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minici, Paschatis, Pentecostes et Lord's day, of Easter, of Pentecost, similium feriarum et rituum. and like holidays and rites. For Nam qui judicant Ecclesiæ au- they that think that the observation toritate pro Sabbato institutam of the Lord's day was appointed by esse diei Dominici observatio- the authority of the Church, instead nem, tanquam necessariam, longe of the Sabbath, as necessary, are errant. Scriptura abrogavit Sab- greatly deceived. The Scripture, batum, quce docet omnes ceremo- which teacheth that all the Monias Mosaicas, post revelatum saical ceremonies can be omitted Evangelium omitti posse. Et ta- after the Gospel is revealed, has men, quia opus erat constituere abrogated the Sabbath. And yet, certum diem, ut sciret populus, because it was requisite to appoint quando convenire deberet, apparet a certain day, that the people might Ecclesiam [die christliche Kirche] know when they ought to come toei rei destinasse diem Dominicum, gether, it appears that the [Chrisqui ob hanc quoque causam vide- tian] Church did for that purpose tur magis placuisse, ut haberent appoint the Lord's day: which for homines exemplum Christianæ li- this cause also seemed to have been bertatis, et scirent, nec Sabbati nec pleasing, that men might have an alterius diei observationem neces- example of Christian liberty, and sariam esse [dass weder die Hal- might know that the observation, tung des Sabbaths, noch eines an- neither of the Sabbath, nor of andern Tages vonnöthen sei]." other day, was of necessity.
Extant prodigiosa disputatio- There are certain marvelous disnes de mutatione legis, de cere- putations touching the changing of moniis novæ legis, de mutatione the law, and the ceremonies of the Sabbati, quos omnes ortæ sunt new law, and the change of the Sab
* This view of the Christian Sabbath, which was held by all the Reformers, and still prevails 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 periodical day of rest for the body, and worship for the soul, the Sabbath is founded in the physical 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.
ex falsa persuasione, quod opor- bath : which all arose from the false teat in Ecclesia cultum esse si-persuasion, that there should be a milem Levitico, et quod Chri- a service in the Church, like to the stus commiserit Apostolis et Epi- Levitical; and that Christ comscopis excogitare novas ceremo- mitted to the Apostles and Bishnias, quæ sint ad salutem neces- ops the devising new ceremonies, saric. Hi errores serpserunt in which should be necessary to salEcclesiam, cum justitia fidei non ration. These errors crept into the satis clare doceretur. Aliqui Church, when the righteousness of disputant, diei Dominici obser- faith was not plainly enough tanght. vationem non quidem juris di- Some dispute that the observation vini esse, sed quasi juris divini; of the Lord's day is not indeed of prescribunt de feriis, quatenus the law of God, but as it were of liceat operari. Hujusmodi dis- the law of God; and touching holi
putationes quid sunt aliud, nisi days, they prescribe how far it is laquei conscientiarum ? Quan- lawful to work in them. What else quam enim conentur epiikeizare are such disputations-but snarės for [zu lindern und epiiciren] tra- men's consciences ? For though ditiones, tamen nunquam potest they seek to moderate traditions, æquitas deprehendi [80 kann yet the equity of them can never man doch keine Šm leikeLav oder be perceived so long as the opinion Linderung treffen], donec manet of necessity remaineth; which must opinio necessitatis, quam manere needs remain, where the righteousnecesse est, ubi ignorantur justi- ness of faith and Christian liberty tia fidei et libertas Christiana. are not known.
Apostoli jusserunt (Acts xv. The Apostles commanded to 20) "abstinere a sanguine. Quis abstain from blood' (Acts xv. 20). nunc observat? Neque tamen Who observeth that nowadays? peccant, qui non observant, quia And yet they do not sin that obne ipsi quidem Apostoli volue- serve it not. For the Apostles punt
conscientias tali themselves would not burden men's servitute, sed ad tempus prohi- consciences with such a servitude; buerunt propter scandalum. Est but they forbade it for a time, beenim perpetuo voluntas Evange- cause of scandal. For in the delii [das Hauptstick christlicher cree, the will of the Gospel is alLehre] consideranda in decreto. ways to be considered.
Vix ulli Canones servantur: Scarcely any Canons are preaccurate, et multi quotidie exo- cisely kept; and many grow out lescunt apud illos etiam, qui of use daily, yea, even among diligentissime defendunt tradi- them that do most busily defend tiones. Nec potest conscientiis traditions. Neither can there be consuli, nisi hæc æquitas serve- sufficient care had of men's contur [vo diese Linderung nicht sciences, except this equity be kept, gehalten wird], ut sciamus eos that men should know that such sine opinione necessitatis servari, rites are not to be observed with nec lædi conscientias, etiamsi tra- any opinion of necessity, and that ditiones exolescant.
men's consciences are not hurt,
though traditions grow out of use. Facile autem possent Episcopi The Bishops might easily retain legitimam obedientiam retinere, lawful obedience, if they would not si non urgerent servare tradi- nrge men to observe such traditiones, que bona conscientia ser- tions as can not be kept with a good vari non possunt. Nunc impe- conscience. Now they command rant cælibatum, nullos recipiunt, single life; and they admit none, nisi jurent se puram Evangelii except they will swear not to teach doctrinam nolle docere. Non the pure doctrine of the Gospel. petunt Ecclesiæ, ut Episcopi ho- The churches do not desire of the noris sui jactura sarciant con- Bishops that they would repair cordiam, quod tamen decebat bo- peace and concord with the loss of nos Pastores facere. Tantum their honor (which yet good pas petunt, ut injusta onera remit-tors ought to do): they only desire tant, que nova sunt, et pro- that they would remit unjust burter consuetudinem Ecclesiæ Ca- dens, which are both new and retholicae [wider den Gebrauch ceived contrary to the custom of der christlichen gemeinen Kir- the Catholic Christian Universal] chen] recepta. Fortassis initio Church. It may well be that some quaedam constitutiones habue- constitutions had some probable runt probabiles causas, quæ ta- reasons when they began, which
posterioribus temporibus yet will not agree to latter times. non congruunt. Apparet etiam It is evident that some were requasdam errore receptas esse; ceived through error. Wherefore quare Pontificiæ clementiæ esset, it were a matter for the pontifical
illas nunc mitigare, quia talis gentleness to mitigate them now; mutatio non labefacit Ecclesiæ for such a change would not overunitatem. Multa enim tradi- throw the unity of the Church. tiones humanæ tempore mutatæ For many human traditions have sunt, ut ostendunt ipsi. Canones. been changed in time, as the CauQuod si non potest impetrari, ons themselves declare. But if it ut relaxentur observationes, quæ can not be obtained that those obsine peccato non possunt præ- servances may be relaxed which stari, oportet nos regulam Apo- can not be kept without sin, then stolicam sequi (Acts v. 29), quce must we follow the Apostles' rule, præcipit, “Deo magis
magis obedire, which willeth “to obey God rather quam hominibus.'
than men' (Acts v. 29). Petrus (1 Pet. v. 3) vetat Epi Peter forbiddeth Bishops to be scopos dominari, et ecclesiis im- lords, and to be imperious over the perare. Nunc non id agitur, churches (1 Pet. v. 3). Now our ut dominatio eripiatur Episco- meaning is not to have rule taken pis, sed hoc unum petitur, ut from the Bishops; but this one thing patiantur Evangelium pure do- only is requested at their hands, that ceri, et relaxent paucas quasdam they would suffer the Gospel to be observationes, quce sine peccato purely taught, and that they would servari non possunt. Quod si relax a few observances, which can nihil remiserint, ipsi viderint, not be held without sin. But if quomodo Deo rationem reddi- they will remit none, let then look turi sint, quod pertinacia sua how they will give acconnt to God causam schismati præbent [Spal for this, that by their obstinacy they tung und Schisma, das sie doch afford cause of schism [division and billig sollen verhüten helfen). schism, which it were yet fit they
should aid in avoiding).
Hi sunt præcipui articuli, qui videntur These are the principal articles which seem habere controversiam. Quanquam enim de to be matters of controversy. For although pluribus abusibus dici poterat, tamen, ut fu- we might speak of more abuses, yet that we geremus prolixitatem, præcipua compleri su- may avoid undue length we have embraced a mus, ex quibus cætera facile judicari pos- few, whereby it is easy to judge of the others. sunt. Magnæ querelæ fuerunt de indulgentiis, Great have been the complaints about indulde peregrinationibus, de abusu excommuni- gences, about pilgrimages, about the abuse of
cationis. Parochiæ multipliciter verabantur excommunication. The parishes have been per Stationarios. Infinitæ contentiones erant vexed in manifold ways by the stationarii. pastoribus cum monachis, de jure parochiali, Endless contentions have arisen between the de confessionibus, de sepulturis, de extraor- pastors and the monks about parochial law, dinariis concionibus, et de aliis innumera- about confession, about burials, about sermons bilibus rebus. Hujusmodi negotia præter- on extraordinary occasions, and about other misimus, ut illa, quæ sunt in hac causa præ- things without number. Things of this sort cipua, breviter proposita, facilius cognosci we pass over, that those which are chief in possent. Neque hic quicquam ad ullius con- this matter, being briefly set forth, may more tumeliam dictum aut collectum est. Tan- easily be noted. Nor has any thing been here tum ea recitata sunt, quæ videbantur neces- said or adduced for the purpose of casting resario dicenda esse, ut intelligi possit in do- proach on any one. Those things only have etrina ac ceremoniis apud nos nihil esse been enumerated which it seemed necessary receptum contra Scripturam aut Ecclesiam to say, that it might be understood that in Catholicam [gemeiner christlichen Kirchen], doctrine and ceremonials among us there is quia manifestum est, nos diligentissime ca- nothing received contrary to Scripture or to the visse, ne qua nova et impia dogmata in ec- Catholic (Universal Christian] Church, inasclesias nostras serperent [sich einflechte, ein- much as it is manifest that we have diligently reisse und überhand nehme].
taken heed that no new and godless doctrines
should creep into our churches. Hos articulos supra scriptos voluimus ex In accordance with the Edict of His Impekibere juxta edictum C. M. in quibus con- rial Majesty, we wish to present these articles fessio nostra exstaret, et eorum, qui apud above written, in which is our Confession, and nos docent, doctrinæ summa cerneretur. Si in which is seen a summary of the doctrine quid in hac confessione desiderabitur, parati of those who teach among us. If any thing sumus latiorem informationem, Deo volente, be lacking in this Confession, we are prepared, jurtu Scripturas exhibere (der daran Mangel God willing, to present ampler information, in hält, dem ist man ferner Bericht mit Grund accordance with the Scriptures. göttlicher heiliger Schrift zu thun erbötig).