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AFFIRMATIVA.

Sincera doctrina de hoc articulo, cum immota regula verbi divini congruens.

AFFIRMATIVE.

The sound doctrine concerning this article, agreeable to the steadfast rule of the divine Word.

I. De hoc negotio hæc est fides, I. Concerning this matter, the foldoctrina et confessio nostra: quod lowing is our faith, doctrine, and videlicet hominis intellectus et ra- confession, to wit: that the undertio in rebus spiritualibus prorsus standing and reason of man in spirsint cæca, nihilque propriis vi-itual things are wholly blind, and ribus intelligere possint. Sicut can understand nothing by their scriptum est (1 Cor. ii. 14): Ani- proper powers. As it is written (1 malis homo non percipit ea, quæ Cor. ii. 14): 'The natural man persunt Spiritus; stultitia illi est, ceiveth not the things of the Spirit et non potest intelligere, quia de of God: for they are foolishness spiritualibus examinatur' [wann unto him: neither can he know er wird von geistlichen Sachen them, because he is examined congefraget].1 cerning spiritual things.'1

II. Credimus, docemus et con- II. We believe, teach, and confitemur etiam, voluntatem homi- fess, moreover, that the yet unrenis nondum renatam, non tan- generate will of man is not only tum a Deo esse aversam, verum averse from God, but has become etiam inimicam Deo factam, ita, even hostile to God, so that it only ut tantummodo ea velit et cupiat, wishes and desires those things, iisque delectetur, quæ mala sunt and is delighted with them, which et voluntati divinæ repugnant. are evil and opposite to the diScriptum est enim (Gen. viii. 21): vine will. For it is written (Gen. 'Sensus et cogitatio humani cor- viii. 21): 'For the imagination and dis in malum prona sunt ab thought of man's heart are prone adolescentia sua.' Item (Rom. to evil from his youth.' Also (Rom. viii. 7): Affectus carnis inimi- viii. 7): The carnal mind is encitia est adversus Deum, neque mity against God: for it is not

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We usually transfer the Scripture passages from our Authorized English Version. But this would not answer here, nor in several other cases. The German text of the Formula deviates in 1 Cor. ii. 14 from Luther's Version (es muss geistlich gerichtet sein), and the Latin text deviates from the Vulgate and accords with the German. Tyndale (1534) and the Rheims Version (1582) translate öri vevμarikõg ávarpívera, 'because he is spiritually examined ;' the Authorized Version, 'because they are spiritually discerned.'

can be.'

enim legi subjicitur, ac ne po- subject to the law, neither indeed test id quidem.' Itaque credimus, quantum abest, Therefore we believe that by ut corpus mortuum seipsum vivi- how much it is impossible that ficare, atque sibiipsi corporalem a dead body should vivify itself vitam restituere possit, tantum and restore corporal life to itself, abesse, ut homo, qui ratione pec- even so impossible is it that man, cati spiritualiter mortuus est, who by reason of sin is spirituseipsum in vitam spiritualem re- ally dead, should have any faculty vocandi ullam facultatem habeat; of recalling himself into spiritsicut scriptum est (Eph. ii. 5): ual life; as it is written (Eph. ii. 'Cum essemus mortui in peccatis, 5): 'Even when we were dead in convivificavit nos cum Christo, etc. sins, he hath quickened us togeth(2 Cor. iii. 5): 'Itaque etiam ex no- er with Christ.' (2 Cor. iii. 5): bismetipsis, tanquam ex nobis, non 'Not that we are sufficient of sumus idonei, ut aliquid boni [et- ourselves to think any thing good1 was Guts]1 cogitemus; quod vero as of ourselves; but that we are idonei sumus, id ipsum a Deo est. sufficient is itself of God.'

III. Nevertheless the Holy Spirit effects the conversion of man not without means, but is wont to use for effecting it preaching and the hearing of the Word of God, as it is written (Rom. i. 16): 'The gospel is a power of God unto salvation to every one that believeth.' And (Rom. x. 17): Faith cometh by hearing of the Word of God.' And

III. Conversionem autem hominis aperatur Spiritus Sanctus non sine mediis, sed ad eam efficiendam uti solet prædicatione et auscultatione verbi Dei, sicut scriptum est (Rom. i. 16): 'Evangelion est potentia Dei ad salutem omni credenti. Et (Rom. x. 17): Fides est ex auditu verbi Dei. Et sane vult Dominus, ut ipsius verbum audiatur, ne- without question it is the will of que ad illius prædicationem the Lord that his Word should be aures obdurentur (Psa. xcv. 8). Huic verbo adest præsens Spiritus Sanctus, et corda hominum aperit, ut, sicut Lydia in Actis

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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.

may

Apostolicis (xvi. 14), diligenter the hearts of men, in order that, attendant, et ita convertantur, as Lydia did (Acts xvi. 14), they sola gratia et virtute Spiritus may diligently attend, and thus Sancti, cujus unius et solius opus be converted by the sole grace and est hominis conversio. Si enim power of the Holy Spirit, whose Spiritus Sancti gratia absit (Rom. work, and whose work alone, the ix. 16), nostrum velle et currere conversion of man is. For if the (1 Cor. iii. 7), nostrum plantare, grace of the Holy Spirit is absent, seminare et rigare, prorsus fru- our willing and running, our plantstranea sunt; si videlicet ille ing, sowing, and watering, are wholincrementum non largiatur, sicut ly in vain (Rom. ix. 16; 1 Cor. iii. 7); Christus inquit (John xv. 5): 'Sine me nihil potestis facere.' Et his quidem paucis verbis Christus libero arbitrio omnes And, indeed, in these few words vires derogat, omniaque gratiæ Christ denies to free-will all power divina adscribit (1 Cor. i. 29; 2 Cor. xii. 5; Jer. ix. 23): 'Ne quis coram Deo habeat, de quo glorie

tur?

NEGATIVA.

Rejectio contrariæ et falsæ doctrinæ. Repudiamus igitur et damnamus omnes, quos recitabimus, errores, cum verbi divini regula non congruentes.

if, that is, he do not give the increase, as Christ says (John xv. 5): Without me ye can do nothing.'

whatever, and ascribes all to divine grace, 'that no one may have whereof he may glory before God' (1 Cor. i. 29; 2 Cor. xii. 5; Jer. ix. 23).

NEGATIVE.

Rejection of contrary and false doctrine.

We repudiate, therefore, and condemn all the errors which we will now recount, as not agreeing with the rule of the divine word:

I. Primo delirum Philosopho- I. First, the insane dogma of the rum Stoicorum dogma, quemad- Stoic philosophers, as also the madmodum et Manichæorum furo-ness of the Manichæans, who taught rem, qui docuerunt, omnia, quæ that all things which come to pass eveniant, necessario fieri, et ali- take place by necessity, and can not ter fieri prorsus non posse, et possibly be otherwise; and that man hominem omnia coactum facere, does all things by constraint, even etiam ea, quæ in rebus externis those things which he transacts in agat, eumque ad designanda mala outward matters, and that he is

enim legi subjicitur, ac ne po- [ subject to the law, neither indeed test id quidem.' can be.'

Itaque credimus, quantum abest, Therefore we believe that by ut corpus mortuum seipsum vivi- how much it is impossible that ficare, atque sibiipsi corporalem a dead body should vivify itself vitam restituere possit, tantum and restore corporal life to itself, abesse, ut homo, qui ratione pec- even so impossible is it that man, cati spiritualiter mortuus est, who by reason of sin is spirituseipsum in vitam spiritualem re- ally dead, should have any faculty vocandi ullam facultatem habeat; of recalling himself into spiritsicut scriptum est (Eph. ii. 5): ual life; as it is written (Eph. ii. 'Cum essemus mortui in peccatis, 5): 'Even when we were dead in convivificavit nos cum Christo,' etc. sins, he hath quickened us togeth(2 Cor. iii. 5): 'Itaque etiam ex no- er with Christ.' (2 Cor. iii. 5): bismetipsis, tanquam ex nobis, non 'Not that we are sufficient of sumus idonei, ut aliquid boni [et- ourselves to think any thing good1 was Guts] cogitemus; quod vero as of ourselves; but that we are idonei sumus, id ipsum a Deo est.' sufficient is itself of God."'

III. Conversionem autem ho- III. Nevertheless the Holy Spirit minis aperatur Spiritus Sanctus effects the conversion of man not non sine mediis, sed ad eam effi- without means, but is wont to use ciendam uti solet prædicatione for effecting it preaching and the et auscultatione verbi Dei, sicut hearing of the Word of God, as it is scriptum est (Rom. i. 16): Evan- written (Rom. i. 16): 'The gospel gelion est potentia Dei ad salu- is a power of God unto salvation tem omni credenti. Et (Rom. x. to every one that believeth.' And (Rom. x. 17): Faith cometh by hearing of the Word of God.' And

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17) Fides est ex auditu verbi Dei? Et sane vult Dominus, ut ipsius verbum audiatur, ne- without question it is the will of que ad illius prædicationem the Lord that his Word should be aures obdurentur (Psa. xcv. 8). heard, and that our ears should not Huic verbo adest præsens Spiri- be stopped when it is preached tus Sanctus, et corda hominum (Psa. xcv. 8). With this Word is aperit, ut, sicut Lydia in Actis present the Holy Spirit, who opens

1 The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version.

Apostolicis (xvi. 14), diligenter the hearts of men, in order that, attendant, et ita convertantur, as Lydia did (Acts xvi. 14), they sola gratia et virtute Spiritus may diligently attend, and thus may Sancti, cujus unius et solius opus be converted by the sole grace and est hominis conversio. Si enim power of the Holy Spirit, whose Spiritus Sancti gratia absit (Rom. work, and whose work alone, the ix. 16), nostrum velle et currere conversion of man is. For if the (1 Cor. iii. 7), nostrum plantare, grace of the Holy Spirit is absent, seminare et rigare, prorsus fru- our willing and running, our plantstranea sunt; si videlicet ille ing, sowing, and watering, are wholincrementum non largiatur, sicut ly in vain (Rom. ix. 16; 1 Cor. iii. 7); Christus inquit (John xv. 5): if, that is, he do not give the in'Sine me nihil potestis facere.' crease, as Christ says (John xv. 5): Et his quidem paucis verbis Without me ye can do nothing.' Christus libero arbitrio omnes And, indeed, in these few words vires derogat, omniaque gratiæ Christ denies to free-will all power divinæ adscribit (1 Cor. i. 29; 2 whatever, and ascribes all to divine Cor. xii. 5; Jer. ix. 23): Ne quis grace, 'that no one may have wherecoram Deo habeat, de quo glorie- of he may glory before God' (1 Cor. i. 29; 2 Cor. xii. 5; Jer. ix. 23).

tur.

NEGATIVA.

6

Rejectio contrariæ et false doctrinæ. Repudiamus igitur et damnamus omnes, quos recitabimus, errores, cum verbi divini regula non congruentes.

NEGATIVE.

Rejection of contrary and false doctrine.

We repudiate, therefore, and condemn all the errors which we will now recount, as not agreeing with the rule of the divine word:

I. Primo delirum Philosopho- I. First, the insane dogma of the rum Stoicorum dogma, quemad- Stoic philosophers, as also the madmodum et Manichæorum furo- ness of the Manichæans, who taught rem, qui docuerunt, omnia, quæ that all things which come to pass eveniant, necessario fieri, et ali- take place by necessity, and can not ter fieri prorsus non posse, et possibly be otherwise; and that man hominem omnia coactum facere, does all things by constraint, even etiam ea, quæ in rebus externis those things which he transacts in agat, eumque ad designanda mala outward matters, and that he is

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