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Articuli Anabaptistici, qui in Ecchsia ferri non possxmt.
I. Quod Christus carnem et sanguinem suum, non e Maria virgine assumserit, sed e codo attulerit.
H. Quod Christus non sit verus Deus, sed tantummodo coeteris Sanctis sit superior, quia plura Spiritus Sancti dona acceperit, quam alius quispiam homo sanctus.
III. Quod justitia nostra coram Deo, non in solo Christi rnerito, sed in renovatione atque adeo in nostra propria probitate, in qua ambulemus, consistat. Ea vero Anabaptistarum justitia magna ex parte electitia et humanitus excogitata quadam sanctimonia constat, et revera nil aliud est, quam novus quidam monachatus.
IV. Quod infantes non baptizati coram Deo non sint peccatores, sed justi et innocentes, et in ilia sua innocentia, cum usum rationis nondum habeant, sine baptismo (quo videlicet, ipsorum opinione, non egeant) salutem consequantur. Et hoc modo rejiciunt totam de peccato originali doctrinam, reliqua etiam, quce ex ea dependent.
V. Quod infantes baptizandi non sint, donee usum rationis
Anabaptitt Articles which can not be endured in the Church.
I. First, that Christ did not assume his flesh and blood of the Virgin Mary, but brought them from heaven.
II. That Christ is not true God, but is merely superior to other saints, because he has received more gifts of the Holy Spirit than any other holy man whatsoever.
III. That our righteousness before God does not consist in the merit of Christ alone, but in our renewal, and thus in our own uprightness in which we walk. Now this righteousness of the Anabaptists consists in great part in a certain arbitrary and humanly devised sanctimony, and in truth is nothing else than some new sort of monkery.
IV. That infants not baptized are not sinners before God, but just and innocent, and in this their innocence, when they have not as yet the use of reason, may, without baptism (of which, to wit, in the opinion of the Anabaptists, they have no need), attain unto salvation. And in this way they reject the whole doctrine of original sin, and all the consequences that follow therefrom.
V. That infants ought not to be baptized until they attain the use eonsequantur, et fidem suam ipsi profiteri possint.
VI. Quod Christianorum liberi earn ob causam, quia parentibus Christianis et fdelibus orti sunt (etiam prater et ante susceptum baptismum), revera sancti, et in JUiorum Dei numero sint habendi. Qua de causa etiam neque Pcedobaptismum magnifaciunt, neque id operant dant, ut infantes baptizentur, quod cum expressis verbis promissionis divincE (Gen. xvii. 7 sqq.) pugnat: ea enim tantum ad eos pertinet, qui faedus Dei observant, illudque non contemnunt. . .
VII. Quod ea non sit vera et Christiana Ecclesia, in qua aliqui adhuc peccatores reperiuntur.
VIII. Quod condones non sint audiendce ulke in its templis, in quibus aliquando Missce Pontijkice sunt celebrate?.
IX. Quod /wmopius nihilprorms commercii habere debeat cum Ecclesiee ministris, qui Evanqelion Christi juxta Augustanw Confessionis sententiam docent, et Anabaptistarum condones ac errores reprehendunt, et quod ejusmodi Ecclesiee ministris neque servire, neque operam locare liceat, sed quod iidem ut perversores
of reason, and are able themselves to profess their faith.
VI. That the children of Christians, on the ground that they are sprung of Christian and believing parents (even apart from and before the receiving of baptism), are in very deed holy, and to be accounted as belonging to the children of God, for which reason they neither make much account of the baptism of children, nor take care to have their children baptized, which conflicts with the express words of the divine promise (Gen. xvii. 7 sqq.): for this only holds good to those who observe the covenant of God, and do not contemn it.
VII. That that 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 Augsburg Confession, and rebuke the preachings and errors of the Anabaptists; and that it is not lawful either to serve or to do any work for such ministers of the Church, but that they are to be verbi divini vitandi et fugiendi tsint.
Artieuli Anabaptistici, qui in Politia [in dcr Polizei] sunt intolerabiles.
I. Quod Magistratus qfficium non sit, sub Novo Testamento, genus vita, quod Deo placeat.
II. Quod homo Christianus salva et ilkesa conscientia officio Magistratus fungi non possit.
III. Quod homo Christianus UIcesa conscientia qfficium Magistratus, rebus ita ferentibus, adversus improbos administrare et exequi, et subditi potcstatem ilium, quam Magistratus a Deo accepit, ad defensionem implorare non possint.
IV. Quod homo Christianus sana conscientia jusjurandum pnvstare, et juramento interposito obedientiam et Jidem suo Principi aut Magistratui promi Here nequeat.
V. Quod Magistratus, sub Novo Testamento, bona conscientia homines facinorosos capitali supplicio afficere non possit.
Artieuli Anabaptistici, qui in (Economia [Ilaushaltung] ferri non possunt.
I. Quod homo pius non possit conscientia salva proprium tenere
avoided and shunned as perverters of the divine Word.
Anabaptist Articles which are intolerable in the Commonwealth.
I. That the office of the magistrate is not, under the New Testament, a condition of life that pleases God.
II. That a Christian man can not discharge the office of a magistrate with a safe and quiet conscience.
III. That a Christian man can not with a safe conscience administer and execute the office of a magistrate, if. matters so require, against the wicked, nor subjects implore for their defense that power which the magistrate has received of God.
IV. That a Christian man can not with a safe conscience take an oath, nor swear obedience and fidelity to his prince or magistrate.
V. That the magistrate, under the New Testament, can not with a good conscience punish criminals with death.
Anabaptist Articles which can not lie tolerated ■ in daily life.
I. That a godly man can not with 6afe conscience hold or poset possidere, sal quod is, quicquid omnino facultatum habeat, id totum in commune conferre [in die Gemein zu geben] debeat.
II. Quod homo Christianus ilIma conscientia neque cauponariam, neque mercaturam exercere, aut anna conficere possit [kein Gastgeber, Kaufmann oder Messerschmidt sein tonne],
III. Quod conjugib-us, propter diversam religionem, divortium facer*, et cum alia persona, quce in religione non dissentiat, matrimonium contrahere liceat.
I. Quod omnes Uli, qui Christum, secundum carnem, creaturam esse dicunt, non habeant re ram regnant is cozlestis Regis arjnitionem.
II. Quod caro Christi per exaltationem eo modo omnes proprietates divinas acceperet, ut Christus, qudtenus homo est, potentia, virlute, majestate, gloria, Patn et T<|> Ao-yc^, per omnia, in gradu et statu essentia;, omnino vqualis sit, ita, ut jam utriusque in Christo naturm una sit essentia, eoedem proprietaries, eadem voluntas eademque gloria; et quod caro Christi ad Sacrosanctce Trinitatis essentiam pertineat.
sess any property, but that whatever means lie may possess, he is bound to bestow them all as common 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 religion to divorce themselves, and to contract matrimony with some other persons who agree with them in religion.
Erbobs Of The Schwenkfeldians.
L That all those who affirm Christ, according to the flesh, to be a creature, have no true knowledge of the heavenly king and his reign.
II. That the flesh of Christ through its exaltation has in such wise received all the divine attributes, that Christ, as he is man, is altogether like to the Father and to the Word [Logos] in power, might,majesty, in all things, in grade and state of essence, so that henceforth there is one essence of both natures in Christ, and the same attributes, the same will, and the same glory; and that the flesh of Christ pertains to the essence of the Blessed Trinity.
III. Quod ministerium verbi, proedicutum et auditu perceptum verbum, non sit instrumentum ittud, per quod Deus Spiritus Sanctus homines doceat, salutaremque Christi agnitionem largiatur, et conversionem, veram poznitentiam,fidem et novam obedientiam in ipsis efficiat.
IV Quod aqua Baptismi non sit medium, per quod Dominus adoptionem in Jiliis Dei obsignet, et regenerationem efficiat.
V. Quodpanis et vinum in Sacra Cama non sint organa,per qua et cum quibus Christus corpus et sanguinem suum distrihuat.
VI. Quod homo pius, vere per Spiritum Dei regeneratus, legem Dei in hoc vita perfecte servare et implere valeat.
VII. Quod non sit vera Ecclesia Christi, in qua non vigeat publica excommunicato, et solennis aliquis excommunicationis modus, seu, ut vulgo dicitur, processus ordinarius.
VIII. Quod is Ecclesim minister alios homines cum fructu docere, aut vera Sacrarncnta dispensare non possit, qui ipse non sit vere renovatus, renatus et vere Justus.
Error Novorum Arianorum.
Quod Christus non sit verus, substantialis, naturalis Deus
IIL That the ministry of the Word, the Word preached and heard, is not that instrument whereby God the Holy Ghost teaches men, and bestows the salutary knowledge of Christ, and effects conversion, true repentance, faith, and new obedience in them.
IV. That the water of baptism is not a means whereby the Lord 6eals 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 dispenses his body and blood.
VI. That a godly man, truly regenerated by the Spirit of God, has power perfectly to keep and fulfill the law of God in this life.
VII. 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 the Church who is not truly renewed, regenerate, and truly righteous, can not fruitfully teach men, or dispense true sacraments.
Error Of Thb New Arians. That Christ is not true, substantial, natural God, of the same es