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D. Paulus vocare solet in suis St. Paul is wont to call in his episEpistolis Legem Christi et Le- tles the Law of Christ and the Law gem mentis (Rom. vii. 25; viii. 2, of the mind (Rom. vii. 25; viii. 2,7; 7; Gal. vi.-2).

Gal. vi. 2). VI. Ad hunc modum una ea VI. After this manner the Law demque Lex est manetque, im- is and remains one and the same, mota videlicet Dei voluntas, sive to wit: the unchangeable will of pænitentibus sive impænitenti- God, whether it be set forth bebus, renatis aut non renatis pro- fore the penitent or the impenitent, ponatur. Discrimen autem, quo the regenerate or the unregenerate. ad obedientiam, duntaxat in ho- But the distinction, as to obedience, minibus est : quorum alii non is only in men, of whom some, not renati Legi obedientiam qualem- being regenerate, render to the Law cunque a Lege requisitam pro- a certain manner of obedience restant, sed coacti et inviti id quired by the Law, but do this confaciunt (sicut etiam renati fa- strainedly and unwillingly (as also ciunt, quatenus adhuc carnales the regenerate do, so far as they are sunt): credentes vero in Chri- yet carnal); but believers in Christ, stum, quatenus renati sunt, abs- so far as they are regenerate, do que coactione, libero et spontaneo without compulsion, with a free and spiritu, talem obedientiam pro- unconstrained mind, render such an stant, qualem alias nullæ quan- obedience as otherwise no threattumvis severissimæ Legis commi-enings of the Law, however grievnationes extorquere possent. ous, would be able to extort.

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False doctrinæ rejectio.

Rejection of false doctrine. Repudiamus itaque ut perni We repudiate, therefore, as a false ciosum et falsum dogma, quod and pernicious dogma, contrary to Christianæ disciplinæ et veræ pie- Christian discipline and true piety, tati adversatur, cum docetur, quod the teaching that the Law of God Lex Dei (eo modo, quo supra dic- (in such wise as is described above) tum est) non sit piis et vere cre- is not to be set forth before the goddentibus, sed tantum impiis, in- ly and true believers, but only befidelibus et non agentibus pæni-fore the ungodly, unbelievers, and

tentiam, proponenda, atque apud impenitent, and to be urged upon hos solos sit urgenda.

these alone.

ART. VII.

ART. VII.

DE CENA DOMINI.

OF THE LORD'S SUPPER.

Etsi Cingliani Doctores non Although the Zwinglian doctors in eorum Theologorum numero, are not to be reckoned as in the qui Augustanam Confessionem number of those theologians who agnoscunt et profitentur [Augs- acknowledge and profess the Augsburgische Confessionsverwandte], burg Confession, inasmuch as, when habendi sunt, quippe qui tum, cum that Confession was set forth, they illa Confessio exhiberetur, ab eis seceded from them; yet, since they secessionem fecerunt : tamen cum are at this present craftily intrudnunc sese in eorum cætum callide ing themselves into their company, ingerant, erroremque suum sub and endeavoring to disseminate prætextu pive illius Confessionis their error as widely as possible, quam latissime spargere conen- under cover of that godly Contur, etiam de hac controversia fession, we have judged that the Ecclesiam Dei erudiendam judi- Church of God ought to be incavimuis.

structed concerning this contro

versy also.

Status CONTROVERSIÆ,

STATEMENT OF THE CONTROVERSY

Quæ est inter nos et Sacramentarios in hoc | Which exists between us and the Sacramenarticulo.

tarians in this article. Quæritur, an in Sacra Cana It is asked whether in the Holy verum corpus et verus sanguis Supper the true body and true blood Domini nostri Jesu Christi vere of our Lord Jesus Christ are truly et substantialiter sint præsentia, and substantially present, and are atque cum pane et vino distri. distributed with the bread and wine, buantur, et ore sumantur, ab and are taken with the mouth by omnibus illis, qui hoc Sacramen- all those who use this sacrament, to utuntur, sive digni sint, sive be they worthy or unworthy, good indigni, boni aut mali, fideles or bad, believers or unbelievers, in aut infideles, ita tamen, ut fideles such wise, nevertheless, as that be

VOL. III.-K

e Cona Domini consolationem lievers derive consolation and life et vitam percipiant, infideles au- from the Supper of the Lord, tem eam ad judicium sumant. but unbelievers take it unto conCingliani hanc præsentiam et demnation? The Zwinglians deny dispensationem corporis et san- this presence and dispensation of guinis Christi in Sacra Cæna the body and blood of Christ in negant : nos vero eandem asseve- the Holy Supper, but we affirm the

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Ad solidam hujus controversiæ For a solid explication of this explicationem primum sciendum controversy, it is first to be underest, duo esse Sacramentariorum stood that there are two sorts of genera. Quidam enim sunt Sa- sacramentarians. For some are excramentarii crassi admodum : hi ceedingly gross sacramentarians ; perspicuis et claris verbis id these in perspicuous and plain aperte profitentur, quod corde words openly profess that which sentiunt, quod videlicet in Cæna they think in their heart, to wit: Domini nihil amplius quam pa- that in the Lord's Supper there is nis et vinum sint præsentia, ibi- nothing more present than bread que distribuantur et ore perci- and wine, which alone are there piantur. Alii autem sunt ver- distributed and received with the suti et callidi, et quidem om- month. But others are astute and nium nocentissimi Sacramenta- crafty, and thereby the most harmrii: hi de negotio Cance Domi- ful of all the sacramentarians; nico loquentes, ex parte nostris these, when talking of the Lord's verbis splendide admodum utun- Supper, make in part an exceedtur, et proe se ferunt, quod et ingly high-sounding use of our ipsi veram præsentiam veri, sub- mode of speaking, declaring that stantialis atque vivi corporis et they too believe in a true pressanguinis Christi in Sacra Cæna ence of the true, substantial, and credant, eam tamen præsentiam living body and blood of Christ in et manducationem dicunt esse the Holy Supper, which presence spiritualem, quæ fiat fide. Et and manducation, nerertheless, they hi posteriores Sacramentariï sub say to be spiritual, such as takes his splendidis verbis eandem place by faith. And yet these latter crassam, quam priores habent, sacramentarians, under these highopinionem occultant et retinent : sounding phrases, hide and hold

quod videlicet præter panem et fast the same gross opinion which vinum nihil amplius in Coena the former have, to wit: that, beDomini sit præsens, et ore su- sides the bread and wine, there is matur. Vocabulum enim (spi- nothing more present or taken with ritualiter) nihil aliud ipsis sig- the mouth in the Lord's Supper. nificat, quam Spiritum Christi, For the term (spiritualiter) signiseu virtutem absentis corporis fies nothing more to them than the Christi, ejusque meritum, quod Spirit of Christ or the virtue of the præsens sit : ipsum vero Christi absent body of Christ and his merit, corpus nullo prorsus modo esse which is present; but they think preesens, sed tantummodo id sur-that the body of Christ itself is in sum in supremo coelo contineri no way whatever present, bnt is sentiunt, et affirmant, oportere contained above in the highest nos cogitationibus fidei sursum heaven, and they affirm that it beassurgere, inque cælum

ascen- hooves us by the meditations of faith dere, et ibidem (nulla autem ra- to rise on high and ascend into heartione cum pane et vino Sacræ en, and that this body and blood of Cona) illud corpus et sanguinem Christ are to be songht there, and Christi quærendum esse.

in nowise in union with the bread and wine of the Holy Supper.

AFFIRMATIVA.

AFFIRMATIVE.

Confessio sinceræ doctrine, de Cæna Domini, Confession of the sound doctrine of the Supper contra Sacramentarios,

of the Lord against the Sacramentarians. I. Credimus, docemus et con I. We believe, teach, and confitemur, quod in Coena Domini fess that in the Lord's Supper the corpus et sanguis Christi vere et body and blood of Christ are truly substantialiter sint præsentia, et and substantially present, and that quod una cum pane et vino vere they are truly distributed and taken distribuantur atque sumantur. together with the bread and wine.

II. Credimus, docemus et con II. We believe, teach, and confitemur, verba Testamenti Chri- fess that the words of the Testament sti non aliter accipienda esse, of Christ are not to be otherwise quam sicut verba ipsa ad lite- received than as the words themram sonant : ita, ne panis ab- selves literally sound, so that the sens Christi corpus, et vinum bread does not signify the absent

absentem Christi sanguinem sig- body of Christ and the wine the nificent, sed ut propter sacra- absent blood of Christ, but that on mentalem unionem, panis et vi- account of the sacramental union num vere sint corpus et sanguis the bread and wine are truly the Christi.

body and blood of Christ. III. Jam quod ad Consecra III. Moreover, as concerns the tionem attinet, credimus, doce- consecration, we believe, teach, and mus et confitemur, quod nullum confess that no human work, nor opus humanum, neque ulla Mi- any utterance of the minister of nistri Ecclesiæ pronunciatio præ- the Church, is the cause of the sentia corporis et sanguinis Chri- presence of the body and blood of sti in Cæna causa sit, sed quod Christ in the Supper, but that this hoc soli omnipotenti virtuti Do- is to be attributed to the omnipomini nostri Jesu Christi sit tri- tent power of our Lord Jesus Christ buendum.

alone. IV. Interim tamen unanimi IV. Nevertheless, we believe, consensu credimus, docemus et teach, and confess, by unanimous confitemur, in usu Coence Domi- consent, that in the use of the nicæ verba institutionis Christi Lord's Supper the words of the innequaquam omittenda, sed pub- stitution of Christ are by no means lice recitanda esse, sicut scrip-to be omitted, but are to be pubtum cst (1 Cor. x. 16): Calix licly recited, as it is written (1 Cor. benedictionis, cui benedicimus, x. 16): “The cup of blessing which

communicatio sanguinis we bless, is it not the communion Christi est?" etc. Na autem be of the blood of Christ? etc. And nedictio fit per recitationem ver- this benediction takes place by the borum Christi.

recitation of the words of Christ. V. Fundamenta autem, quibus V. Now the foundations on which in hoc negotio contra Sacramen- we rest in this controversy with the tarios nitimur, hæc sunt, quæ sacramentarians are the following, etiam D. Lutherus in majore sua which, moreover, Dr. Luther has de Coena Domini Confessione laid in his Larger Confession conposuit :

cerning the Supper of the Lord : Primum fundamentum est ar

The first foundation is an article ticulus fidei nostræ Christiana, of our Christian faith, to wit: Je. videlicet Jesu Christus est verus, Isus Christ is true, essential, natu

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