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sti, disputant hominem propriis viribus rationis coram Deo justificari posse}

Abt. III.—De Filio Dei.

Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatce Marios, virginis, ut sint duce natural, divina et humana, in unitate persona, inseparabiliter conjunctce, unus Ckristus, vere Deus et vere homo, naius ex virgine Maria, vere passies, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis^ sed etiam pro omnibus actualibus hominum peccatis.

Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad ccdos, ut sedeat ad dexteram Patris, et perpctuo r&> gnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat [heilige, reinige, starke], consoletur ac vivificet eos, ac defendat adversus diabolum et vim peccati.

Idem Ckristus palam est redi

benefite of Christ, argao that a man may, by the strength of his own reason, be justified before God.

Art. III.—Of the 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 Virgin Mary, truly suffered, was crucified, dead, and bnried, that he might reconcile the Father unto us, and might be a sacrifice, not only for original guilt, but also for all actual sins of men.

The 6ame also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, by sending the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin.

The same Christ shall openly turns, ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.

1 The edition of 1540 changes this sentence as follows: Damnant Pelaoianos, qui vegant peccatum originis, et sentiunt defectus Mob aeu concupiscentiam esse res indifferentes sen pcenas tantum, nec esse res sua natura damnalas, et somniant hominem legi Dei satis/acere posse, et propter hanc propriam obedient iam coram Deo just urn pronunciari.

Art. IV.—De Juitificatione.

Item docent, quod homines non possint justificari [ Vergebung der Siinde und Gerechtigkeit erlangeri] coram Deo propriis viribus, meritis aut operibus, sed gratis [aus Gnaderi] justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justicia coram ipso. Bom. III. et IV.1

Art. V.—De Ministerio Ecclesiastico.

Ut hanc fidem consequamur, institutum est ministerium docendi Evangelii et porrigendi Sacramenta.

Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiintus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in Us, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justified bos, qui credunt, se propter Christum in gratiam recipi.

Damnant Anahaptistas et' alios,

come again, to judge the quick and the dead, according as the Apostles' Creed declareth':these and other things.

Art. IV.—Of Justification.

Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Rom. iii. and iv.

Art. V.—Of the Ministry of the Church.

For the obtaining of this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted.

For by the Word and Sacraments, as by instruments, the Holy Spirit is given: who worketh faith, where and when it pleaseth God, in those that hear the Gospel, to wit, that God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor.

They condemn the Anabaptists qui sentiunt, Spiritum Sanctum contingere sine verbo externo hominibu8 per ipsorum preparations et opera.2

1 Much enlarged in the edition of 1510.

Art. VI.—De Nova Obedientia.

Item docent, quod fides ilia debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri.

Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi (Luc. xvii. 10): Cum feceritis hac omnia, dicite, servi inutile* sumus.

Idem docent et veteres Scripto-res Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum.

Art. VII.— De Eccletia.

Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum [ Versammlung aller Glaubige7i\,3 in qua Evangelium

and others,1 who imagine that the Holy Spirit is given to men without the outward word, through their own preparations and works.

Art. VI.—Of New 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 confidence of meriting justification before God by their works.

For remission of sins and justification is apprehended by faith, as also the voice of Christ witnesseth: 'When ye have done all these things, say, We are unprofitable servants.'

The same also do the ancient writers of the Church teach; for Ambrose saith: 'This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiving remission of sins.'

Art. VII.—Of the Church.

Also they teach that one holy Church is to continue forever. But the Church is the congregation of saints [the assembly of all believers], in which the Gospel is recte [rein] docetur, et recte [laut des Evangelii] administrantur Sacramenta.

'The Roman theologians, who teach that men receive the Holy Ghost through the Sacraments ex opere operalo. Apol., German text, p. 71, Rechenb. edition.

* This Article is also much enlarged in the edition of 1540.

• Edition of 1540: Congregatio membrorum Christi, hoc est, Sanctorum, qui vere credunt et

Et ad veram vnitatem Ecclesia) satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est vbique esse similes traditions humanas, sett ritus aut ceremonial, ab hominibus institutes. Sicut vnquit Paulus (Eph. iv. 5, 6): Una fides, unum Baptisma, unus Deus et Pater omnium, etc.

Art. VIII.—Quid sit Ecclesia.

Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hoc vita multi hypocrites et mali admixti sint, licet uti Sacramentis, qua per malos administrantur, juxta vocem Christi (Matt, xxiii. 2): Sedent Scribce et Pharisad in Cathedra Mosi, etc. Et Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, eiiamsi per malos exhibeantur.

Damnant Donatistas et similes,1 qui negabant licere uti ministerio malorum in Ecclesia, et

rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel].

And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies instituted by men should be alike every where, as St. Paul saith: 'There is one faith, one baptism, one God and Father of all.'

Art. VIII.— 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. And the Sacraments and the Word are effectual, by reason 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 ministry of evil sentit bant ministerium malorum inutile et inefficax esse.

obediunt Christo; etsi in hae vita Iiuir congreoationi multi mali et hypocrites admixti sunt usque ad novissirnum judicium. 1 The Wiclefites (Donatistas et ViglevUtas). Apol. p. 150, Rechenb. edition.

Art. IX—De Baptismo.

De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri1 sint baptisandi, qui per Baptismum oblati Deo recipiantur in gratiam Dei.

Damnant Anabaptistas, qui improbant Baptismum, puerorum et affirmant pueros sine Baptismo 2 salvos fieri.

Art. X.—De Carta Domini.

De Cmna Domini docent, quod corpus et sanguis [wahrer Leib und Blut] Christi vere adsint [unter Gestalt des Brotes und Weines], et distiihuantur vescentibus [da ausgetheilt und genommen vrird] m C'mna Domini; et improbant secus docentes \Derfuilben wird auch die Gegenlehr verworferi].3

Art. XI.—De Confeuione.

De covfessione docent, quod absolutvo privata in Ecclesiis re

men in the Church, and held that the ministry of evil men is useless and without effect.

. . Art. IX.—0/Baptism.

Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is offered, and that children are to be baptized, who by Baptism, being offered to God, are received into God's favor.

They condemn the Anabaptists who allow not the Baptism of children, and affirm that children are saved without Baptism.

Art. X.—Of the Lor a" a Supper.

Of the Supper of the Lord they teach that the [true] body and blood of Christ are truly present [under the form of bread and wine], and are [there] communicated to those that eat in the Lord's Supper [and received]. And they disapprove of those that teach otherwise [wherefore also the opposite doctrine is rejected].

Art. XL—Of Confession.

Concerning confession, they teach that private absolution be retained

1 Edition of 1540: 'Infantes.'

'The edition of 1540 adds after Baptismo: 'et extra Ecclesiam Christi.'

1 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 Ccena Domini.' The disapproval of other views is omitted. This is by for the most important departure from the original edition, and has caused much controversy. See Vol. I. p. 241.

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