc 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 con- demnation for them that believe and are baptized ; yet the Apostle doth con- fess, that concupiscence and lust hath of itself the nature of sin. X. OfFree-Will ^ 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 accej^table to 494 SYMBOLA EVANGELIC A. Ed. L.vt. 1563. pietatis opera facienda, qiice Deo grata sint et accepta, nihil vaUmus. XI. De Hominis lustificatione. Tantum propter meritum Domini ac Seruatoris nostri Teste Christi, per fidem^ non propter opera et merita no- stra^ iusti coram Deo repu- tamur : Qimre solu fide nos iustificari, doctrina est salu- berrima, ac consolationis pjU- nissima: ut in ITomilia de lustificatione hominis fusiiis explicatur. XII. De bonis Operibus. Bona opera qum suntfruc- tus fidei et iustificatos se- quuntur, quanquam peccata nostra CTpiari ct diuini iu- dicij seiieritatem ferre non possunt, Deo tamen grata sunt et accejAa in Christo, atque ex uera et uiua fide necessario prqfluunt^ ut plane ex illis, ceque fides iiiua co- gnosci possit, atque arlor ex fructu iudicari. English Ed. 1571. ceptable to God, -without the grace of God by Christe preuentyng us, that we may haue a good wyll, and workyng with vs, when w'e haue that good wyll. XI. Of the iustification of man. "We are accomi^ted right- eous 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 ius- tified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustifica- tion. XII. Of good worl-es. Albeit that good workes which are the fruites of foj'th, and folowe after iustification, can not put away our sinnes, and en- dure the seueritie of Gods iudgcmeut : yet are they pleasing and accejJtable 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 eui- dently knowcn, as a tree discerned by the fruit. American Eevis. 1801. 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. XL Of the Justification of Man. We are accounted right- eous 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 Doc- trine, and very full of com- fort, as more largely is ex- pressed in the Homily of Justification. XII. Of Good Worl:s. 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 judg- ment; yet are they pleas- ing 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. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 495 Ed. Lat. 1563. English Ed. 1571. American Kevis. 1801. XIII. Opera ante lustificatio- nem. Opera qumjiimt ante gra- tiam Christi, et spii'itus eius afflatum, cum ex fide lesic Christi noil prodeant^ mi- nime Deo grata sunt : neque yratiam (ut midti uocant) de congruo mei'entur : Imo ctim non sint facta ut Deus ilia fieri uoluit et p^'cecepit, peccati rationem habere non dubitamios. XIV. Opera Supererogationis. Opera qiuc supererogatio- nis appellant^ non possunt sine arrogantia et im2netate prcedicari. Nam illis de- clarant liomines non tantiim se Deo redder e qim tenentur sed plus in eius gratiam fa- cere quam deberent : cum ap)erte Christus dicat: Gum feceritis omnia qtuecunque prcBcepta stint vobis, dicite: Serui inutiles suinus. XIII. Of iDorhes before iustifica- tion. Workes done before the grace of Cliriste, and the inspiration of his si^irite, 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 con- gruitie : yea rather for that they are not done as GOD hath wylled and com- maunded them to be done, we doubt not but they haue the nature of synne. XIV. Of worlrs of supererogation. Voluntarie workes be- sydes, ouer and aboue Gods commaundemcntes, which they call workes of supererogation, can not be taught without arro- gancie 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 : Where- as Cliriste sayth playnly. When ye have done al that are commaunded to you, say. We be vnprofltable seruantes. XIII. Of Worhs before Justifica- tion. 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 saj') 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 na- ture of sin. XIV. Of Worlcs of Si/perei'ogation. Voluntary Works besides, over and above, God's Com- mandments, which they call Works of Supererogation, can not be taiight without arrogancy and impiety : for by them men do declare, that they do not only ren- der 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 command- ed to you, say, We are un- profitable servants. 490 Ed. Lat. 15G3. XV. Nemo praetcr Christum sine peccato, Chrktus ill nostrce naturoe ueritate per omnia similis /actus est nobis, excepto pec- cato, a quo 2)rorsus erat im- miinis, turn in came turn in spiritu. Venit, ut Agnns absque macula, esset, qui mundi peccata jyer iinmola- tioneni sui semel factum, toller et : et peccatum {ut inqiiit loannes) in eo non erat. Seel nos reliqui, etiam baptizati, et in Chi'isto re- generati, in multis tamen offendimus omnes : Et si dixerimus quia peccatum non habemus, nos ip)SOS sedu- cimus, et Veritas in nobis non est. XVI. De Lapsis post Baptismum. Non omne 2}cccatum Mor- tale post ba2>tismum uolun- tarie perj>etratum, est pec- catum in Spiritum sanctum et irremissible. Proinde lap- sis a baptismo in peccata, locus pmnitentia non est ne- gandus. Post acceptum spi- ritum sanctum, possunuis a gratia data rccedere atqne peecare, denuoque per gra- tiam Dei resurgere ac resi- 2)iscere. Ideoque illi dam- nandi sunt, qui se quamdiu SYMBOLA EVANGELICA. Ekglish Ed. 1571. American Revis. 1801. XV. Of Christe alone without sinne. Christe in tlic trueth of cure nature, was made lyke vnto vs in al tliinges (sinne only except) from wliicli he was clearley voyde, both in his fleshe, and in his spir- ite. He came to be the lambe without sjiot, who by tlie 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. XVI. Of sinne after Bajjtisme. Not cuery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpar- donable. Wherefore the graunt of rcpcntaunce is not to be denyed to such as fall into sinne after bap- tismo. After we have re- ceaued the holy ghost, we may depart from grace gcuen, and full into sinne, and by the grace of God (we may) aryse agayne. XV. Of Christ alone tcithout Sin. 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 sac- rifice 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 oflFend in many things ; and if we say we have no sin, we deceive ourselves, and the truth is not in us. XVI. Of Sin after Baptism. -" Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardon- able. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After w'c have received the Holj' Ghost, wc may dejjart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 497 Ed. Lat. 1563. Mc viuant, amjylius non posse peccare affirmant, aut vere resipiscentibus jioenitentm lo- cum denegant. XVII. DePrsedestinatione et Elec- tione. PrcBciestinatio ad uitam, est mternum Dei praposiium, quo ante iacta mundi fun- damenta, suo consilio, nobis quidem occulto, constanter decreuit, eos quos in Christo elegit ex hominum genere, a maledicto et exitio liberare, atque ut uasa in Tionorem efficta, per Christum ad ceternam salutem adducere Vnde qui tarn praclaro Dei beneficio sunt donati, illi spi- ritti eius opp)ortuno tempore operante, secundum p>^oj)osi- tum eius uocantur : uoca- tioni per gratiam parent : itLstificantur gratis: adop- tantur in Jilios; miigeniti lesu Christi imagini effici- untur conformes: in bonis opieribus sancte ambulant : et demum ex Dei misericor- dia jjertingunt ad semjntei'- nam fcelicitatem. EKGLisn Ed. 1571. and amend our lyucs. And tlierefore, tliey are to be condemned, whiche say they can no more sinne as long as they lyue here, or denie the place of for- geuenesse to such as true- ly repent. XVII. Of p)redestination and elec- tion. Predestination to lyfe, is the euerlastyng purpose of God, whereby (before the foundations of the world were layd) he hath con- stantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynd, and to bryng them by Christe to euer- lastyng saluation, as vessels made to honour. Where- fore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spi- rite workyng in due season : they through grace obey the callyng : they be iusti- fied freely : they be made sonnes of God by adoption : they be made lyke the im- age of his onelye begotten Sonne Jesus Cliriste : they walke religiously in good workes, and at length by Gods mercy, they attaine to euerlastyng felieitie. American Reyis. 1801. therefore they are to be con- demned, 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. Of Predestination and Elec- tion. Predestination to Life is the everlasting puriDose of God, whereby (before the foundations of the world were laid) he hath con- stantly decreed by his counsel secret to us, to de- liver from curse and dam-- nation those whom he hath chosen in Christ out of man- kind, and to bring them by Christ to everlasting salva- tion, 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 Spir- it working in due season : they through Grace obey the calling : they be justi- fied freely : they be made sons of God by adoption :- they be made like the im- age of his only-l>egotten Son Jesus Christ : they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. 49S SYMBOLA EVANGELICA. Ed. Lat. 15G3. Quemadmodum Prcedesti- nationis et Eledionis nostrce in Christo X'^'^ consideration dulcis, siiauis et ineffahilis consolationis plena est vere pijs et Ids qui sentiunt in se uim spiritus CHBISTI, facta caiiiis et memh'a qws adhuc sunt super tcrram mortificantem, animumque ad cadestia et superna ra- pientem, turn quia fidem nostram de aterna salute conscquenda j)^^' Christum plurimum staMlit atque confirmat, turn quia amo- rem nostrum in Deum ue- hementer accendit ; ita lio- minibus curiosis, carnalibus, et spiritu Christi destitutis, db oculos jierjyetuo versari Prcedestination is Dei scn- tentiam, 2)ernitiosissimu)n, est 2)7'ai€i2}itiumn iinde illos Diabolus protrudit, uel in desjjerationem, uel in atque 2^ern it iosa m imp urissimce vitce securitatem. Deinde promissiones di- uinas sic amplecti oportet, tit nobis in Sacris Uteris qcneraliter propositi sunt: Et Dei voluntas in nostris actionibus ea sequenda est, English Ed. 1571. As the godly consydera- tion of predestination, and our election in Cbriste, 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 tlie fleshe, and their earthlye members, and drawing vp their mynde to hygh and heau- enly thinges, as well be- cause it dotla greatly estab- lyshe and coufirme their fayth of eternal saluation to be enjoyed through Christe, as because it dotli feruently kindle their loue towardes God. So, for cu- rious and carnal persons, lacking the spirite of Christe, to haue continu- ally before their eyes the sentence of Gods predesti- nation, is a most daunger- ous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane lining, no lesse perilous then desperation. Furthermore,' Ave must receaue Gods promises in such wyse, as they be gener- ally set foorth to vs in holy scripture : and in our do- yuges, that wyl of God is to American Revis. 1801. As the godly considera- tion 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 meml)crs, and drawing up their mind to liigh and heavenly things, as Avell because it doth greatly establish and con- firm 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 Sjiirit of Christ, to have contin- ually before their eyes the sentence of God's Predes- tination, is a most danger- ous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less per- ilous than des^jeration. Furthermore, we must receive God's promises in such wise, as they be gener- ally set forth to us in Holy Scripture ; and, in our do- ings, that Will of God is ' In the Forty-two Articles of 1 r.r>3 there is the addition : ' Although the decrees of pre- destination are unknown unto us.' THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 499 Ed. Lat. 1563. quam in uerbo Dei habemus diserte reiielatam. XVIII. Tantum in nomine Christi speranda est a;terna sa- lus. Svnt illi anathematizandi qui dicer e audent, mium- quemqxie in Lege aut secta quam projitetur, esse seruan- dum: modo iuxta illam et lumen naturm accurate mxe- rit: cum sacrce literce tan- tum lesu Christi nomen prcedicent, in quo saluos fieri homines opoi'teat. XIX. De Ecclesia. Ecclesia Christi uisibills. est coitus Jidelium, in quo uertum Dei purum j^rc^di- cattir, et sacramenta^ quo- ad ea qitce necessario exi- guntur, iuxta Christi insti- tutum recte administran- tur. Sicut errauit ecclesia Hie- rosolymitana, Alexandrina et Antiochena : ita et errauit Ecclesia Eomana, non so- lum quoad agenda et coere- moniarum ritus, uei'um in hijs etiam quce credenda sunt. English Ed. 1571. be folowed, which we hauc expreslye declared vnto vs in the worde of God. XVIII. Of oltaynyng eternall salua- tion, only l>y the name of Christe. 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. XIX. Of the Church. Tlie visible Church of Christe, is a congregation of faythfiiU men in the which the pure worde of God is preached, and the Sacramentes be duely minis- tred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same. As the Church of Hieru- salem, Alexandria, and An- tioche haue erred : so also the Church of Rome hath erred, not only in their liuing and maner of cere- monies, but also in matters of fayth. [ American Revis. 1801. to be followed, which we have expressly declared un- to us in the Word of God. XVIII. Of ohtaining eternal Salva- tion only T)y the Name of Christ. 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,where' by men must be saved. XIX. Of the Church. The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacra- ments be duly ministered according to Christ's ordi- nance, in all those things that of necessity are requi- site to the same. As the Church of Jeru- salem, Alexandria, and An- tioch, have erred ; so also the Church of Rome hath erred, not only in their liv- ing and manner of Ceremo- nies, but also in matters of Faith. 500 Ed. Lat. 15C3 XX. De Ecclesiee autoritate. Halct EccUsia Hitus sta- tuenclb ius, et injidei contro- uersijs autoritatem, quamuis EccIesicB non licet quicquam instituere, quod verbo Del scripto aduersetur^ nee uniim scripturcB locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit di- uinoriim librorum testis et conseruatrix, attamen vt ad- uersus eos nihil decernere^ ita prater illos nihil creden- dum de necessitate salutis debet dbtrudere. XXI. De autoritate Conciliorum Generalium. Oeneralia Concilia sine iussu et uoluntate jjr«nci- pum congrcgari non ^ws- sunt, et vbi connenerint, quia ex hominihis constant, qui non omnes spiritu et iicrhis Dei reguntiir, et errare pos- sunt, et interdum errarunt, etiam in hijs quca ad nor- mam 2)ietatis2^ertincnt : ideo qvm al) illis constituuntKr, SYMBOLA EVANGELICA. English Ed. 1571. American Revis. 1801. XX. 0/ the aucthoi'itie of the Church. The Church hath power to decree Rites or Ceremo- nies, and auctlioritic in con- trouersies of fayth : And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to Gods worde written, ney- ther may it so expounde one place of scrijiture, that it be repugnauntto another. Wherefore, although the Churche be a witnesse and a keper of holy M'rit: 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. XXI. Of the aucthoritie ofgcncrall Counselles. Genercdl Counsels mmj not be gathered together without tJie commaundement and wyll of 2}'>'inces. And lohen they be gathered together {foras- muche as they be an assem- blie of men, whereof all be not gouerned tcith the spirite and icord of God) they may erre, and sometyme haue erred, eiien in thinges imr- XX. Of the Authority of the Church. The Church hath power to decree Rites or Ceremo- nies, and authority in Con- troversies 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 expoimd one place of Scripture, that it be repug- nant to another. Where- fore, althougli 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 y not to enforce any thing to be believed for neces- sity of Salvation. XXI. Of the AutJiority of General Councils.^ ' 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. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 501 Ed. Lat. 1oG3. ut ad Sainton necessaria, neqxie robur huient, neque autoritatcm, nisi ostendi possint e sacris Uteris esse desumpta. XXII. De Purgatorio. Doctrina Romanensiwn de Purgatorio^ de Indid- gentijs, de veneratione et adoratione turn Imaginum turn Bcliquiariim, nee non de imcocatione Sanctorum, res est futilis, inaniter con- ficta, et nulUs Scri2:>tura- rum testimonijs innititnr, imo 'cerlo Dei contradicit. XXIII. Nemo in Ecclesia ministret nisi uocatus. Non licet cuiquajn su- mere sibi munus ^Ji/&Z/ce praidicandi, ant admini- strandi Sacramenta in Ec- clesia, nisi p)'>'i'US fuerit ad hcBC dbeunda legitime iwca- tus et missus. Atqiie illos, legitime uocatos et missos existimare debemiis, qui 2^er homines, quibus 2'>otestas no- candi Ministros atque mit- tendi in nineani Domini pidtlice concessa est in Ec- clesia, cooptati fuerint et asciti in hoc opus. English Ed. 1571. teynyng vnto God. Wher- fore, thinges ordayned iy them as necessary to salua- tion, heme neyther strength nor auctlioritie, vnlesse it may le declared that tliey de taken out of holy Scripture. XXII. Of Purgatoi'ie. The Romislie doctrine concernyng purgatorie, pardons, worshipping and adoration, as well of im- ages, as of reliques, and also inuocation of Saintes, is a fonde thing, vainly in- uented, and grounded vpon no warrantie of Scripture, but rather repugnaunt to the worde of God. XXIII. Of ministryng in the congre- gation. It is not lawful for any man to take vpon hym the office of publiquc preach- yng, or ministring the Sac- ramentes in the congrega- tion, 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 auctlioritie geucn vnto them in the congre- gation, to call and sende ministers into the Lordes vineyarde. Amekican Revis. 1801. XXII. Of Purgatory. — The Romish Doctrine concerning Purgatory, Par- dons, Worshipping and Adoration, as well of Im- ages as of Relics, and also Invocation of Saints, is a fond thing, vainly invent- ed, and grounded uj^on no warranty of Scripture, but rather repugnant to the Word of God. XXIII. Of Ministering in the Con- gregation. It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacra- ments 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. 502 Ed. Lat. 1563. XXIV. Agendum est in Ecclesia lingua quie sit populo nota. Lingua populo noii intel- lecta j)ubUcas in ecclesia pre- ces peragere, aut Sacramenta aclministrare, terlo Dei et pi'imitiuce Ecclesia} consue- tudini plane repugnat. XXV. De Sacramentis. Sacramenta a Christo in- stituta, non tantum sunt notm jirofessionis Christiano- rum, sed certa qucedam jjo- tius testimonia, et efficacia signa gi'ati(P, atque honce in nos voluntatis Dei, ^jer qua inuisihiliter ipse in nohis operatui% nostrdmque Jidem in se, non solum excitat, ucrumetiam conjirmat. Duo d Christo Domino nostra in Euangelio insti- tuta stint Sacramenta^ scili- cet Baptismus et C'cena Do- mini. Quinque ilia iiulgo no- minata Sacramenta, scilicet, Conjirmatio, Panitentia, Or- do, Matrimonium, et Ex- trema xinctio, pro sacramen- tis euangelicis hdbenda non sunt, ut quae partim a praua Apostolorum imitatione pro- SYMBOLA EVANGELICA. English Ed. 1571. American Revis. 1801. XXIV. Of speaTcyng in the congre- gation, in such a tongue as the j)€ople vnderstandcth. It is a tiling playncly re- pugnauut to the -wordc of God, and the custome of the primitiue Chui'che, to haue publiquc prayer in the Churchc, or to minis- ter the Sacramentes in a tongue not vnderstanded of the people. XXV. Of the Sacramentes. Sacramentes ordayned of Christe, be not onely badges or tokens of Christian mens profession : but rather they be certaine sure witnesses and eftectuall signes of grace and Gods good wyll towardes vs, by the which he dotli worke inuisiblie in vs, and doth not only quick- en, but also strengthen and confirme our fayth in hym. There are two Sacra- mentes ordayned of Christe our Lorde in the Gospell, that is to say,Baptisme,and the Supper of the Lorde. Those fyue, commonly called Sacramentes, that is to say. Confirmation, Pcn- aunce. Orders, Matriraonie, and extreme Vnction, are not to be compted, for Sac- ramentes of the gospel, bc- insr such as haue growen XXIV. Of SpeaTcing in the Congre- gation in such a Tongue as the pjeople iinderstandeth. It is a thing plainly re- pugnant to the Word of God, and the custom of the Primitive Church, to have i)ublic Prayer in the Church, or to minister the Sacraments, in a tongue not understanded of the people. XXV. Of the Sacraments. 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 to- wards us, by the which he doth work invisibly in us, and doth not only quick- en, but also strengthen and confirm our Faith in him. There are two Sacra- ments ordained of Christ our Lord in the Gospel, that is to say. Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say. Confirmation, Pen- ance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sac- raments of the Gosi)el, be- ing such as have grown / THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 503 Ed. Lat. 1563. fiuxerunt, partim uitce sta- tus sunt in scripturis qui- dem p7'dbati, sed sacramen- torum eandem cum daptismo et coena Domini rationem non hahentes: quomodo nee Pcenitentia, ut quce signum aliquod uislbile seu cceremo- niam a Deo institutam non liabeat. Sacr amenta non in hoc instituta sunt cl Christo, ut spectarcntm\ aut circumfe- rentu7', sed ut rite illis iite- remur: et in hijs duntaxat qui digne p>6reipiunt, salu- tai'em Jiabent cffectum: qui uerd indigne perci2nunt, damnationem {ut inquit Paulus) sibi ipsis acqui- runt. XXVI. Ministroriun malitia non tollit efficaciam institu- tionum diuinarum. Qvamuis in Ecclesia uisi- Mli bonis mali semper sint admixti, atqus interdum mi nisterio uer'bi et sacramen- torum administrationi pi'ce- sint, tamen cum non sua sed Christi nomine agant, eiiis- que mandato et autoritate ministrent, illorum ministe- ric uti licet, cum in verbo Dei audiendo, tum in sacra- mentis percipiendis. Neque per illorum malitiam effee- Vol. III.— K k English Ed. 1571, partly of the corrupt folow- ing of the Apostles, jmrtly are states of life alowed m the scriptures: but yet haue not lyke nature of Sacramentes -with Baptisme and the Lordes Supper, for that they haue not any vis- ible sigue or ceremonie or- dayned of God. 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 wor- thyly 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. XXVI. Of the unwoj'thi/nesse of the ministers, ichich hinder not the effect of the Sacra- mentes. 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 "clo minister by his com- mission and aucthoritie, we mav vse their minis- American Re vis. 1801. partly of the corrupt fol- lowing of the Apostles, partly arc states of life al- lowed in the Scriptures; but yet have not like na- ture of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or cere- mony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be car- ried about, but that we should duly use them. And in such only as worthily re- ceive the same, they have a Avholesome ctFect or oper- ation : but they that re- ceive them unworthily, purchase to themselves damnation, as Saint Paul saith. XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacra- ments. 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 foras- much as they do not the same in their own name, but in Christ's, and do minister by his commis- sion and authority, we may ! use their Ministry, both in 504 SYMBOLA EVANGELICA. Ed. Lat. 1563. tus imtitutorum Christi tol- litu}\ ant gratia donorum Del mimiitur, quoad eos qui fide et rite sihi oblata perciinunt, qiice j'^'oiiter in- stitutioneni CHBISTI et promissionem efficacia sunt, licet 2}er 7nalos administren- tur. Ad Ecchsloi tamen disci- plinam pertinent, ut in malos ministros inquiiritur, accusenturqiie ah Jiijs, qui eoriim flagitia nouerint, at- que tandem iusto conuicti iudicio, deponantur. XXVII. De Baptismo. Baptismns non est tan- tilm professionis signum ac discriminis nota, qua Chri- stiani d non Christianis dis- cernantur, sed etiam est si- gnum Hegenerationis, per quod tanquam j^j^r instru-\ inentum recti iaptismum suspitientes, ecclesice insei'un- tur, promissiones dc JRemis- sione peecatoriim atque Adoj)- tione nostra in filios Dei, per Spiritum sanctum nisi- Englisii Ed. 1571. trie, both in hearing the word of God, and in t?ie receauing of the Sacra- mentcs. Neither is y" ef- fect of Christcs ordinaunce taken away by their wick- ednesse, nor the grace of Gods gyftes diminished from sucli as by fayth and ryghtly do receaue the Sacrameutes ministered vnto them, wliich be ef- fectual!, because of Christes institution and promise, al- tliougli they be ministred by euyll men. Neuerthelesse, it apper- teyneth to tlie discipline of the Churchc, that cnqui- rie be made of euyl min- istres, and that they be ac- cused by those that haue knowledge of their of- fences : and finally, beyng founde gyltie by iust iudge- meut, be deposed. XXVII. Of Baptisme. Baptisme is not onely a signc of profession, and markc of difference, where- by Christian men are dis- cerned frotn other that be not christened : but is also a signc of regeneration or newe byrth, whereby as by an instrument, they that re- ceaue baptisme rightly, are grafted into the ChurchT the promises of the for- geuenesse of sinne, and of American Revis. 1801. hearing the "Word of God, and in receiving the Sac- raments. Neither is the effect of Christ's ordinance taken away by their wick- edness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sac- raments ministered unto them; which be eff"ectual, because of Christ's insti- tution and promise, al- though they be ministered by evil men. Nevertheless, it ajjper- taineth to the discipline of the Church, that in- quiry 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 judg- ment be deposed. XXVII. Of Bapitism. Baptism is not only a sign of profession, and mark of diflerence, wliere- by Christian men are dis- cerned from others that be not christened, but it is also a sign of Regenera- tion or New-Birth, where- by, as by an instrument, they that receive Baptism rightly are grafted into the Church ; the promises of the forgiveness of sin, and THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 505 Ed. Lat. 1563. hiliter dbsignanttir^ fides con- firmatur, et iii diuinm i/i- uocationis, gratia, augetur. Baptismus 2^(ivuulo7'nm omnino in ecclesia retinen- dus est, ut qui cum Ch'i- sti institutione optime con- gruat. XXVIII. Dc Coena Domini. Cc&na Domini non est tantilm signum mutuce te- neuolentice Christianorum inter sese, iieriim potiils est sacr amentum nostrce per mortem Christi redemptio- nis. Atque adeo rite, digne et cum fide stimentihis, ^;a- nis qiiem frangimus, est communicatio cor^wris Chri- sti: similiter poctdum hene- dictionis, est communicatio sanguinis Cliristi. Panis et tini transxdh stantiatio in Eucharistia, ex sacris Uteris prolari non potest, sed apertis scriptu- rm verUs aduersatur, sacra- imnti naturam euertit, et English Ed. 1571. our adoption to be the sonnes of God, by the holy ghost, are visibly signed and scaled : fayth is confyrmed : and grace increased by vertue of prayer vnto God. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agre- able with the institution of Christe. XXVIII. Of tlie Lordes Suj^j^er. 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, worthy- ly, and with fayth receaue the same the bread wliiche we breake is a parttak- yng of the body of Christe, and likewyse the cuppe of blessing, is a parttakyng of the blood of Christe. Transubstantiation (or the chaunge of the sub- staunce of bread and wine) in the SupjDer of the Lorde, can not be proued by holye writ, but is repugnaunt to the playne wordes of script- ure, ouerthroweth the nat- ure of a Sacrament, and American Revis. 1801. of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is con- firmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. XXVIII. Of the Lord's Supper. 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 dcatli: 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 like- wise the Cup of Blessing is a partaking of the Blood of Christ. 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 Script- ure, overthroweth the nat- ure of a Sacrament, and 50G SYMBOL A EVANGELIC A. Ed. Lat. 1563. multarum superstitioniim dedit occasionem} Corpus Chrisii dutiw, ac- c'qritur, et manducatur in ccena, tuntum codesti et spi- ritucdl ratione. Medium au- tem quo Corpus Chnsti ac- cipitur et manducatur in cce7ia,Jides est. Saa'amentum Euchariatice ex institutione Chnsti non senidbatur, circumferebatur, clctuibatur, nee adoraiatur. [XXIX. [Impii, et fide vitta de- stituti, licet carnaliter et visibiliter {vt Augustinus lo- quitur) corpoi'is et sangui- nis Christi sacramentum dentihus premant^ nullo ta- men modo Christi j>arotius tan- tee rei sacramentum sen sym- Englisu Ed. 1571. hath geuen occasion to many superstitions. The body of Christe is geuen, taken, and eaten in the Supper only after an heauenly and spirituall maner : And the meane wliereby the body of Christe is rcceaued and eaten in the Supper, is fayth. The Sacrament of the Lordes Supper was not by Christes ordinaunce re- serued, caryed about, lyft- ed vp, or worsliipped. XXIX. Of the tcicled which do not eate the iody of Christe in the vse of the Lordes Sup>- 2)er. Tlie wicked, and suche as be voyde of a liuelye fiiyth, although they do carnally and visibly j^resse with their teeth (as Saint Augustine sayth) the Sac- rament of the body and blood of Christ : yet in no wyse are the partakers of American Revis. 1801. hath given occasion to many sujierstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual man- ner. And the mean where- by the Body of Christ is received and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshijjed. XXIX. Of the Wicled, xchich eat not the Body of Christ in the use of the Lord's Stqyper. 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: ' The following clause against the real presence and iibiquity of Christ's body Avas here added in the Parker Latin MS., but struck out in the Synod : ' Chrhtus in calum ascendens, corpori suo Immortcditatem dedit, Naturam non abstulit humane enini nature veritatcm (iuxta Scripturas), perpetuo retinet, quavi uno et dejinito Loco esse, et non in vndta, vel omnia si- mul locd diffundi oportet. Qmun ig'ttur Chrlstus in celum sublatiis, ihi usque ad finevi seculi permansurus, atquc inde, non (diunde (ut loquitur Augustinus) venturus sit, ad indicandum viuos et mortuos, non debet quisqumn Jidelium, et cnrnis eius, et sanguinis, realem, et corpora- lem (m< lopuuntur) presentiam in Ev.charistia vel credere, vel projiteri. Corjnis tamen Christi datur,' et^. * This Article, which agrees with the Zwingliaii 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. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND 507 Ed. Lat. 1563. tolum ad judicium sihi man- ducant et biiiint.] XXIX. [XXX.] De Vtraque Specie. Calix Domini Laicis 7ion est denegandus : utraque enim pars dominici mera- menti ex Christi institutione et prcBcepto, omnibus Chri- stianis e.v cequo adminis- trari debet. XXX. [XXXI.] De unica Christi oblatione in Cruce perfecta. Oblatio Christi semelfacta^ perfecta est redemiJtio^ pjro- pitiatio^ et satisfactio ^jro omnibtis jjeccatis totius mun- di, tarn o^-iginalibus quam actualibus. JSkque ^jrflB^er illatn unieam est tdla alia pro i^eccatis expiatio. Vnde missarxim saerificia^ quibus uulgo diccbatur, Saeerdotem offerre Christum in remis- sionem 2'xxna aut culim pro uiuis et defunctis, blasphema figmenta sunt, et pernitiosce imposturce. XXXI. [XXXII.] De Coniiigio Sacerdoturu. Episcopis, Presbyteris, et Diaconis, nidlo mandato di- Englisii Ed. 1571. | American Reyis. 1801. Christe, but rather to their but rather, to their con- condemnation do eate and driuke the signe or Sacra- ment of so great a thing. XXX. Of both Tcindes. The cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sac- rament, by Christes ordi- naunce and comiiiaunde- ment, ought to be minis- tred to all Christian men alike. XXXI. Cfthe one oblation of Christe finished vppon the Crosse. 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 re- mission of payne or gylt, were blasphemous fables, and daungerous deceits, XXXII. Of the mariage of Priestes. Byshops, Priestes, and demnation, do eat and drink the sign or Sacra- ment of so great a thing. XXX. Of both Kinds. ■ The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacra- ment, by Christ's ordi- nance and commandment, ought to be ministered to all Christian men alike. XXXI. OftTie one Oblation of Christ finished vpon the Cross. 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 re- mission of pain or guilt, were blasphemous fables, and dangerous deceits. XXXII. Of the Marriage of Priests. Bishops, Priests, and Deacons, are not com- ; Deacons, are not com- 508 SYMBOLA EVANGELICA. Ed. Lat. 15C3. uino prceceptum est, ut aut calibatum itoueant, aut d matrimonio abstineant. Li- cet igitur etiam illis, vt cce- tei'is omnibus Christianis, vU hoc ad 2}i^tatem magis facere iudicauei'int, pro suo arlitratu matrimonium con traJiere. XXXII. [XXXIII.] Excommunicati nitandi sunt. Qvi per pvMicam Eeclesim deniintiationem rite ab uni- tate ecclesi(B ivcecisus est et excommunicatus, is ab nni- uei'sa fidelium mxdtitudine, donee per pcenitentiam pid)- lice reconciliatus fuerit, ar- bitrio ludicis competentis, habendus est tanqunm Eih- niciis et Publicamis. XXXIII. [XXXIV.] Traditiones Ecclesiasticae. Traditiones atque cceremo- nias easdem, non omnino ne- cessarium est esse nbiqtie ant prorsua consimiles. Nam et uari(B semper fuerunt, et mutari p^ssunt, j9?'o regio- mtm, tem]}orum, et morum dincrsitate, modo nihil con- tra tierbum Dei instituatw. English Ed. 1571. maunded by Gods lawe eythcr to vowc the estate of single lyfe, or to ab stayne from mariage Therefore it is lawful! also for them, as for all other Christian men, to mary at tlier owne discretion, as they shall iiidge the same to serue better to godly- nesse. XXXIII. Of excommunicate ^je?'SO?!s, hoice they are to be auoided. That person whiche by open denmitiation of the Churche, is rightly cut of from the vnitie of the Cliurche, and excommuni- cated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicaue, vntill he be openly reconciled by pen- aunce, and receaued into the Churche by a iudge that hath aucthoritie thereto. XXXIV. Of the traditions of the Churche. It is not necessaric that traditions and ceremonies be in al jilaces one, or vt- terly like, for at all times they haue ben diuerse, and may be chaungcd accordyng to the diuersitie of coun- treys, times, and mens ma- nors, so that nothing lie or- deyned against Gods worde. I Americais' Revis, 1801. manded 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 discre- tion, as they shall judge the same to serve better to godliness. XXXIII. Of excommunicate Persons, hoiD they are to be avoided. That jiersou which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommuni- cated, ought to be taken of the whole multitude of the faithful, as a Heathen and Publican, until he be openly reconciled by pen- ance, and received into the Church by a judge that hath authority thereunto. XXXIV. Of the Traditions of the Church. It is not necessary that Traditions and Ceremonies be in all places one, or ut- terly like ; for at all times they have been divers, and may be changed according to the diversity of coun- tries, times, and men's man- ners, so that nothing be or- dained against God's Word. THE THIllTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 509 Ed. Lat. 1563. Traditione^ et cceremonias ecclesiusticas qim cum nerbo Dei non 2^'>'ffnant, et stmt autoritate 2iMica institutce atque probatce, quisquis jyri- uato consilio tiolens et data opera 2)uUice uiolauej'it, is, lit qui peccat in 2J''^d>licum ordinem ecclesice, quique Ice- dit autoritatem Magistra- tus, et qui infirmm'wn fra- trum conscientias uuliierat, puhlice, lit ccEteri timeant, arguendus est. Qucelibet ecclesia particu- larism sine nationalis auto- ritatem halet instituendi, mutaiidi, aut abrogandi cce- remonias aut ritns Ecclesi- asticos, liumana tantum autoritate institutos, modo omnia cedijicationem fimit. XXXIV. [XXXV.] Catalogus Homiliarum. Tomus secundus Uomilia- rum, quartim singidos titulos huie Articulo suhiunximus, continet piam et salutarem doctrinam, et hijs tempori- ius necessariam, non minus qudm prior Tomus Homilia- rum qucB ceditai sunt tempore Edicardi sexti. Itaque em in ecclesijs per ministros di- ligenter et dare, ut d pojmlo English Ed. 1571. Wliosoeuer tlirough his priuate iudgement, wyll- yngly and iiurposely doth ojjenly breake the tradi- tions and ceremonies of the Church, which be not repuguauut to the wordc 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 oflfcndeth agaynst the Common order of the Churche and hurteth the aucthoritie of the Magis- trate, and v/oundcth the consciences of the weake brethren. Euery particuler or na- tional! Churche, hatli auc- thoritie to ordain e, chaunge, and abolislie ceremonies or rites of the Churche or- deyned onlye by mans auc- thoritie, so that all thinges be done to edifiyng. XXXV. Of Homilies. 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 Amekican Revis. 1801. Whosoever, through his private judgment, willing- ly and purposely, doth openly break the Tradi- tions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common au- thority, ought to be re- buked openly (that others may fear to do the like), as he ihat oflfendeth against the common order of the Church, and hurteth the authority of the Magis- trate, and woundeth the consciences of the weak brethren. Every particular or na- tional Church hath author- ity 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. XXXV. Of the Homilies. The Second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and whole- some Doctrine, and neces- sary for these times, as doth the former Book of Homilies, which were set ^ forth in the time of Ed- ward the Sixth ; and there 510 SYMBOLA EVANGELICA. Ed. Lat. 1563. intelUgi possint, recitandas, esse iudicamus. [XXXIV.] Catalogus Homiliarum. Be recto ecdesm usii. Aduersus Idololcitr'm peri cida. De repcirandis ae 2iurga7ulis ecclesijs. De lonis operibus. De ieiunio. In gulm atque ebrietatis uitia. In nimis sumptnosos xiestium aptparatus. De oratione sine preeatione. De loco et tempore orationi destinatis. De publicis preeibzis ac Sa- cramentis, idiomate uul- gari omnibusque noto, Jia- bendis. De sacrosancta nerbi divini antoritate. De eleemosma. De Christi natiuitate. De dominica passione. De resurrectione Domini. De digna corjwris et san- guinis dominici in ccena Domini p>artici2}atione. De donis spiritus sancti. In diebtfs, qiii iixdgo lloga- tionum dicti sunt, concio. De matrimonij statu. De otio seu socordia. De ijcenitcutia. English Ed. 1571. therefore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded by the people. Of the names of the Homilies. 1 Of the right vse of the Churche. 3 Agaynst perill of Idola- trie. 3 Of rejjayring and keping cleane of Churches. 4 Of good workcs, first of fastyng. 5 Agaynst gluttony and drunkennesse. 6 Agaynst excesse of ap- parell. 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 reucrente esti- mation of Gods worde. 11 Of almes doing. 12 Of the Natiuitie of Christe. 1 3 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. IC Of the gyftes of the holy ghost. 17 For the Rogation daves. | American Revis. 1801. fore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people. Of the Names of the Horn Hies. 1. Of the right Use of the Church. 2. Against Peril of Idol- atry. 3. Of repairing and keep- ing clean of Churches. 4. Of good Works : fii'st of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Aj)- parel. 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 Esti- mation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Ofthe 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. Ofthe Gifts of the Holy Ghost. 17. For the Rogation-days. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 511 Ed. Lat. 1563. English Ed. 1571. 18 Of the state of Matri- monie. 19 Of repentaunce. 20 Agaynst Idlenesse. 21 Agaynst rebellion. American Revis. 1801. 18. Of the State of Matri- mony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion. [This Article is receiml in this Church, so far as it declares the Books of Homi- lies to he fin explication of Christian doctrine, and in- structive in piety and morals. But all references to the con- stitution and laws of En- gland are considered as in- applicable to the circum- stances of this Chtirch; ichich also suspends the order for the reading of said Homilies in churches, until a revision of them may le conveniently made, foi- the clearing of them, as well from obsolete words and phrases, as from the local references.'] XXXV. [XXXVL] Libellus de Conseeratione Archiepiscoporum & Episco- porum, & de ordinatione Presbyterorum & Diacono- rum mdltus miper tempo- ribus Edwardi sexti, & autoritate Parlamenti illis ipsis temporibus confrma- tus, omnia ad eiusmodi con- secrationem & ordinationem necessaria continet, & nihil habet quod ex se sit aut su- 2)erstitiosum aut impium. XXXVI. Of consecration of Bishops and ministers. The booke of Consecra- tion of Archbyshops, and Byshops, and orderyng of Priestes and Deacons, late- ly set foorth in the time of Edwarde the sixt, and con- 1 fyrmed at the same tyme by aucthoritie of Parliament, doth contcyne all thinges necessarie to suche conse- cration and orderyng : ney- ther hath it any thing, that of it selfe is superstitious XXXVI. Of Consecration of Bishops and Ministers. The Book of Consecra- tion of Bishops, and Or- dering of Priests and Dea- cons, as set foi'th by the General Convention of this Church in 1792, doth con- tain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is ' superstitious and ungodly. JAnd, therefore, whosoever ' are consecrated or ordered 512 SYMBOLA EVANGELICA. Ed. Lat. 1563. Itaque quicunque iuxta rittis ilUus libri consecrati ant ordinati sunt db Anno se- cundo j'JZ'fffZ/c^i Begis Ed- wai'diy usque ad hoc temjms, aiit in j>osterum iuxta eos- dcm ritus consecrdbuntur aut ordinahuntur rite, or- dine, atque legitime, statui- mus esse & fore consecratos & ordinatos. XXXVI. [XXXVII.] De ciuilibus Magistratibus. Begia Maiestas in hoc Anglioe Regno ae cateris eius Dominijs, iiwe sum- mam hatet 2^ot^si(tt^>n, ad quam omnium statuum hxi- ius Begni, siue illi ecclesia- stiei sunt siue non, in omni- hus causis suprema guherna- tio pertinet, & nidli cxternce iurisdictioni est sutiecta, nee esse debet. Cum Regim Maiestati sum- mam gidjernationem trihui- mus, quihus titulis intelli- gimus animos quorundam ealumniatarum offendi : non damns lie/jibus nostris aut nerbi Dei aut sacramcnto- rum administrationem, quod etiam Iniunctiones ah Elizn- hetha Regina nostra nuper (pditce^ apei'tissime testantur: sed earn tantvm p>i'<'Bi'ogati- uam, quam in sacris scripdti- ris a Deo ipso omnibus pijs English Ed. 1571. or vngodly. And therefore, whosoeucr are consecrate or ordered accordyng to the rites of that bodke, sence the seconde yere of the cf ore- named Jcing Edicarde, vnto this time or hereafter shal be consecrated or ordered ac- cm'dyng to the same rites, we decree all such to be ryghtly, orderly, and law- fully consecrated and or- dered. XXXVII. Of the ciuill Magistrates. The Queenes Maiestie hath the cheefepoicer in this Realme of Englande, and other her dominions, vnto whom the cheefe gouernment of all es- tates of this Realme, ^chether they be Ecclesiasticall or Ciu- ile, in all causes doth, ap- p)arteine, and is not, nor ought to be stibiect to any forra ign e iurisdiction. Where tee attribute to the Queenes Maiestie the cheefe gouernment, by lohiche titles ice vnderstande the mindes of some slander oils f dikes to be offended: we geue not to oxir princes the ministring either of God's word, or of Sacraments, the tchich thing the iniunctions also lately set fm'th by Elizabeth our Queene, doth most plainlie testifie: But that only jjre- rogatiue whiche we see to American Revis. 1801. according to said Form, we decree all such to be rightly, orderly, and law- fully consecrated and or- dered. XXXVII. Of the Power of the Civil Magistrates, The Power of the Civil Magistrate extendeth to all men, as tcell Clergy us Laity, in all things temporal; but hath no authority in things 2Mrely spiritual. And we hold it to be the duty of all men icho are p)i'(fessors of the Gospel, to pay respectful obedience to the Civil Au- thority, regularly and le- gitimately constituted. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 513 Ed. Lat. 15C3. Princi]){bus^ tiidemus semper fuisse attriiutam, hoc est, ut omnes status atque or- dines fidei sum d Deo com- missos, sine illi ecclesiastici sint, sine ciuiles, in officio contineant, & contumaces ac delinqtientes, gladio ciuili coerceant. Romanus Pontifex nullam Tiabet iuHsdictionem in Jioc regno Anglim. Leges Ciuiles possunt Chri- stiancs propter capitalia et grauia crimina morte pu- nire. Christianis licet et ex man- data Magistratus arma por- tare, et iusta hella admini- strare. XXXVII. [xxxvni.] Christianorum l)ona non suut communia. Facultates & lona Chri- stianorum nmi sunt commu- nia quoad ius & p)OS^^^S'io^^€'>^i vt quidam Andbap>tist(B /also iactant. Debet tamen quisque de hijs qim pjossidet, pro fa- cultatum ratione, pauperi- Inis eleemosynas benigne dis- tribure. XXXVIII. [XXXIX.] Licet Christianis lurare. Qvemadmodum iuramen- English Ed. 1571. haue hen geuen alwayes to all godly Princes in holy Scripitures by God him seJfe, that is, that they shmdd rule all estates and degrees com- mitted to their charge by God, whether they be Ecch- siasticall or TemjMrall, and, restraine with the ciuili sworde the stubbame and euyll doers. The bishop of Rome hath no iurisdiction in thisRealme of Englande. The laices of tlie Reahne viay punishe Christian men ^cith death, fm'heynous and greeiwus offences. It is laufullfor Christian men, at the commaundement of the Magistrate, to weare weapons, and serue in the warres. XXXVIII. Of Christian mens goodcs, which are not common. The ryches and goodes of Christians are not com- mon, as touching the ryght, title, and possession of the same, as certayne Anabap- tistes do falsely boast. Not- withstandyng euery man ought of suche thinges as he possesseth, liberally to geue almes to the poore, accordyng id his habilitie. XXXIX. Of a Christian mans othe. As we confesse that vayne American Revis. 1801. XXXVIII. Of Christian Men's Goods, ivhich are not common. The Riches and Goods of Christians are not com- mon, as touching the right, title, and possession of the same ; as certain Anabap- tists do falsely boast. Not- withstanding, every man ought, of such things as he jjossesseth, liberally to give alms to the poor, ac- cording to liis ability. XXXIX. Of a Christian Man''s Oath. As we confess that vain 514 SYMBOLA EVANGELICA. Ed. Lat. 1563. turn uanum & teinerarium cl Domino nostro Hsu CJiri- sto, & AjMstolo "lems lacoho, Christianis hominibus inter- did uin esse fatemur : ita Christianam religianem mi- nime prohibere censemxis, quin iiibente Magistratu, in causa jidei & cTiaritatis^ iurare li- ceat, modd id fiat iu.vta, Pro- 2)hetm doctrinam^ in iiistitia, in iudicio, & ueritate} Has Articidos fidei Chri- stiana^ continentes in uni- iiersum nouemde cimpaginas in antograplio^ quod asseru- atur apiul Hezierendissimum in Christo _^)rt^?rm, Domi- mim Matthceum Centuarien- sem Archiepiscopum, totius AnglicB Primatem '(lfessus est, ut ex ma- nuum stiarum suhscrii^tio- nibus 2}citet, quas obtulit & de2)osuit apiid eundem Beue- rendissimu7n, quinto die Fe- h'uai'ij, Anno prcedicto. Quibus omnibus articuUs, Serenesima princeps Eliza- deth, Dei gratia Anglice, Francim, & Hibernm Re- gina, fidei Defensor', &c. per seipsam diligenter pi'ius leetis & examinatis, Regiiim simm assens^im prcehiit. English Ed. 1571. tion, in the yere of our Lorde GOD. 1571. [.4 TaUe of the Articles.] ' 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. G Of the sufRciencie of the Scripture. 7 Of the olde Testament. 8 Of the three Credes. 9 Of originall sinne. 10 Offreewyll. 11 Of lustification. 12 Of good workcs. 13 Of workes before lusti- fication. 14 Of workes of sujierero- gation. 15 Of Christe alone with- out 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 con- jjreeration. Ameeican Revis. 1801. This heading is inserted in the later English editions after the Ratification. 51G SYMBOLA EVANGELICA. Ed. Lat. 15G3. Excusum Londini apiid REGiNALDVM "Wolfium, Re- gise Maiest. in Latinis ty- pographum. anno domini. 1563. English Ed. 1571. 25 Of the Sacramentes. 26 Of the vnworthynesse of the Ministers. 27 0fBaptisme. 28 Of the Lordcs supper. 29 Of the wicked whiche eate not the body of Christe. 30 Of both kyndes. 31 Of Christes one obla- tion. 32 Of the mariage of Priestes. 33 Of excommunicate per- sons. 34 Of traditions of the Churehe. 35 Of Homilies. 36 Of consecration of Min- isters. 37 Of ciuill Magistrates. 38 Of christian mens goods. 39 Of a christian mans othe. 40 Of the ratification. IT Imprinted at London in Powles Churchyard, by Richarde lugge and lohn Cawood, Printers to the Queenes Maiestie, in Anno Domini 1571. * Cum jiriuilegio Regise maiestatis. American Revis. 1801. THE ANGLICAN CATECHISM. A.D. 1649, 1662. [The Catechism of the Church of Englaud, aud of the Protestant Episcopal Church in the United States of America, is found iu 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 iu 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 ICGl (published 1662) introduced the heading 'A Catechism,' and a few changes in the answer on baptism. The American test, iu 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 aud alterations of 1661, and was annexed to the Act of Uniformity. It was sup- posed to be lost, but recovered in 1SG7 in the Library of the House of Lords, aud reproduced in photo- zincographic fac-simile for the Royal Commissioners on Ritual, with a Preface by Dean Stanley, London, 18T1, large 4to. Besides this, I have compared the reprint of the Prayer-book of 1602, published in Lon- don, 1853, pp. 251-25S, and The Book of Covvmon Prayer, with iiotea legal and historical, by Archibald John Stephens, Lond. 1854, Vol. IIL pp. 1449-147T.] ACatechism; TUAT IS TO SAY, AN INSTEUCTION, TO BE LEARNED OF EVERY PERSON BEFORE HE BE BROUGHT TO BE CONFIRMED BY THE BISUOP. Question. What is your name ? Answer. iT. or M. Ques. Who gave you this name ? Ans. My Godfathers and Godmothers ' 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'^ then for yon? Ans. Tliey 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. Sec- ondly, 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 thou not think that thou art bound to believe and to do as they have promised for tliee ? Ans. Yes, verily; and by God's help so I will. And I heartily ' The American Episcopal Prayer-book reads My Sponsors, for JTy Godfathers and God- mothers. ^ Amer. ed. : Sponsors. 518 SYMBOL A EVANGELIC A. 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. Ansvjer. 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 Pi- late, 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 cjuick and the dead. I believe in the Holy Ghost ; the holy Catholic Church ; the com- munion 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 Be- lief? 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 elecf^ people of God. Ques. You said tliat your Godfathers and Godmothers'^ did promise for you that you should keep God's Commandments. Tell me how many there be ? Ans. Ten. Ques. Which he"" they ? Alls. The same which God spake in the twentieth chapter of Exo- dus, 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 like- ness 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 ' Amer. ed. omits elect. * Amer. ed. : Sponsors. ' Amer. ed. : are. THE ANGLICAN CATECHISM, 1540. 519 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 gener- ation 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, lY. 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. YII. 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 to- wards 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'], Vol. III.— L l 520 SYMBOLA EVANGELICA. and all that arejput in authority under him \her'\ :^ to submit myself to all my governors, teachers, spiritual pastors and masters : to order my- self lowly and reverently to all my betters : to hurt nobody by word nor deed : to be true and just m all my dealing : to bear no malice nor hatred in my heart: to keep my hands from picking and steal- ing, 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,^ 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^ 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^ trespass against us. And lead us not into temp- tation ; but deliver ns from evil. Amen. Ques. What desirest thou of God in this Prayer ? Ans. I desire my Lord God our heavenly Father, w^ho 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 nnto us, and forgive us our sins ; and that it will please him to save and defend us in all dangers, ghostly and bodily,^ and that he will keep us from all sin and wickedness, and from our ghostly^ 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. 1 Amer. ed. : T/ie civil authoriti/. The editions before ICGl read instead : 'The King and his Ministers.^ ^ Substituted for the original sou in the edition of 1552. = Amer. ed. : ivho. ' Amer. ed. : loth of soul and body. * Amer. ed. : those who. ' Amer. ed, : spiritual. THE ANGLICAN CATECHISM, 1549. 521 Qties. How many Sacraments liath Christ ordained in his Church? Ans. Two only, as generally necessary to salvation : that is to say, Baptism, and the Supper of the Lord. Qiies. 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. Ques. 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 haj>tized^ 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 ten- der age the}' can not perform them ? Alls. Because they promise them both by their Sureties;^ 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 re- ceived. 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. '" Edition of 1 004 : the persoii baptized is dipped, or sprinJded with it. Tiie change was made in 1G61. ^ Ed. of 1604: Yes; they do perform them by their Sureties, who }>romise and vow them both in their names: which, etc. 522 SYMBOLA EVANGELICA, Ques. What are tlie benefits whereof we are partakers thereby ? Aiis. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine. Ques. Wliat 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 ' of every parish shall diligently, upon Sundays and Holy-days,'' 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 com'enient, in some part of this Catechism. ^ And all Fathers, Mother^, Masters, and Dames,^ shall cause their children, servants, and ap- prentices (which have not learned their Catechism), to come to the church at the time ap- pointed, and obediently to hear, and be ordered by the Curate,* 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^ 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. ' The American edition reads Minister for Curate, and omits the other words printed in italics. * The American edition adds : or on some other convenient occasion. ' The American edition reads Mistresses for Dames. * The American edition reads Minister. THE LAMBETH AKTICLES. A.D. 1595. [The Lambeth Articles are a Calviuistic Appendix to the Thirty-uine Articles. They were composed by Dr. Whitaker, Regius Professor of Divinity at Cambridge, wliose original draft (Ilardwick, pp. 344- 347) was still more 'ad incntcm 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. Whit- gift), the Archbishop of York (Dr. Matthew Hutton, who indorsed the first article with ' verisshmim,' and appVoved the rest), and a number of prelates convened at Lambeth Palace, London, Nov. 20, 1505, but not sanctioned by Queen Elizabeth (who was rather displeased with the convening of a synod with- out 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 Armiuian reaction under the Stu- arts they lost their authority. The Latin text is taken from Strype's Li'/e 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 Pnller'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 APPROBiVTi A Keverendissimis Dominis D.D. Joanne Arcui- EPISCOPO CaNTUARIENST, ET KiCIIARDO EpISCOPO LoNDINENSI, ET ALUS ThEOLOGIS, LAMBETIIiE, NoVEMBRIS 20, ANNO 1595. 1. De2(s ah oiterno ^rmdestina- vit quosdam ad vitam, et quosdam ad mortem rej)7'obavit. 2. Causa movens aut efftoiens jprcedestinationis ad vitam. non est jorcEvisio Jidei, aut jpersevevan- tioe, aut honorum o^erum^ aut ullius rei, qicce insit in personis jorcedestinatis, sed sola voluntas beneplaciti Dei. 3. Prcedestinatorum jprcf^finitus et certiis numerus est qui nee augeri nee minui potest. 4. Qui 71071 sunt j>r(JBdestinati ad salutem necessario ^propter peccata sua damnahuntur. 5. Vera, viva [ef] justificans fides, et Spiritus Dei sanctificans non extinguitur, own excidit, non 1. God fi'om eternity liatli pre- destinated certain men nnto life ; certain men he hath reprobated. 2. The moving or efficient cause of predestination unto life is not the foresight of faith, or of per- severance, or of good works, or of any thing that is in the person predestinated, but only the good will and pleasure of God. 3. There is predetermined a cer- tain number of the predestinate, Avliich can neither be augmented nor diminished. 4. Those who arc not predesti- nated to salvation shall be neces- sarily damned for their sins. 5. A true, living, and justifying faith, and the Spirit of God justi- fying [sanctifying], is not extin- 524 SYMBOLA EVANGELICA. evanescit in electis, aut finaliter aut totaliter. 6. Homo vere fidelis, id est, fide justificante ^rceditus, certus est ^lerojyhoria fidei, de remissione peccatoruin suorum, et salute senipiterna sua per Christum. 7. Gratia salutaris non tribui- tur, non communicatur, non co7i- ceditur imiversis hominihiis, qua servari possint, si voluerint. 8. Nemo potest venire ad Chri- stum, nisi datum eifiierit, et.nisi Pater eum traxerit. Et omnes homines non trahuntur a Patre, lit veniant ad Filium. 9. Non est positum in arhitrio aut potestate uniuscuiusque ho- minis servari. guislied, falleth not away; it van- islietli not away in the elect, either finally or totally. G. 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 re- mission of his sins and of his ever- lasting salvation by Christ. 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. Xo 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. It is not in the will or povrer 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 pub- lished in Opera, Vol. IX. p. 713, as follows : 'AkTICDLI de PUjEDESTINATIONE. ^Ante creutum primuvi hominem statuerat Deus ceterno consilio quid de toto gcnerc humano fieri vellet. ''Hoc arcano Dei consilio fiactum est ut Adam ah integro naturce sua; statu deficeret ac sua defectione traheret omnes suos posteros in reatum cvterme mortis. 'Ah hoc eodem decreto pendet discrimen inter electos et reprobos ; quia alios sihi adoptavit in salutem, alios oiterno exitio destinavit. ' Tametsi justo'. Dei vindicta: vasa sunt rejirohi, rxirsum electi vasa misericordin, causa tamen discriminis non alia in Deo qucerenda est quarn mera ejus voluntas, quoe summa est justitice regula. ' Tametsi electi fide percipiunt adoptionis gratiam, non tamen pendet electio a fide, sed tem- pore et ordine prior est. THE LAMBETH AETICLES. A.D. 1595. 525 ''Sicnt initimn et perseverantia Jidei a grattdta Dei electione Jluit, ita non alii vere illu- niinantur injidem, nee alii Spiritu regenerationis donantur, nisi quos Deus elegit : reprobos vero vel in sua coicitate rnanere necesse est, vel excidere a parte Jidei, si qtia in illis fuerit. ' Tametsi in Christo eligitmu; ordine iamen illud prius est ut nos Dominus in suis censeat, quam ut facial Christi membra. ' Tametsi Dei voluntas summa et prima est rerum omnium causa, et Deus diaholum et impios omnes suo arbitrio subjectos habet, Deus tamen neque peccati causa vocari potest, neque mali autor, neque ulli culpce obnoxius est. ' Tametsi Deus peccato vere infensus est et damnat quidquid est injustitice in hoininibiis, quia illi displicet, non tainen nuda ejus permissione tantum, sed nutu quoque et arcano decreto guber- nantur omnia hominum facta. ' Tametsi diabohis et reprobi Dei ministri sunt et organu, et arcana ejiis judicia exsequun- tur, 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 Jinem, licet modus scrjie nobis sit absconditus. ^ Inscite vel calumniose faciunt qui Deum fieri dicunt autorem peccati, si otnnia eo volenie et ordinante fiant : quia inter manifestam hominum pravitatem et arcana Dei judicia non dis- tinguunt.' 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 La7nbcth Articles. They are still more important as the connecting liuk between the Thirty-nine Articles and the West- minster 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 senti- ment, is very striking. See the comparison in Dr. Alex. F. Mitchell's Minutes of the Westminster As- sembly of Divines, Edinb. 1874, lutrod. pp. xlvi. sqq. On the history and authority of the Irish Articles see Ilard wick's History of the Articles of Religion, 2d ed. jip. 181 eqq. The text is taken from the original edition of 1615, as appended to Dr. Elrington's Life of Archbishop Ussher (in Works of the Most Rev. James t'^ss/icr, Dublin, 1847, Vol. I. Appendix IV.), and reprinted in Ilard- wick's History, Append. Sixth, pp. 351 sqq. lie added a few references to the Lambeth Articles. The spelling is here modernized.] Articles of Religion, Agreed uj)on hy the Archbishojps and Bishops, and the rest of the Clergy of Ireland, in the Convocation holden at Dublin in the Year of our Lord God 1615, yt>r the Avoiding of Diversities of Ojnn- ions, 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. Joshua. Judges. Ruth. The First and Second of Samuel. The First and Second of Kings. The First and Second of Chronicles. Ezra. Nehemiah. I'^sther. Job. Psalms. Proverbs. Ecclesiastes. The Song of Solomon. Isaiah. Jeremiah, his Prophecy and Lamentation. Ezckiel. Daniel. The Twelve lesser Prophets. Of the New Testament The Gospels according to ' Luke, Matthew, Mark, John, The Acts of the Apostles. THE IRISH ARTICLES OF RELIGION, 1G15. 527 The Epistle of St. Paul to the Romans. II. Corinthians. Galatians. Ephesians. Philippians. Colossians. II. Thessalonians. 11. Timothy. Titus. Philemon. Hebrews. The Epistle of St. James. St. Peter II. St. John IIL St. Jude. The Revelation of St. John. AH which we acknowledge to be given by the inspiration of God, and in that regard to be of most certain credit and liighcst authority. 3. The other Books, commonly called Ajyocryj^hal, did not proceed from such inspiration, and therefore are not of sufficient authority to establish any point of doctrine ; but the Chui'ch doth read them as Books containing many worthy things for example of life and instruc- tion of manners. Such are these followinir: The Third Book of Esdras. Tiie Fourth Book of Esdras. The Book of Tobias. The Book of Judith. Additions to the Book of Esther. The Book of Wisdom. The Book of Jesus, the Son of Sarah, called Ecclesiasticus. Baruch, with the Epistle of Jeremiah. The Song of the Three Children. Susanna. Bell and the Dragon. The Prayer of Manasses. The First Book of Maccabajus. The Second Book of Maccaba^us. 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 per- son 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 528 SYMBOLA EVANGELICA. 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 Greedy 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 Godhead, 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 dotli not beget the essence of the Son ; but the person of the Father begetteth the person of the Son, by com- municating 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 di- minished.^ 13. Predestination to life is the everlasting purpose of God whereby, before the foundations of the world were laid, he hatli 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. ■ Lambeth Articles, i.. iii. THE IRISH ARTICLES OF RELIGION, 1G15. 529 14. The cause moving God to predestinate nnto life is not the fore- seeing of faith, or perseverance, or good works, or of any thing which is in the person predestinated, but only the good pleasure of God him- self.^ 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 out a cer- tain 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 throngli 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.^ 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 be- cause it doth greatly confirm and establish their faitli of eternal salva- tion, 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 after- wards, by his providence, doth continue, propagate, and order tliem ac- cording to his own will. ' Lambeth^vticles, ii. " Ibid. iv. 530 SYMBOL A EVANGELICA. 19. The principal creatures are angels and men. 20. Of angels, some continued in that holy state wherein tliey were created, and are by God's grace forever established therein ; others fell from tlie 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 tlic covenant of the law ingrafted in his heart, whereby God did promise unto him everlasting life upon condition that he 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 TUE FALL OF MAN, OKIGINAL SIN, AND THE STATE OF MAN BEFOKE 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 Pe- lagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam : where- by 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 tliat in itself this con- cupiscence 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 M-oi-king with us when Ave have that good will. 2G. Works done before the grace of Clu-ist and ^he inspiration of THE IRISH ARTICLES OF RELIGION, IGir.. 53 1 liis Spirit are not pleasing unto God, forasrancli as they spring not of faith in Jesns 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 com- manded 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 ever- lasting of the Father, the true and eternal God — of one substance with the Father — took man's nature in the womb of the blessed Yirgin, 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 liis 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 per- fectly : 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 C0M]V1UNICATING OF THE GRACE OF CHRIST. 31. They are to be condemned that presume to say that every man 532 SYMBOLA EVANGELICA. sliall be saved by the law or sect wliicli he professeth, so that he be dib'geiit to frame liis 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 sa\ed. 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. ISTeither is there such a sufficient Ineasure of grace vouchsafed unto every man whereby he is enabled to come unto everlasting life.^ 33. All God's elect are in their time inseparably united unto Christ by the effectual and \ital 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. or 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 an}'- part to- wards 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. lie, for them, paid their ransom by his death. He, for them, fulfilled the law in his life ; tliat now, in him, and by him, every true Christian man may be called a fulfiller of the law: forasmuch as that which our infirmity ' Lambeth Articles, vii., viii., ix. THE IRISH ARTICLES OF RELIGION, 1G15. 533 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 justifi- cation, 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. ^Wlien we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true re- pentance, 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, ta believe in Christ, or this, our faith in Christ, which is within us, 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 insufiicient to de- serve remission of our sins and our justification, and therefore we must trust only in God's mercy and the merits of his most dearly be- loved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because faith doth directly send us to Christ for our jus- tification, and that by faith given us of God we embrace the j^romise of God's mercy and the remission of our sins (which thing none other of our virtues or works properly doth), therefore the Scripture usetli to say tlmtjaith 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 ; liaving an earnest trust and confidence in God, that he will be merciful unto us for his only Son's ' Comp. Homily Of Salvation, Part II. p. 24, ed. Camb. 534 SYMBOLA EVANGELICA. sake. So that a true believer may be certain, by tlie assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ.^ 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.2 OF SANCTIFICATION AND GOOD WOKKS. 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 ac- cepted 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 ' Lambeth Articles, vi. ' Ibid. v. THE IRISH ARTICLES OF RELIGION, 1G15. 535 love liiin 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.^ 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. 4:8. 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 wuth 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. ^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 pro- vision of things^ tending to the better preservation of the common- wealth. 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 ac- ' From the Catechism. ' Comp. Homily Of Fastirifj, p. 284. YOL. III.— M M 536 SYMBOLA EVANGELICA. knowledge our sins unto him, and are inwardly touched with sorrowful- ness of heart, bewaihng 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, sta- tions, 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 threateniugs and maledictions. 53. All manner of expressing God the Father, the Son, and the Iloly Ghost in an outward form is utterly unlawful ; as also all other images devised or made by man to the use of religion, 64. 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 re- spect, and therefore all vain and rash swearing is utterly to be con- denmed. 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 MAGISTEATE. 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 with- in 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 Sacra- ments, 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 THE IRISH ARTICLES OF RELIGION, 1G15. 537 committed to his charge by God, whether they be ecclesiastical or civil, within their duty, and restrain the stubborn and evil-doers with the power of the civil sword. 59. Tlie 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 Maj- esty'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 anns and to serve in just wars. OF OUK DUTY TOWAEDS CUE NEIGHBOES. 63. ^ 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 ' Corap. Catechism. 53S SYMBOLA EVANGELIC A. as for all other Christian men, to many at their own discretion, as tliey 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 onglit of such things as he possesseth liberally to give alms to the poor, according to his ability. GG. Faith given, is to be kept, even with heretics and infidels. 67. The Popish doctrine of Equivocation and Mental Eeservation is nngodly, and tendeth plainly to the subversion of all human society. OF THE CnUKCri AND OUTWARD J-nNISTKY OF THE GOSPEL. 68. There is but one Catholic Church (out of which there is no salva- tion), 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 triumphaiit, 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 ministra- tion of the AVord and Sacraments : yet, forasmuch as they do not the same in their own name, but in Christ's, and minister by his commis- sion 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 institu- tion and promise, although they be ministered by evil men. Neverthe- less it appertaineth to the discipline of the Church that inquiry be THE IRISH ARTICLES OF RELIGION, 1015. 539 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 Sacra- ments in a tongue not understood of the people, is a thing plainly re- pugnant to the Word of God and the custom of the Primitive Church. 73. Tliat 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 be- half. 74. God liath given power to his ministers, not simply to forgive sins (which prerogative he hath reserved only to himself), but in his !iame to declare and pronounce unto such as truly repent and un- feignedly 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 TUE AUTHOKITY OF THE CHDECH, GENERAL COUNCILS, AND BISHOP OF EOME. 75. It is not lawful for the Church to ordain any thing that is con- trary to God's Word : neither may it so expound one j)lace of Script- ure 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 com- 540 SYMBOLA EVANGELICA. mandment and will of princes ; and when they be gathered together (forasmucli 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. AVherefore things or- dained by them as necessary to salvation have neither strength nor au- thority, unless it may be shown that they be taken out of holy Script- ures. 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 Aiitioch 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 Home 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 avray 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 tltat man of sin, foretold in the holy Scriptures, loliom the Lord shall consume ivith the sj)irit of his mouth, and abol- ish loith 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 si'iuingly and darkly pro- pounded, 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 IRISH ARTICLES OF RELIGION, 1G15, 541 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 indiffer- ently 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 cere- monies 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 Com- mandments which are called Moral. OF THE SACKAMENTS 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 Siijpj)er. 87. Those five M^hich by the Church of Eome 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 Baj^tism and the Lord's Sujpiyer, for that they have not any visible sign or ceremony ordained of God, to- gether with a promise of saving grace annexed thereto. ^%. The Sacraments were not ordained of Christ to be gazed upon. 542 SYMBOLA EVANGELICA. or to be carried about, but that we should duly use them. And in such onlj as worthily receive the same, they have a wholesome effect and operation ; but they that receive tliem unworthily, thereby draw judgment upon themselves. OF BArXISM. 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 justifica- tion, adoption, and sanctification) by the communion which ^ye have with Jesus Christ. 90. The Baptism of Infants is to be retained in the Church, as agree- able to theWordof God. 91. In the administration of Baptism, exorcism, oil, salt, spittle, and superstitious halloioing of the loater, 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.^ OF TUE LOKd'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 Sacra- ment 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 Transuhstantiation, 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. 9-i. 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 M'ith the visible elements than things signified and sealed are present with the signs and seals — that is to saj', symbolically and rela- tively. But in the inward and spiritual part the same body and blood is really and substantially presented unto all tliose who have grace ' Comp. Eleven Articles, § viii. THE IRISH ARTICLES OF RELIGION, 1G15. 543 to receive tlic Sou of God, even to all those that believe in his name. And unto such as in this manner do v^'orthily 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 Sup- per only after a heavenly and spiritual manner ; and the mean whei-e- by 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 condenmation 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 minis- tered unto God's people ; and it is plain sacrilege to rob them of the mystical cup, for whom CJn-ist hath shed his most precious blood. ^ 98. The Sacrament of the Lordh Supper was not by Christ's ordi- nance 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 for- ever 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 con- trary to the institution of Christ. OF THE STATE OF THE SOULS OF IVIEN AFTEK 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. ' Comp. Eleven Articles, § x. 544 SYMBOLA EVANGELICA. 102. The doctrine of the Church of Eomc concerning Limhus Pa- trunij Limhus Puerorwn^ Purgatory^ Prayer for the Dead, Pardons, Adoration of Images and Pelics, and also Invocation of Saints, is vainly invented without all ■warrant of holy Scripture, yea, and is con- trary 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 pub- licly 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 spirit- ual promotions he doth enjoy. AKTICULI AKMmiANI sive EEMONSTRANTIA. The Five Aeminian Articles. A.D. 1610. [The official Dutch text is talien from the first edition of 1G12, as printed in De Remonstrantie en het liemonstrantisme. Historisch onderzocb door Dr. Joannes TiDeman, Predikant hij de llemomtrantsch- Gerc/ormeerde Gemeente te Rotterdam (Te Haarlem, 1S51), 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 iu Holland, Dr. M. Cohen Stuart, from the Scripta adversaria Collationis Uagicnsis, 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, iu his Historia QuinquarticulariB, London, 16G0, pp. 50-53. The Preface, the five negative Articles, and Conclusion (see Tidemau, pp. 8-2") 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. Bockel (pp. 545 sqq.) gives a German translation. Comp. Vol. I. 5 65, pp. 508 sqq.] Art. I. Bat Godt dxxyr een eeu- wich, onveranderlyck lesliiyt, iji JESU CHRisTO, synen Soone, eer des werelts grondt gJieleydt was, leshteii heeft, uyt het ghevallene sondighe Mensclielyck geslachte, die gliene in christo, om chri- STUS loille, ende door chri- STUM scdich te maeclcen, die door de gJienade des Jieyli- gJien Gheestes, in den sehen synen Soone jestoi glieloo- ve7ij ende in den selven gJie- loove, ende ghoorsaemheyt des gheloofs, door de selve gTienade, totten eynde toe wHierden souden: en daer tegens, de onbeTceerlycke, en ongelovige in de sonde, en onder de toorne te laten, en te verdoemen, als vreemt van christo : naer 'i wooi-dt des H. Evangelij 'by JoTiannem iii. 36 : ' Wie in den Sone ghelooft, die lieeft het eeuwi ghe leven, ende wie den Soone ongehoorsaem is, die en sal Art. I. Deus ceterno et immuta- l)ili decreio in Christo Jesu Filio suo, ante jada mundi fundamenta, statuit ex ge- nere humano in peccatum p}-olapso, cos in Christo, propter Christum, et per Christum salvare, qui per gratiam Spiritus Sancti in eundeni Filium suum credi- tiiri, inque ea ipisa fide et dbedientia fidei, per eandem gratiam, usque ad finem essent perseveraturi ; contra vero contumacio et incredu- los, sxd) peccato et ira relin- quere et condemnare, tan- quam a Christo alienos; juxta verhum Evangelii Joh. iii. 36 : ' Qui credit in Fili- um, hdbet vitam aternam, qui vero Filio non dbtem- perat, non videbit vitam, sed ira Dei manet super ipsum.'' Art. I. That God, by au eternal, unchangeable purpose in Jesus Christ his Son, be- fore 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 be- lieve 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 unbe- lieving in sin and under wrath, and to condemn them as alienate from Christ, according to the word of the gospel in John iii. 3G : ' He that be- lieveth on the Son hath everlasting life : and he that believeth not the Son shall not see life •, but the 546 SYMBOLA EVANGELICA. het leven niet sien^ maer de toorne Gods UyJ't op liem^ ende andere X'laetsen der schrifturen meer. Art. II. Bat desen volghende^ Je- zus Christus de salich- vmecker des Werelts, voor alle ende yeder Mcnsch ghestor- ven is: alsoo dat hyse alle door den doodt des Cruyces, de versoeningJie ende ve?'- gJievinghe der sonden ver- icorven heeft ; alsoo nochtans dat niemandt deselve verglie- vinghe der sonden dadelych ghetiiet, dan de Gheloovighe : mede naer H Woort des Euan- gely by JoJuinnem, Cap. iii. IG : ' Soo lief heeft Godt de Werelt gehadt, dat Tiy synen eenighen Soone gJiegeven Jieeft, opdat al, die in liem gTielooft, niet en vergae., maer liet eeu- wigJie leten hehie.^ Ende in den eersten Brief Johannis int ii. vers 2 : ^Uy is de ver- socninge voor onse sonden; en niet alleene voor onse, maer voor des gantsclie We- relts sonden. Akt. III. Bat de Mensclie H salich- maechende Gheloove van hem selven niet en heeft; noch nyt cracht van synen vryen wille, alsoo hy in den stant der afwyckinghe ende der sonden niet goets, dat waer- lyck goet is igelyck insonder- lieyt is het salichmaechende Cui alia quoqiie Scripturce dicta respondent. Art. II. Proinde Jesus Christus, Mundi Salvator^ pro omni- lus et singulis hominilus mortuus est, omnihusque per mortem crucis promeritus reconciliationem et remissio- nem p)£ccatorum ; ita tamen ut neino remissionis illius reip>sa particeps fiat, prater eredentes, idque etiam secun- dum verba Evangelii Joan- nis iii. 16 : ' Ita Beus dilexit Mundum, ut Filium suum unigenitum dederit, ut quis- quis credit in eum, non pie- reat, sed habeat vitam ceter- nam.'' Et epistola ^^?'W?'e Joannis, Cap. ii. v. 3: '•Ipsa est 2'>'>'opitiatio pro peccatis nostris, nee pro nostris tan- turn, sed etiam pro totius Mundi 2^(^ccatis.'' Art. III. Homo salvifcam fidem non habet a se, neque ex liberi arbitrii siii viribus, qtiandoquidem in statu apo- stasies et peccati nihil boni {quod quidem vere bomim sit, cvjusmodi in ]rimis est fides salvifiai) ex se et a se j)otest cogitare, velle aut wrath of God abideth on liim,' and according to other passages of Script- ure also. Art. II. 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-be- gotten Son, that whosoever believetli in him should not perish, but have everlast- ing 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. That man has not saving grace of himself, nor of the energy of his free will, in- asmucli 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 emi- THE FIVE ARMINIAN ARTICLES, IGIO. 547 glieloove) uyt ende van hem selven, can denclen, willen ofte doen. Maar dat Tiet van noode is, dat hy van Qodt, in Christo ; door S7jnen hei- ligTien Oeest, werde herioren en vernieut, in verstant, a/- fectie, oft wille, ende alle erachten, opdat Tiy het icare goet te recht moge verstaen, tedencJcen, icilkn, ende vol- h'enghen, naer 'i woordt Christi, Joliann. xiii. 5 : *■ Bonder my en condt ghy niet doen.'' Art. IV. Dat dese ghenade Godts is het ieginsel, de wort- ganck ende volhrenginghe alles goets, oock soo veri'e, dat de icedergeboren Mensche selfs, sonder dese voorgaende ofte toecommende, opicecTc- ende, volgende ende mede- wercTcende ghenade, noch het goede dencJcen, loillen ofte doen can, nocli oock eenighe tentatien ten quade weder- staen : soodat alle goede da- den, ofte werckinghen die 7nen dedencJcen Jean de ghe- nade Godts in Christo moeten toegeschreven worden. Maer soo vele de maniere van de icerckinghe derscl- ver ghenade aengaet, die en is niet omcederstandeJyek : want daer staet van velen geschreven, dat sy den hey- ligen Gcest loederstaen heb- hen. Actor, vii. e7ide elders 0]} vele plaetsen. facere; sed necessarium est ut a Deo, in Christo, 2^cr Spiritum ipsixis Sanctum regenei'etur atqtie renovetur, intellectu, affectibus seu vo- luntate, omnibusque virihus, id vere honum recti possit intelUgere, meditari, velle at- que proflcere sicut scripitum est Joh. XV. 5 : '■Sine me ni- hil potestis facere.'' Art. IV. Ilcec Dei gratia est pi'in- cipinm, progressus et compli- mentum omnis boni; adeo quidem ut ne ijyse quidem regenitus absque prcecedente sive j)7'CBve7iiente ista, exci- tante, p)rosequente et coope- rante gratia, bonum cog'i- tare, velle, aut peragere pos- sit, ullisve ad malum ten- tationibus resistere, ita ut omnia bona opera actiones- que, qnas qxiis cogitando po- test adsequi, gratice Dei in Christo adscriienda sint. Caterum, quod ad modum operationis ejus gratice atti- net, non est ille irresistihilis, quandoquidem scriptum est de multis, quod ^Spiritui Sancto restiterint.'' Act. vii. et alibi locis compluribus. nently is) ; but that it is needful that he be bom again of God in Christ, through his Holy Spirit, and renewed in under- standing, inclination, or will, and all his jiowers, 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. That this grace of God is the beginning, continu- ance, and accomplishment of all good, even to this extent, that the regener- ate man himself, without prcvenient or assisting, awakening, following and co-operative grace, can nei- ther think, will, nor do good, nor withstand any temptations to evil ; so that all good deeds or movements, that can be conceived, must be as- cribed to the grace of God in Christ. But as re- spects the mode of the operation of this grace, it is not irresistible, inas- much as it is written con- cerning many, that they have resisted tlie Holy Ghost. Acts vii., and else- where in many places. 548 SYMBOLA EVANGELICA. Art. V. Dat die Jesu Citristo, doo7' een ware gheloove syn inghelyft^ ende oversulcx syns letendighmaeckenden Gliees- tes deelacMig zyn glieicor- den^ overvloedigTie cracht heb- len, omme teghens den satan, de sonde, de Werelt, ende liaer eygen vleescJie te stry- den, en de overwinninge te 'cercrygen. Welverstaende al- tydt, door den tystand van de ghenade des Tieyligen Geestes : ende dat Jesus Cheistus haei' door synen Oheest in alle tentatien hj- staet, de Tiandt Met, ende, so sy maer alleene ten stryde lereyt zyn, ende syn hulpe legeeren, ende in geenen gJie- breke zyn, staende liout, alsoo dat se door glieene Ustichheyt nocli gJiewelt des Satans ver- leyt, oft nyt Citristi Tianden connen ghetrocken warden, naer H xcoordt Chrtsti, Joh. X. : '■ Nicmandt en salse uyt myne Tianden rucken.'' Maer of de selve niet en connen, door .naelaticTieyt, het legin- sel Tiaers Wesens in Ciiristo verlaten; de teghenwoordighe Werelt %cederom aennemen: van de Ileylighe Leere, Tien cenmael gJieghecen, afwycTcen : de goede conscientie verliescn : de ghenade tertcaerlooscn : sotide eerst moeten naerder vyt de Heylige Schriftuere Akt. V. Ei qui Christo vera fide insiti, ac per conseqiiens vivi- ficantis ejus Spiritus ^x;r- ticijies facti sunt, alunde in- structi sunt viribus, quibus adversus Satanam, peccatum, Mundum, suamque carnem p)Ossint ptugnare, atque adeo etiam victoriam db iis re- ferre; semper tamen {quod cautum volumus) auxilio gratice Spiritus Sancti; et Jesus Christus ipsis, per S2n- rituni suum, in omnibus ten- tationibus adsistit, manum j)orrigit, ac eosdem (si modo ad pnignam ipsi parati sint, ejusque opem deposcant, si- bique ijms nan desint) fulcit ac confirmat, ita ut nidla fraude aut vi Satanm se- duci, aut ex Christi onani- bus eripi possint, juxta dic- tinn Christi Joh. x. : '•Oves vieas nemo rapiet ex manu mea.^ Caterum, utrum iidem non jwssint per socordiam Tt)v dpxvv Ttjc virotJTCiaiwQ Xpiarov KaTaXuTTHv,^ et prCB- sentem mundum itcrum am- plecti, a sancta docti'ina ip>- sis semel tradita recedere, bonam conscientiam amit- te7'e, gratiamque ncgligere ; esset prius accuratius ex Sacra ScrijJtura inqzdrcn- dum quam nos illud p>osse- Art. V. That those -w'ho are in- corporated into Christ by a true faith, and have thereby become partakers of his life-giving Sj^irit, have thereby full j)owcr to strive against Satan, sin, the "world, and their own flesh, and to vpin the victory; it being well un- derstood 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 ijlucked 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, througli negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turn- ing away from the holy doctrine which was deliv- ered them, of losing a good conscience, of be-. ' Heb. iii. G, U ; 2 Pet. i. 10 ; Jude 3 ; 1 Tim. i. 19 ; Heb. xi. 13. THE FIVE ARMINIAN ARTICLES, IGIO. 549 ondersocht zyi\ eer iry H selve met wile 'verseecTcering- Jie onses ghemoets souden connen leeren. Dese 2'>uncten alsoo worge- dragen ende geleert, houden sy Bemonstranten den woorde Oodts gelyckformicli te ice- sen^ sticldelyck^ ende in dese 7naterie ghenoechsaem ter sa- licheit, sender dat Tiet van noode zy, oft oock stichte- lyck^ hooger te climmen, ofte lager te dalen. mus alios aim Tz\ripo(popia animi nostri docere? Hos igitur articidos ita propositos et traditos censent Bemonstrantes divino Verio conformos^ cedijicationi ido- neos, et in lioc quidem argu- mento siifficientes ad salu- tem ; ita ut necessarium non sit^ aut (Bdljicationi serviens, vel altius conscendere vel in- ferius subsidere. coming devoid of grace, that must be more par- ticularly determined out of tlie Holy Scripture, be- fore we ourselves can teach it ■with the full persuasion of our minds. These Articles, thus set forth and taught, the Re- monstrants deem agreea- ble 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. ^ 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 DORDEECIITAN^. 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 contro- verted heads of doctrine, viz., the Preface, the Articles of Faith, the Errors Rejected, the Names of Sub- scribers, the Conclusion, the Sentence against the Remonstrants, and the Approval of the States-General, but distinguishing the several parts by different tyj)e. 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. 1G54, in the Oxford Si/lloue Con/ess. (pp. 397-454), in Niemeyer's Collectio (pp. 690-728) ; the German in Beck's and Bockel's Collections. To the Latin text we append the English abridgment, as adopted by the Reformed Dutch Church in America.] Judicium Synodi ISTationalis Kefoematarum Ecclesiarum Belgicakum, JIabitce DordrecUi Anno MDCXYIII. et MDCXIX. Qui j>lu- rimi insignes Theologi Reformatarum Ecclesiarum Magnce Bri- tannia, Germanifp, Galilee, interfuerunt, de Quingue Doctrime Capitihus in Ecclesiis Belgicis Controversis : jproimdgatum VI. Ifaii MDCXIX. PRiEFATIO, IN NOMINE DOMINI ET SERVATORIS NOSTRI JESU CHRISTI. AMEN. Inter plurima, qmc. Dominus et Servator noster Jesus Christus militanti Siice Ecclesice in hac ceruinnosa peregrinatione dedit solatia, vierito celehratur illud, quod ei ad Patrein suuvi in ccelesie sanc.tuarium alntitrus reliqnil : Ego, inqniens, sum vobiscum omnibus diebus usque ad consummationem sa;culi. Hujus suavissiina promissionis Veritas elucet in omnium tem- })orum Ecclesia, qua: quuni non solum aperta inimicorum violentia, et hareticorum impietate, sed etiam operta seductornm astutia inde ah initio fuerit opjnigjiata, sane, si nnquam sahttari ]>romissce sua; pmsentioi i)r(csidto earn destituisset Dominus, pridem aut vi tyrannorum fuisset oppressa, aut fraude ivipostorum in exitium seducta. Sed bonus ille Pastor, qui gregem suum, pro quo animum suam posuit, constantissime diligit, persecutorum rahiem tempestive semper, et exserta sape dextera, iniraculose repressit, et seductorum vias tortuosas, ac co7isilia/ra2idu- lenta detexit atque dissipavit, utroque se in Ecclesia sua prwsentissimuyn esse demonstrans. Hujus ret illustre documentum exstat in historiis piorum iinpcratoriim, regum, et principum, quos Filius Dei in subsidium Ecclesia; sum toties excitavit, sancto domus suce zelo accendit, eorumque opera, non tantum tyrannoi-uvi furores compescuit, sed etiam Ecclesice cum falsis doctoribus religionevi varie udulterantibus conjlictanti, sanctarum synodorum remedia j)ro- curavit, in quibus Jideles Christi servi conjunctis prec'tbus, consiliis, et laboribus pro Ecclesia ei veritate Dei fortiter steterunt, Satance ministris, licet in ongelos lucis se transformantibus, intrepide se opposuerunt, errorum et discordiw semina sustukrunt, Erclesiam in re/igionis jmrte Concordia conservarunt, et slncerum Dei cultum ad posteritatein iUibattim transmiserunt. Simili benejlrio Jidelis noster Servator Ecclesiie Belgica; annos aliquam multos afjlictis- siuKP, gratiosam suam pmsentiam hoc temjwre testatus est. Ilanc enim Ecclesiam a Itovmni antichristi tyrannide et horrlbUi paputus idololatria potenti Dei inanu vindicatam, in billl diuturni pericnlis toties miraculose custoditain, et in verm doctrince atque dlsciplina; concordia ad Dei sui laudern, admirabile reijmb. incrementum, totiusque reformati orbis gaudium ejflo- rescentem, Jacoiscs Arminius ejusque sectatorcs, nomen Remonstrantium prrincipis Arausicani leijitimis mediis, qu(e ijisoruin aj)Ostolorum, et quce eos secutce. £cclesice Christiame exemjdis lom/o temj>oi-um decwsu sunt co7nj>robata, et mar/no cum fructu in Ecclesia etiam Belgica ante/iac usurpata, scevicntibus /usee malis obviam ire decreverint, synodumque ex omnibus, quibus ]>rccsunt, provinciis nn- ihoritate sua, Dordrechtum convocm-int, expetitis ad earn et favore serenissimi ac potentissimi Magnte Britannice regis Jacobi, et illustrissimorum princijnnn, comitum, et rerumpuhlicarnm, impetratis pluriinis gravissimis tltcohgis, ut communi tot Rcformalm Ecclesi(e theologorum ju- dicio, ista Arminii ejusque seciatorum dogmata accurate, et ex solo Dei verbo, dijudicarentur vera doctrina stabiliretur, et falsa rejiceretur, Ecclesiisque Belgicis Concordia, pax et tranauil- litas, divina benedictione, restitueretur. Hoc est illud Dei beneficium, in quo extdtant Eccle- sice Belgicce, etfdelis Servutoris sin miserationes hu7iiilitcr agnoscunt, ac gi-aie predicant. H(ec igitur veneranda Synodus {prcevia per summi vtogistratus authoritatem in omnibus Belgicis Ecclesiis, ad irce Dei deprecationem et gratiosi auxilii implorationem, precum et jejunii indictione et celebratione') in nomine Domini Dordrechti congregata, divini Numinis et salutis Ecclesice accensa amore, et post invocatum Dei nomen, sancto juramento obstricta se solum Scripturam sacrum pro judicii norma habituram, et in causscB hujus cognitione et judicio bona integrcque conscientia versaturam esse, hoc egit sedulo magnaque patientia, ut jtra'ripuos horum dogmatum patronos, coram se citatos, induceret ad sententiam suam de Quinque notis docirince Capitibus, senteniiaque rationes, plenius exponendas. Sed cum Sy nodi judicium re- jjudiarent, aique ad interrogatoria, eo, quo a'quum erat, modo respondere detrectarent neqne Synodi monitiones, nee generosorum atque amplissimorum ordinum generalium Delegatorum inundata, imo ne ipsorum qiddem illuslrissimoriim et jircepotentrim DD. ordinum generalium im/ieria, qidcquam apud illos jirofce/rent, aliam viam eorundem Dominorimi jussu, et ex consue- tudine jam olim in synodis antiqrns recepta, ingredi coacta fuit ; atque ex scriptis, confes- sio7iibus, ac declarationibus, parliin antea editis, partim etiam huic Synodo exhibitis examen illorum qidnque dogmatum institutum est. Quod cum jam per singularem Dei gratiam max- ima diligentia, fide, ac conscientia, omnium et singulorum consensu absolutum sit, Synodus hccc ad Dei gloriam, et ut veritatis salutaris integritati, conscientiarum tranquillitati, et pad ac saluti Ecclesice Belgiccc considatur, sequens judicium, quo et vera verhoque Dei consentanea de prcedictis Quinque Doctrinoi Capitibus sententia exponitur, et falsa verboque Dei dissenta- nea rejicitur, statidt ])ro?nulgandum. Sententia, de Divina Pk^destinatione, et Annexis ei Capitibus, Quaon Sy?iodns DordTecJitana Yerho Dei consentajieam, atque in Ecclesiis Beformatis hactenxis recejitam. esse, jiidicat, quihusdam A7'ticidis €Xj)osita. PEEMUM DOCTKINiE CAPUT, DE DIVINA PK^DESTINATIONE. Articulus Primus. Cum omnes homines in Adamo peccaverint, et rei sint facti male- dictionis et mortis oeternce, Deus ncmini fecisset injuriam, si imiversiim genns humanum in peccato et maledictione i-eliiiquere, ac propter pec- VOL. ITT.— N N 552 SYMBOLA EVANGELICA. eatuni damnarc voluisset, juxta ilia Apostoli, Totus 7nundus est oh- noxius condemnationi Dei. Rom. iii. 10. Omnes jpeccaverunt et de- (stituuntur gloria Dei. Yer. 23. Et, Sti^pendiuni ^eccati mors est. Rom. vi. 23. II. Yeruin in hoc mauifestata est cbaritas Dei, quod Filium suum uni- genitum in mimduni misit, lit omnis qui credit in eum, non pereat, sed habeat vitam feternam. 1 Joban. iv. 9 ; Joban, iii. 16. III. Ut autem bomines ad fidem addiicantur, Deus clementer Isetissimi biijus luintii priecones mittit, ad qiios vult, et quando vult, qiiornm ministerio bomines ad resipiscentiam et fidem in Cbristum crucifixum vocantur. Quornodo enim credent in eum, de quo oion audierintf quomodo autem audient ahsque j^ro^dicante ? quornodo ^I'cedicahunt, nisi fuerint missi ? Rom. x. 14, 15. IV. Qui buic Evangelio non credmit, super eos manet ira Dei. Qui vero illud recipiunt, et Servatorem Jesnm vera ac viva fide amplectun- tur, illi per ipsum ab ira Dei et interitu liberantur, ac vita ceterna do- nantur. V. Incredulitatis istins, ut et omnium aliorum peccatorum, caussa sen culpa neutiquam est in Deo, sed in bomine. Fides autem in Jesum Cbristum et salus per ipsum, est gratuitum Dei donum, sicut scriptufti est : Gratia salvati estis per fidem, et hoc non ex vobis, Dei donuvi est. Epbes. ii. 8. Item : Gratis datum est vobis in Christum ci'edere. Pbil. i. 29. VI. Quod autem aliqui in tempore fide a Deo donantur, aliqui non do- nantur, id ab reterno ipsius decreto provenit ; Omnia enim opera sua novit ab cLterno : Actor, xv. 18 ; Epbes. i. 11; secundum quod decretum electorum corda, quantumvis dura, gratiose emollit, et ad credendum inflectit, non electos autem justo judicio suae malitiae et duritia^ relin- quit. Atque liic potissimum sesc nobis aperit profunda, misericors pariter et justa bominum nequaliter perditornm discretio; sive decre- THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 553 turn illiid electionis et reprohationis in yerbo Dei revelatum. Quod lit perversi, impuri, et parum stabiles in suuni detorquent exitium, ita Sanctis et religiosis animabus ineffabile prsestat solatium. YIL Est autem electio immutabile Dei propositum, quo ante jacta mundi fundamenta ex universe genere liumano, ex primseva integritate in peccatum et exitium sua culpa prolapso, secundum liberrimum volun- tatis sua3 beneplacitum, ex mera gratia, certam quorundam bominum multitudiuem, aliis nee meliorum, nee digniorum, sed in communi mi- seria cum aliis jacentium, ad salutem elegit in Cbristo, quem etiam ab eeterno Mediatorem et omnium electorum caput, salutisque f undamen- tum constituit; atque ita eos ipsi salvandos dare, et ad ejus commu- nionem per verbum et Spiritum suum efficaciter vocare ac trahere; sen vera et ipsum fide donare, justificare, sanctificare, et potenter in Filii sui communione custoditos tandem glorificare decrevit, ad de- monstrationem suoa misericordise, et laudem divitiarum gloriosse suae gratite, sicut scriptum est : Elegit nos Deus in Christo, ante jacta mundi fimd amenta, ut essemus sancti et inculjpati in consjpectu ejus, cum cliaritate ; qui prcedestinavit nos quos odo^taret .in jilios, jper Jesum Christum, in sese, jpro hene^placito voluntatis suce, ad laudem gloriosce suce gratia, qua tios gratis sibi accejptos fecit in illo dilecto. Ephes. i. 4, 5, 6. Et alibi: Qiws prcedestinavit, eos etiam vocavit ; et quos vocavit, eos etiam justijicavit ; qtios autem justijicavif, eos etiam glorificamt. Eom. viii. 30. VIII. Hsec electio non est multiplex, sed una et eadem omnium salvando- rum in Yetere et Novo Testamento, quandoquidem Scriptura unicum pra3dicat beneplacitum, propositum, et consilium voluntatis Dei, quo nos ab seterno elegit et ad gratiam et ad gloriam ; et ad salutem et ad viam salutis, quam prseparavit ut in ea ambulemus. IX. Eadem hsec electio facta est non ex praevisa fide, fideique obedientia, sanctitate, aut alia aliqua bona qualitate et dispositione, tanquam caussa sen conditione in liomine eligendo prterequisita, sed ad fidem. 554 SYMBOLA EVANGELICA. fiJeique obedientiam, sanctitatem, etc. Ac proinde electio est fons omnis salutaris boiii : iinde fides, sanctitas, et reliqna doua salvifica, ipsa denique vita seterna, iit fructus et eifectus ejus profliuint, secun- dum illud Apostoli: Elegit nos (non quia eramus, sed) uf essevius sancti et inculjpati in consjyectu ejus in charitate. Eplies. i. 4. X. Caussa vero hujns gratuitse electionis, est solum Dei beneplacitnm, non in eo consistens, quod certas qualitates sen actiones liumanas, 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 j)ueTis,cum ne- que io7ii quijppiam, fecissent neqxie mali, etc., dictum est (nempe Re- becc?e), Major serviet viinoin, sicut scrij>tum est, Jacob dilexi, Esau odio hahui. Rom. ix. 11, 12, 13. Et, Credidevunt quotquot erant ordinati ad vitam ceternam. Act. xiii. 48. XI. Atque ut Deus ipse est sapientissimus, immutabilis, omniscius, et omnipotens : ita electio ab ipso facta nee interrumpi, nee mutari, revo- cai'i, aut abrumpi, nee electi abjici, nee numerus eorum rainui potest. XII. De hac ceterna et immutabili sui ad salutem^ electione, electi suo tempore, variis licet gradibus et dispari mensura, certiores redduntiir, non quidem arcana et prof unditates Dei curiose scrutando ; sed fructus electionis infallibiles, in verbo Dei designates, ut sunt vera in Christum fides, filialis Dei timer, dolor de peccatis secundum Deum, esuries et sitis justitise, etc., in sese cum spirituali gaudio et sancta volnptate ob- servando. XIII. Ex liujus 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 ardentcr diligendi, materiam desumunt : tantnni abest, ut Lac electionis doctrina atque ejus meditatione in mandatorum divinorum observa- tione segniores, aut carnaliter securi, reddantur. Quod iis justo Dei THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 555 jndicio solet accidere, qui de electionis gratia, vel temere prsesumentes, vel otiose et proterve fabulantes, in viis electoruin ambiilare iioliint. XIV. Ut autem liaec de divina electione doctrina sapientissimo Dei coiisilio per prophetas, Christum ipsum, atque Apostolos, sub Veteri aeque atque sub Novo Testamento, est prsedicata, et sacrarum deiiide literarum monumentis commendata : ita et hodie in Ecclesia Dei, cui ea peculia- riter est destinata, cum spiritu discretionis, religiose et sancte, suo loco et tempore, missa omni curiosa viarum altissimi scrutatione, est pro- poneuda, idque ad sanctissimi nominis divini gloriam, et vividum po- puli ipsius solatium. XV. Cseterum seternam et gratnitam banc 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 a3terna Dei electione prteteritos, quos scilicet Deus ex liberrimo, jus- tissimo, irreprehensibili, et immutabili beueplacito decrevit in communi miseria, in quam se sua culpa pro3cipitarunt, relinquere, nee salvifica fide et conversionis gratia donare, sed in viis suis, et sub justo judicio relictos, tandem non tantnm propter infidelitatem, sed etiam caetera omnia peccata, ad declarationem justitiee suae damnare, et geternum punire. Atque hoc est decretum rejyrohationis, quod Deum neuti- quam peccati authorem (quod cogitatu blasj)hemum est) sed tremen- dum, irreprehensibilem, et justum judicem ac vindiceni coustituit. XVI. Qni vivam in Christum fidem, sen certam cordis fiduciam, pacem conscientia?, studinm filialis obedientise, gloriationem in Deo per Christum in se nondum efficaciter sentiunt, mediis tamen, per quce Deus ista se in nobis operaturum promisit, utuntur, ii ad reprobationis mentionem non consternari, nee se reprobis accensere, sed in usu me- diorum diligenter pergere, ac lioram uberioris grati[B ardenter deside- rare et reverenter hurailiterque expectare debent. Multo autem minus doctrina de reprobatione terreri debent ii, qui cum serio ad Deum con- verti, ei unice placere, et e corpore mortis eripi dcsiderant, in via tamen 556 SYMBOLA EVANGELICA. pietatis et fidei eo usque, quo volunt, pervcuire nondum possunt, siqui- dem linum fumigans se uou extincturum, ct arundinein quassatam se non fracturum, promisit misericors Deus. lis autem hcec doctriua merito terrori est, qui Dei et Servatoris Jesu Christi obliti, mundi euris et caniis voluptatibus se totos luanciparuut, quamdiu ad Deuin serio non convertuntur. XVII. Qiiandoquidera de voluntate Dei ex verho ipsius nobis est judican- dum, quod testatur liberos fidelium esse sanctos, nou quidem natura, sed beneficio foederis gratuiti, in quo illi cum parentibus compreben- duntur, pii parentes de electione et salute suorum liberorum, quos Deus in infantia ex iiac vita evocat, dubitare non debent. XYIIl. Adversus banc gratuitae electionis gratiara, et justse reprobationis severitatem, obmurrauranti opponiraus hoc apostolicum : O homo ! tu quis es qui ex adverso resj>onsas Deo f Rom. ix. 20. Et illud Serva- toris nostri, An own licet mihi quod volo facere in meis ? Matt, xx, 15. ISTos vero hsec mysteria religiose adorantes, cum Apostolo exclania- mus : O prqfunditatem divitiarum turn sapientice turn cognitionis Dei! Quam imjperscrutdbilia sunt Dei jiidicia, et ejus vice im/per- vestigabiles ! Quis enim cognovit mentem Domini? Aut quis fuit ei a C07isiliis ? Aut quis prior dedit ei ut reddatur ei ? Nam ex eo, etper eum, et in eum sunt omnia. Tpsi sit gloria i?i S(xcula. Amen. Rom. xi. 33-36. Rejectio Erkorum, Quihus Ecclesice Delgicce sunt aliquamdiu jperturhatcE. Exposita doctrina Orthodoxa de Electione et Beprobatione, Synodus rejicit Errores eorum : I. Qui docent, ' Voluntatera Dei de servandis credituris, et in fide fideiqiie obedientia perse- veraturis, esse totum ct integrum electionis ad salutem decretum ; nee quicquam aliud de hoc decreto in verbo Dei esse revelatum.' Hi enim simplicioribus imponunt, et Scriptura; sacra; manifeste contradicunt, testanti Deum non tantum servare velle credituros, sed etiam certos quosdam liomines ab aiterno elegisse, quos pra; aliis in tempore fide in Christum et perseverantia donaret ; sicut scriptum est, Manifestum feci nomen iiium hominibtts, quos dedisti THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 557 mihi. Johan. xvii. 6. Item, Crediderunt quotquot ordinati erant ad inta.m aternam. Act. xiii. 48. Et, Elegit nos antejacta vnmdi fundamenta, ut essemus sancti, etc. S^phes. 1. 4. II. Qui docent, ' Electionem Dei ad vitam seternam esse multiplicem ; aliam generalem et in- definitam, aliam siiigularem et definitam ; et banc riirsum vel incompletam, revocabilem, noii peremptoriam, sive conditionatam : vel completam, irrevocabilem, peiemptoriam, seu abso- hitam.' Item, 'Ab'am 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 au- ream banc salutis catenam dissolvens: Quos prcedestinavit, eos etiam vocavit: et qvos vocavit, COS etiam justificavit : quos autem justijicavit, eos etiam glorijicavit. Eom. viii. 30. III. Qui docent, 'Dei beneplacitum ac propositum, cujus Scriptura meminit in doctrina elec- tionis, non consistere in eo, quod Deus certos quosdam homines praj 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 vitas aiterna; priEmio dignam censere voluerit.' Hoc enim errore pernicioso beneplacitum Dei et meritum Christi enervatur, et homines inutilibus qua;stionibus a veritate justificationis gratuita;, et simplicitate Scripturarum avocantur ; illudque Apostoli falsi arguitur ; Deus nos vocavit vo- catione sancta; non ex operibus, sed ex suo projwsito et gratia, qtue data est nobis in Christo Jesu ante tempora scccidorum. 2 Tim. i. 9. IV. Qui docent, ' In electione ad fidem banc conditionem prairequiri, ut homo lumine natural recte utatur, sit probus, parvus, humibs, et ad vitam reternam dispositus, quasi ab ipsis electio aliquatenus pendeat.' Pelagium enim sapiunt, et minime obscure falsi insimulant Apostolum scribentem : Versaii sumus olim in cupiditatibus carnis nostra, facientes qiue carni et cogita- ilonibus libebant, eramusque natura Jilii ira, ut et reliqui. Sed Deus, qui dives est miseri- cordia, propter multam charitatem suam, qxta dilexit nos, etiam nos cum in offensis mortui es- semus, una vivijicavit cum Christo, cujics gratia estis servati, unaque suscitavit, unaque collo- cavit in ccelis in Christo Jesu ; ut osteiideret i7i seculis svpervenientibus supereminenies illas opes sua; gratia, pro sua erga nos benignitate in Ch'isto Jesu. Gratia enim estis servati per Jidem (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 per- emptoriam, factam esse ex prrevisa fide, resipiscentia, sanctitate et pietate inchoata, aut ali- quamdiu continuata : completam Aero et peremptoriam ex proevisaj fidei, resipiscentiis, sanc- titatis, et pietatis finali perseverantia : et banc 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 eflFectus electionis immutabilis ad gloriam, sed conditiones, et caussas sine quibus non, in eligendis complete prairequisitas, et praevisas, tanquam prsstitas.' Id quod toti Scripturas repugnat, quaj hajc 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 oeternam. Act. xiii. 48. Elegit nos in semelipso ut sancti essemus. Ephes. i. 4, Non vos me elegistis, sed ego elegi vos. Johan. XV. IG. Si ex gratia, non ex operibus. Rom. xi. G. In hoc est charitas, non quod nos di- lexerimus Deum, sed quod ij)se dilexit nos, et misit Filium suum. 1 Johan. iv. 10. 558 SYMBOL A EVANGELICA. . VI. Qui (locent, 'Xon omnem electionem ad saliitem inimutabilem esse, sed qiiosdain electos, nuUo Uei decreto obstante, perire posse et oeteiniim perire.' Quo crasso errore et Dkum mutabilera faciunt, et consolationem piorum de electionis suaj constantia subvertum, et Scrlpturis sacris contradicunt docentibus, Electos non posse seduci : Matt. xxiv. 24. Chri- stum datos sibi a Patre non perdere: Johan. vi. 39. Deum quos prcedestinavit, vocavit et justijicavit, eos etiam glorljicare. Kom. viii. 30. VII. Qiu docent, ' Electionis immutabilis ad gloiiam nulhini in bac vita esse fructum, nulkim sensum, nullara certitudinem, nisi ex conditione mutabili et contingente.' Praiterquam enim (jiiod absurdum sit ponere certitudinem inceitam, adversantur liac experientiai sanctorum, qui cum Apostolo ex sensu electionis sui exultant, Deique boc beneficium celebrant, qui gau- dent cum discipulis, secundum Cbristi admonitionem, quod nomina sua scripta sunt in calls: Luc. X. 20 ; qui sensum denique electionis ignitis tentationuni diabolicarum telis opponunt, quierentes, Quis intentabit crimlna adversus electos Dei? Horn. viii. 33. VIIL Qui docent, 'Deum neminem ex mera justa sua voluntate decrevisse in lapsu Ada; et in communi jieccati et damnationis statu relinquere, aut in gratia^ ad fidem et conversionem necessaria; communicatione praterire.' Stat enim illud, Quorum vult, miseretur ; quos vult, indurat. Rom. ix. 18. Et illud, T^o^js datum est nosse mysteria regni ccelorum, ilHs autem non est datum. Matt. xiii. 11. Item, Glorifico te, Pater, Dotnine caeli et ter rev, quod hS'»S'. T/ieologiw Doctor, Ecclesim Basiliensis Pastor. / Johannes Conradus Kociiius, Ecclesim Schap)husianm Minister. A CORRESPONDENTIA WeDDERAVICA, Johannes Henricus Alstedius, in illustri Schola Xassovica, qum est Ilerhornce, Professor ordi- narius. Georgius Fabricius, Ecclesice Windeccensis in Comitatu Ilanovico Pastor, et ricinarum Inspector. Ex Repltjlica et Ecclesia Genevensi. Johannes Deodatus, in Ecclesia Genevensi Pastor, et in eadem Schola SS. Theologim Professor. TiiEODORUS TiiONCiilNUS, Dvviyii verhi Minister in Ecclesia Genevensi, el ibidem SS. Theologim Professor. Ex Kepublica et Ecclesia Bremensl Matthias Martinius, illustris Scholm Bremensis Rector, et in ea Diviuarum literarimi Professor. Henricus Isselburg, SS. Theologim Doctor, in Bremensi Ecclesia ad B. Virginis Jesu Christi servus et in Schola Novi Testamenti Professor. LuDO\'icus Crocius, SS. Theologim Doctor, Ecclesim Bremensis ad S. Martini Pastor, et in il- lustri Schola Veteris Testamenti et Philosophia; p)racticce Professor. Ex Republica et Ecclesia Emdana. Daniel Bernardus Eilsiiesiius, Emdanm Ecclesim Pastor Senior RiTZius Lucas Grijiershejiius, Emdame Ecclesim Pastor. SS. Tiieologi.e Pkofessores Belgici. Johannes Polyander, SS. Theologim Doctor, atque in A cadeniia Leydensi Professoi: SiBRANDUS LuBERTUS, SS. Theologiw Doctor, et Professor in Academia Frisiorum. Franciscus Gojiarus, Sacrosanctm Theologies. Doctor, et Professor in Academia Groningm et Omkindim. Antonius Tysius, Sacrm Theologim in illustri Schola Geldro-Velavica, qum est Ilardervici, Pro- fessor. Antonius Wal.eus, Pastor Ecclesim Middelburgensis, et ex ejusdem itrbis illustri Schola inter Thcologos ad Synodum evocatits. Ex Ducatu Geldri^, et Comitatu Zutphanle. Guilielmus Stepiiani, SS. Theologim Doctor, et A rnhemiensis Ecclesim Pastor. Ellardus a Mehen, Ecclesim Ilardrovicenm Pastor. Johannes Bouillet, Pastor Ecclesim Warnsfeldensis. Jacobus Verhey'Den, Senior, Ecclesim Novicmagensis et Scholm Recto?: Ex HOLLANDIA AuSTRALI. Baltiiasar Lydius, M. F. Pastor Ecclesim Dei in urbe Dordrechto. Henricus Arnoldi, Ecclesiastes Delphensis, Gisbertus Voetius, Ecclesim Heusdanm Pastor. Arnoldus Musius ab Holy, Baillivus Suyd-Hollandice, Senior Ecclesim Dordrechtanoe, Johannes de Laet, Senior Ecclesim Leydensis. 560 SYMBOLA EVANGELIC A. Ex IIOLL^VNDIA BOUEALI. Jacobus Trigi axdil's, /"rts/o?- Ecdesice Amstelodamensis. Abuaiiajius a Doekslakr, Pastor Ecdesice Enchusance. S^vjiUEL Bartholdus, Pastor Ecdesice Monachodammensis. TiiEOnOKi's Heyngius, Senior Ecdesice Amstelodamensis. DoJiiNiCL's AB llKK-^iisKKiiCK, Senior EcdesicB Amstelodamensis. Ex Zelandia. GoDEFRiDUS Udemannus, Pastor Ecdesice Ziericzeance. Cornelius Regius, Ecdesice Goesance Pastor. Lambektus de Eycke, Ecdesice Berffizomiance Pastor. i Josias Vosbergius, Senior Ecdesice Middelburcjensis. Adrian us Hoeferus, urhis Zirizace Senator, et Ecdesice ibidem Senior. Ex Pronin'cia Ulteajectina. Johannes Dibbezius, Pastor Dordracenus, Synodi Orthodoxce Ultrajectincc Deputatus. Arnoldus OoKrcxsivw:^, Ecdesice Amersforliunce Pastor. Ex Frisia. Florentius Johannes, Jesu Christi criicifixi Serims in Ecdesia Snecana. Philippus Danii:i,i.s Eilsiiejiius, Pastor Ecdesice Ilaiibigensis. Kempo Harinxma a Donia, Senior Ecdesice Leoverdiensis. Tacitus ab Aysjia, Senior Ecdesice in Buirgirt Hichtum, et Ilaiiwardt, Ex Tr.vnsisalania. Casparus Sibelius, Pastor Ecdesice Baventriejisis. Hermannus Wieerdingius, Ecdesice Swollance in Evangdio Christi Minister. HiERONYJius Vogellius, Jlcisseltcince Ecdesice Pasta?; tempore deputationis inseii'iens Ecdesice Orthodoxce Campensi. Johannes Langius, Ecdesiastes Vollenhovianus. WiLHELMUs A BitoEcicHUYSEN TEN DoERNE, tcinqtiam Scniov deputatus. Johannes a Lauwick, tanquum Senior deputatus. Ex Civitate Geoningana, et Omlandiis. Cornelius Hillenius, Servus Jesu Christi in Ecdesia Groningana. Geoegius Placius, Pastor Ecdesice Appingadammonensis. WoLFGANGUS Ag EicoLA, /"as^or Eccksice Bedumance. WiGBOLDUS HojiEEUS, Eccksice Midicoldance Pastor. EoBEiiTus Hai^bes, EcclesicB Groningance Senior. Johannes Rufelaert, Senior Eccksice Stedumance. Ex Deentia. TiiEMo AB Assciieberg, Pastor Ecdesice Meppelensis. Patroclus Rojielingius, Pastor Ecdesice Rhuinensis. Ex EccLESiis Gallo-Bei.gicis, Daniel Colonies, Pastor Ecdesice Leydensis, et Regens Collegii Gallo-Belgici inAcademia Leydeiisi, Johannes Crucius, Pastor Ecdesice llaerle.mensis. Joilvnnes DduciiER, Pastor Ecdesice Flissingarue. Jerejiias de Pours, Ecdesice Gallo-Belgicce Middelburgensis Pastor. EvERARDUs Beckerus, Senior Eccksice Gallo-Belgicce Middelburgensis. Petrus Pontanus, Senior Eccksice Amstelodamensis. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 561 Secundum DocTEiNiE Caput, de Moete Cheisti, et Hominum per eam Redemptione. Articidus Primus. Deus non taiitum 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 tem- poralibus, sed etiam aeternis, turn animi, turn corporis, poenis puniantur : qnas poenas effugere non possumus, nisi justitise Dei satisliat. II. Cum vero ipsi satisfacere, et ab ira Dei nos liberare non possimus, Deus ex immensa misericordia Filium suum unigenitum nobis Spon- sorem dedit, qui, nt pro nobis satisfaceret, peccatum et maledictio in cruce pro nobis, seu vice nostra, factns est, III. IIa3C mors Filii Dei est unica et perfectissima pro peccatis victima et satisfactio, infiniti valoris et pretii, abnnde sufficiens ad totius mundi peccata expianda. lY. Ideo autem lisec mors tanti est valoris et pretii, quia persona, quae eam subiit, non tantum est verus et perfecte sanctus homo, sed etiam nnigenitus Dei Filins, ejusdem seternse et infinitse cum Patre et Spiritu S. essentise, qualem nostrum Ser\atorem esse oportebat. Deinde, quia mors ipsius fuit conjuncta cum sensu irce Dei et maledictionis, quam nos peccatis nostris eramus commeriti. Y. Cseterum promissio Evangelii est, ut quisquis credit in Christum crucifixum, non pereat, sed habeat vitam seternam. Qua3 promissio omnibus populis et hominibus, ad quos Deus pro suo beneplacito mittit Evangelium, promiscue et indiscriminatira annunciari etproponi debet cum resipiscentise et fidei mandato. 502 SYMBOLA EVANGELICA. VI. Quod aiitem multi per Evangelium vocati non resipiscunt, nee in Christum credunt, sed infidelitate pereunt, non fit hoc hostise Christi in cruce oblatse defectu, vel insufiicientia, sed propria ipsorum culpa. YII. Quotquot autem vere credunt, et per mortem Christi a peccatis, et interitu liberautur ac servantur, ill is hoc beneficium, ex sola Dei gratia, quam nemini debet, ab a;terno ipsis in Cheisto data, obtingit. VIII. Fuit enim hoc Dei Patris liberrimum consilium, et gratiosissima voluntas atque intentio, ut mortis pretiosissimse Filii sni vivifica et sal- vifica efficacia sese exereret in omnibus electis, ad eos solos fide justifi- cante donandos, et per cam ad salutem infallibiliter perducendos : hoc est, voluit Dens, ut Cliristus per sanguinem crucis (quo novum foedus confirmavit) ex omni populo, tribu, gente, et lingua, eos omnes et solos, qui ab ffiterno 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, turn actualibus, tam post, quam ante fidem commissis sanguine suo munda- ret, ad finem usque fideliter custodiret, tandemque absque omni labe et macula gloriosos coram se sisteret. IX. Hoc consilium, ex ajtcrno erga electos amore profectum ab initio mundi in pra3sens nsque tempus, frustra obnitentibus iuferorum portis, potenter impletum fuit, et deinceps quoque implebitur : ita quidem nt electi suis temporibus in unum colligantur, et semper sit aliqna cre- dentium Ecclesia in sanguine Christi fundata, qua? ilium Servatorem suum, qui pro ca, tanquam Sponsus pro sponsa, animam suam in cruce cxposuit, constanter diligat, perseveranter colat, atque hie et in omnem reternitatem celebret. THE CANONS OF THE SYNOD OF DORT. A.D. ICIO. 563 Eejectio Ekeokum. Exposita doctrina orthodoxa, rejicit Synodus errores eorurn : I. Qui (locent, 'Quod Deus Pater Filinm suum in mortem crucis destinaveiit, sine certo ac definito consiiio quemqnam uominatim salvandi, adeo ut impetiationi mortis Christi sua ne- cessitas, utilitas, dignitas sarta tecta, et numeris suis perfecta, comjileta atque integra con- stare potuisset, etiamsi impetrata redemptio nulli individuo unquam actu ipso fuisset appli- cata.' Ha;c enim assertio in Dei Patris sapientiam meritumque Jesu Cliristi contumeiiosa, et Scripture contraria est. Sic enim ait Servator : Ego animam pono pro ovilms, et aynosco eas. Johan. x, 15, 27. Et de Servatore Esaias proplieta : Cum posuerit sc sacrijiciiim pro reatu, videbit semen, prolongahit dies, et voluntas Jehovce in manu ejus prosper abituv. Esai. liii. 10. Denique, articnlum Fidei, quo Ecclesiam credimus, evertit. IL Qui decent, ' Non fuisse liunc finem mortis Cliristi, ut novum gratia foedus suo sanguine reipsa sanciret, sed tantum, ut nudum jus Patri acquireret, quodcunque foedus, vel gratia;, vel operum, cum hominibus denuo ineundi.' Hoc enim repugnat Scriptura;, quiB docet, Chri- stum melioris, id est, noVi faderis Sjionsorem et Mediatorem factum esse. Heb. vii. 22. Et, Testamentum in mortuis demum ratum esse. Heb. ix. 15, 17. HI. Qui decent, 'Christum per suam satisfactionem, nullis certo meruisse ipsam sahitem et fidem, qua ha;c Christi satisfactio ad salutem efficaciter applicetur, sed tantum Patri acquisi- visse potestatem vel plenariam voluntatem, de novo cum hominibus agendi, et novas, quas- cunque vellet conditiones, prajscribendi, quarum pra^statio a libero hominis arbitrio pendeat, atque ideo fieri potuisse, ut vel nemo, vel omnes eas implerent.' Hi enim de morte Cliristi nimis abjecte sentiunt, primarium fructum sen beneficium per eam partum nullateinis agno- scunt, et Pelagianum errorem ab inferis revocant. IV. Qui decent, ' Foedus illud novum gratia;, quod Deus Pater, per mortis Christi interventiim cum hominibus pepigit, non in eo consistere, quod per fidem, quatenus meritum Ciuisti ap- prehendit, coram Deo justificemur et salvemur; sed in hoc, quod Deus, abrogata peifectoe obedientias legalis exactione, fidem ipsam et fidei obedientiam iniperfectam pro perfecta legis obedientia reputet, et vitas a^ternte pra?mio gratiose dignam censeat.' Hi enim contradicunt ScripturiB, Justijicantttr gratis, ejus gratia, per redemptionem factain in Jesu Christo, quern proposuit Deus placamentum per Jidem in sanguine ejus. Horn. iii. 24, 25. Et cum inipio Socino, novam et peregrinam hominis coram Deo justificationem, contra totius Ecclesia; con- sensum, inducunt. V. Qui decent, ' Omnes homines in statum reconciliationis et gratiam foederis esse assumptos, ita ut nemo propter peccatum originale sit damnationi obnexius, aut damnandus, sed omnes ab istius peccati reatu sint immunes.' Htec enim sententia repugnat Scriptuiw, aftirmanti nos natura essejilios irce. [Ephes. ii. 3.] VI. Qui impetratienis et applicationis distinctionem usurpant, ut incautis et imjicritis banc opinionem instillent : Deum, quantum ad se attinet, omnibus hominibus ex tetpio ea benefioia voluisse conferre, qua; per mortem Christi acquiruntur ; quod autem quidam ])ra; aliis parti- cipes fiant remissionis peccatorum, et vita; leterna;, discrimen illud pendere ex liliero eorum 564 SYMBOLA EVANGELICA. arbitrio, se ad gratiam indifferenter oblatam applicante, non autem ex singulaii misericordiaj dono, eflScacitei- in illis opciante, ut pra; aliis gratiam illam sibi applicent. Nam isti, dum simulant se distinctionem banc sano sensu proponeve, populo perniciosum Pelagianismi vene- num conantur propinare. » VII. Qui decent, 'Christum, pro iis, quos Deus summe dilexit, et ad vitara seternam elegit, mori nee potuisse, nee debuisse, nee 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 justi- ficat. Quis est qui condemnet ? Christus est, qtii mortuus est. Kom. viii. 33, Si : nimirum, pro illis. Et Salvatori assevcranti, ^'^'o pono animam meam pro ovibus vieis, Johan. x. 15. Et, Hoc est praceptum meum, ut diligatis alii alios, sicut ecjo dilexi vos. Majorem dikctio- nem nemo habet, quam iit ponat animam suam pro amicis. Johan. xv. 12, 13. Huic capiti eadem quce prius siibscvibimtur nomina. Teeticm et Quaktum Doctrine Caput, de IIominis Coeeuptione, ET CONVEKSIONE AD DeUM EJUSQUE MoDO. Articulus Primus. Homo ab initio ad imaginem Dei conditus vera et salntari sui Crea- toris et rerum spiritualiiiin iiotitia in mente, et justitia in voluntate et corde, puritate in omnibus affectibus exornatiis, adeoque totns sanctus f uit ; sed Diaboli instinctu, et libera sua voluntate a Deo desciscens, eximiis istis donis seipsum orbavit : atque e contrario eorum loco coeci- tatem, 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 Pelagian! olim vo- luerunt], sed per vitiosiB naturos propagationcm, justo Dei judicio, derivata. III. Itaque omnes homines in peccato concii)iuntur, et filii irte nascuntur, inepti ad omne bonum salutare, propensi ad malum, in peccatis mortui, ct peccati servi; ct absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nee volunt, nee possunt. THE CANONS OF THE SYNOD OF DORT, A.D. IGIO. 565 IV. Kesidunm quidem est postlapsum in homine lumen aliqnod naturae, cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de discrimine lionestorum et turpium retinet, et aliquod virtntis ac dis- ciplinsB externre studium ostendit: sed tantum abest, ut hoc naturai lumine ad salutarem Dei cognitioneni pervenire, et ad eum se conver- tere possit, ut ne quidem eo in naturalibus ac civilibus recte utatur, quinimo qualecumque id demuni sit, id totum variis modis contaminet, atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis redditur. Y. Qua? luminis naturae, eadem lia^c Decalogi per Mosen a Deo Judceis peculiariter traditi est ratio : cum enim is magnitudinem quidem pec- cati retegat, ej usque hominem magis ac magis reum peragat, sed nee remedium exliibeat, nee vires emergendi ex miseria conferat, adeoque per carnem infirmatus transgressorem maledictione relinquat, non po- test homo per eum salutarem gratiam obtinere. VI. Quod igitur nee lumen naturaB, nee lex potest, id Spiritus Sancti vir- tute praestat Deus, per sermonem, sive ministerium reconciliationis, quod est Evangelium de Messia, per quod placuit Deo homines cre- dentes tam in Veteri, quam in Novo Testamento servare. VII. Hoc voluntatis suae mysterium Dens in Veteri Testamento pauciori- bus patefecit, in Novo Testamento pluribus, sublato jam populorum discrimine, manifestat. Cujus dispensationis caussa, non in gentis unius prae alia dignitate, aut meliore luminis natures usu, sed in liber- rimo beneplacito, et gratuita dilectione Dei est collocanda. Undo illi, quibus praeter et contra omne meritum tanta fit gratia, eam humili et grato corde agnoscere, in reliqnis autem, quibus ea gratia non fit, severi- tatem et justitiam judiciorum Dei cum Apostolo adorare, nequaquam vero curiose scrutari debent. VIII. Quotquot autem per Evangelium vocantnr, serio \ocantur. Serio 566 SYMBOLA EVANGELICA. enim et verissimc ostendit Deus verbo suo, quid sibi gratum sit, nirai- nim, lit Yocati ad se veniaut. Serio etiam omnibus ad se venientibus et credeutibus requiem aiiimarum, at vitam seternam promittit. IX. Quod multi per ministerium Evaugelii vocati, uon veniunt et uon convertuntur, liujus culpa noii est in Evaiigelio, nee in Christo per Evangelium oblato, nee in Deo per Evangelium vocante, et dona etiam varia iis conferente, sed in vocatis ipsis, quorum aliqui verbum vitse non admittunt seeuri ; alii admittunt quidem, sed non in cor immittunt, ideoque post evanidum fidei temporarise gaudinm resiliunt ; alii spinis curarum et voluptatibus sa^culi semen verbi suffocant, fructusque nullos proferunt ; quod Servator noster seminis parabola docet. Matt. xiii. X. Quod autem alii, per ministei'ium Evangelii vocati, veniunt et con- vertuntur, id non est adscribendum homini, tanquam seipsum per libe- rura arbitrium ab aliis pari vel sufficiente gratia ad iidem et conver- sionem instructis discernenti (quod superba Pelagii literesis statuit), sed Deo, qui ut sues ab a^terno 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 tene- bris in admirandam lianc lucem vocavit, prsedicent, et non in se, sed in Domino, glorientur. Scriptura apostolica passim id testaute. XL Cseterura, quando Deus hoc suum beneplacitum in electis exequitur, seu veram in iis conversionem operatur, non tantum Evangelium illis externe pnedicari curat, et mentem eorum per Spiritum Sanctum po- tenter illuminat, ut recte intelligant et dijudicent quse sunt Spiritus Dei, sed ejusdem etiam Spiritus regenerantis efiicacia ad intima homi- nis penetrat, cor clausum aperit, durum emollit, prseputiatum circum- cidit, voluntati novas qualitatcs infundit, facitque earn ex mortua vivam, ex mala bonam, ex nolente volcntem, ex refractaria morigeram, agitque et roborat cam, ut, ceu arbor bona, fructus bonarum actionura profen-e possit. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 567 XII. Atque hrec est ilia taiitopere in Scriptnris prredicata regeneratio, nova creatio, suscitatio e mortuis, et vivificatio, quam Dens sine nobis, in nobis operatur. Ea antem neutiqnam fit per solam forinsecns inso- nantem doctrinam, moraleni snasionem, ^el taleni operandi rationem, nt post Dei (qnoad ipsnm) operationeni, in hominis potestate maneat regenerari vel non regenerari, converti vel non converti ; sed est plane snpernatnralis, potentissima simnl et suavissima, miraliilis, arcana, et ineffabilis operatio, virtute sua, secnndnm Scriptnram (qua^ ab Anthore liujus operationis est inspirata) nee creatione, nee mortuorum resnsci- tatione minor, ant inferior, adeo nt omnes illi, in qnoruni cordibus ad- mirando hoc modo Dens operatnr, certo, infallibiliter, et efficaciter re- generentor, et aetu credant. Atqne tnm volnntas jam renovata, non tantnm agitnr et movetnr a Deo, sed a Deo acta, agit et ipsa. Qnam- obrem etiam homo ipse per gratiani istam acceptam credere et resi- piscere recte dicitur. XIII. Modnm hnjus operationis fideles in liac vita plene comprehendere non possnnt ; in eo interim acqniescentes, quod per istam Dei gratiam, se corde credere, et Servatorem snnm diligere, sciant ac sentiant. XIY. 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 Dens potentiam credendi tantum conferat, consensum vero sen actum credendi ab hominis deinde arbitrio expectet, sed, quod et velle credere, et ipsum credere in homine is efiiciat, qui opera- tur et velle et facere, adeoque omnia operatur in omnibus. XV. Hanc gratiam Deus nemini debet. Quid enim debeat ei, qui prior dare nihil potest, nt ei retribuatur? Imo quid debeat ei, qui do sue nihil habet, prseter peccatum et mendacium ? Qui ergo gratiam illam accipit, soli Deo seternas debet et agit gratias ; qui illam non accipit, is aut hvdc 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 Vol. III.— O o 568 SYMBOLA EVANGELICA. apostoloruin judicandum et loquendnm est, penetralia enim coidiiiin nobis sunt incomperta. Pro aliis auteni cpii nondum sunt vocati, oran- dus est Dens, qui qna3 non sunt vocat tanqnani sint. Neutiquam vero adversus eos est snperbiendnni, ac si nosnietipsos discrevissemns. XVI. Sicnti vero per lapsum lionio non desiit esse homo, intellecta ct vo- hintate prseditus, nee peccatum, quod universuni genus huraannni per- vasit, naturara generis liumani snstnlit, sed depravavit, et spiritualiter occidit ; ita etiani lisec divina regenerationis gratia, non agit in lioniini- bns tanqnani trnncis et stipitibns, nee voluntatem ejnsque proprietates toUit, aut invitam violenter cogit, sed spiritualiter vivifieat, sanat, corri- git, suaviter simnl ac potenter fiectit : ut ubi antea plene dominabatur carnis rebellio et resistentia, nnnc regnare incipiat pronipta, ac sincera Spiritus obediential in quo vera et spirituals nostree voluntatis instau- ratio et libertas consistit. Qua ratione nisi admirabilis ille omnis boni opifex nobiscnm ageret, nulla spes esset liomini surgendi e lapsu per liberum arbitrium, per qnod se, cum staret, prcecipitavit in exitium. XVII. Quemadmodum etiam omnipotens ilia Dei operatio, qua vitam banc nostram naturalem producit et sustentat, non excludit sed rcquirit usum mediorum, per quae Deus pro infinita sua sapientia et bonitate virtutein istam suam exercere voluit : ita et ha^c prtedicta supernatural is Dei operatio, qua nos regencrat, neutiquam excludit, ant evertit usum Evan- gelii, quod sapientissimus Deus in semen regenerationis, et cibum ani- mce ordinavit. Quare, ut Apostoli, et qui eos secuti sunt doctores, de gratia liac Dei ad ejus gloriam et onmis superbias depressionem, pie populum docuerunt, nequc tamen interim Sanctis Evangelii monitis, sub verbi, sacramentorum, et disciplinai exercltio eum continerc ncglex- erunt : sic etiamnuin, absit, ut docentes aut discentes in Ecclesia Deum tentare praesumant, ea separando, qua3 Deus pro suo benei)lacito voluit esse conjunctissima. Per monita enim confertur gratia, et quo nos of- ficiuni nostrum facimus promptius, hoc ipso Dei in nobis operantis beiieficium solet esse illustrius, rectissimeque ejus opus procedit. Cui soli omnis, et mediorum, et salutaris eorum fructus atque efficacia? de- betur gloria in scjcula. Amen. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 5G9 Rejectio Erroeum. Exjposita doctrina orthodoxa, Synodus rejicit errores eorum : I. Qui decent, ' Proprie dici non posse, quod peccatnm originis per se sufficiat toti geneii hu- mano condemnando, aut temporales et ajternas poenas promereiido.' Contradicunt eiiiiii Apostolo, dicenti, Kom. v. 12 : Per unum hominem peccatum in viundxun introiit, ac jicr peccatum mors, et ita in omnes Itoynines mors transiit, in quo onines peccaverunt. Et vers. IG : Heatus ex uno introiit ad condemnationem. Item, Eom. vi. 23 : Peccati stipeudhtm mors est. II. Qui decent, 'Dona spiritnalia, sive habitus bones, et virtntes, ut sunt bonitas, sanctitas, justi- tia, in veluntate hominis, cum primum crearetur, locum habere non potnisse, ac proinde nee in lajjsu ab ea separari.' Fugnat enim hoc cum descriptione imaginis Dei, quani Apostohis ponit Eplies. iv. 24 ; ubi illam describit ex justitia et sanctitate, quae omnino in voluntate locum habent. III. Qui decent, 'Dona spiritualia non esse in morte spirituali ab hominis voluntate separata, cum ea in sese nunquam corrupta fuerit, sed tantum jier tenebras mentis, et aft'ectuum in- ordinatienem impedita; quibus impedimentis sublatis, liberam suam facultatem sibi iiisitam exerere, id est, quodvis bonum sibi propositum ex se, aut velle, sive eligere, aut non velle, sive non eligere possit.' Novum hoc et erreneum est, atque eo focit ut extollantur vires li- beri arbitrii, contra Jeremia; prophetJB dictum, cap. xvii. 9 : Fraudukntum est cor ijisum siijira ojunia et perversum. Et Apostoli, Ephes. ii. S : Inter qvos (homines contumaces) et Hos omnes conversati sumus dim in cujnditatiOus carnis nostrce, J'acientes voluntaies carnis ac cogitationum. IV. Qui decent, 'Hominem irregenitum non esse proprie nee totaliter in peccatis mortinim, aut omnibus ad bonum spirituale viribus destitutum, sed posse justitiam vel vitam esurire ac sitire, sacrificiumque Spiritus centriti, et contribulati, quod Deo acceptum est, otferre.' Adversantur enim haac apertis Scriptura; testimeniis, 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. AdhaBC liberationem ex miseria et vitam esurire ac sitire, Deoquc sacrificiinn Spiritus centriti offerre, regenitorum est, et eorum qui beati dicuntur. Fsa. 11. 19 et Matt. v. G. V. Qui decent, 'Hominem corruptum et animalem gratia communi, quas ipsis est lumen na- tura;, sive donis post lapsum rehctis, tam recte nti 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 revelationera, fidem, et resipiscentiam necessaria, omnibus sufficienter et efficaciter administret.' Falsum enim hoc esse prajter omnium temporum experientiam Scriptura testatur. Psa. cxlvii. 19,20: Indicat verba sua Jacoho, statuta sua et jura sua Israeli, non fecit ita ulli genti, et jura ista non noverunt. Act. xiv. IG : Deus sivit prcete- ritis atatibus omiies gentes suis ipsai-mn viis incedere. Act. xvi. G, 7 : Prohibiti sunt (Paulus cum suis) a Spiritu Sancto loqui sermonem Dei in Asia. Et, Quum venissen^in Mysiam, tenlabant ire versus Bithyniam, sed non pemrisit eis Spiritus. VI. Qui decent, ' In vera hominis conversiono, non posse novas qualitates, iiabitus, seu dona in voluntatem ejus a Deo infundi, atque adeo fidem, qua primum convertimur, et a qua fideles 570 SYMBOLA EVANGELICA. iiorninamur, iion esse qualitatem seu doniim a Deo infusum ; sed tantum actum hominis, ne- que alitor donum dici posse, quam respectu potestatis ad ipsam perveniendi.' Contradicunt enim hajc sacris Uteris, qua3 testantur Deum novas qualitates fidei, obediential, ac sensus amoris siii cordibus nostris infundere. Jer. xxxi. 33 : Indam legem meam menti eorum, ac cordi eorum inscribam earn. Esa. xliv. 3: Effundam aquas super sitientem, et Jiuenta 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 continua; praxi Ecclesiaj, sic apud prophetam orantis : Converte me, Domine, et convertar. Jer. xxxi. 1 8. VII. Qui decent, 'Gratiam, qua convertimur ad Deum, niliil aliud esse quam lenera suasionem; sen' (ut alii explicant) 'nobilissimum agendi modum in conversione hominis, et naturae hu- mana; convenientissimum esse, qni fiat suasionibus ; niliilque obstare quo minus vel sola mo- ralis gratia homines animales reddat spirituales ; imo Deum non alitor quam morali ratione consensura voluntatis producere : atque in eo consistere operationis divina; efficaciam, qua Satante operationem superet, quod Deus sterna bona, Satan autem temporaria promittat.' Omnino enim hoc Pelagianum est, et nniversaj Scriptura; contrarium, quiu propter banc etiam alium, et longe efficaciorem ac diviniorem Spiritus Sancti agendi modum, in hominis conver- sione agnoscit. Ezech. xxxvi. 20 : 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 sua; omnipotentioe vires non adhibere, quibus voluntatem ejus ad fidem et conversionem potenter et infallibiliter flectat ; sed positis omnibus gratia; operationibus, quibus Deus ad hominem convertendum ntitur, hominem tamen Deo, et Spiritui regenerationem ejus intendenti, et regenerare ipsum volenti, ita posse re- sistere, et actu ipso sajpe resistere, ut sui regenerationem prorsus impediat, atque adeo in ipsius manere potestate, ut regeneretur vel non regeneretur.' Hoc enim nihil aliud est, quam toUere omnem efficaciam gratia; Dei in nostri conversione, et actionem Dei omnipotentis sub- jicere voluntati hominis, idque contra Apostolos, qui docent, Nos credere pro efficacitate forlis roboris Dei. Ephes. i. 19. Et, Deum bonitatis sme (/ratuitam benevolentiam et opus Jidei patenter in nobis comjdere. 2 Thess. i. 1 ] . Item, Divlnam ipsius vim omnia nobis do- nasse, quae, ad vitam et pietatem pertinent. 2 Pet. i. 3. IX. Qui docent, 'Gratiam et liberum arbitrium esse causas partiales simul concurrentes ad con- versionis initium; nee 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 Pelngianis jam olim condemnavit, ex Apostolo Rom. ix. 16 : Non est volentis nee currentis, sed Dei miserentis. Et, 1 Cor. iv. 7 : Quis te discernit f "Et, Qidd habes quod non acceperisf Item, Phil. ii. 13: Deus est qui in vobis ojjcratur ipsum velle et perficere pro suo beneplacito. Huic capiti eadem quce prius subscribuntur nomina. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 571 QCINTUM DoCTRINiE 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, cos quidem et a peccati dominio et servitute, non autem a carne, et corpora peccati, penitus in liac vita liberat. 11. liinc quotidiana infirmitatis peccata oriuntur, et optimis etiam sanc- torum operibus nsevi adhserescunt : quae illis perpetuam sese coram Deo Immiliandi, ad Christum crucifixum conf ugiendi, carnem magis ac magis per Spiritum precum et sancta pietatis exercitia mortificandi, et ad perfectionis nietam 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 Sa- tanse tentationes, non possent conversi in ista gratia perstare, si suis vi- ribus permitterentur. Sed fidelis est Deus, qui ipsos in gratia semel collata misericorditer confirmat, et in eadem usque ad finem potenter conservat. IV. Etsi autem ilia potentia Dei vere fideles in gratia confirmantis et conservantis, major est, quam quffi a carne superari possit ; non semper tamen conversi ita a Deo aguntur et moventur, ut non possint in qui- busdam actionibus particularibus a ductu gratios, suo vitio, recedere, et a carnis concupiscentiis seduci, iisque obsequi. Quapropter ipsis per- petuo 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 per- missione abripiuntur. Quod tristes Davidis, Petri, aliorumque sancto- rum lapsus, in sacra Scriptura descripti, demonstrant. V. Talibus autem enormibus peccatis Deum valde offendunt, reatum 572 SYMBOLA EVANGELICA. mortis incuiTunt, Spiritum S. contristaiit, fidei exercitium interrunipmit, conscientiam gravissiiiie vulnerant, sensnin gratia^ iionnunquani ad tempus amittimt: donee per seriam resipisceiitiam in vitam reverten- tibus paternus Dei vultus riirsum affnlgeat. VI. Deus enini, qni dives est misei-icordia, ex immutabili electionis pro- posito, Spiritum Sanctum, etiam in tristibus lapsibus, a snis non prorsus aufert, nee eousque eos prolabi sinit, ut gratia adoptionis, justifieationis statu exeidant, aut peccatum ad mortem, sive in Spiritum Sanctum committant, et ab eo penitus deserti in exitium a3ternum sese prse- cipitent, VII. • Primo enim in istis lapsibus conservat in illis semen illud suum im- mortale, ex quo regeniti sunt, ne illud pereat aut excutiatur. Delude per verbum et Spiritum suum, eos certo et eflicaeiter renovat ad poeni- tentiam, nt de admissis peccatis ex animo secundum Deum doleant, re- mission6m in sanguine Mediatoris, per fidem, contrito corde, expetant, et obtineant, gratiam Dei reeonciliati iterum sentiant, miserationes per fidera ejus adorent, ac deinceps salutem snam cum timore et tremore studiosius operentur. VIII. Ita non suis mentis, aut viribus, sed ex gratuita Dei misericordia id obtinent, ut nee totaliter fide et gratia exeidant, nee finaliter in lapsibus maneant aut pereant. Quod quoad ipsos non tantuni facile fieri posset, sed et indubie fieret ; respectu autem Dei fieri omnino non potest : cum nee consilium ipsius mutari, promissio excidere, vocatio secundum pro- positum revocari, Cliristi 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 per- severantia, ipsi fideles certi esse possunt, et sunt pro mensura fidei, qua certo credunt se esse et perpetuo mansuros vera et viva Ecclesite membra, habere remissionem peccatorum, et vitam seternam. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 573 X. Ac j)roiiide hgec certitudo non est ex pecnliari quadam revelatione prseter aiit extra verbum facta, sed ex fide proniissionurn Dei, qnas in verbo siio copiosissime in nostrum solatium revelavit: ex testimonio Spiritus Sancti testantis cum sjpiTitu nostro nos esse Dei filios et licuredes. Rom. viii. 10. Denique ex serio et sancto bonce conscien- tifB et bonornm operum studio. Atque hoc solido obtinendas victoria} solatio, et infallibili feternse glorise arrha, si in hoc mundo electi Dei destituerentur, omnium hominum essent miserrimi. XL Interim testatur Scriptura fideles in hac vita cum variis carnis dubi- tationibus conflictari, et in gravi tentatione constitutes hanc fidei plero- phoriam, ac perseverantise certitudinem, non semper sentire. Verum Deus, Pater omnis consolationis, snjyra vires tentari eos non sinit, sed cum tentatione ])niistat evcisionem. 1 Cor. x. 13. Ac per Spiritum Sanctum perse verantise certitudinem in iisdem rursum excitat. XII. Tantum autem abest, ut hsec perseveranti^ certitudo vere fideles superbos, et carnaliter secures reddat, ut e contrario humilitatis, filialis reverentioe, verae pietatis, patientiae in omni lucta, precuni ardentium, constantias 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 Scriptura? testimoniis et sanctorum exemplis constat. XIII. Neque etiam in iis, qui a lapsu instaurantur, lasciviam aut pietatis injuriam procreat rediviva perseverantiae fiducia; sed multo majorcm curam de viis Domini solicite oustodiendis, quae praeparatse sunt ut in illis ambulando perseverantiae suae certitudinem retineant, ne proptei- paternae benignitatis abusum propitii Dei facies (cujus contemplatio pi is vita dulcior, subductio morte acerbior) denuo ab ipsis avertatur, et sic in graviores animi cruciatus incidant. 574 SYMBOL A EVANGELICA. xiy. Quemadmodum autem Deo placuit, opus hoc siuim gratiae per prse- dicationem Evangelii in nobis inchoare ; ita per ejnsdera auditum, lec- tiouem, meditationem, adhortationes, minas, promissa, nee non per nsum sacramentorum illud conservat, eontiniiat, et perficit. XV. Hanc de vere credentium ae sanctorum perse verantia, ejusque certi- tiidine, doctrinam, quani Dens ad nominis sui gloriam, et piarum ani- niarum solatium, in verbo suo abundantissime revelavit, cordibusque fidelium imprimit, caro quidem non capit, Satanas odit, mundus ridet, imperiti et hypocritse in abusum rapiunt, spiritusque eri'onei oppug- nant ; sed sponsa Christi ut ina^stimabilis pretii thesauriim tenerrime semper dilexit, et constanter propugnavit: quod ut porro faciat pro- curabit Deus, ad versus quern nee consilium valere, nee robur ulliim prsevalere potest. Cui soli Deo, Patri, Filio, et Spiritui Sancto sit honor et gloria in sempiternum. Amen. Kejectio Eeeokum circa Doctrinam de Perseverantia Sanctorum. Exjposita doctrina orthodoxa, Synodus rejicit err ores eoriim: I. Qui docent, 'Perseverantiam vere fidelium non esse effectum electionis, aut doniim Dei morte Christi partiim, sed esse conditionem novi foederis, ab homine ante sui electioneui ac justificationem' (ut ipsi loquuntur) ' peremtoriam, libera voluntate pra;standam.' Nam sacra Scriptura testatur earn ex elect ione sequi, et vi mortis, resurrectionis et interccssionis Christi electis donari. Kom. xi. 7 : Electio assecuta est, reliqui occalliierunt. Item, Rom. viii. 32 : Qui propria Filio non pejiercit, sed pro omnibus nobis tradidit ipsum, quoinodo non cum eo no- bis omnia donahit? Quis intentabit crimina adversus electos Dei? Deus est qui justijicat. Quis est qui condemnet ? Christus in est qui vwrtitus est, imo qui etiam resurrexit, qui eticnn sedet ad dexteram Dei, qui etiam intercedit pro nobis: Quis nos separabit a dilectione Christi? II. Qui docent, ' Deum quidem homincm fidelem sufficicntibus ad perseverandum viril)us in- struere, ac paratum esse eas in ipso conservare si ofticium faciat: positis tamen illis omnibus, quae ad perseverandum in fide necessaria sunt, qua^que Deus ad conservandam fidem adlii- bere vult, pendere semper a voluntatis arbitrio, ut perseveret, vel non perseveret.' H:cc euim sententia manifestum Pelagianismum continet ; et homines, dum vult facere liberos, facit sacrilegos, contra perpetuum evangelica; doctrinaa consensum, (puc omnem gloriandi materiam homini adimit, et hujus beneficii iaudem soli divinaj gratia; transcribit; et contra Apostolum testantem : Deum esse qui confirmabit nos usque injinem inculpatos in die Domini nostri Jesn Christi. 1 Cor. i. 8. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 575 III. Qui decent, ' Vere credentei? et regenitos non tanttim posse a fide justificante, item gvatia, et salute totaliter et finaliter excidere, sed etiam reipsa non raro ex iis excidere, atqne in icternum perire.' Nam ha^c opinio ijjsam justificationis ac regenwationis gratiam, et per- petuam Christi custodiam irritam reddit, contra diserta Apostoli Pauli verba, Kom. v. 8, !) : Si Christus pro nobis mortuus est, quum ad/mc essemus jteccatores, mullo if/iltir inogis, jam justijicnti in sanc/uine ejus, servahimur per ipsum ah ira. Et contra Apostolum Johannem, 1 John iii. 9 : Omnia qui nutus est ex Deo, non dat operam peccato : quia semen ejus in co manet, nee potest peccare, quia ex Deo (jenilus est. Nee non contra verba Jesu Christi, Johan. X. 28, 2!) : Ego vitam erternam do ovibns meis, et non iJcrihunt in cetermmi, nee rapiet eas qnis- quam de jnanu inea ; Pater mens, qui mild eas dedit, major est omnibus, nee 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 eian. V. Qui docent, 'Nullam certitudinem futurjc perseverantite haberi posse in hac vita, absque speciali revelatione.' Per hanc enim doctriuam vere fidelium solida consolatio in hac vita tollitur, et pontificiorum dubitatio in Ecclesiam reducitur. Sacra vero Scriptura ])assim hanc certitudinem, non ex speciali et extraordinavia revelatione, sed ex propriis filiorum Dei sig- nis, et constantissimis Dei promissionibns petit. Imprimis Apostolus Paulus, Rom. viii. 31* : Nidla res creata potest nos separare a charitate Dei, qiue est in Christo Jesu, Domino nostra. Et Johannes, Epist. I. iii. 24 : Qid servat mandata ejus, in eo manet, et ille in eo: et per hoc novimus ipsum in nobis manere, ex Spiritu quern dedit nobis. VI. Qui docent, 'Doctrinam de perseverantiaj 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 divina^ gratia;, et iidiabitantis Spiritus S. operationem ignorare : et contradicunt Apostolo Johanni contra- rium disertis verbis affirmant!, Epist. I. iii. 2, 3 : Dilecfi mei, nunc Jilii Dei sinmis; sed non- dum patef actum est id quod erimus: scimus autem fore, ut quum ipse patef actus fuerit, similes ei sinms, quoniam videbimus eum, sicuti est. Et quisquis habet hanc spem in eo, purijicat seipsum, sicut et ille purus est. Hi prffitei'ea 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 diffevre nisi sola duratione.' Nam Christus ipse Matt. xiii. 20 et Luc. viii. 13 ac deinceps, tri])lex jira^terea inter temporarios et veros fideles discrimen manifesto constituit, quum illos dicit semen re- cipere 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 saipius renasci.' Hi enim per hanc doctrinam negant seminis Dei, per quod renascimur, in- 576 SYMBULA EVANGELICA. coniiptibilitatcm: adversus testimonium Apostoli Petri, Epist. I. i. 23 : Renati non ex semine comijHibi/i, sed incorriqitibili. IX. Qui docent, ' Christum nunquam rogasse pro iufallibili credentium in fide perseverantia.' Contradicunt enim ipsi Christo, dicenti, Luc. xxii. 32 : Ego rogavi pro ie, Petre, ne dejiciat Jides tua; et Evangelistoc Johaimi, testanti, Johan. xvii. 20, Christum non tantum pro apostolis, sod etiam pro omnibus, per sermonem ipsorum credituris, orasse, ver. 11: Pater sancte, coitserva eos in nomine tuu ; Et vei'. 15: Non oro ut cos tollas e mundo, sed ut con- serves eos a nialo. CONCLUSIO. Atqne lisec est perspicua, simplex, et ingeniia Ortliodoxse de Quinque Articnlis in Belgio controversis doctrinse declaratio, et eiTormii, quibus Ecclesiaj Belgicte aliquaiiidiu sunt perturbatce, rejectio, quam Synodus ex verbo Dei desumptam, et Confessionibus Keformatarum Ecclesiarum consentaueam esse judicat. Unde liqiiido apparet eos, quos id minime deciiit, citra oiiiiiein veritatem, ceqnitatem, et charitatem, popiilo iiicul- catum voluisse : 'Doctrinani Ecclesiarum Reformatanim de prsedestinatione et aii- iiexis ei capitibus, proprio quodam geiiio atque impnlsn, animos liomi- iinm ab omiii pietate et religione abducere : esse caruis et Diaboli pulvinar, arcemque Satanse, ex qua omnibus insidietur, plurimos sau- ciet, et multos turn desperationis, turn securitatis jaculis letlialiter con- figat: eandcm facere Deum autliorem peccati, injustum, tjrannum, hypocritaui ; nee aliud esse quam interpolatum Stoicismum, Maniclie- ismum, Libertinismum, Turcismum : eandem reddere homines carna- liter secnros, quippe ex ea persuasos electorum saluti, quomodocunque vivant, non obesse, ideoque eos secure atrocissima quteque scelera posse perpetrare ; reprobis ad salutem non prodesse, si vel omnia sanctorum opera vere fecerint : eadem doceri Deum nudo puroque voluntatis ar- bitrio, absque omni ullius peccati respectu, vel intuitu, maximam mundi partem ad iKternam damnationem pn^destinasse et creasse : eodem modo, quo clectio est fons et caussa fidei ac l)onorum operum, repro- bationem esse caussam infidelitatis et impietatis : multos fidelium in- fantes ab uberibus matrum innoxios abripi et tyrannice in gehennam praicipitari, adeo ut iis nee baptismus, nee Ecclesise in eorum baptismo preces prodesse queant.' Et qu£e ejus generis sunt alia plurima, quae Ecclesise Reformata? non solum non agnoscunt, sed etiam toto pectore detestantur. Quare quot- THE CANONS OF THE SYNOD OF DOKT. A.D. 1G19. 577 quot 11 omen Servatoris iiostri Jesu Cliristi pie invocant, eos Synodus liaBc Dordreclitaiia per iiomen Douiiiii obtestatur, iit de Ecclesiarum Eeformatariim fide, 11011 ex coacervatis liinc iiide calumiiiis, vel etiam privatis iioniiulloriiiii, tiiin veteriim turn receiitium doctorura dictis, sa3pe etiam aut mala fide citatis, aiit corriiptis, et in alienum sensum detortis, sed ex publicis ipsarum Ecclesiarum Confession ibus, et ex hac ortliodoxse doctrinse declaratione, unanimi omnium et sincrulorum to- tins Synodi membroium consensu firmata, judicent. Calumniatores deinde ipsos serio monet, viderint quam grave Dei judicium sint subi- tiiri, qui contra tot Ecclesias, contra tot Ecclesiarum Confessioiies, fal- sum testimonium dicunt, conscientias infirmorura turbant, iniiltisque vere fidelium societatem suspectam reddere satagunt. Postremo liortatur lisec Synodus omnes in Evaugelio Christi sym- mystas, ut in hujus doctrinae pertractatione, in scliolis atque in ecclesiis, pie et religiose versentur, earn turn lingua, turn calamo, ad Divini no- minis gloriam, vitse sanctitatem, et cousternatorum animorum solatium accommodent, cr.m Scriptura secundum fidei analogiam non solum sen- tiant, sed etiam loquantur; a plirasibus denique iis omnibus abstineant, quae prsescriptos nobis genuini sanctarum Scripturarum sensus limites excedunt, et protervis sopliistis justam ansam prsebere possint doctrinam Ecclesiarum Keformatarum sugillandi, aut etiam calumniandi. Eilius Dei Jesus Christus, qui ad dextram Patris sedens dat dona liominibus, sanctificet nos in veritate, eos qui errant adducat ad veritatem, calum- niatoribus sanse doctrines ora obstruat, et fidos verbi sui ministros spiritu sapientise et discretionis instruat, ut omnia ipsorum eloquia ad gloriam Dei, et sedificationem auditorum, cedant. Amen. HuiG cajpiti eadem quce j)7'ius suhscribunUtr nomina. Hceo omnia de Quinque Doctrince Caj^itibus Controversis sitj)ra com- prehensis, ita esse gesta testatur Illustrissimovum ac Prce/pofentium DD. Ordinum Generalium ad hanc Synodum Dej)utati, manuum nostrarum suhsignatione. Ex Geldria. Martinus Gregorii D., Consiliarius Bucatus Geldria, et Comitatus Zutphanice. Henricus van Essen, Consiliarius Bucatus G€ldri(e. et Comitatus Zutphanice, Ex HOLLANDIA. Walravus de Brederode. Hugo Muys van Holy. 578 SYMBOL A EVANGELICA. Jacobus Boelius, Geilmipus de Nieuburch. Ex Zelandia. SvsiON ScoTTE, Consiliarius et Secretarius Civitatis Middelburgensis. Jacobus Cajife, Ordinum Zekindim Consiliarius. Ex Pkovincia Ultrajectixa. Fredericus van Zuylen van Nvevelt. ■\vluielmus van iiarde^'elt. Ex Frisia. Ernestus ab Aylva, Oi-dinum Frisice Consiliarius, Orientalis Dongrim Grtefmannus. Ernestus ab IIarinxma, Consiliarius primarius in Curia Provinciali Frisice. Ex Tr^vnsisalania. Henricus Hagen. Ex CiviTATE Groningensi et 0-MLANDIIS. HiERONTMUS IsBRANTS, /. U. D. Edvardus Jacobus Ci/Ant a Stedum, Et Illustrihus ac A mjilissimis DD, Delegatis a Secretis, Daniel Heinsius. Sententia Synodi de Remonsteantibus. Explicata hactenus, et asserta, per Dei gratiam, veritate, erroribus rejectis, et damnatis, abstersis iniquis calumniis ; Synodus h.ec Dordrechtana (quaj ipsi porro cma supeiest) serio, obiiixe et pro auctoritate, quam ex Dei verbo in omnia siiarum Ecclesiarnm membra obtinet, in Christi nomine rogat, hortatiir, monet, atque injungit omnibus et singulis in Fce- derato Belgio Ecclesiarum Pastoribus, academiarum et scholarum Doctoribus, Kectoribus, et Magistris, atque adeo omnibus in universum, quibus vel animarum cura, vel juventutis disciplina est demandata, ut missis quinque notis Hemonstrantium Articulis, qui et erronei sunt, et mera errorum latibula, banc sanam veritatis salutaris doctrinam, ex purissimis verbi divini fontibus baustam, sinceram, et inviolatam, pro viribus et miinere suo, conservent : illam populo et juventuti fideliter et prudenter proponant et explicent ; usumque ejus suavissimum atque utiiissinuim, turn in vita, tum in morte, diligenter declarent : errantes ex grege, secus sentientes, et oiiinionum novitate abreptos, veritatis evidentia mansuete erudiant, si quando det ipsis Deus resipiscentiam, ad agnoscendam veritatem : ut saniori menti redditi, uno spii-itu, ore, fide, cbaritate, Eeclesia; Dei, et sanctorum communioni, denuo accedant; atque tandem coalescat vubms Ecclesia^, et fiat omnium ejus mcmbrorum cor unum et anima una in Domino. At vero, quia nonnulli e nobis egressi, sub titulo Remonstrantium (quod nomen liemon- strantiuni ut et Contra-Iiemonstrantium, Synodu* perpetua oblivione delendum censet), stu- diis et consiliis privatis, modis illegitimis, disciplina et ordinc Eeclesia; violato, atque fratrum suorum monitionibus et judiciis contcm])tis, Belgicas Ecclesias antea florentissimas, in fide et cbaritate conjunctissimas, in his Doctrinie Capitibus, graviter et periculose admodum turba- rnnt : errores noxios et veteres revocarunt, et novos procuderunt, publico et privatim, voce ac scriptis, in vulgus sparserunt, et acerrime propugnarunt : doctrinam, bactenus in Ecclesiis receptam, calumniis et cc.ntumeliis enormibus insectandi, nee modum nee fincm fecerunt : scandalis, dissidiis, conscientiarum scrupulis, et exagitatiouibus, omnia passim compleverunt: quaj certe gravia in fidem, in cbaritatcm, in bouos mores, in Ecdesiiu uuitatcm et pacem, peccata. cum in nullohomine tolerari juste possint, in Pastoribus ccnsura se\eri.ertractari : Cumque prccdicta hcec Synodus singidari Dei benedictione tanto omnium et singu- lurum, tarn exterorum quam Belgicormn, consensu, de pmdictis quinque Doctrincc Capitibus, eorumque doctoribus jam judicarit, nobisque consultis et consentientibus sexto Mali proxime pra:terito decreta et sententiam hisce prcefixa jiromulgavit ; Nos, ut exojitati frticttis ex magna et sancto hoc opere (^qualc mmquam antehac Ecclesim Reformat(e inderunt), ad Ecclesias harum regionum redundare queant, quandoquidem nihil nobis aque cordi et curce est, quam gloria Sai2CtissInn Nominis Divini, quam conservatio et propagatia verre Bejormatce Christians Re- ligionis (^qiuF fundainentum est prosperitatis et vinculum unionis Fuiderati Belgii), quam con- cordia, tranquillitas, et pax Ecclesiarum ; itemque conservatio concordiic et commnnionis Ec- clesiarum, qme sunt in hisce rcgiouibus, cum ornnibus exteris Reformalis Ecclesiis, a qidbus nos separare nee debuimus, nee potuimus, Visis, cognitis, et mature examinatis atque expensis, pr(edicto judicio et sententia Synodi, ista plene in omnibus approhavimus, ronjirmavimus, et rata habuiiiius, ajiprobamus, conjirmamus, et rata habemus per prcesentes : Volentes ac statu- entes, ut nulla alia doctrina de quinque prcedictis Doctrincv Capitibus in Ecclesiis harum re- (jionum doceatur aut jiropagetur, prieter hanc, quce prmdicto judicio sit conformis atque con- sentanea ; Mandantes atque imjjeranfes omnibus ecclesia sticis ccctibus, Ecclesiarum Ministris, Sacrosanctm llieologiie Professoribus et Doctoribus, Collegiorum Regentibus, omnibusque in universum et singulis, quos hac aliquatenus concernere queant aut attingere, ut in suoriim mi- insteriorum el J'unctionum exercitio eadem in omnibus Jideliter et sincere sequantur. Usque con- venienter sese gerant. Utque bona: nostra; intentioni ]>lene ac j^er omnia ubique ]>ossit satisjieri, Denunciamus et mandamus Ordinibus, Gubernatoribus, Deputatis Ordinum, Consiliariis et Ordinibus Deputatis provinciarum Geldriw, et comitatiis Zutj)hania>, Hollandia, et Westfrisite, Zelandice, U Itrajecti, Frisiic, Translsalanio', civitatis Groninga' et Omlandiarum, omnibusque aliis Ojfficiariis, Judicibus, et Justitiariis, ut pradicti Judicii Synodici, eorumque qua: inde dependent, observationem promoveant et tueantur, ac promovere et tueri faciant, adeo ut mdlain in hisce mutationem aut ip si faciant, aut ab aliis ullo modo fieri permittant : (luoniam ad jiromovendam Dei gloriam, securitatem et salutem status harum regionum, tranquillitatem et /lacem Ecclesia', ita fieri debere judicamus. Actum sub nostra sigillo, signatione Prasidis, et subscriptione nostri Grajihiarii, Hagas- Comilis, secundo Julii, anno millesimo, sexcentesimo et decimo nono, signatum erat. A. Ploos, ut Et infcrius Ex mandato ])radictorum Prajwtentium Dominorum Ordinum Generalium Subscriptum C. Aerssen. Eratque spatio impressum pradictum sigillum in cera rubra. THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 581 The Canons of the Synod of Dort, As held by the lieformed [^Dutch'] Church in America. [We append the English text of the Canons of Dort from the Constitutum 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. 0/ Divine P'redestination. Art. I. As all men have sinned in Adam, lie nnder 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 ha^•e 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. ' IIow^ 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 belie\e 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 conferi'ed 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 582 SYMBOLA EVANGKLICA. Christ, and salvation througli him is the free gift of God, as it is writ- ten, 'By grace ye are saved through faith, and tliat not of yourselves: it is the gift of God' (Epli, 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 w^hich 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 wicked- ness and obduracy. And herein is especiall}' displayed the profound, the merciful, and at the same time the righteous discrimination be- tween men, equally inv.olved in ruin; or that decree of election and reprohatlon^ revealed in the Word of God, which, tliougli men of per- verse, 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 tlie M'orld, he hath, out of mere grace, accord- ing to the sovereign good pleasure of his own will, chosen, from the whole human race, wdiich had fallen through their own fault, from their piimitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and liead of the elect, and the foundation of salvation. This elect number, though by nature neither better nor more deserv- ing 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 tliem to his comnmnion by his Word and Spirit; to be- stow upon them true faith, justification, and sanctification ; and having powerfully preserved them in the fellowship of his Son, finally to glo- rify them for the demonstration of his mercy, and for the praise of the riches of his glorious grace : as it is written, ' According as lie hath chosen us in him before the foundation of the world, that we should be lioly 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 THE CANONS OF THE SYNOD OF DORT. A.D. 1G19, 583 elsewhere, 'Whom lie did predestinate, them he also called ; and whom lie called, them lie also justilied ; and whom he justified, them he also glorified' (Rom. viii. 30). Aet. viii. There are not various decrees of election, but one and the same decree respecting all those who shall he saved both under the Old and Kew Testament ; since the Scripture declares the good pleas- ure, 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 M'ay of salvation, which he hath ordained that m'c should walk therein. Akt. 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). Akt. X. The good pleasure of God is the sole cause of this gracious election ; which doth not consist herein that God, foreseeing all possi- ble qualities of human actions, elected certain of these as a condition of salvation, but that he was pleased out of the common mass of sin- ners 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 Eebecca] 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, omnis- cient, and omnipotent, so the election made b}' him can neither be in- terrupted nor changed, recalled nor annulled ; neither can the elect be cast away, nor their number diminished. Art. XII. The elect, in due time, though in various degrees and in different measures, attain the assurance of this their eternal and un- changeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual Vol. III.— P p 5S4 SYMBOLA EVANGELICA. joy and liolj 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 Avho first manifested so great love towards them. The consideration of this doctrine of election is so far from encour- aging 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. Aet. 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 j)eculiarly designed, pro- vided it be done with reverence, in the spirit of discretion and piety, for the gloiy of God's most holy name, and for enlivening and com- forting his people, M-itliout vainly attempting to investigate the secret ways of the Most High. Art. XY. 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, irrepreheusible and unchangeable good pleasure, hath de- creed 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 fol- low 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, irrepreheusible, and righteous judge and avenger. Art. XVI. Those who do not yet experience a lively faith in Christ, THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 585 an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God throngli Christ, efticacionsly wronglit in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in ns, ought not to be alarmed at the mention of reprobation, nor to lank themselves among the reprobate, but diligently to persevere in the nse 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. Akt. 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 wuth 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, 0 man, who art thou that repliest against God V (Rom. ix. 20) ; and quote the language of our Saviour : '' Is it not lawful for me to do what 1 will with mine own?' (Matt. xx. 15). And therefore with holy ado- ration 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.) 586 SYMBOLA EVANGELICA. SECOND HEAD OF DOCTRINE. Of the Death of Christ, and the Redemption of Men therehj. Akt. I. God is not only supremely merciful, but also supremely just. And his justice requires (as lie liatli revealed himself in his Word) that our sins committed against his infinite majesty should be punished, not only with temporal, but witli eternal punishments, both in body and soul ; which we can not escape, unless satisfaction be made to the jus- tice of God. Art. II. Since, therefore, we are nnable to make that satisfaction in our o^vn 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, abun- dantly sufiicient to expiate the sins of the whole world. Art, IY. This death dei-ives its infinite value and dignity from these considerations; becanse 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 ns ; and because it was attended with a sense of the wrath and curse of God due to us for sin. Art. Y. Moreover the promise of the gospel is, that whosoever be- lieveth 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 promis- cuousl}' and without distinction, to whom God out of his good pleasure sends the gospel. Art. YI. 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 insufticiency in the sacrifice offered l>y Christ upon the cross, but is wholly to be imputed to themselves. Art. YII. But as many as truly believe, and are delivered and saved from sin and destruction through tlic death of Christ, are indebted for Tim CANONS OF THE SYNOD OF DORT. A.D. 1G19. 587 this benefit solely to tlie grace of God given them in Christ from ev- erlasting, 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, there- by 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 tlie 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 en- joyment of glory in his own presence forever. Art. IX. This pui-pose proceeding from everlasting love towards the elect, has, from the beginning of the world to this day, been power- fully accomplished, and will, henceforward, still continue to be accom- plished, 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 Chnrch 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, w4io, as a bridegroom for his bride, laid down his life for them npon the cross ; and which may celebrate his praises here and through all eternity. THIRD AND FOURTH HEADS OF DOCTRINE. Of the Corrujption 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 knowdedge of his Creator, and of spiritual things; his heart and Avill 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 588 SYMBOLA EVANGELICA. own will, he forfeited these excellent gifts, and on the contrary en- tailed on himself blindness of mind, horrible darkness, vanity, and per- verseness of judgment; became wicked, rebellious, and obdurate in lieart and will, and impure in [all] his affections. Akt. 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 judg- ment of God].^ 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, \vithout 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. Aet. IV. There remain, however, in man since the fall, the glim- merings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and dis- covers some regard for virtue, good order in society, and for maintain- ing 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 deca- logue, 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. YI, What, therefore, neither the light of nature nor the law could do, that God performs by tbe operation of his Holy Spirit through 'justo Del judicio'— omitted in the translation of the Eeformed Dutch Church.— Ed, , THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 589 the word or ministry of reconciliation : which is the glad tidings con- cerning the Messiah, by means whereof it hath pleased God to save snch as believe, as well nnder the Old as nnder the New Testament. Aet. YII. This mystery of his will God discovered to but a small nnmber nnder the Old Testament ; nnder the New, he reveals himself to many, withont any distinction of people. The canse of this dis- l)ensation 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. Akt. 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. Aet. 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.). Akt. 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 free- will, whereby one distinguishes himself above others ecpially 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 590 SYMBOLA EVANGKLICA. effectually in time]' confers upon tlieni fuith and repentance, rescues them from the power of darkness, and translates them into the khig- dom of his own Son, that they may show forth the praises of him who liath called them ont 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 onl}- causes the gospel to be externally preached to them, and powerfully illuminates their minds by his Iloly Spirit, that they may rightly understand and discern the things of the Spirit of God, but by the efficacy of the same regener- ating 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 here- tofore 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 per- formed 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 worl', most {iowerful, and at the same time most de- lightful,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 M'orks in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. "Whereupon the will thus re- newed is not only actuated and influenced by God, but, in consequence of this influence, becomes itself active. Wherefore, also, man is him- self rightly said to believe and repent, by virtue of that grace received. Art. XIII. The manner of this operation can not be fully compre- hended by believers in this life. Kotwithstanding which, they rest ' ' ita eoslein in tempore effira-iler vocat' — omitted in tlie translation. THE CANONS OF THE SYNOl) OF DORT. A.D. 1619. 591 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 hitn ; nor even because God bestow^s the power or ability to believe, and then expects that man should, by the exercise of liis 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. Akt. 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 ? ^ay, 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 for- ever. Whoever is not made partaker thereof is either altogether re- gardless 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 w^ho 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 favor- able manner; for the secret recesses of the heart are unknown to us. And as to others, w^ho 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 W'ith haughtiness, as if we had made ourselves to differ. Akt. XVI. But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin, which ])ervaded the whole race of mankind, depri\e him of the human nature, but brought upon hiin 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 592 SYMBOLA EVANGELICA. will consist. "Wherefore, unless the admirable Author of every good work wrought in us, man could have no hoi)e 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, whei-eby 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 supernatu- ral operation of God, by which we ai-e 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 sac- raments and discipline ; so, even to this day, he it far from either in- structors or instructed to presume to tempt God in the Church by sep- arating what he of his good pleasure hath most intimately joined to- gether. 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 ad- vanced ; to whom alone all the glory, both of means and their saving fruit and efficacy, is forever due. Amen. riFTU UEAD OF DOCTEINE, 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 inlirmities of the flesh, so long as they continue in this world. Art. II. Hence spring daily sins of infirmity, and hence spots ad- here to the best works of the saints, which furnish them wuth constant matter for humiliation before God, and flying for refuge to Christ cru- cified ; 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 THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 593 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,' those wiio 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 power- fully preserves them therein, even to the end. Aet. IY, Although the weakness of the flesh can not prevail against the power of Godj 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 com- ply with, the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. Wlien these are neglected, they are not only liable to be drawn into great and heinous sins by Satan, the world, and the flesh,^ 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. Y. By such enormous sins, how^ever, 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 rej)entance, the light of God's fatherly counte- nance again shines upon them. Art. YI. But God, who is rich in mercy, according to his unchange- able 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 foi'feit the state of justification, or to commit the sin unto death ;^ nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction. Art. YII. For in the first place, in these falls he preserves in them the incorruptible seed of regeneration from perishing or being totally ' of the world and Satan (mundi ac Satanrc). — Ed. ' by the flesh, the world, and Satan (a carne, miindo, et Satana). ^ or against the Holy Ghost (sive in Sjiiritum Sanctum'). 594 SYMBOL A EV ANGELICA. 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 Me- diator, 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. Akt, 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 un- doubtedly 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. Akt. IX. Of this preservation of the elect to sah'ation, and of their perseverance in the faith, true believers for themselves ma}' 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 AVord 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 vic- tory, 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 con- solation, 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 THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 595 be able to bear it (1 Cor. x. 13) ; and by the Holy Spirit again inspires tliem 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 rev- erence, true piety, patience in every tribulation, fervent prayers, con- stancy 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. XIIL Neither does renewed confidence of persevering produce licentiousness or a disregard to piety in those wlio are recovered from backsliding; but it renders tliem much more careful and solicitous to continue in the ways of the Lord, wdiich he hath ordained, that they who walk therein may maintain an assurance of persevering ; lest by abusing his fatherly kindness, God should turn away his gracious countenance from them (to behold which is to the godly dearer than life, the w^ithdrawing whereof is more bitter than death), and they in consecpience thereof should fall into more grievous torments of conscience. Akt. 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 Woi-d, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the Sacraments. Akt. 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 liis 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. 13ut 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 tuis one God, Fatuek, Son, and Holy SriKiT be HONOR AND glory FOREVER. AmCU. 596 syjMBOLa evangelica. Conclusion. And this is tlie perspicnons, simple, and ingennons declaration of the orthodox doctrine respecting the live articles which have been con- troverted 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 ap- pears that some, whom such conduct by no means became, have vio- lated all truth, equity, and charity, in wishing to persuade the public : ' That the doctrine of the Reformed Churches concerning predesti- nation, and t]ie 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 strong- hold of Satan, where he lies in wait for all, and from which he wounds multitudes, and mortally strikes through man}^ with the darts botli of despair and securit}-; that it makes God the author of sin, nnjust, tyrannical, liy])Ocritical ; that it is nothing more than an interpolated Stoicism, Municheism, Libertinism, Turcism ; that it renders men car- nally secure, since they are persuaded b}' 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 trul}' all the works of tlie 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 Avorks, reprobation is the cause of unbelief and impiety ; that many children of the faithful are torn, guiltless, from their mothers' breasts, and tyrannically ])lunged into hell : so that neither baptism nor the prayers of the Church at their baptism can at all pi'ofit them;' and many other things of the same kind which the Refoi'med Churches not only do not aclcnowledge, but even detest with tlieir wliole 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 faitli of the Reformed Churches, not from the calumnies which on everj'^ side are heaped npon it, nor from the private expres- sions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted and wrested to a meaning quite foreign to tlieir 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 wluile Synod, Moreover, the S^-nod warns calumniators themselves to consider the terrible judgment of God Avhich awaits them, for bearing false witness against the confessions of so man.y Churches ; for distressing the con- THE CANONS OF THE SYNOD OF DORT. A.D. 1G19. 597 sciences of tlie weak ; and for laboring to render suspected tlie society of the truly faithful. Finall}^ 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, ac- cording to the analogy of faith, not only their sentiments, but also their language, and to abstain from all those phrases which exceed the lim- its 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 i-ight 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 0/ president, assistant president, and secretaries of the Synod, and of the professors of theology in the Dutch Churches, hut of all the members ivho 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 Omiand, Drent, and the French Churches. fFac-siinile of title-page of the Westminster Confession of Faitli.] The Humble ADVICE Of the ASS EMBLY DIVINES' Now by Authority of Parliament fitting at Westminster, Concernino: A Coiifefsion of Faith: With the Quotations and Texts of Scripture annexed. Prcfcntcd by tJicm lately to both Hon/cs of Parliament. Printed at London; AND Re-printcd at Edinburgh by Evmi Tyler', Printer to the Kings moft Excellent Majeflie. 1647. [Fac-simile of the first page of the Westminster Confession.] [I] TO The Right honorable the Lords and Commons Affembled in Parliament. The humble Advice of the Affembly of Divines now, by Authority of Parliament, fitting at WESTMINSTER. Concerning a Confeffion of Faith. Chat. I. Of the Holy Scripture. Lthough the Light of Nature, and the works of Creation and Providence do fo far manifeft the Goodnefs, Wifdom, and Power of God, as to leave men un- excufable^; yet are they not fufficient«i^o"^-2. h- to give that knowledg of God and of rq^ i. 19. 20. his Will, which is neceffary unto falvation^. Therefore Pfa. 19. i. 2. 3. it pleafed the Lord at fundry times, and in divers man-^°'"- ]:^^\ ners,to reveal himfelf, and to declare that his Will unto^i Con i!2i.^ his Church'^; and afterwards for the better prefervingi Cor. 2. 13. and propagating of the Truth, and for the more fure e- ^^' flablifliment and comfort of the Church againft the,/p,ov. 22. 19. corruption of the flefli, and the malice of Satan and of 20.21. the world, to commit the fame wholly unto writing^: Rom/jr^.'^' which maketh the Holy Scripture to be moft neceffa- Mat. 4. 4. 7. 10. ry^; thofe former ways of Gods revealing his Will un-^^^'-^- '9- 20. to his people, being now ceafed/. 2Pet!'i. 19.^^ A 2 II. Under/Heb. 1. 1.2. YOL. III.— Q Q THE WESTMINSTER CONFESSION OF FAITH. A.D. 1647. CoNFESSIO FiDKI WeSTMONASTEEIENSIS. [The English text is taken from the second edition which appeared under the title, ' The Iluvible | Ad- vice I of the I Assembly \ of | Divims, | now by Authority of Parliament \ sitting at Wostuiinster, | concernimj \ a Confession of Faith: \ toith ths 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 Majestic. 10-17.' 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 Magis- trate, and in Ch. XXXI., relating to Synods and Councils, are iuserted in their proper places, and marked by italics. Minor changes are indicated in foot-notes. 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 Gla.sgow, 1660), under the Iitle,'CoN- i-ESSio FinEi I in Conventu theulogonmi authoritate \ Parliamcnti Anglicani indicto \ Elaborata; \ eidem J'arliamento postmodum | Exhibita ; \ Quin et ab codem, dcindeque ab Ecclesia Scoticana | Cognita et AiJpro- bata; \ und cum \ C.\teouismo | dtiplici, Ma.jori, Minoktquk ; | E Sermone Anglicaiw summa cum fide | in Litinum versa. Cantabrigice : excudebat Johannes Field, celeberrimce Academice typugraphus."\ Confession of Faith. Chapter I. Of the Holy Scripture. I. Although the h'ght of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusa- ble;' yet are they not sufficient to fi^ive that knowledge of God, and of his will, which is necessary unto salvation ;2 therefore it pleased the Lord, at sundry times, and in di- vers manners, to reveal himself, and to declare that his will unto his Church;^ and afterwards, for the better preserving and propa- gating of the truth, and for the more sure establishment and com- fort of the Church against the cor- ruption of the flesh, and tlic malice CONFESSIO FiDEI. C.\p. I. De Scriptura Sacro-sancta. I. Qiianqnam nafurcc hmicn, opc- raque Del cum Creationis turn Pro- vidoificp, honitatem ejus, sapientiam, potcutiamque eo usque manifcstant, lit homines vel hide reddantur in- excusahiles :^ cam tamcn Dei, vo- lunfnfisque divince cognitionem, quce porro est ad salutem ncccssaria, ne- queunt nobis ingenerare? Quocirca Domino complacitum est, variis qui- dcm modis vicibusque EccJesice sua". semetipsum revelare, suamque lianc voluntatcm patefacere ; ^ scd et ean- dem omnem postea Uteris consignare, quo et veritati sum tarn conservandcc qiiam propaganda, melius consule- ret, nee Ecclesia sua contra carnis corruptelam, contra mdlitiam mimdi ' Rom. ii. U, 1."); i. 19, 20; Psa. xix, 1-3; Rom. i. 32 ; ii. 1 . "" 1 Cor. i. 21; ii. 13,14. " Ileb. i. 1. THE WESTMINSTER CONFESSION OF FAITH, 1G47. 601 of Satan and of the world, to com- mit the same wholly nnto writing;' which • maketh the holy Script- nre to be most necessary;^ those former ways of God's revealing his will unto his people being now ceased.^ II. Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testa- ment, Mhich are these : Satmia'quCj prccsidio foret ac so- latio destituta.^ Unde factum est^ id, postq^iiam pristini illi modi, qui- hus olim poxjido sito Deiis vohmta- tcm suam revcJahcd, jam desiverint,'^ Scriptura Sacra sit maximc neces- sarian II. Sacrcc Scripttircp. nomine, seu Verhi Dei scripti contincnttir Jiodie omnes illi libri tarn Vctcris qiiam Novi InstrKmenti,* nempe quorum inferiiis suhscquuntnr 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. Deuteronomiu?n. Lamentationes. Joshua. Ezekiel. Josua. Ezechiel. Judges. Daniel. Judices. Daniel. Ruth. Ho sea. Ruth. Hosea. I. Samuel. Joel. Saimielis 1. .Toel. 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. Hahucuc. Nehemiah. Zephaniah. Nehemias. Zephanias. Esther. Haggai. Esther. Haggceus. Job. Zechariah. Job. Zacharias. Psalms. ' Malachi. Psahni. Malachias. Proverbs. Proverbia. Of the New J'estament. Novi autem. The Gospels according to Euangeliuin secundum Matthew, Luke, Matthceum, Lucam, Mark, John. Marcum, Johannem. » ' Prov. xxii. 19-21 ; Luke i. 3, 4 ; Rom. xv. 4; Matt. iv. 4, 7, 10; Isa. viii. 19, 20. ^2 Tim. iii. 15; 2 Pet. i. 19. Heb. i. 1,2. [So the Cambridge eds. of 1G.5G and 1659. The Edinb. ed. reads Testamenti.'\ 602 SYMBOLA EVANGELICA. The Acts of the Apos- tles. Paul's Epistles to the Romans. Corinthians I. Corinthians II. Galatians. Ephesians. Philippians. Colossians. Thessalonians I. Thessalonians II. To Timothv I. To Timothy II. To Titus. To Philemon. The Epistle to the He- brews. The Epistle of James. The First and Second Epistles of Peter. The First, Second, and Third Epist'es of John. The Epistle of Jude. The Revelation. All which are given by inspira- tion of God, to be the rule of faith and life.' III. The books commonly called Apocrypha, not being of divine in- spiration, 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 ap- proved, or made use of, than other human writings.^ IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not ifpon 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.3 V. We may be moved and in- duced by the testimony of the Acta (tpostolorum. Pauli ejiistola: ad Romanos. Corinthios I. II. Galatas. Ephcsios. P}iili])penses. CoUossenses. Thessalonicens I. II. Tunotheum I. II. Titum. Philemonem. Epist. ad Hebrceos. Jacohi Epistola, Petri Epist. I. II. Johan. Epist. I. II. III. Judce Epistola. Apocahjpsis. Qui ouincs divina inspiratione datl sunt in Fidci vitceque regii- lam? III. Lihri Apocryphiy vulgo dicti, quum non fuerint divinitits inspi- rati, Canonem Scriptiirce nidlate- nus const if mint ; proindcquc nul- lani aliam authoritatcm ohtincre dehcnt in Ecclesia Dei, ncc editor quam alia humana scripta, sunt aut approhandi ant adhihcndi.^ IV. AutJioritas Scri]}turce sacrce propter quam ci dchetur fides et ohscrvantia, 7ion ah idlius aut ho- minis aut Ecclesice pendet testimo- nio, sed a solo ejus authore Deo, qui est ij)sa Veritas: coque est a nobis recipicnda, quoniam est Ver- hiini Dei.^ V. Testimonium Ecclesice efficcre quidem potest id de Scriptura sacra ' Luke xvi. 29, 31 ; Eph. ii. 20; Rev. xxii. 18, 19 ; 2 Tim. iii. IG. = Luke xxiv. 27, 44 ; Rom. iii. 2 ; 2 Pet. i. 21. ' 2 Pet. i. 10, 21 ; 2 Tim. iii. IG ; 1 John v. 9 ; 1 Thess. ii. 13. THE WESTMINSTER CONFESSION OF FAITH, 1647. 603 Church to an high and reverent esteem of^ the holy Scripture i^ and tlie heavenhncss 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 ex- cellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God ; yet, notwith- standing, our full persuasion and assui-ahce of the infallible truth, *^and divine authority thereof, is from the inward work of the Holy Spirit, bearing w^itness by and with the Word in our hearts.^ 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.* . Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the sav- quam Jionorifice sentiamus ;^ mate- ries insupcr ejus ca'Iestis, doctrince vis cf cjicacia, styli majcstas, par- tium omnium consensus, totiusque Scopus {lit Deo nempe omnis gloria frihuatur), plena denique qiiam cx- hibct unicw ad salutem vice com- monstratio, prceter alias ejus virtutes incomparahileSj et perfectioncm sum- mam, argumenia sunt quihus ahunde se Vcrhum Dei et luculenter probata nihilominus tamen plena persuasio et certitudo de ejus tarn infallibili vcritafr, quam cmthoritate divina non cdiunde nascitur quam ah in- terna operatione Sp>iritus Sancti, per verhum et cum verho ipso in cordihus nostris testificantis,^ VI. Consilium Dei universum de omnibus quoi ad suam ipsius glo- riam, quccque ad liominum salutem, fidem, vitamque sunt nccessaria, aiit expressc in Scriptura contine- tur, aut consequentia bona et neces- saria derivari potest a Scriptura; cui nihil dcincc])S addendum est, seu novis a spiritu revelationibus, sivc traditionibus Jiominum.* In- tcrnam nihilominus ilium inationem Spirit us Dei ad salidarem cor urn perceptionem, quce in Verbo Dei ' [Am. ed.yb?-.] - 1 Tim. iii. 15. 3 1 John ii. 20, 27 ; John xvi. 13, 14 : 1 Cor. ii. 10-12 ; Isa. lix. 21. '- 2 Tim. iii. 15-1 7 ; Gal. i. 8, 9 ; 2 Thess. ii. 2. 604 SYMBOLA EVANGELICA. iiiii: uiiderstandino; of such thino^s O o o as are revealed in the Word ;i and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and so- cieties, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are al- ways to be observed.^ VII. All things in Scripture are not alike i)lain in themselves, nor alike clear unto all;^ yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propound- ed 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 under- standing of them.* YIII. The Old Testament in Hebrew (which was the native lan- guage 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 im- mediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical ;* so as in all controver- revclantur, agnoschmts esse neces- sariani :^ quin etiam nomiullas esse circumstuntias ciiUum Dei spec- tantes et Ecclesice regimen, Us cum humanis actionihus et societatihns eom mimes, qiice naturali limiine ac Xyrudentia Christiana secundum generates verhi regulas {perpetuo quidem illas observandas) sunt re- guJandce.^ VII. Quce in Scriptura continen- tur non sunt omnia ceqiie aut in se pterspicua, aut omnibus honiini- bus evidentia:^ ea tamen omnia quce ad sahdem necessaria sunt cognitu, creditu, obscrvatu, adco perspicue, alicuhi saltern in Scrip- tura, proponimtnr et explicantur, ut eorum non docti solum, verum indocti etiam ordinariormn debito usu mediorum, sufficientem assequi possint intelligent iam.* VIII. Instrumcntum Jietus He- brcea lingua {antiqua Dei populo nempe vernacida) Novum autem Groica {id quce apud Gentcs ma- xime omnium tunc temporis, quum scriberetur illud, obtinuerat), im- mediate a Deo inspirata, ejusque cura et Providentia singulari per omnia hue usque sectda pura et intaminata custodita, ea propter sunt authentica.^ Adeo sane id ad ' John vi. 45 ; 1 Cor. ii. 9, 10, 12. " 1 Cor. xi. 13, 14; xiv. 26,40. = 2 Pet. iii. 16. ♦ Psa. cxix. 105, 130. * Matt. V. 18. THE WESTMINSTER CONFESSION OF FAITH, 1G47. QOl sies of religion tlie Church is final- ly to appeal unto them.^ But be- cause these original tongues are not known to all the people of God who have right unto, and in- terest in the Scriptures, and are commanded, in the fear of God, to read and search them,^ there- fore they are to be translated into the vulgar language of every na- tion unto which they come,^ that the Word of God dwelling plenti- fully in all, they may worship him in an acceptable manner,'* and, through patience and comfort of the Scriptures, may have hope.^ IX. The infallible rule of inter- pretation of Scripture is the Script- ure 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^ be searched and known by other places that speak more clearly.'' X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writ- ers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can ilia ultimo in omnibus de rdigione controversiis Ecdcsia dcheat ap- pdlarc' Quoniam autcm Origi- nalcs istm lingum non sunt toti Dei popido intellcdtc {Quorum ta- men et jus est ut scripturas hahc- ant, et interest pilurimum, qiiiquc eas in tiniore Dei legcre juhentur et perscrutariy proinde sunt in vidgarem cujusque Gentis, ad quctni pervenerint linguam transfe- rendce,^ id omnes, verho Dei opu- lenter in ipsis hahitantc, Deuui grato acceptoque modo coJant,'^ et per patientiam ac consolationem Scriptiirarum sptem lidbeant.^ IX. Infallihdis Scripturctm in- terpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur qmestio de vcro plenoque Scripturce cujiisvis sensu {unicus iUe est non niultijdex), ex aliis Jocis, qui apcr- tius loquuntur, est indagandus et cognosccndus.'' X. Supr emus judex, a quo omnes de religione controversicc sunt de- terminanda', omnia Concdiorum decreta, opiniones Scriptorum Ve- terum, dodrinm denique hominum, et privati quicunquc Spiritus sunt examinandi, cujusque scntentia te- 1 Isa. viii. 20 ; Acts xv. 15 ; John v. 39,46. " John V. 39. M Cor. xiv. G, 9, 11, 12, 24, 27, 28. ^ Col. iii. IG. ' Rom. XV. 4. ' [Am. ed. wn//.] ' 2 Pet. i. 20, 21 ; Acts xv. 15; [Am. ed. John V. 4G]. 606 SYMBOLA EVANGELICA. be no other but the Holy Spirit ! ncmur ncqnicscerc, nidhis alius esse speaking in tlie Scripture.' Chapter II. 0/' God, and of the Holy Trinity. I. There is but one onlj-" living and true God/ who is infinite in be- ing and perfection/ a most pure spir- it/ invisible/ without body, parts/ or passions/ immutable/ immense/" eternal/' incouiprehensible/^ al- mighty/' most wise/* most holy/' most free/" most absolute/' work- ing all things according to the (jounsel of his own immutable and most righteous will/^ for his own glory;" most loving/" gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquit}', transgression, and sin;'" the rewarder of them that diligent- ly seek him ;" and M'ithal most just and terrible in his judgments;" Xwtcst, pnrAcr Sinritum Sanctum in Scriptura pronunciantem.^ Cap. II. De Deo et Sacro-sancta Trinitate. I. Unus est unicusquc,^ vivens illc ct verus Deus : ' qui idem est essen- tia et perfcctione injinitus,* Sjiiritus purissimiis,'' invisibilis," sine cor- porej sine partihus,'' sine jyassioni- bus,^ imniutahilis,^ immensus,^'' teter- nus," incompreliensihilisj''^ omnipo- tcns" smnnie sajiicns,'* summe sanctus,^^ libcrrinius,"^ maxime ah- sotutus;''' operans omnia secundum consilium immutahilis suce ac justis- simcc voJuntatiSj^^ ad suam ipsius gloriam;^^ idemque summa benigni- tate,^° gratia, misericordia, et lon- ganimitate ; bonitate abundans et veritate ; condonans iniquitatem, transgressionem et peccatum;^^ stu- diose quccrentium ipsuni remunera- tor ; "" sed et in jitdiciis suis justis- simus idem ac tremcndus maxime;^'' ' Matt. xxii. 29, 31 ; Kph. ii. 20 ; Acts xxviii. 25. ^ ])eut. vi. 4 ; 1 Cor. viii. 4, G. = 1 Thess. i. 9 ; Jer. x. 10. Mob xi. 7, 8,9; xxvi. 14. ^ John iv. 24. « 1 Tim. i. 17. ' Deut. iv. 15, 1 6 ; John iv. 24 ; Luke xxiv. 39. » Acts xiv. 11, 15. ' James i. 17 ; Mai. iii. fi, '» 1 Kings viii. 27 ; Jer. xxiii. 23, 24. " Psa. xc. 2; 1 Tim. i. 17. " Psa. cxlv. 3. " Gen. xvii. 1 ; Kev. iv. 8. " Rom. xvi. 27. " Isa. vi. 3 ; Rev. iv. 8. " Psa. cxv. 3. "Exod. iii. 14. ""Eph. i. 11. " Prov. xvi. 4; Rom. xi. oG ; [Am. ed. Rev. =" IJohn iv. 8, IG. iv. 11]. =" Exod. xxxiv. G, 7. "" Ileb. xi. G. " Xeh. ix. 32, 33. THE WESTMINSTER CONFESSION OF FAITH, 16i7. 607 hating all sin/ and who will by no means clear the guilty." II. God hath all life/ glory/ goodness/ blessedness/ in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made/ nor deriving any glory from them/ but only manifesting his own glory in, by, unto, and upon them : he is the alone foun- dation of all being, of whom, through whom, and to whom are all things;' and hath most sover- eign dominion over them, to do by them, for them, or upon tliem whatsoever himself pleaseth.'" In his sight all things are oj)en and manifest ;'* his knowledge is infi- nite, infallible, and independent upon the creature;"^ so as nothing is to him contingent or uncertain.'^ He is most holy in all his counsels, in all his works, and in all his com- mands.'* To him is due from an- gels and men, and every other creature, whatsoever worship, serv- ice, or obedience, he is pleased to require of tliem,'^ III. In the unity of the God- pcccatum omne perosus,'' ct qui son- tcm nullo unquam ahsolvet modo.'^ II. Omncm vitam,^ omncm glo- riam,* honitatem,'' beatitudinemque" omnem in sese Jiabet ct a seipso Dens; qui solus in sc sibique est ad omnia sufficictis ; crcaturarum, quas ipse condidit, nullius egens,'' nee gloriam ah eis derivans idlam,^ verum in its, per eas, iis ipsis, ac super eas propriam ipsius gloriam tantummodo manifestans. Is om- nis entitatis fons est nnieus, a quo, per quem ct ad quem omnia ;'' sum- mumque in ea dominium liabet, ac per ilia, pro illis, in ilia pro suo arbitrio quidlibct agcndi potcsta- tem.^" In conspectii ejus aperta sunt omnia ac manifesta ;''' scientia ejus infinita est, infallibilis, atque a creatura independens,^"^ adeo ut illi contingens inccrtumve nihil sit;^^ in omnibus ejus consiliis, opcribus et maudatis est sanctissimus.'* Quic- quid eultus, quicquid officii, quic- quid obsequii ab Angelis illi, ab liominibus, aut a quavis creatura exigere placet, id illi omne jure op- timo dcbetur.'^ III. In Deitatis imitate personce ' Psa. V. 5, 6. ^ Nahum i. 2, 3 ; Exod. xxxiv. 7. 3 John V. 20. * Acts vii. 2. ^ Psa. cxix. G8. ' 1 Tim. vi. 15 ; Rom. ix. 5. •> Acts xvii. 2-t, 25. 8 Job xxii. 2, 23. « Rom. xi. 36. "" Rev. iv. 11 ; 1 Tim. vi. 15 ; Dan. iv. 25, 35. " Heb. iv. 13. '^ Rom. xi. 33, 34 ; Psa. cxlvii. 5. ■= Acts XV. 18; Ezeit. xi. .5. " Psa. c.xlv. 17 ; Rom. vii. 12. '"■ Rev. V. 12-14. 60S SYMBOLA EVANGELICA. head there be tlirce persons, of one substance, power, and eter- nity: God the Father, God the Son, and God the Holy Ghost.' The Father is of none, neither be- gotten nor proceeding; the Son is eternally begotten of the Father;'' the Holy Ghost eternally proceed- ing from tlie Father and the Son/ CuvrxER III. Of Gods Eternal Decree.^ I. God from all eternity did, by the most wise and holy counsel of liis own M'ill, freely and unchange- ably ordain whatsoever comes to pass;^ yet so as thereby neither is God the author of sin," nor is vio- lence offered to the will of the creatures, nor is the liberty or con- tingency of second causes taken away, but rather established.' II. Although God knows what- soever may or can come to pass upon all supposed conditions,® yet hath he not decreed any thing be- cause he foresaw it as future, or as that which would come to pass upon such conditions." III. By the decree of God, for the manifestation of his glory. tres sunt nnius pjusdeynque essentice, potent kc ac ccteniifatis; Dens Pa- ter ^ Dens Films, ac Dens S2)iriti(s Sanctiis.' Pater quidem a iiidJo est, nee genitiis nemx)e nee proce- dens : Fdius aiitem a Patre est cetcrne gcnitus :' Spirittts antem Sanctus ccterne procedens a Patre Fdioque.^ Cap. III. De £eterno Dei Decieto. I. Deus, e sapientissimo sanctis- slmoque consdio voluntatis suw, li- hcrc ac immutahiliter, quiequid iinquani evcnit, ah omni ceterno ordinavit;" ita tanien, nt inde nee author peceati evadat Beus,^ nee voluntati ereaturarum sit vis il- lata, neque libertas aut contingen- tia causarum seeimdarum ahlata sit, verum x^otius stabilita.'' II. Quamvis omnia cognoseat Deus, qum supp)0sitis quihusvis eonditionihus sunt eventii jjossibi- lia;^ non tamen idco quiequam de- crevit quoniam illud jinnviderat aut futunim, aut positis talihus eondi- tionihus cventurum.^ III. Deus, quo gloriam suam manifestaret, nonmdlos hominum ^ 1 John V. 7; Matt. iii. 16, 17; xxviii. 10 ; 2 Cor. xiii. 14. " Johni. 14,18. ' John XV. 2G ; Gal. iv. 6. * [Am. ed. tlecrees.'\ ' Eph. i. li; Horn. xi. 33; Heb. vi. 17; Rom. ix. 1.-), 18. ^ James i. 13, 17 ; 1 Jolm i. 5 ; [Am. ed. Eccl. vii. 2!)]. 'Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28 ; John xix. 1 1 ; Prov. xvi. 33. » Acts XV. 18; 1 Sam. xxiii. 11, 12; Matt. xi. 21,23. •> Rom. ix. 11,13, 16,18, THE WESTMINSTER CONFESSION OF FAITH, 1G47. 609 some men and angels' are pi-e- destinated nnto everlasting life, and others foreordained to ever- lasting death/ ly. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed ; and their number is so certain and definite that it can not be either increased or diminished.' V. Those of mankind that are predestinated unto life, God, be- fore the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory,* out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto;' and all to the praise of his glorious grace/ YI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto.' Wherefore they wdio are elected, being fallen in ac Angelorwn ' decrdo sno ad cctcr- nam vitam pncdestinavity alios autcm ad mortem wternam x)rce- ordinavit." IV. Prcedestinati IIU et proior- dinati homines Angclique, partieu- lariter sunt ac immidahiUter de- signati, certusque illorum est ac definitiis numerus, adeo id nee au- gcri possit nee immimii.^ Y. Qui ex liumano genere sunt ad vitam prcedestinati, illos Deus ante jaeta mundi fundamenta, se- cundum (cternum suum ac immu- tahile propositum, secretumque vo- luntatis suce consilimn et henepla- citum, elegit in Cliristo ad (ctcrnam gloriam,* idque ex amore suo et gratia mere gratuita ; nee fide, nee bonis operihus, nee in his illave perseverantia, scd ncque ulla alia re in creatura, prcevisis, ipsuni tanquam eausis aut conditionihus ad id moventibus /" quo totum nempe in laudem cederet gloriosm suce graiicc." VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quihus illcvm conse- quantur media prccordinavit, volun- tatis suce proposito ccterno simul et liherrimo.'' Quaproptcr elccti, post- ' 1 Tim. V. 21 ; Matt. xxv. 41. ^ Rom. ix. 22, 23 ; Eph. i. 5, G ; Prov. xvi. 4. ^2 Tim. ii. 19; John xiii. 18. * Eph. i. 4, 9, 11 ; Rom. viii. 30 ; 2 Tim. i. 9 ; 1 Thess. v. 9. 5 Rom. ix. 11, 13, IG ; Eph. i. 4, 9. ' Eph. i. 6, 12. ' 1 Pet. i. 2 ; Eph. i. 4, 5 : ii. 10 ; 2 Thess. ii. 13. 610 SYMBOLA EVANGELICA. Adam, are redeemed by Clnist,^ qiiain Icq^si essent in Adamo, a Chri- are effectually called unto faith in s^o sunt rcdcnqjti;' per Splritum Christ by his Spirit working in '• ejus opportuno tempore operantem, due season; are jn&ti^ed, adopted,} ad Jidem in Christum vocantur effica- sanctified/ and kept by his 'poyyQ\'\citer; just[ficantur,sanctificantur,^ct through faith unto salvation,' i potentiaipsiuspcrjidemcustodiuntur Neither are any other I'QdGQxned ad scdutcm.^ Nee alii quivis a Chri- by Christ, effectually called, justi- fied, adopted, sanctified, and saved, but the elect only/ VII. The rest of mankind God Avas pleased, according to the un- searchable counsel of his own will, whereby he extendeth or withhold- eth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice/ VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,° that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.' So shall this doctrine af- ford matter of praise, reverence,and admiration of God;" and of liumil- sto rcdimuntuy, voeantur efficaciter, jtistijicantur, adoptantur, sanetifiean- tur et sahantur, prccter elcctos solos.^ VII. Eeliquos humani generis Deo placuit secundum consilium volunta- tis Slice inscriddbile {quo misericor- diam pro libitu exhibet ahstinetve) in gloriam supremce succ in crecduras ptotestafis, prceterirc; eosque ordi- nare ad ignominiam et iram pro pec- cat is suis, ad laudem justitice suce gloriosceJ" VIII. Doctrina de suhlimi hocpree- destinationis mysterio non sine sum- ma cura et prudentia tractari dehet,^ quo nimirum homines, dum voluntatl Dei in verho ejus rcvelatm advertant animos, eique debitam exhiheant ohe- dientiam, de efficaci sua vocatione cer- t lores fact i, ad (ctcrmc sure elect ionis assurgere possint certitudlnem.'' If a demmn suppeditdbit hcec doctrina laudandi, reverendi, admirandique ity, diligence, and abundant (■,o\\'s,o-\Deum argumentum/ quin etiam hu- ' I Thess. V. 0, 10; Tit. ii. 14. ' Matt. xi. 2r,, 2G ; Rom. ix. 1 7, 18, 21, 22 ; ^ Rom. viii. 30; Eph. i. '>; 2 Thess. ii. 13. 2 Tim. ii. 10, 20 : Jude 4 ; 1 Pet. ii. 8. ' 1 Pet. i. .-). " Rom. ix. 20; xi. 33; Deut. xxix. 29. * John xvii. 0 ; Rom. viii. 28 to the end ; John ^ 2 Pet. i. 10. vi. G4, G:); viii. 47: x. 2G; 1 Jolm ii. 10. " Eph. i. G; Rom. xi. 33. THE WESTMINSTER CONFESSION OF FAITH, 1047. 611 lation to all that sincerely obey tlie gospel.' nnlitatls, diligent ice ct consolationis copioscc onmihus sincere obcdientihus evangelio.^ Chaptkr IV. Of Creation. I. It pleased God the Father, Son, and Holy Ghost,^ for the manifes- tation of the glory of his eternal power, wisdom, and goodness,' in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisi- ble, ill the space of six days, and all very good." II. After God had made all oth- er creatures, he created man, male and female,' with reasonable and immortal souls," endued with knowl- edge, righteousness, and true holi- ness, after his own image,' having | the law of God written in tlieir hearts,' and power to fulfill it ;' and yet under a possibility of transgres- sing, being left to the liberty of their own will, which was subject unto change.'" Beside this law written in their hearts, they re- ceived a command not to eat of the tree of the knowledge of good Cap. IV. De Creatione. I. Deo, Patri, FiJio ct Spiritui sancto, compJacitum est,'' quo cetermv Slice cum poteniia^ turn sapienticd bonitatisque cjloriani manifestaret,' mimdum himc, et qucs in eo conti- nentur universa tarn visibilia quam invisibilia, inprincipio intra sex die- rum spatium creare, seu ex nihilo con- derc, atqiie omnia quidem bona v aide.' II. Postquam omncs alias creatu- ras condidisset Deus, crcavit homi- nem marem ct fwminam," animabus inditis rationalibus ac immortali- bus,' imbutos cognitione, justitia, vc- raque sanctitate, ad suam ipsius ima- .ginem,' liabentcs in cordibus suis I inscriptam Bivinam legem,' simul et candem implendi vires; ' non famen sine qitadam violandi possibilitate ; libcrtati siquickm permissi erant voluntatis sua; liaud immutabilis." Procter autem lianc in cordibus eo- I rum inscriptam legem de non come- I dendo ex arbore scientice boni malique ■ Gen. i. 27. nj „ ^-; r> n on- 2Pet. i. 10: Eom. viii. " Uen. i. '^i . ... 33 ; Luke x. M. . HeK i. . . «„ ,. ., 3 ; Gen. i. . ; Job ^ M,« .^ S^^_ ^^. ^^ ^ ^^_,, ^^. ,^, xxvi. 13; xxxm. 4. " .. ' 3Ron>.i.20;Jev.x.l2;rsa.eIv.24;xxx.n. ^^^^^^^ ^ Gen.'ch. i. ; Heb. xi. 3 ; Cul. i. 16 ; Acts ■» Gen. iii. G ; Eccles. vii. 29. xvii. 24. 612 SYMBOLA EVANGELICA. and evil; wliicli while they ke\>t tnwidatum insuper accepenint ; quod they were happy in their comninn- certe quam dm observabanf, commti- ion with (lod,' and had dominion over the creatures.' Chapter V. 0/ Providence. Godj the great Creator of all things, doth uphold/ direct, dis- pose, and govern all creatures, ac- tions, and things,* from the great- est even to the least," by his most wise and holy providence,* accord- ing to his infallible foreknowledge' and the free and immutable coun- sel of his own will,^ to the praise of the glory of his wisdom, power, justice, goodness, and mere}-." II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly,'" yet by the same providence he order- eth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently." i III. God, in his ordinary provi- dence, maketh use of means," j yet is free to work without," I nione Dei heati crant^ dominiuniqite hdbebant in creaturas."^ Cap. v. De rrovidentia. 1. 3Iagnus die rcrum omnium cre- ator Dcus sapicntissima sua ct sanc- tissima simid providcntia^ crcaturas, act tones, rcsque* a maximis usque ad minimas^ universas sustentaf/ diri- f/if, ordinaf, guhernatque secundum infaUihdem suam prcescientiam,'' ct voluntatis sua; consilium lihcrum ac immutabile,^ ad laudem glorias sa- piential siiW; potcntiie, justitia', ho- nifatis, ac miser icordke.^ II. Quamvis respectu proiscientice ac decreti Dei {causce primce) om- nia immutabiliter atque infallihi- Uter evcniant,^" per candem tamen Hie providentiam cadem ordinal evenire necessario, libere, aut con- tingenter, pro naiura causarum se- cundarum.^^ III. Deus in providentia sua ordi- naria mediis utitur,^^ Us tamen non astringitur, quo minus absque cis/* 'Gen. ii. 27; iii. 8-11,2.3. " Gen. i. 26, 28 ; [Am. ed. Psa. viii. G-S]. =• Heb. i. 3. * Dan. iv. 34, 35 ; Psa. cxxxv. G ; Acts xvii. 25, 26, 28; Job, chaps, xxxviii. xxxix. xl. xli. * Matt. X. 29-31 ; [Am. ed. Matt. vi. 2G, 30]. " Prov. XV. 3 ; [Am. ed. 2 Cbron. xvi. 0] ; Psa. civ. 24 ; cxlv. 17. ' Acts XV. 18; P.sa. xciv. 8-11. "Eph. i. 11; Psa. xxxiii. 10, II. Msa. Lxiii. 14; Eph. iii. 10; Kom. ix. 17; Gen. xlv.7; Psa. cxlv. 7. '" Acts ii. 23. " Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Dent. xix. 5 ; 1 Kings xxii. 28, 34 ; Isa. X. G, 7. " Acts xxvii. 31, 44; Isa. Iv. 10, 11 ; Hos. ii, 21 22. " Hos. i. 7; Matt. iv. 4 ; Job xxxiv. 10. THE WESTMINSTER CONFESSION OF FAITH. 1G47. 613 above/ an