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Bihliothern Symbalicn Errlesie Gniversalig,

THE CREEDS OF CHRISTENDOM, -

WITH

A HISTORY AND CRITICAL NOTES.

BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF BIBLICAL LI ITERATURE IN THE UNION THEOLOGICAL SEMINARY, N. Y.

IN THREE VOLUMES.

FOURTH EDITION—REVISED AND ENLARGED.

Votume Ill.
THE EVANGELICAL PROTESTANT CREEDS, WITH TRANSLATIONS.

NEW YORK:
HARPER & BROTHERS, FRANKLIN SQUARE.

TABLE. OF CONTENTS.

(Vor. II.)
THE CREEDS OF THE EVANGELICAL PROTESTANT CHURCHES.

| PART FIRST.
THE CREEDS OF THE EVANGELICAL LUTHERAN CHURCH.
Fac-simile of the Title-page and First Page of Preface of the ‘Book of

PAGE

Concord’. . . . . . « . 0 oS on. n. 5. 2. 5. .51,2

Tue AUGSBURG Conression, A.D. 1530 8. o. n nr n. 5. s. s. AB

Lurmes's CarECHISM, A.D. 1529... 2 2 2 2 6 .. .. . 474

THe FoguuLA or Concorp, A.D. 1576 . . . . . .. . . . 98

Tue Saxon VisrTATION ARTICLES, A.D. 1592 . . . . . . . .181
PART SECOND.

THE CREEDS OF THE EVANGELICAL REFORMED CHURCHES.
Fac-simile of the Title-page and First Page of Preface of the First Col-

lection of Reformed Creeds . . . . . . . 198, 194
Fac-simile of the Title-page and First Page of Preface of the Harmony

ofReformed Creeds. . , . . 5. . 195,196

Tue SixrTY-SEVEN: ARTICLES OF Urnich Zwineus, A. D.1523. . .197

Tue Ten ΤΉΞΒΕΒ or BegNE, AID. 1528. . . . . 208

Tne First Henvetic (on Seconp Baste) Conression, AD. 1536 . 211
Note on the CATECHISMUS GENEVENSIS, the CONSENSUS TIGURINUS, and

the CONSENSUS GENEVENSIS . . . we ew ew 5. . . 232
Tre Seconp HxrvreTIC Conression, A. D. 1566 00.5 ow e. . 288
Tug HEIDELBERG OR PALATINATE CATECHISM, A.D. 1563 . . . . 307
Tug Garncaw Conression, A.D. 1559... 2 2 . . . . . . 856

Tue Bzreic Conrussion,-A.D.1561. . . . . . . . . . . . 888

vi -— TABLE OF CONTENTS.

PAG
THe Fimst Scórem Conrzssion, A.D. 15600 . . . . 2 2 2 . 437
Tur Seconp Scorca Conrzssion, A.D. 1581, . . . . . . 480

Toe Turgry-NÍINE ARTICLES: OF THE CHURCH. OF. ENGLAND, AD.
1568 AND. 1571. Wtra THE American Revision, 1801. . 486

Tue Ancıican CarEcumM, A.D. 1549,1662. . © 2 2 22.0.8517

Toe Lampara ARTICLES A.D.1595. . . . . . 2 2 . . . . 523

Tur Irısa ÁRTICLES, A.D. 1615 . . . 2 . 2 2 . . . . . 520
THE ÁRMINIAN ARTICLES, A.D. 1610 . . . 2 . . . . . . . 645
Tae Canons or THE Synop OF Dogr, A.D. 1619. . . . . 550

Fac-simile of the Title-page- and First Page of the Westminster Con-
feasion e e eo’ 9 9 e . e 4 e e e e e " '. e^ e 598, 599
THe WESTMINSTER CONFESSION OF Farrg, A.D. 1647. WrrH THE

AMERICAN ÁLTERATIONS . . . . .. . 600
Fac-simile of the Title page and First Page of the Westminster ‘Larger
Catechism. . . © 0 5 5. 674, 675

THE WESTMINSTER SHORTER Carzmx, A.D. 1647 ee... 076

PART THIRD.
MODERN PROTÉSTANT CREEDS.

CoNGREGATIONAL CONFESSIONS :
1. THE Savoy DECLARATION, A.D.1658 . . 2. 2 . © © «© © . 107
2. THE DECLARATION OF THE CONGREGATIONAL UNION OF ENGLAND
AND WALES, A.D. 18838. . . . . - 00. 5. 5. . 780
8. THE DECLARATION OF THE BOSTON NATIONAL Couxcn, A.D. 1865 . 734
4. THE DECLARATION OF THE OBERLIN NATIONAL Counc, A.D. 1871. 737
Baptist CONFESSIONS:
1. Tas Conression or 1088 (the Philadelphia Confession). . . . 738
2. THE New HAMPSHIRE Conression, A.D. 1888 . . . . . . . 742
8. THE FREE-WILL Baptist Conrression, A.D. 1868 . . . . . . 749
PRESBYTERIAN CONFESSIONS:
1. Toe ConrEssion oF THE WALDENSES, A.D. 1655 . . . 00. 157
2. THE CONFESSION OF THE CUMBERLAND PRESBYTERIAN CHURCH
(American), A.D. 1888. . . . . . . 005. 5. 5. Tl
8. Tos AUBURN DECLARATION (American), A.D. 1887 oe... 177
4. THE CONFESSION OF THE FREE EVANGELICAL CHURCH OF GENEVA,
A.D. 1848... . e c on es 0. n, 5. 5. . 481
5. THE CONFESSION OF THE ΕΝ ITALIAN Cuonce, A.D. 1870. . . 787
Tar CoNFESSION OF THE SOCIETY OF FRIENDS, COMMONLY CALLED
QuakERS, A.D.1675. . . . . 6 2 en te ew . . . . 789

TABLE OF CONTENTS. vii

. PAGE
Tur Easter Litany or THE Moravian Cnuzcn, A.D. 1749. . . 799

Tur Metuopist ARTICLES oF ReLicion, A.D. 1784 . . . 807
Tur KxrogwED ErrscoPAL ArticLes oF ReLicion (American),
A.D.1875 . . . . . . . 814

Tue Nine ARTICLES OF THE EVANGELICAL ALLIANCE, A.D, 1846 . 827

AprrENDIX : THE SECOND HELYETIC CONFESSION . . . . . . . 881
Tne AMERICAN CONGREGATIONAL CREED OF 1883 . . . . . 910

SYMBOLA EVANGELICA.

PARS PRIMA:

ECCLESIA. LUTHERANA.

SYMBOLA EVANGELICA.

EVANGELICAL SYMBOLS.

PART FIRST:
PAGE

SYMBOLA ECCLESLZ EVANGELICA LUTHERANZ. SYM-

BOLS OF THE EVANGELICAL LUTHERAN CHURCH.

I. CONFESSIO AUGUSTANA. THE AUGSBURG CONFESSION. A.D.
1580. LaTIN AND ÉNGLISH.............eeeeeee eene hehe sun snen nun nenn 8

II. DR. MARTIN LUTHER’S KLEINER KATECHISMUS. LUTHER'S
SMALL CATECHISM. A.D. 1529. GERMAN AND ENGLISH............. 74

III. FORMULA CONCORDIE. EPITOME. THE FORMULA OF CONCORD.
EPITOME. A.D. 1576 (1584). Latin AND ENGLISH.........ccc00s eO. 98

IV. ARTICULI VISITATORII. THE SAXON VISITATION ARTICLES.
A.D. 1592. German, LATIN, AND ENGLISH ........ ον νον νυν eee eee eon 181

[Fac-simile of first page of Preface.]

é Mi we 7 B ES
ET SINGVLIS HAS

noftras leCturis, nos qui ijfdem nomi-
na noftra fubfcripfimus Auguftanze

Confeflioni addicti Electores, Prin-

cipes, & Sacri Romani Imperij, in Germania ordines,
pro dignitate & gradu cuiufq3, noftra ftudia,
amicitiam ac falutem cum officio con-
iunctam deferimus & nun-
. clamus.

> ΟΣ um eft, quod in
IN (o e mis temporibus, & in
ἜΧΩΝ "C. d hac mundi fenecta,

ve pro ineffabili amore,
clementia ac miferi-
cordia fua, humano generi lucem Eu-
angelij & verbi fui (per quod folum ve-
ram falutem accipimus) poft tenebras
illas Papifticarum fuperftitionum, in
Germania chariffima patria "noftra,
| A 2 puram

ut, quemadmodum sub uno Christo sumus et
militamus: ita in una etiam Ecclesia Chri-
stiana, in unitate et concordia vivere possi-
mus ; cumque nos infra scripti Elector et Prin-
cipes, cum aliis, qui nobis conjuncti sunt, pe-
rinde ut alii Electores et Principes et Status
ad prafata Comitia evocati simus, «t Ca-
sareo mandato obedienter obsequeremur, ma-
ture venimus Augustam; et, quod citra jac-
tantiam dictum volumus, inter primos affwi-
mus. |

Cum igitur V. C. M. Electoribus, Principi-
bus et aliis Statibus Imperii etiam hic Au-
guste: sub ipsa initia horum Comitiorum inter
cetera proponi fecerit, quod singuli Status
Imperi vigore Cosarei edicti. suam opinio-
nem et sententiam in Germanica et Latina
lingua proponere debeant atqwe offerre; et
habita deliberatione proxima feria quarta,
rursum responsum est V. C. M. nos prorima
Seria sexta articulos. nostra» Confessionis pro
nostra parte oblaturos esse:

Ideo ut V.C. M. voluntati obsequamur, offeri-
mus in hac religionis causa nostrorum Conciona-
torum et nostram Confessionem, cujusmodi dec-
trinam ex Scripturis Sanctis et puro verbo
Dei hactenus illi in nostris terris, ducatibus,
ditionibus et urbibus tradiderint, ac in Eccle-
siis tractaverint. Quod si et ceteri Electores,
Principes ac Status Imperii, similibus scri-
ptis, Latinis scilicet et Germanicis, juxta
predictam Casaream propositionem, suas opi-
niones in hac causa religionis produxerint : hic
nos coram V. C. M. tanquam Domino nostro
clementissimo paratos offerimus, nos cum pra-
fatis Principibus et amicis nostris de tolle-
rabilibus modis ac viis amice conferre, ut,
quantum honeste fier$ potest, conveniamus, et

SYMBOLA EVANGELICA.

and corrected, these things may be harmo-
nized and brought back to the one simple
trath and Christian concord; so that here-
after the one unfeigned and true religion may
be embraced and preserved by us, so that as
we are subjects and soldiera of the one Christ,
so also, in unity and concord, we may live in:
the one Christian Church: And inasmuch as
we, the Elector and Princes, whose names are
subscribed, together with others who are con-
joined with us, in common with other Electors,
and Princes, and States, have been called to the
aforenamed Diet, —we have, in order to render
most humble obedience to the Imperial Man-
date, come early to Augsburg, and, with no
desire to boast, would state that we were among
the very first to bo present.

When, therefore, Your Imperial Majesty,
among other things, has also at Augsburg,
at. the very. beginning of: these sessions, .
caused the proposition to be made to the
Princes and States of the Empire, that each
of the States of the Empire, in virtue of the
Imperial Edict, should propose and offer in the
German and in the Latin language its opin-
fon and decision ; after discussion on Wednes-
day we replied to Your Imperial Majesty,
that on the following Friday we would offer
on our part the Articles of our Confession:

Wherefore, in order that we may do hom-.
age to the will of. Your Imperial Majesty, we
now offer in the matter of religion the Con-
fession of our preachers and of ourselves, the
doctrine of which, derived from the Holy
Scriptures and pure Word of God, they have
to this time set forth in our lands, dukedoms,
domains, and cities, and have taught in the
churches. If the other Electors, Princes, and
States of the Empire, should in similar writ-
ings, to wit, in Latin and German, according to
the aforementioned Imperial proposition, pro-
duce their opinions in this matter of religion :
we here, in the presence of Your Imperial Maj-
esty, our most Clement Lord, offer ourselves,
prepared, in conjunction with the Princes and

6.
modum idem latius expositum est ante annum
in publico proximo conventu, qui Spire con-
gregatus fuit. Ubi V. C. M. per Dominum
Ferdinandum, Bohemia et Ungarie Regem,
amicum et Dominum clementem nostrum, de-
inde per Oratorem et Comissarios Casareos,
hec inter cetera proponi fecit, quod V. C. M.
intellexisset et expendisset Locun Tenentis
V. C. M. in Imperio et Prasidentis et Con-
siliariorum in Regimine et Legatorum ab aliis
Statibus, qui Ratisbone convenerant, delibe-
rationem de Concilio congregando, et quod
judicaret etiam V. C. M. utile esse, ut con-
gregaretur Concilium, et quia cause, qua
tum tractabantur inter V. C. M. et Romanum
Pontificem, vicine essent concordia et Chri-
stiane reconciliationi, non dubitaret V.C. M.
quin Romanum Pontifex adduci posset ad
habendum generale Concilium: ideo signifi-
cabat se V. C. M. operam daturam, wt pre-
Jatus Pontifex Maximus una cun V. C. M.
tale generale Concilium primo quoque tempore
emissis literis publicandum congregare con-
sentiret.

In eventum ergo talem, quod in causa re-
ligionis dissensiones inter nos et partes amice
et in caritate non fuerint composita, tunc
coram V. C. M. hic in omni obedientia nos
offerimus, er superabundanti comparituros et
causam dicturos in tali generali, libero et
Christiano Concilio, de quo congregando in
omnibus Comitiis Imperialibus, que quidem
annis Imperii V. C. M. habita sunt, per Elec
tores, Principes et reliquos. Status Imperii
semper concorditer actum et congruentibus suf-
Jragiis conclusum est. Ad cujus etiam gene-
ralis Concilii conventum, simul et ad V. C. M.
in hac longe maxima et gravissima causa jam
ante etiam debito modo et in forma juris pro-
vocavimus et appellavimus. Cus appellationi
ad V. C. M. simul et Concilium adhuc adhe-
remus, neque eam per hunc vel alium tractatum

SYMBOLA EVANGELICA.

in accordance with his office, to assemble a
General Council; as also the same matter was
more amply set forth a year ago in the last
public Convention, which was held at Spires,
where through His Highness Ferdinand, King
of Bohemis and Hungary, our friend and clem-
ent Lord, afterward through the Orator and the
Imperial Commissioners, Your I. M., among
other propositions, caused these to be made:
that Your I. M. had known and pondered the
resolution to convene a Council, formed by the
Representatives of Your I. M. in the Empire,
and by the Imperial President and Counselors,
and by the Legates of other States convened
at Ratisbon, and this Your I. M. also judged
that it would be useful to assemble a Council;
and because the matters which were to be ad-
justed at this time between Your I. M. and the
Roman Pontiff were approaching agreement
and Christian reconciliation, Your I. M. did
not doubt that, but that the Pope could be in-
duced to summon a General Council : Where-
fore Your I. M. signified that Your I. M. would
endeavor to bring it to pass that the Chief Pon-
tiff, together with Your I. M., would consent
at the earliest opportunity to issue letters for
the convening of such a General Council.

In the event, therefore, that in this matter
of religion the differences between us and the
other party should not be settled in friendship
and love, we here present ourselves before
Your I. M. in all obedience, as we have done
before, ready to appear and to defend our
cause in such a general, free, and Christian
Council, concerning the convening of which
there has been concordant action and a de-
termination by agreeing votes on the part of
the Electors, Princes, and the other States of
the Empire, in all the Imperial Diets which
have been held in the reign of Your I. M.
To this Convention of a General Council, as
also to Your I. M., we have in the due method
and legal form before made our protestation
and appeal in this greatest and gravest of
matters.- 'l'o which appeal both to Your I. M.

THE AUGSBURG CONFESSION.

(nisi causa inter nos et partes juxta tenorem
Casaree prozime citationis amice in caritate
composita, sedata, et ad Christianam con-
cordiam reducta fwerit) deserere. intendimus
ast possumus ; de quo hic etiam solenniter et

Pars I.

ARTICULI FIDEI PRECIPUI.'
Arr. I.—De Deo. ἢ

Ecclesia magno consensu [ein-
trächtiglich] apud. nos docent, De-
cretum Nicene Synodo, de uni-
late essentia divina et de tribus
personis, verum. et sine ulla du-
bitatione credendum esse. Vi-
delicet, quod sit una essentia
divina, que et appellatur et
est Deus, aternus, incorporeus
impartibilis [ohne Stück], im-
mensa potentia, sapientia, boni-
late, creator et conservator om-
nium rerum, visibilium et in-
visibilium; et tamen tres sint
persone, ejusdem. essentia et po-
lentia, et cowterne, Pater, Filius
et Spiritus Sanctus. Et nomine
persone wtuntur ea significa-
tione, qua ust sunt in hac causa
Scriptores Ecclesiastici fdie Va-
ter], ut significet non partem aut
qualitatem in alio, sed quod pro-
prie subsistit.

and a Council we still adhere; nor do we in-
tend, nor would it be possible for us to forsake
it by this or any other document, unless the
matter between us nnd the other party should,
in accordance with the tenor of the latest
Imperial citation, be adjusted, settled, and
brought to Christian concord, in friendship
and love; concerning which appeal we here

also make our solemn and public protest.

Pazr Finsr.
CHIEF ARTICLES OF FAITH.
Anr. I.—Of God.

The churches, with common con-
sent among us, do teach that the
decree of the Nicene Synod con-
cerning the unity of the divine es-
sence and of the three persons is
true, and without doubt to be be-
lieved: to wit, that there is one di-
vine essence which is called and is
God, eternal, without body, indivisi-
ble [without part], of infinite pow-
er, wisdom, goodness, the Creator
and Preserver of all things, visible
and invisible; and that yet there
are three persons of the same es-
sence and power, who also are co-
eternal, the Father, the Son, and
the Holy Ghost. And they use the
name of person in that significa-
tion in which the ecciesiastical
writers [the fathers] have used it
in this cause, to signify, not a part
or quality in another, but that which
properly subsists.

! Germ. ed.: Artikel des Glaubens und der Lehre. —

Vor. III.—B

. SYMBOLA EVANGELICA: ΤΟΣ

Dannant omnes: hereses,- con-| . They condemn all heresies which
tra hunc articulum. exortas, ‘ut | have sprung up against this Article,
Manicheos, qui duo principia po- | as the Manichees, who set down two
nebant, Bonum et Malum, .ttem| principles, good and evil;.in the

Valentinianos, Arianos, Zuno-
mianos, Mahometistas et omnes
horum similes. Damnant et Sa-
mosatenos, veteres et neotericos,!
qui, cum lantum unam perso-
nam esse contendant, de Verbo
et de Spiritu Sancto astute et
impie rhetoricantur,; quod non
sint persona distincto, sed quod
Verbum significet. verbum vocale,
et Spiritus motum in rebus. crea-
tum [geschaffene. Regung in Cre-
aturen].

Art. II.—JDe Peccato Originis. ..

Item docent, quod post lapsum
Ade omnes homines, secundum
naturam propagate, .mascantur
cum peccato, hoc est, eine metu
Dei, sine fiducia, erga Deum, et
eum concupiscentia ; quodque hie
morbus, sew vitium origints vere
sit peccatum, damnans eb afferens
nunc quoque eternam. mortem hie,

qui non renascuntur per Baptis-

mum et Spiritum Sanctum.
Damnant Pelagianos et alios,
qui vilium originis negant esse
peccatum, et, ut extenuent: οἶο-
riam meriti et beneficiorum Chri-

same manner the Valentinians,
Arians, Eunomians, Mohammedans,
and all such like. They condemn
also the Samosatenes, old and new ;!
who, when they earnestly contend
that there is but one person, do
craftily and wickedly trifle, after
the manner of rhetoricians, about
the Word and Holy Ghost, that they
are not distinet persons, but that
the Word signifieth a voeal word;
and the Spirit & motion created in
things.

Art. II.—Of Original Sin.

Also they teach that, after Adam's
fall,all men begotten after the com-
mon course of natnre are born with

‚sin ; that is, without the fear of God,

without trust in him, and with flesh-
ly appetite; and that this disease,
or original fault, is truly sin, con-
demning and bringing eternal death
now also upon all that are not born
again by baptism and the Holy
Spirit.

"They condemn the Pelagians,and
others, who deny this original fault
to be sin indeed; and who, so as to
lessen the glory of the merits and

! The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians,
who appeared after 1580. See Zóckler, Die Augsb. Conf p. 187.

3 Much enlarged in the edition of 1540. ᾿.

THE AUGSBURG CONFESSION.

qui sentiunt, Spiritum. Sanctum
contingere sine verbo externo ho-
minibus per 4psorum, prepara-
tiones et opera?

Art. VI.—De Nova Obedientia.

Jtem docent, quod fides ila
debeat bonos fructus parere, et
quod oporteat bona opera, man-
data a Deo, facere, propter vo-
Zuntatem Dei, non ut confida-
mus, per ea opera Jjustificatio-
nem coram Deo mereri.

Nam remisso peccatorum et

justificatio fide apprehenditur,
sicut testatur et vox Christi
(Luc. xvii. 10): Cum feceritis hac
omnia, dicite, servi inutiles. su-
mus.
Jdem docent et veteres Seri-
ptores Ecclesiastici. | Ambrosius
enim inquit: Hoc constitutum
est a Deo, ut qui credit in Chri-
stum, salvus sit, sine opere, sola
Jide, gratis accipiens remissio-
nem peccatorum.

Art. VII.—De Ecclesia.

Item docent, quod una Sancta
Ecclesia pepetuo mansura eilt.
Est autem Ecclesia congregatio
Sanctorum [Versammlung aller
Gläubigen]? in qua Evangelium

and. others,! who imagine that the
Holy Spirit is given to men with-
out 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 confi-
dence of meriting justification be-
fore God by their works.

For remission of sins and justi-
fication 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 receiv-
ing remission of sins.’

Arr. VII.— Of the Church.

Also they teach that one holy
Church is to continue forever.
But the Church is the congrega-
tion of saints [the assembly of all
believers], in which the Gospel is

! The Roman theologians, who teach that men receive the Holy Ghost through the Sacra-

ments ex opere operato.

Apol., German text, p. 71, Rechenb. edition.

2 This Article is also much enlarged in the edition of 1540.
? Edition 6f 1540: Congregatio membrorum Christi, hoc est, Sanctorum, qui vere credunt et

THE AUGSBURG CONFESSION,

wieder fallen mögen]. Damnan-
tur et Novatiani, qui nolebant
absolvere lapsos post Baptismum
redeuntes ad penitentiam. — Ζ06-
Jiciuntur et isti, qui non do-
cent remissionem. peccatorum, per
fidem | contingere, sed jubent. nos
mereri gratiam. per eatiafactiones
nostras.

Arr. XIII.—De Um Sacramentorum.

De usu Sacramentorum do-
cent, quod Sacramenta instituta
sint, non modo ut sint note pro-
Jessionis inter homines, sed ma-
gs ut sint. signa et testimonia
voluntatis Dev erga nos, ad ez-
atandam et confirmandam fidem
in his, qui utuntur, proposita.
liaque utendum. est Sacramentis
ta, ut fides accedat, que credat
promissionibus, quo per Sacra-
menta exhibentur et ostendun-
tur.

Damnant igitur illos, qui do-
cent, quod. Sacramenta ex opere
operato | justiftoent, nec docent
fdem requiri in usu Sacramen-
torum, que credat remitti pec-
cata.

Arr. XIV.— De Ordine Ecclesiastico.

De ordine Ecclesiastico | Kir-
chen- Regiment] docent, quod nemo
debeat in Ecclesia publice docere,

fal again.] The Novatians are
also condemned, who would .not
absolve such as had fallen after
baptism, though they returned to
repentance. They also that do not
teach that remission of sins is ob-
tained by faith, and who command
us to merit grace by satisfactions,
are rejected.

Art. XIII. —Of the Use of Sacraments.

Concerning the use of the Sacra-
ments, they teach that they were
ordained, not only to be marks of
profession among men, but rather
that they should be signs and testi-
monies of the will of God towards
us, set forth unto us to stir up and
confirm faith in such as use them.
Therefore men must use Sacra
ments so as to join faith with them,
which believes the promises that
are offered and declared unto us
by the Sacraments.

Wherefore they condemn those
that teach that the Sacraments
do justify by the work done, and
do not teach that faith which
believes the remission of sins is
requisite in the use of Sacra-
ments.

ART. XIV.—Of Ecclesiastical Orders.

Concerning Ecclesiastical Or-
ders [Chureh Government], they
teach that no man should publicly

18 . iuBYMBOLA EVANGELICA. '

aut Sacramenta. ad ministrare; ni- | in the Öhurck teach, or administer
& rite vocatus [oAne.ordenslichen |the'Sscramenta, except he be right-
Beruf). εν ἢ ly called: [without.a regular call].

Ant. XV.—De Bitibus Ecclesiasticis. rn ART. XV.—0Of Ecclesiastical Rites,

De vitibus Ecclesiastecis. [von | - Concerning: Ecclesiastical rites
‚Menschen gemacht] docent; quod | [made by men], they teach that those
ritus οὐδὲ servanda sint, qui :sene | rites are: to: be observed which may
peccato servarı possunt, δέ : pro- | be observed without sin,and are prof-
sunt ad tranquillitatem et bonum |itable for tranquillity and good or-
ordinem in Ecclesia, sicut. certo | der in the Church; such as are set
ferio, festa: et similia: : De tali- | holidays, feasts, and such like. Yet
bus rebus tamen admonentur ho: \concerning:such things, men are to
mines, ne .conscientta.. onerentur, | be admonished that consciences are
tanquam. talia. cultus ad: salutem | not to. be burdened as if such serv-
mecessariua ait. ice:were neeessary to salvation.

Admonentur etiam, quod. tra.| . They are also to be admonished
ditiones . humane. tnststute ad that. human traditions, instituted to
placandum Deum, ad promeren-| propitiate God, to merit grace, and
dam gratiam . et .satisfaceendum make satisfaction for sins, are op-
‚pro peccatis, adversentur Evan-| posed to the Gospel and the doo-
gelio et doctrina fdet. Quare|trine. of: faith ‘Wherefore vows
oia et traditiones de cibis et\and traditions concerning foods
diebus, etc., institute ad prome-|and days, and such like, instituted
rendam gratiam, et satigfacten-| to merit. grace. and make satisfac-
dum. pro peocatia tnuteles: sint. et} tion for sins, are useless and con-
contra Evangelium. ^. ^5 [trary to the Gospel.

Ant. XVL—De Rebus Civilibus. Anz, XVI.—Of Civil Affairs.

De. rebus civilibus docent, quod | Concerning civil affairs, .they
legitima ordinationes civiles eint teach that such civil ordinances as
bona opera Dei, quod Christianis | are lawful are good works of God;
liceat gerere Magistratus, exer- | that Christians may lawfully bear
cere judicia, judicare res ex Im-|civil office, sit in judgments, deter-
peratoriis et: aliis prasentibus le-| mine matters by the imperial laws,
gibus, supplicia. jure constituere, | and. other: laws in present ‘force,

18 SYMBOLA EVANGELICA.

diabolos condemmabit, ut sine|shall he condemn unto endless tor-
Jine crucientur. ments.

Damnant Anabaptistas, qui| They condemn the Anabaptists
sentiunt hominibus damnatis ac who think that to condemned men
diabolis finem poenarum futu- and the devils shall be an end of
rum esse. Damnant et alios, qui torments. They condemn others
nune spargunt Judaicas opini- also, who now scatter Jewish opin-
mortuorum pii regnum. mundi of the dead, the godly shall oceupy
occupaturi sint, ubique oppressis the kingdom of the world, the wick-
impiis [eitel Heilige, Fromme ein|ed being eyery where suppressed
weltlich Reich haben, und alle [the saints alone, the pious, shall
Gottlosen vertilgen werden]. have a worldly kingdom, and shall

exterminate all the godless],

Ant. XVIIL.—De Libero Arbitrio. | __ Ant, XVIIL—Of Free Will.

De libero arbitrio docent, quod | Concerning free will, they teach
humana voluntas habeat aliquam | that man's will hath some liberty
libertatem. ad efficiendam civilem |to work a civil righteousness, and
justiciam. et deligendas res ra-|to choose such things as reason can
doni subjectas. Sed non Aabet| reach unto; but that it hath no
vim sine Spiritu Sancto effici- power to work the righteousness of
endo justicim Dei seu justicie God, or a spiritual righteousness,
apiritualis, quia animalis homo | without the Spirit of God ; because
non percipit ea, que sunt Spi-|that the natural man‘receiveth not
DA on the things of the Spirit of God (1

i a per verbum | Cor. ii. 14). But this is wronght in
ntur Due vé mn do receive the
t of God through the Word,
The things are in as many
s affirmed by St. Augustine,
n | Hypog 1, lib. iii: * We con-

? sat hor i in al. ross MM
lc τ not Dott ii dte
L'aithont God, either to

Tees s

pna Ὁ

THE AUGSBURG CONFESSION.

(Bom. v. 1): Justificati per fidem, | by faith, we have peace with God’
pacem habemus apud. Deum. To- (Rom. v. 1). This doctrine doth

ta hec doctrina ad illud certa-
men perterrefacta conscientie re-
ferenda est, nec sine 4llo certa-
mine intelligi potest. Quare male
judicant de ea re homines impe-
ri et prophani, qui Christia-
nam justitiam nihil esse somni-
ant, nist civilem et philosophi-
cam justitiam.

Olim vexabantur conscientie
doctrina operum, non audie-
bant ex Evangelio consolationem.
Quosdam | conscientia expulit in
desertum, in — monasteria, spe-
rantes dbi se gratiam merituros
esse per vitam monasticam. Alit
alia ezcogitaverunt opera ad pro-
merendam gratiam. et satisfaci-
endum pro peccatis. Ideo ma-
gnopere fuit opus, hanc doctri-
nam de fide in Christum tradere
ei renovare, ne deesset. consolatio
pavidis conscientiie, sed — scirent
fide in Christum apprehendi
gratiam. et remissionem peccato-
rum ei justificationem.

Admonentur etiam | homines,
quod hic nomen fidei non signi-
fet tantum historie | notitiam,
qualis est in impüs et diabolo,
sed significet fidem, que credit
non tantum historiam, sed etiam

Vor. IIL—C

wholly belong to the conflict of &
troubled conscience; and can not
be understood, but where the con-
science bath felt that conflict.
Wherefore, all such as have had
no experience thereof, and all that
are profane men, who dream that
Christian righteousness is naught
else but a civil and philosophical
righteousness, are poor judges of
this matter.

Formerly men's consciences were
vexed with the doctrine of works;
they did not hear any comfort out
of the Gospel. Whereupon con-
science drove some into the desert,
into monasteries, hoping there to
merit grace by a monastical life.
Others devised other works, where-
by to merit grace, and to satisfy for
sin. There was very great need,
therefore, to teach and renew this
doctrine of faith in Christ; to the
end that fearful consciences might
not want comfort, but might know
that grace, and forgiveness of sins,
and justification, are received by
faith in Christ.

Another thing, which we teach
men, is that in this place the name
of Farru doth not only signify a
knowledge of the history, which
may be in the wicked, and in the
devil, but that it signifieth a faith

effectum historia, videlicet hunc
articulum, remissionem peccato-
rum, quod videlicet per Chri
stum | habeamus | gratiam, justi-
Liam et remissionem peccatorum.
Jam qui scit, se per Christum
habere propitium | Patrem, is
vere novit Deum, scit, se ei cure
esse, invocat eum; denique non
est sine Deo, sicut gentes. Nam
diaboli et impit non possunt
hunc articulum | credere, remis-
sionem peccatorum. | Ideo Deum
tanquam hostem oderunt, non in-
vocant eum, nihil boni ab eo ex-
pectant. Augustinus ettam. de
fidei nomine hoc modo admonet
lectorem et docet, in Scripturis
nomen fie? accipi, non pro no-
titia, qualis est in impiis, sed
pro fiducia, que consolatur et
erigit. perterrefactas mentes.

Preterea docent nostri, quod
necesse sit bona opera facere,
non ut confidamus per ea gra-
tiam mereri, sed propter. volun-
tatem Dei. Tantum fide appre-
henditur remissio peccatorum ac
gratia. Et quia per fidem accipi-
tur Spiritus Sanctus, jam. corda
renovantur et induunt novos
affectus, ut parere bona opera

SYMBOLA EVANGELICA.

which believeth, not only the hie
tory, but also the effect of the his-
tory; to wit, the article of remis-
sion of sins; nainely, that by Christ
we have grace, righteousness, and
remission of sins Now he that
knoweth that he hath the Father
merciful to him through Christ,
this man knoweth God truly; he
knoweth that God hath a care of
him; he loveth God, aud calleth
upon him; in a word, he is not
without God, as the Gentiles are.
For the devils and the wicked can
never believe this article of the re-
mission of sins; and therefore they
hate God as their enemy ; they call
not upon him, they look for no good
thing at his hands. After this man-
ner doth Augustine admonish the
reader touching the name of Faith,
and teacheth that this word Faith
is taken in Scriptures, not for such
& knowledge as is in the wicked,
but for a trust, which doth comfort
and lift up disquieted minds.
Moreover, ours teach that it is
necessary to do good works; not
that we may trust that we deserve
grace by them, but because it is
the will of God that we should do
them. By faith alone is appre-
hended remission of sins and grace.
And because the Holy Spirit is re-
ceived by faith, our hearts are now
renewed, and so put on new affec-

SYMBOLA EVANGELICA.

; Quare et Christus dizit : Sine| Wherefore, also, Christ saith,

me nihil potestis facere (John

‘Without me ye can do nothing’

xv. b). Zt Ecclesia canit : Sine | (John xv. 5), and the Church sing-

tuo numine nihil est in homine,
nihil est innoxium.

Art. XXI.—De Cultu Sanctorum.!

De cultu Sanctorum docent,
quod memoria Sanctorum pro-
poni potest, ut imitemur fidem
eorum et bona opera juxia voca-
tonem ; ut Casar imitarı potest
exemplum Davidis in bello ge-
rendo ad depellendos Turcas a
patria. Nam terque Rew est.
Sed Scriptura non docet invo-
care Sanctos, seu petere ausili-
um a Sanctis; quia unum Chri-
stum nobis proponit mediatorem,
propitiatorium, pontificem. et in-
tercessorem. | Hic invocandus est,
et promisit, se exauditurum esse

eth, * Without thy power is naught
in man, naught that is innocent.’

Art. XX]I.— Of the Worship of Saints.

Touching the worship of sainte,
they teach that the memory of saints
may be set before us,that we may
follow their faith and good works
according to our calling; as the
Emperor may follow David's exam-
ple in making war to drive away
the Turks from his country; for
either of them is & king. But the
Seripture teacheth not to invocate
sainte, or to ask help of saints, be-
cause it propoundeth unto us one
Christ the Mediator, Propitiatory,
High-Priest, and Intercessor. This
Christ is to be invocated, and he

preces nostras, et huno. cultum hath promised that he will hear

mazime probat, videlicet, ut in-
vocetur in omnibus aflietionibus
(1 John ii. 1).

our prayers, and liketh this wor-
ship especially, to wit, that he be

Si quis peccat, invocated in all afflictions. ‘If any

habemus advocatum apud Deum, | man sin, we have an advocate with

etc.

Arr. XXII.

Hee fere summa est doctrine

God, Jesus Christ the righteous’
(1 John ii. 1).

ART. X XII.
This is about the sum of doctrine

apud, nos, in qua cerni potest, .ni- among us, in which can be seen that
hil énesse, quod discrepet a Scri- there is nothing which is discrep-
pturis, vel ab Ecclesia Catholica,| ant with the Scriptures, or with the

! Considerably enlarged in the edition of 1540.

98
Pars II.

ARTICULI. IN QUIBUB RECENSENTUR
ABUBUB MUTATI.

Cum ecclesia apud. nos de sullo
articulo fidet dissentiant ab Eccle-
sia Catholica [nicht gelehret wird
auwider der heiligen Schrift, oder
gemeiner christlichen Kirchen],
lantum paucos quosdam abusus
omittant, qui novi sunt [etliche
Missbräuche, welche zum Theil
mit der Zeit selbst eingerissen,
zum Theil mis Gewalt aufgericht]
et contra voluntatem Canonum
vitio temporum recepti, rogamus,
ut Casarea Majestas clementer
audiat, et quid sit mutatum, et
que fuerint cause, quo minus
coactus sit populus illos abusus
contra conscientiam observare. .

Nec habeat fidem. Cesarea Ma-
jestas istis, qui, ut inflamment
odia hominum adversus nostros,
miras calumnéas spargunt in
populum. Hoa modo trritatis
animis bonorum. virorum initio
prebuerunt ocoasionem huic dis-
&idio, et eadem arte conantur
nunc augere discordias. Nam
Casarea Majestas haud dubie
comperiet tolerabiliorem esse for-
mam et doctrine et ceremonia-
rum apud nos, quam qualem
homines iniqui et malevolt de-

- SYMBOLA EVANGELICA. .

Parr BrgcoND. ὁ

ARTICLES IN WHICH ARE REOOUNTED
THE ABUSES WHICH HAVE ‚BEEN
CORRECTED . u
Inasmuch as the churches among

us dissent in no article of faith

from [the holy Seriptures, or] the

Church Catholic [the. Universal

Christian Church], and only omit

8 few of certain abuses, which are

novel [in part have crept in with

time, in part have been introduced
by violence], and, contrary to the
purport of the Canons,.have been
received by the fault of the times,
we beg that Your Imperial Majesty
would clemently hear both what
ought to be changed and what are
the reasons that the people ought
not to be forced against their con-
sciences to observe those abnees.

Nor should Your Imperial Maj-
esty have faith in those who, that
they may. inflame the hatred of men
against us, scatter amazing slanders
among the people. In this way,
the minds of good men being an-
gered at the beginning, they gave
occasion to this dissension, and by
the same art they now endeavor to
increase the discordes. For beyond
doubt your Imperial Majesty will
find that the form, both of doc-
trines and of ceremonies, among

us is far more tolerable than that :

THE AUGSBURG CONFESSION.

scribunt. Porro veritas ex vul-
gi rumoribus aut maledictis ini-
micorum collig non potest. Fa-
cile autem hoc judicari potest, ni-
hil magis prodesse ad dignitatem
ceremoniarum conservandam et
alendam reverentiam ac pietatem
in populo, quam si ceremonia
site fiant. in ecclesiás.

Arr. I.—2De Utraque Specie.!

Laicis datur utraque species
Sacramenti in Cena Domini,
quia hic mos habet mandatum
Domini (Matt. xxvi. 27): Bibite
ez hoc omnes. Ubi manifeste
precepit. Christus de poculo, ut
omnes bibant ; et ne quis possit
cavilları, quod hoc ad sacerdotes
tantum pertineat, Paulus ad Co-
rinth. (1 Cor. xi. 26) exemplum
recitat, in quo apparet, totam
Ecclesiam | utraque specie usam
esse. Et diu mansit hic mos in
Ecclesia, nec constat, quando aut
quo autore mutatus sit; tametsi
Cardinalis Cusanus recitet, quan-
do sit approbatus? [Und die-
ser Brauch ist lange Zeit in der
Kirchen blieben, wie man durch

which these wicked and malicious
men describe. The truth, moreover,
can not be gathered from common
rumors and the reproaches of ene-
mies. But it is easy to judge this,
that nothing is more profitable to
preserve the dignity of ceremonies
and to nurture reverence and piety
among the people than that the
ceremonies should be rightly per-
formed in the churches.

Art. I.—Of both Kinds [in the Lord's Supper].

Both kinds of the Sacraınent in
the Lord's Supper are given to the
laity, because that this custom hath
the commandment of the Lord:
‘Drink ye all of this’ (Matt. xxvi.
27); where Christ doth manifestly
command concerning the cup that
all should drink. And that no man
might cavil that this doth only per-
tain to the priests, the example of
Paul to the Corinthians witnesseth
that the whole Church did use both
kinds in common (1 Cor. xi. 28).
And this custom remained a long
time in the Church; neither is it cer-
tain when or by what authority it was
changed; although the Cardinal de
Cusa relates when it was approved.
[And this custom remained a long

! In the edition of 1540 Melanchthon changed the order of the articles, and put the Art.

De Missa first.

3 'The German edition omits the reference to Cardinal Nicolas de Cusa (d. 1464), but adds

the clause which follows.

SYMBOLA EVANGELICA.

nia primum ante annos quad-|iii.2). And in Germany, not until
ringentos Sacerdotes vi coacti | about four hundred years ago, were
sunt ad celibatum, qui quidem the priests by violence compelled
adeo adversati sunt, ut Archie-| to live a single life; who then were
piscopus Moguntinus, publicatu-|so wholly bent against the matter,
rus edictum Rom. Pontificis de|that the Archbishop of Mentz, be-

ea re, pene ab iratis Sacerdoti-
| bus per tumultum oppressus ei.
Et res gesta est tam incwilt-
ter, ut non solum in posterum
conjugia prohiberentur, sed etiam
presentia, contra omnia, jura, dt-
vina et humana, contra 4128508
etiam Canones, factos non solum
a Pontificibus, sed a laudatissi-
mis Synodis, distraherentur. Et
cum senescente mundo paulatim
natura humana fiat imbecillior,
convenit prospicere, ne plura vi-
tia serpant in Germaniam. Por-
ro Deus instituit. conjugium, ut
esset. remedium. humane infirmi-
tutis. Ipsi Canones veterem ri-
gorem interdum — posterioribus
temporibus | propter imbecillita-
tem hominum laxandum esse di-
cunt, quod. optandum. est, wt fiat
et in hoc negotio. Ac videntur
ecclesiis aliquando defuturi pas-
tores, δὺ diutius prohibeatur con-
jugium.

Cum autem extet mandatum
Dei, cum mos LEcclesie notus

ing about to publish the Pope of
Rome's decree to that effect, was
almost murdered in a tumult by
the priests in their anger. And
the matter was handled so rudely,
that not only were marriages for-
bidden for the time to come, but
also such as were then contracted
were broken asunder, contrary to
all laws divine and human, con-
trary to the Canons themselves, that
were before made not only by Popes,
but also by most famous Councils.
And seeing that, as the world de-
cayeth, man's nature by little and
little waxeth weaker, it is well to
look to it, that no more vices do
overspread Germany. Further-
more, God ordained marriage to
be a remedy for man's infirmity.
The Canons themselves do say that
the old rigor is now: and then in
latter times to be released because
of the weakness of men. Which it
were to be wished might be done in
this matter also. And if marriage
be forbidden any longer, the church-
es may at length want pastors.
Seeing, then, that there is a plain
commandment of God; seeing the

THE AUGSBURG CONFESSION.

sit, cum smpurus oaltbatus plu-
veima pariat seandala, adulte-
ia et alia: soslera, digna ani-
madversione «bon? magisiratus :
tamen mirum est, nulla in re
majorem exercert saevitiam, quam
adversus: conjugium Sacerdotum.
Deus precepit honore afficere con-
jugium. :Leges in ommibus re-
bus publicis bene constitutis,
etiam apud Ethnicos, maximis
honoribus ornaverunt. At nunc
capitalibus ponis excruciantur,
et quidem Sacerdotes, contra Ca-
nonum voluntatem, nullam. aliam
ob. causam, nist propter. conju-
gium. Paulus vocat doctrinam
damoniorum, que prohibet. con-
jugium (1 Tim. iv. 1, 8). 7d fa-
cile nunc intelligi potest, cum
talibus suppliciis prohibitio con-
jugis defenditur.

Sicut autem nulla lex hu-
sana potest mandatum Dei tol-
dere, ita nec votum potest tol-
tere mandatum Des. Proinde
etiam Cyprianus. suadet, ut mu-
dieres nubant, qua non servant
promissam castitatem. Verba
ejus sunt heo, Ind. I, Epistola
ATl.: ‘St autem perseverare no-
lunt, aut non possunt, melius
est, ut nubant, quam wut in
ignem, deliciis suis cadant; certe

use of the Church is well known;
seeing that impure single life bring-
eth forth very many offenses, adul-
teries, and other enormities worthy
to be punished by the godly magis-
trate, it is a marvel that greater
cruelty should be showed in no
other thing than against the mar-
riage of priests. God hath com-
manded to honor marriage; the
laws in all well-ordered common-
wealths, even among the heathen,
have adorned marriage with very
great honore. But now men are cru-
elly put to death, yea, and priests
also, contrary to the mind of the
Canons, for no other cause but mar-
riage. Paul calleth that ‘a doc-
trine of devils’ which forbiddeth
marriage (1 Tim. iv. 1, 3); which
may now very well be seen, since
the forbidding of marriage is main-
tained by such punishments.

But as no law of man can take
away the law of God, no more can
any vow whatsoever. Therefore
Oyprian also giveth counsel, that
those women should marry who do
not keep their vowed chastity. His
words are these, in the 1st Book, the
2d Epistle: ‘If they will not or are
not able to endure, it is far better
they should marry than that they
shonld fall into the fire by their
importunate desires. In any wise

nullum fratribus aut sororibus|let them give no offense to their

Art. IV.—De Confessione.
Confessio

SYMBOLA EVANGELICA.

Art. IV.— Of Confession.

in ecclesiis apud | Confession is not abolished in

nos non est abolita, non enim|our churches. For it is not usual

solet porrigi corpus Domini,
nist antea exploratis et absolu-
tis. Et docetur populus dir
gentissime de fide absolutionie,
de qua ante hec tempora ma-
gnum erat sentium. Docentur
homines, ut absolutionem pluri-
mi faciant, quia sit vor Dei et
mandato Dei pronuncietur.

Ornatur potestas. clavium, et
commemoratur, quantam consola-
tionem afferat. perterrefactis con-
scientiis, et quod. requirat. Deus
fidem, ut 4h absolution: tan-
quam voci de colo sonanti cre-
damus, et quod εἶα fides in
Christum vere consequatur et ac-
cipiat remissionem. peccatorum.

Antea immodice extollebantur

to communicate the body of our
Lord, except to those who have been
previously examined and abeolved.
And the people are taught moet
carefully concerning the faith re-
quired to absolution, abont which
before these times there has been a
deep silence. Men are taught that
they should highly regard absolu-
tion, inasmuch as it is God’s voice,
and pronounced by God’s command.

The power of the keys is honored,
and mention is made how great con-
solation it brings to terrified con-
sciences, and that God requires
faith that we believe that absolution
as a voice sounding from heaven,
and that this faith in Christ truly
obtains and receives remission of
sins.

Aforetime satisfactions were im-

satigfactiones; fide et meriti moderately extolled; of faith, and

Christi ac justitie fidei nulla
Jiebat | mentio ;
parte minime sunt culpande
ecclesie nostre. Nam hoc etiam
adversario tribuere nobis co-
guntur, quod doctrina de pent-
tentia | diligentissime a nostris
tractata ac patefacta sit.

Sed de confessione docent,
quod enumeratio delictorum non

the merit of Christ, and justifica-

quare in hac|tion by faith, no mention was made.

Wherefore on this point our church-
es are by no means to be blamed.
For this even our adversaries are
compelled to concede in regard to
us, that the doctrine of repentance
is most diligently treated and laid
open by us.

But of Confession our churches
teach that the enumeration of sins

observationibus. Et hic error
valde cruciavit pias conscientias,
que dolebant se tener 4mper-
fecto vite genere, in conjugio, in
magistratibus, aut aliis functio-
nibus civilibug, morabantur mo-
nachos et similes, et falso puta-
bant illorum observationes Deo
grattores esse.

Tertio, traditiones | attulerunt
magna pericula conscientite, quia
unpossibile erat omnes traditio-
nes servare, et tamen homines
arbitrabantur has | observationes
necessarios esse cultus. Gerson
scribit, * multos incidisse $n. de-
eperationem, quosdam etiam aibi
mortem conscivisse, guia sense-
rant, se non posse satisfacere
traditionibus, et interim consola-
tionem nullam de justitia fidei
et de gratia audierant. Vide-
mus Summistas et Theologos
colligere traditiones, et querere
ἐπιεικείας, ut levent conscientias,
non satis tamen expediunt, sed
interdum magis $njiciunt — la-
queos conscientiis. Et in colli-
gendis traditionibus ita fuerunt

SYMBOLA EVANGELICA.

inferior to those glittering observ-
ances. And this error did greatly
torment pious consciences, which
were grieved that they were held
by an imperfect kind of life, in mar-
riage, in magistracy, or in other civ-
il functions. They had the monks,
and such like, in admiration, and
falsely imagined that the observ-
ances of these men were more grate-
ful to God than their own.
Thirdly, traditions brought great
danger to men's consciences, be-
cause it was impossible to keep all
traditions, and yet men thought the
observation of them to be neces-
sary services. Gerson writeth that
*many fell into despair, and some
murdered themselves, because they
perceived that they could not keep
the traditions; and all this while
they never heard the comfort of the
righteousness of faith, or of grace.
We see the Summists and Divines
gather together the traditions, and
seek qualifications of them, to un-
burden men's consciences ; and yet
all will not serve, but meantime they
bring more snares upon the con-
science. The schools and pulpits
have been so busied in gathering

occupate schole et conciones, ut | together the traditions, that they

non vacaverit attingere Scriptu-
ram, et querere wutiliorem doc-
trinam de fide, de cruce, de spe,

de dignitate cilium. rerum, de

had not leisure to touch the Scrip-
ture, and to seek out a more profit-
able doctrine—of faith, of the cross,
of hope, of the dignity of civil af-

46 SYMBOLA EVANGELICA. -

ra. Christus (Matt. xv. 3) .excu-|out of the Scriptures. . Christ ex-
sat Apostolos, qui non servaverant | cuseth his Apostles who. kept not.
usitatam traditionem, que tamen|the received tradition (which yet
videbatur de re non licita, seemed to be-about a matter not
sed media esse, et habere oogna-|unlawfal, but indifferent, and to
tionem cum baptismatibus legis; | have some affinity with the bap-

et dicit. (ver. 9): «Frustra. colunt
me mandatis hominum) Igitur
non exigit cultum. inutilem. EE
. paulo post addit (ver. 11): *Oin-
ne quod intrat in os, non inqui-
nat hominem? Item (Rom. xiv.
17): ‘Regnum Des non est. esca
aut potus) Col.ii.16: ‘Memo ju-
dicet vos in cibo, potu, sabbato
aut die festo) Item (ver. 20 &q.):
‘St mortui estis cum Christo ab
elementis mund?, quare tanquam
viventes in mundo decreta face
tis: Ne atiıngas, ne gustes, ne
contrectesP

Ait Petrus (Acts xv. 10, 11):
(Quare tentatie Deum, wmpo-
nentes jugum. super cervioss .di-
scipulorum, quod neque. nos ne-
que paires nostry portare potut-

tisms of the law), and saith, ‘ They
worship me in. vain with the com-
mandments of men’ (Matt. xv. 9).
Christ, therefore, exacteth no un-
profitable service. And a little
after, he addeth: ‘ Whatsoever en-
tereth in at the mouth defileth not
the man’ (ver.11). So also (Paul):

“The kingdom of God is not-meat

and drink’ (Rom. xv, 17) ‘Let no
man judge you in meat or drink,
or. in respect of the Sabbath-days,
or of a holiday’ (Col: ii.16). Again:
‘If ye be dead with Christ from
the rudiments of the world, why, as
though ye lived in the world, are
ye subject to traditions: Touch not,
taste not, handle not ? (ver. 20, 21).

Peter saith, * Why tempt ye God,
laying a yoke upon the necks of
the disciples, which neither we nor
our fathers were able to bear? But
we believe. that through the grace

mus, sed per gratiam Domin? οὗ the Lord Jesus Christ we shall
nostri Jesu Christi oredimus sal-|be saved, even as they’ (Acts xv.
var$, quemadmodum et als” .Hic| 10,11). Here Peter forbiddeth to
vetat Petrus onerare. conscien- | burden the consciences with many
tias pluribus ritibus sive Most, | rites, whether they be of Moses’ or
sive aliis. Et (1 Tim. iv. 1-83) vo-| of any others’ appointing. And he
cat prohibitionem ciborum ‘doc-|(Paul) ealleth the forbidding of

telligi posset de hac re doctrina
nostrorum.

Primum de his, qui matri
monia contrahunt, sic docent
apud nos, quod liceat. omnibus,
qui non sunt idonei ad caliba-
tum, contrahere | matrimonium,
quia vota non possunt ordina-
tionem ac mandatum Dei tol-
lere. Est autem hoc mandatum
Dei (1 Cor. vii. 2): * Propter for-
nicationem — habeat | unusquisque
uxorem suam) Neque manda-
tum solum, sed etiam, creatio. et
ordinatio Dei cogit hos ad con-
jugium, qui sine eingulari Dei
opere non sunt excepti, Juxta VL
dud (Gen. ii. 18)): ‘Non est bo-
num homin esse solum. I®gr
tur non peccant isti, qui obtem-
perant huic mandato et ordina-
tioni Dei.

Quid potest contra hee oppo-
nt? Exaggeret aliquis obligatio-
nem votó, quantum volet, tamen
non poterit efficere, ut votum
tollat mandatum Dei. | Canones
docent, “in omni voto jus supe-
rioris excipi: quare multo mi-
nus hac vota contra mandata
Dei valent.

Quodsi obligatio votorum nul-|

SYMBOLA EVANGELICA.

exaggerating nothing, to the end
that the doctrine of our churches
touching this matter might be un-
derstood.

Firet, concerning such as con-
tract marriage, thus they teach
among us: that it is lawful for
any to marry that are not adapt-
ed for a single life; forasmuch as
vows can not take away God's or-
dinance and commandment. The
commandment of God is, * To avoid
fornication, let every man have his
own wife’ (1 Cor. vii. 2). And not
only the commandment, but also
the creation and ordinance of God,
compelleth such unto marriage as
without the special work of God
are not exempted ; according to that
saying, ‘It is not good for man to
be alone? (Gen. ii. 18). They, there-
fore, that are obedient to this com-
mandment and ordinance of God
do not sin.

What can bc said against these
things? Let a man exaggerate the
bond of a vow as much as he will,
yet can he never bring to pass that
the vow shall take away God's
commandment. The Canons teach,
* that in every vow the right of the
superior is excepted:’ much less,
therefore, can these vows, which
are contrary to God’s command-
ment, be of force.

If so be that the obligation of

Christo, et a gratia | excidunt.
Nam et hi, qui votis tribuunt
justificationem, tribuunt propriis
operibus hoc, quod proprie ad
gloriam Christi pertinet. Ne-
que vero negari potest, quin. mo-
nacht docuerint, se per vota et
observationes suas justificars et
mereri remissionem peccatorum,
imo affinxerunt absurdiora, dixe-
runt se alias mutuart sua opera.
Hee si quis veltt odiose exagge-
rare, quam multa possit colli-
gere quorum jam $psos mona-
chos pudet.

Ad hec persuaserunt homi-
nibus, facticias religiones _ esse
statum Christiane perfectionis.
An non est hoc Jjustifecatio-
nem tribuere operibus? Non
est leve scandalum in Ecde-
sia, populo proponere certum
cultum ab hominibus excogita-
tum sine mandato Dei, et do-
cere, quod talis cultus justificet
homines: quia justitia — fides,
quam mazime oportet tradi in

SYMBOLA EVANGELICA.

justified by vows, are made void of
Christ, and fall from grace. For
they also who attribute justifica-
tion to their vows, attribute to their
own works what properly belongs
to the glory of Christ. Nor truly
ean it be denied that the monks
taught that they are justified by
their vows and observances, and
merit the remission of sins; nay,
they invented yet greater absurdi-
ties, and said they could transfer
their good works to others. If any
man wished to expand these thinga,
so 88 to excite odium, how many
things might he rehearse whereof
the monks themselves are now
ashamed !

Moreover, they would persuade
men that these invented religious
orders are a state of Christian per-
fection. Or is this not attribu-
ting justification to works? It is
no light offense in the Church to
propound unto the people a certain
service devised by men, without the
commandment of God, and to teach
that such a service doth justify men;
because that the righteousness of
faith, which ought especially to be

Ecclesia, obscuratur, cum Wle|taught in the Church, is obscured

mirifice religiones angelorum, 8&-

when those marvelous religions of

mulatio paupertatis et humili- | angels, the pretense of poverty and
tatis, et celibatus offunduntur | humility, and of celibacy, are cast

oculis hominum.
Praterea obscurantur precepta

before men's eyes.
Moreover, the commandments of

Leguntur exempla | hominum,
qui deserto conjugio, deserta rei-
publice administratione, abdide-
runt se in monasteria. Id vo-
cabant fugere ex mundo, et qua-
rere vite genus, quod Deo magis
placeret, nec videbant, Deo ser-
viendum esse in «llis mandatis,
que ipse tradidit, non in man-
datis, que sunt excogitata ab
hominibus. Bonum et perfec-
tum vite genus est, quod. habet
mandatum Dei. De his rebus
necesse est admonere homines.
Et ante hac tempora reprehen-
dit Gerson errorem monachorum
de perfectione, et testatur, suis
temporibus novam vocem fuisse,
quod vita monastwa sit status
perfectionis.

SYMBOLA EVANGELICA.

We read examples of men who,
forsaking wedlock, and leaving the
government of the commonwealth,
have hid themselves in monasteries.
This they called flying out of the
world, and seeking a kind of life
which is more acceptable to God:
neither did they see that God is to
be served in those commandments
which he himself hath delivered,
not in the commandments which
are devised by men. That is a good
and perfect kind of life which hath
the commandment of God for it.
It is necessary to admonish men of
these things. ‘And before these
times Gerson did reprehend this
error of the monks concerning per-
fection ; and witnesseth, that in his
time this was a new saying, that the
monastical life is a state of perfec-
tion.

Tam multe impie opiniones| Thus many wicked opinions do

herent in votes, quod justificent, cleave fast unto vows: as that they
quod sint perfectio Christiana, | merit remission of sins and justifi-
quod servent consilia et pro-|cation, that they are Christian per-
cepta, quod. habeant opera super-| fection, that they do keep tho coun-
erogationis. | Hec omnia cum sels and commandments, that they
sint falsa et inania, faciunt vota have works of supererogation. All
irrita. these things (seeing they be false
‚and vain) do make vows to be of
‚none effect.

Art. VII. —De Potestate Ecclesiastica.

Magne disputationes fuerunt

Art. VII.— Of Ecclesiastical Power.

There have been great controver-

de potestate | Episcoporum, in'sies touching the power of Bishops ;

culpe, sed de reservatione pene
ecclesiastice loquantur.

Unde habent jus Episcopi has
traditiones imponendi Ecclesiis ad
tllaqueandas | conscientias, quum
Petrus (Acts xv. 10) vetet *4m-
ponere jugum. discipulis) quum
Paulus (2 Cor. xiii. 10) dicat,
potestatem. 4psis datam, esse ‘ad
edificationem, non ad destructio-
nem. Cur igitur augent peccata
per has traditiones?

Verum extant clara (testimo-
nia, que prohibent condere tales
traditiones ad promerendam gra-
itam, aut (lanquam necessarias
ad salutem. Paulus (Col. ii. 10):
* Nemo vos judicet in cibo, potu,
parte diet festi, novilunio aut
Sabbatis’ Item (20): “Si mor-
tut estia tum Christo ab elemen-
dis mundi, quare tanguam vi-
ventes in mundo, decreta faci-
tis? non attingas, non qustes,
non contrectes; que omnia pe-
reunt usu, et. sunt mandata et
doctrine hominum, que habent
speciem sapientie) Item, ad T*-
tum (i. 14) aperte prohibet. tradi-
tiones: ‘Non attendentes Juda-
(cis fabulis et mandatis homi-
num aversantium veritatem) Et
Christus (Matt. xv. 14) inquit de
his, quo exigunt traditiones :

SYMBOLA EVANGELICA.

reserving of ecclesiastical penalty,
and not of the reserving of the fault.
Whence, then, have the Bishope
power and authority of imposing
these traditions upon the churches,
for the ensnaring of men's con-
sciences, when Peter forbids (Acts
xv. 10) ‘to put a yoke upon the neck
of the disciples, and St. Paul says
(2 Cor. xiii. 10) that the power given
him was to edification, not to de-
struction? Why, therefore, do they
increase sins by these traditions ἢ
For there are divers clear testimo-
nies which prohibit the making of
such traditions, either to merit grace,
or as things necessary to salvation.
Paul eaith to the Colossians, ‘Let no
man judge you in meat, or in drink,
or in respect of a holiday, or of the
new moon, or of the Sabbath days’
(Col. ii. 16). Again, ‘If ye be dead
with Christ from the rudiments of
the world, why, as though living in
the world, are ye subject to ordi-
nances (Touch not, taste not, handle
not; which all are to perish with
the using) after the commandments
and doctrines of men ? which things
indeed have a show of wisdom’
(Col. ii. 20-23). And to Titus he
doth plainly forbid traditions; for
he saith, * Not giving heed to Jew-
ish fables, and to commandments
of men, that turn from the truth?

‘Sinite alos, cect sunt et d'uces | (Tit.i.14). And Christ saith of them

SYMBOLA EVANGELICA.

Quid igitur sentiendum. est de| What is, then, to be thought of

die Dominico et similibus ritt-
bus templorum? Ad hec re
epondent [die Unsern], quod ü-
ceat Episcopis sew Pastoribus fa-
cere ordinationes, ut res .ordine
gerantur in Ecclesia, non ut per
illas mereamur gratiam, aut satis
. füciamus pro peccatis, aut obh-
gentur conscientiae, ut: judicent
esse necessarios culíus, ao 'sen-
dant se peccare, cum sine offen-
stone aliorum violant. Sto Pau-
lus ordinat (1 Cor. xi. 15) ‘ wt ἐπ
congregatione mulieres velent ca-
gta? (1 Cor. xiv. 30), ‘ut ordine
audiantur in — Ecclesia tnter-
pretes, etc.

Tales ordinationes conventt
ecclesias propter | caritatem, et

tranquillitatem servare eatenus,

ne alius alium offendat, ut or-
dine et sine tumultu omnia fiant
in ecclesits (1 Cor. xiv. 40, comp.
Phil. ii. 14): verum ita, ne con-
scientie onerentur, ut. ducant res
esse necessarias ad salutem, ac
judicent se peccare, cum violant
eas sine alvorum offenstone, sicut
nemo dixerit peccare mulierem,
que in publicum non velato ca-
pite procedit, sine offensione ho-
minum.

Talis est observatio diet Do-

the Lord's day, and of like rites of
temples? Hereunto they [ours]
answer, that it is lawful for Bish-
ops or Pastors to make ordinances,
whereby things may be done in -
order in the Church; not that by
them we may merit grace, or satisfy
for sins, or that men's consciences
should be bound to esteem them as
necessary services, and think that
they sin when they violate them,
without the offense of others. So
Paul ordained, *that women should
cover their heads in the congrege-.
tion’ (1 Cor. xi. 6); “that the inter-
preters of Scripture should be heard
in order in. the Church’ (1 Cor.
xiv. 27), etc.

Such ordinances it behooveth the
churches to keep for charity and.
quietness’ sake, so that one. offend
not another, that all things ınay be
done in order, and without tumult
in the churches (1 Cor. xiv. 40 and
Phil. ii. 14), but so that consciences.
be not burdened, so as to account
them as things necessary to salva-
tion, and think they sin when they
violate them, without offense of
others; as no one would say that
a woman sins.if she went into pub-
lic with her head uncovered, pro-
vided it were without the offense
of men.

Such is the observation of the

THE AUGSBURG CONFESSION.

minice, Paschatis, Pentecostes et | Lord's day, of Easter, of Pentecost,

similium feriarum et rituum.
Nam qui judicant Ecclesia au-
toritate: pro Sabbato institutam
esse dies Dominici observatio-
nem, tanquam necessariam, longe
errant. Scriptura abrogavit Sab-
latum, ques docet omnes ceremo-
nas Mosaicas, post revelatum

Evangelium omstt posse. Et ta-

men, quia opus erat constituere
certum diem, ut sciret. populus,
quando convenire deberet, apparet
Eedesiam [die christliche Kirche]
δὶ rei destinasse diem Dominicum,
qui ob hanc quoque causam, vide-
tur agis placussse, ut haberent
homines exemplum Christiane li-
bertatis, et scirent, nec Sabbati nec
alterius diez observationem neces-
sariam esse [dass weder die Hal-
tung des Sabbaths, noch eines an-
dern Tages vonnöthen sei].
Extant prodigiose disputatio-
nes de mutatione legis, de cere-
mons nove legis, de mutatione
Sabbati, que omnes orta sunt

and like holidays and rites. For
they that think that the observation
of the Lord's day was appointed by
the authority of the Church, instead
of the Sabbath, as necessary, are
greatly deceived. The Scripture,
which teacheth that all the Mo-
saical ceremonies can be omitted
after the Gospel is revealed, has
abrogated the Sabbath. And yet,
because it was requisite to appoint
& certain day, that the people might
know when they ought to come to-
gether, it appears that the [Chrie-
tian] Church did for that purpose
appoint the Lord's day: which for
this cause also seemed to have been
pleasing, that men might have an
example of Christian liberty, and
might know that the observation,
neither of the Sabbath, nor of an-
other day, was of necessity.

There are certain marvelous dis-
putations touching the changing of
the law, and the ceremonies of the
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. 87-40; Rom. iii. 81; x. 4). Asa pe-

riodical day of rest for the body, and worship for the soul, the Sabbath is founded in the phys-
ical and moral constitution of man, and reflects the rest of God after the work of creation
(Gen.ii. 8). 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 tende 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.

LUTHER’S SMALL CATEOHISM. ‘A.D. 1529.

(The German text is taken from the third edition, which appeared in Wittenberg, 1581, and was accu-
rately republished by Dr. Schneider, Berlin, 1858. The orthography is modernized, and some words (as

Erstes H.

Gebot) are inserted in parentheses from the later editions. The English translation is

auptetick,
more literal than those in use among the Lutheran churches in America. On Luther's Catechiomsa, see

Vol. I. $ 48, pp. 945 sqq.)

Dr. Martin utber'é

Dr. Martin Luthers

Cndjiribion : Der Kleine Catechifmus. | Enchiridion, or Small Catechism.

(Das Erfte Hauptftüd.)
Die Zehn Gebote,
wie fie ein Hausoater feinem Gefinde einfäl-
tiglich fiirbalten foll.
Das Erfte (Gebot).

Du follft ntdt andere Gótz
ter haben.

Was iff bas? Antwort:

Wir follen Gott über alle Dinge
fürchten, lieben und vertrauen.

Das Zweite (Gebot).

Du follft den Namen deines
Gottes nicht unnüplid) führen.

Was ift bas? Antwort:

Wir follen Gott fürchten unb ie:
ben, daß wir bei feinem Namen nicht
fludjen, fhwören, zaubern, lügen ober
trügen; fondern venfelbigen in allen Nö-
then anrufen, beten, loben und danfen.

Das Dritte (Gebot).

Du follft cen Feiertag δεῖ.
gen.

Was ift bas? Antwort:

Wir follen Gott fürchten unb Tie-
ben, daß wir die Predigt und fein Wort

Parr I.

THE TEN COMMANDMENTS,
As they should be clearly and simply explained
to every household by the head of the family.
Tue First COMMANDMENT.

Thou shalt have no other gods.

What does this mean? Answer:
We should fear and love God,
and trust in him, above all things.

THE SECOND COMMANDMENT.

Thou shalt not take the name
of thy God in vain.

What does this mean? Answer:

We should so fear and love God
as not to curse, swear, conjure, lie,
or deceive, by his name; but call
upon it in every time of need, pray,
praise, and give thanks.

Tue TuıRD COMMANDMENT.

Thou shalt keep holy the Sab-
bath day.

What does this mean? Answer:

We should so fear and love God
as not to despise preaching and his

LUTHER'S SMALL CATECHISM.

nicht verachten; fondern baffelbige Det
lig halten, gerne hören und lernen.

Das Bierte (Gebot).

Du follf{ deinen Vater und

deine Mutter ebren.!
Bas ift bas? Antwort:

Wir follen Gott fürchten und lieben,
bap wir unfere Eltern und Herren
nicht verachten noch erzürnen ; fondern
fie in Ehren halten, ihnen dienen, at
borchen, fie lieb und werth haben. —

Das Fünfte (Gebot). .

Du follft nicht tóbten.

Was ift bas? Antwort:

Wir follen Gott fürchten unb lieben,
taf. wir unferm Nächften an feinem
Leibe feinen Schaden nod) Leid thun;
fondern ihm helfen unb fördern in
allen Leibesndthen.

Das Sedfte (Gebot).

Du follft nicht ebebreden.

Was ijt bas? Antwort:

Bir follen Gott fürdsten und lieben,
taf wir ἐε Ὁ und züchtig (eben in
Worten und Werfen, und ein Seglicher
fein Gemabl lieben und ehren.

Das Siebente (Gebot).
Du follft nit fteblen.
Was ift bas? Antwort:

Wir follen Gott firdten und lieben,

15
Word, but deem it holy, and will-
ingly hear and learn it.

ΤῊΝ FOURTH CoMMANDMENT.

Thou shalt honor thy father and
thy mother! —

What does this mean? Answer:

We should so fear and love God
as not to despise nor provoke our
parents and rulers, but honor, serve,
obey, love, and esteem them.

“Tue Firra COMMANDMENT.
Thou shalt not kill.

What does this mean? Answer:

We should so fear and love God
as not to do our neighbor any in-
jury or harm in his body, but help
and befriend him in all bodily
troubles. |

Tas SıxTH COMMANDMENT.

Thou shalt not commit adultery.

What does this mean? Answer:

We should so fear and love God
as to be chaste and pure in our
words and deeds, and that husband
and wife should love and honor
each other.

THe SEVENTH CoMMANDMENT.
Thou shalt not steal.
What does this mean? Answer:
We should so fear and love God

bag wir unfers θά ἤει Geld oder! as not to take our neighbor's money

! In the edition of 1542 the blessing is added : * That thy days may be long upon the land

which the Lord thy God giveth thee.’

LUTHER'S SMALL CATECHISM. 88

Bieb, Geld, Gut, fromm Gemabl, | home, land, cattle, money, property,

fromme Kinder, fromm — Gefinbe, | pious husband or wife, pious chil-

fromme unb treue Oberberren, gut|dren, pious servants, pious and

Regiment, gut Wetter, Friede, Ges faithful rulers, good government,

\unpheit, Zucht, Ehre, gute Freunde, | good seasons, peace, health, educa-

getreue Nachbarn, und befgleidjen. — |tion, honor, good friends, trusty
neighbors, and the like.

Die Fünfte Bitte. Tue FirrH PzriTION.

Und verlafe [vergieb] uns! And forgive us our debts, as we
unire Schuld, alg wir verlafen| forgive our debtor.
[vergeben] unfern Schulpigern.

Bas iff bas? Antwort : What does this mean? Answer:

Bir bitten in biefem Gebet, daf| We pray in this petition that our
ver Bater im Himmel nicht anfeben| Father in heaven would not look
wolle unfre Sünde, und um berfels | upon our sins, nor on account of
bigen willen folche Bitte nicht verfa- | them deny our request; for we are
gen: benn wir find ber feines werth, | not worthy of any thing for which
bad wir bitten, baben’s auch nicht ver- | we pray, and have not merited it;
bienet; fondern er wolle ed und alles |but that he would grant us all
aus Gnaden geben; denn wir táglid) things through grace; for we daily '
viel fündigen, und wohl eitel Strafe 'sin much, and deserve nothing but
verdienen. So wollen wir zwar wiede- punishment. We will, therefore,
rum auch berzlich vergeben, und gerne. also on our part, heartily forgive

wohlthun [denen], bie fidj. an und verz | and willingly do good to those who

füntigen. sin against us.
Die Θεῴβε Bitte. Tue SrxrH ῬΕΤΙΤΊΟΚ.
Und führe uns nicht in SSerfuz| And lead us not into tempta-
dung. tion.
Wes iff bas? Antwort: - What does this mean? Answer:

Gott. verfucht zwar niemand; aber| God indeed tempts no one, but
wir bitten in diefem Gebet, daß und | we pray in this petition that God
Gott wolle bebüten und erhalten, auf | would so guard and preserve us
(eB und ber Teufel, bie Welt unbithat the devil, the world, and our

86 . SYMBOLA EVANGELICA.

wird, ber wird felig; wer aber, ized, shall be saved; but he that
nicht glaubet, ber wird verbammt. | belzeveth not, shall be damned.’

Zum Dritten. III.

Wie fann Waffer folde große Dinge tbun?
Antwort :

SBaffer thut’s freilich nicht, fondern

How can water do such great things? An-

swer:

It is not water, indeed, that does

dad Wort Gottes, fo mit und bei bem) it, but the Word of God which is
Waffer ift, und ber Glaube, fo fol-|with and in the water, and faith,
dem Worte Gottes im Waffer trauet; | which trusts in the Word of God
venn obne Gottes Wort ift dad in the water. For without the
Waffer fchleht Wafer, unb feine: Word of God the water is nothing
Taufe; aber mit dem Worte Gotted, but water, and no baptism; but
ift’S eine Taufe, das tjt ein gnaben-: with the Word of God it is a bap-
reid) Wafer des Lebens und ein Bad tism—that is, a gracious water of
per neuen Geburt im heiligen Geifte ; | life and a washing of regeneration

wie C. Paulus fagt zu Tito am brit: |

ten Kapitel:

Durd das Bad ber Wieder '

geburt unb Erneuerung des bet
ligen Geifteds, melden er ausge-
goffen bat über uns reichlich
durh Sefum Chriftum, unfern
Heiland, auf daß wir burd) def-
felben Gnade geredtfertiget,
Erben feien des ewigen Lebens,

in the Holy Ghost, as St. Paul says,
Titus, third chapter [11]. 5-7]:

‘By the washing of regenera-
tion, and renewing of the Holy
Ghost, which he shed. on us abun-
dantly through Jesus Christ our
Sawiour ; that being justified by
his grace, we should be made heirs
according to the hope of eternal
life’ This $a certainly true. (Or,

nad ber Hoffnung. Das ift ge |‘ This os a Sark ful saying, ver.

wiflid wahr.

Zum Bterten.

Was bedeutet denn fold) Waffertanfen ?
Antwort :

(à bedeutet, baf der alte Adam in

8.]

IV.

What does such baptizing with water sig-
nify? Answer:

It signifies that the old Adam in

und durch tägliche Neue und Buße |us is to be drowned by daily sor-
foll erfäufet werden, unb fterben mit;row and repentance, and perish
allen Sünven und böfen Lüften; und with all sins and evil lusts; and

nicht erfennen, wie wir im BVaterunfer
thun; aber für [vor] bem Beidhtiger
follen wir allein bie Sinden befennen,
bie wir wiffen und fühlen im Herzen.

Welche find bie? Antwort:

Da fiebe deinen Stand an nad
ben Zehn Geboten, ob du Bater,
Mutter, Sohn, Tochter, Herr, Frau,
Knecht feieft; ob du ungeborfam, uns
treu, unfleißig, gornig, ungiichtig, bigig
gewefen feieft; ob tu Semand Leide
gethan habeft mit Worten over Wer:
fen; ob tu geftoblen, verfäumt, ver-
wahrloft, Sdaden gethan babet.

Lieber ftelle mir eine frze Weife zu beichten.

Antwort :!
So follft bu zum Beichtiger fprecheit :

Wiirdiger, lieber Herr, ich bitte euch,
wollet meine Beichte hören, und mir
bie Vergebung zufprechen um Gottes
willen.

Sage an:
SH armer Cünber befenne mid)

SYMBOLA EVANGELICA.

even of those which we do not
ourselves perceive; as we do in
the Lord's Prayer. But to the
confessor we should confess those
sins only which we. know and feel
in our hearts.

Which are these? Answer:

Here consider your condition,
according to the Ten Command-
ments, whether yon are a father or
mother, & son or daughter, a mas-
ter or mistress, a man-servant or
maid-servant; whether you have
been disobedient, unfaithful, lazy,
angry, unchaste, spiteful; whether
you have injured any one by words
or deeds ; whether you have stolen,
neglected, or wasted any thing, or
done any harm.

Sbow me a short way to confess. An-
swer:!

Speak thus to the confessor:

Worthy, dear sir, I beseech you
to hear my confession, and absolve
me for God’s sake.

Say:
Y, poor sinner, confess before

vor Gott aller Cünben fehuldig ; inz; God that I am guilty of all man-
fonderbeit befenne id) vor euch, daf! ner of sin; in particular I confess
ich ein Knecht, Magn, etc. bin; aber id) | before you that I am a man-serv-
diene leider untreulid meinem Herrn: | ant, maid-servant, etc. ; but, alas! I
benn ba unb ba habe ich nicht getban, Iserve my master unfaithfully, for I

! This and the following forms of Confession and Absolution are omitted in the translations
of the *Evang. Luth. Ministerium of Pennsylvania,' and even in the * Church Book' of the Gen-
eral Council of the Ev. Luth. Church in America (1873). The reason of the omission is obvious,

LUTHER'S SMALL CATECHISM. 89

was fie mich hießen; habe fie ergiirnt;| have not done what they told me;
unb au fluchen bewegt, babe verfäumt|I have moved them to anger and
und Schaden laffen gefchehn ; bin auch | to cursing, have neglected my duty,
in Worten und Werfen fdjambar | and let things go to waste; I have
Lihamlos] gewefen, habe mit meines |also been immodest in words and
Gleichen gezürnt, wider meine Frau |deeds, have quarreled with my
gemurrt und geflucht, ete. Das alles |equals, have grumbled and sworn
Wt mir leid, und bitte um Gnabe; ich [δὲ my wife, ete. For all this I am

will mich beffern. sorry, and plead for mercy; I will
do so no more.
Gin Herr oder Frau fage alfo : A master or mistress should say thus :

Infonverheit befenne ich für [vor]
tud, bag ich mein Rind und Gefinde,
Deid nicht treulich gezogen Habe zu
Gotted Ehren; id) habe geflucht, böfe
Erempel mit ungüdjtigen Worten unb
Rerfen gegeben, meinem — 9tadjbar
Schaden gethan, übel nadhgeredet, zu
tuer verkauft, falíd)e und nicht ganze
Baare gegeben.

[Und mas er mehr wider bie Gebote Gottes

mb feinen Stand gethan, etc. Wenn aber
Jemand fid) nicht befindet befchweret mit fof.
der ober größeren Sünben, ber foll nicht forgen
ober weiter Sünden fuchen nod) erdichten, unb
damit eine Darter aus ber Beichte machen;
fonbern erzähle eine ober zwei, bie bu weißt,
alfo :]

Snfonderbeit befenne ich, baf ich
einmal gefludt ; item, einmal unhübfch
mit Worten gewefen, einmal died N.
serfaumt babe, etc.

(Unb laffe e& genug fein. Weißt bu aber; [And then stop. But if you should know
gar keine (welches bod) nicht recht follte möglich | of no sin (which, however, is hardly possible),
fein), fo fage auch feine infonderheit, fondern | then mention none in particular, but receive

πόποι bie Bergebung auf bie gemeine Beichte, | abeolntion after the general confession which
fo δι: für [oor] Gott thuft gegen ben Beichtiger.) | you make to God before the confessor.)

In particular I confess before
you, that I have not brought up
my child, household, and wife to
the glory of God; I have cursed,
have set & bad example with un-
chaste words and actions, have in-
jured my neighbor, have slandered,
overcharged, given spurious goods
and short measure.

[And so on with any thing he has done con-
trary to the commands of God, and to his po-
sition, etc. If, however, the conscience of any
one of you is not troubled with such or greater
sins, do not worry, or hunt up, or invent other
sins, and thereby make a torture out of con-
fession, but mention one or two you know of.
Thus :)

In particular, I confess that Ihave
once sworn; also, I have once used
improper language, once neglected
some duty, ete.

a On ee
DJ

90
Darauf. foll ber VBeidhtiger fager :
Gott fet bir, guddig, und ftarfe
beinen Glauben. . Amen.
Weiter :

Glaubft bu auch, bag meine Berger |
| givenesg is'the forgiveness of God ἢ

bung Gotted Vergebung fet?
Antwort:

Sa, lieber Herr.

Darauf [predje er :

Wie du glaubft, fo gefdebe dir!
Und id aus dem Befehl unfers
HERRN Sefu Chrifti vergebe dir
peine Sünden, im Namen des Baz
ters und des Sohnes unb des heiligen
Geifteó. Amen.

Sehe bin im Frieden.

[Welche aber große Befdhwerung des Ge-
wiffens haben, ober betrübt nnb angefochten
find, bie wirb ein Beidhtoater wohl wiflen mit
mehr Sprüchen au tröften und zum Glauben
reizen. Das fol allein eine gemeine Weife
ber Beichte fein (ilc bie Einfältigen. ]

(Das Fünfte Hauptftüd.)!
Das Sacrament des WAltars,

wie ein Gausvater baffef6tge feinem Gefinde
einfältiglich fürbalten foll.

Was ift bas Sacrament bes Altars? Ant-
wort:

Gà ift ver wahre Leib und Blut
unfers Herren Sefu Chriftt, unter bem
Brot und Wein, und Chriften zu
eifen und zu trinfen von Chrifto felbft
eingefeßt.

',.. SYMBOLA EVANGELICA. .

Then shall the father confessor say; —
God be merciful unto thee, and
strengthen thy faith. Amen.
Further:
.-Dost thou believe that my for-

Answer:

Yes. dear sir.

Then let him say:

As thou believest, so be it unto
thee. And I, by command of our
Lord Jesus Christ, forgive thee thy
sins in the name of the Father, and
of the Son, and of the Holy Ghost.
Amen.

Depart in peace.

(Those, however, who are much troubled
in conscience, or who are in distress or tempta-
tion, a father confessor will know how to com-
fort with Scripture passages, and stir up to
faith. This is only a general method of con-
fession for the unlearned. ]

Parr V.!

THE SACRAMENT OF THE ALTAR,

As it should be clearly and simply explained
to every household by the head of the family.

What is the Sacrament of the Altar? An-
swer :

‘It is the true body and blood
of our Lord Jesus Christ, under
the bread and wine, given unto us
Christians to eat and to drink, as
it was instituted by Christ himself.

! In the ‘Book of Concord,’ and in many editions of the Catechism, this section is num-
bered as Part VI., and the preceding insertion, or appendix, as Part V.

LUTHER'S SMALL CATECHISM.

Wo flet bas gefchriehen? Antwort:

So fchreiben vie heiligen Evange-
liften, Matthäus, Markus, Lufasg—und
©. Paulus :

Unfer HERR Sefus Chriftus,
in der Madi, ba er verratben
ward, nabm er das Brot, banfte
und bradh’s, und gab’s feinen
Süngern, unb fprad: 9tebmet
bin, effet; das ift mein Keib, ber
für eud gegeben wird; foldhes
that zu meinem Gedddtnif.

Deffelbigen gleihen nahm er}

and ben Kelch nach bem Abent-

ποῦ, dankte und gab ihnen ven,

und fprad) : Rebmet bin unb trin-

Itt alle daraus; diefer Kelch tft

bag neue Teftament in meinem

Slute, das für euch vergoffen
with gut Bergebung ber Cii
ben; foldes tbut, fo oft thr’s
trinfet, au meinem Gepäctniß.

Bas nüßet denn fold) Effen unb Crinfen?
Antwort :

Das zeigen uns diefe Worte: Für
tud gegeben und vergoffen zur
Sergebung ber Sünden; nämlid,
bap unà im Sacrament Vergebung der
Sünden, Leben und GCreliafeit burd)
fele Worte gegeben wird; denn wo
Vergebung der Sünden ift, ba ift aud
Leben und Seligket. —

Bie kann [eibfid) Effen und Trinken folde
große Dinge thun? Antwort:

Where is it so written? Answer‘:

The holy Evangelists, Matthew,
Mark, and Luke, together with St.
Paul, write thus:

‘Our Lord Jesus Christ, the same
night in which he was betrayed,
took bread ;-and when he had given
thanks, he brake. it, and. gave ἐξ to
the disciples, and. said, Take, eat;
this is my body, which is given for
you; this do, in remembrance of
me. c
‘ After the same manner also he
took the cup, when he had supped,
gave thanks, and gave it to them,
saying, Drink ye all of it: this
cup ts the New Testament in my
blood, which ts shed for you, for
the remission of sing: this do ye,
as oft as ye drink it, in remem-
brance of me.’ mE

What is the use, then, of such eating and
drinking? Answer:

It is pointed out to us in the
words: * Given, and shed for you,
for the remission of sins. Name-
ly, through these words, the remis-
sion of eins, life and salvation are
given us in the Sacrament: for
where there is remission of eins,
there are also life and salvation.

How can bodily eating and drinking do
such great things? Answer:

Effen unb Trinfen thut’s freilih| Eating and drinking, indeed, do
nit, fondern bie Worte, jo ta fteben : | not do them, but the words which

AFFIRMATIVA.

SYMBOLA EVANGELICA.:

AFFIRMATIVE.

Sincera doctrina, fides et confessio, cum su- | The pure doctrine, faith and confession, agree-

periore norma et compendiosa declaratione

consentiens.

I. Credimus, docemus et confite-
mur, quod sit aliquod. diserimen
inter ipsam hominis naturam,
non tantum, quemadmodum int-
tio a Deo purus, et sanctus, et
absque peccato homo conditus est,
verum etiam, qualem jam post
lapsum naturam ulam habemus,
discrimen, inquam, inter ipsam
naturam, que etiam post lapsum
est permanetque Dei creatura, et
inter peccatum, originis, et quod
tanta sit alla natura et peccati ort:
ginalis differentia, quanta, est inter
opus Dei, et inter opus Diaboli.

II. Credimus, docemus et con-

ing with our above-stated worm'and compen

dious declaration, ^.

I. We believe, teach, and confess
that there is a distinction between
the nature of man itself, not only
as man was created of God in the
beginning pure and holy and. free
from sin, but also as we now pos»
sess it after our nature has fallen;
a distinction, namely, between the
nature itself, which even after the
fall is and remains God’s creature,
and Original Sin; and that this dif-
ference between nature and Orig-
inal Sin ig.as great::as between the
work of God: and the work of the
devil. D

II. We believe, teach, and con-

Jitemur, quod summo studio hoc | fess that this distinction should be

discrimen sit conservandum, prop-

maintained with the greatest care,

terea quod illud dogma, . nul- | because the dogma that there is no

lum videlicet inter naturam ho-
minis corrupti et inter pecoatum
originis esse disorimen, cum pre-
cipuis Fidei nostra articulis (de
creatione, de redemtione, de sanc-
tificatione et resurrecttone carnis
nostro) pugnet, neque salvis hisce
articulis stare possit.

Deus enim non modo Adami
et Heve corpus et animam: ante
lapsum, verum etiam corpora et
animas nostras post lapsum cre-
avit; etst hec jam sunt cor-

distinetion between the nature of
fallen man and Original Sin is. in-
consistent with the chief articles
of our faith (of Creation, of Re-
demption, of Sanctification, and the
Resurrection of our flesh), and can
not be maintained except by im-
pugning these articles. .

‘ For God not only created: the
body and soul of Adam. and Eve
before the fall, but has also created
our bodies and souls since the fall,
although these are now corrupt.

100 SYMBOLA EVANGELICA.

abolitum erit [sondern in der|glory, but in that blessed resurrec-
Auferstehung gar vertilget sein|tion it shall be utterly abolished
wird). and done away.

Ex his, qua a nobis allata sunt,| From these considerations which
discrimen inter corruptam natu- | have been advanced by us, the dis-
ram, et inter corruptionem, quc |tinction between our corrupt nature
nature infiza est, et per quam|and the corruption which is im-
natura est corrupta, facie agno-| planted in the nature, and through

δοὺ potest.

III. Vicissim autem credimus,
docemus atque confitemur, pecoa-
tum originis non esse levem, sed
tam profundam humane nature
corruptionem, que nthil sanum,
nthil encorruptum, in corpore et
anima, hominis, atque adeo in $n-
terioribus et exterioribus viribus
ejus reliquit. Sicut, Ecclesia, ca-
nit : * Lapsus Ade v pessima hu-
mana tota massa, natura et ipsa
essentia, corrupta, luce cassa, ete.
Hoc quantum sit malum, verbis
revera est winexplicabile, neque
humane rationis acumine inda-
gari, sed duntaxat per verbum
Dei revelatum agnosci potest.
Et sane affrmamus, quod hanc
nature corruptionem ab «ipsa
natura nemo, nist solus Deus,
separare queat; id quod per
mortem in beata ula resurrec-

which the nature is corrupt, can be
easily discerned.

IIT. But, on the other hand, we
believe, teach, and confess that
Original Sin is no trivial corrup-
tion, but is so profound a corrup-
tion of human nature as to leave
nothing sound, nothing uncorrupt
in the body or soul of man, or in
his mental or bodily powers. As
reads the hymn of the Church:

‘Through Adam's fall is all corrupt,
Nature and essence human.'!
How great this evil is, is in truth
not to be set forth in words, nor can
it be explored by the subtlety of hu-
man reason, but ean only be dis-
cerned by means of the revealed
word of God. And we indeed af-
firm that no one is able to dissever
this corruption of the nature from
the nature itself, except God alone,
which will fully come to pass by
means of death in the resurrection

! © Durch Adam's Fall ist ganz verderbt
Menschlich Natur und Wesen,"

The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1584), composed in 1525.

See Schaff's German Hymn- Book, No. 62.

104

XI. Peccatum enim originis
non est quoddam delictum, quod
actu perpetratur, sed intime in-
heret infieum ipsi nature, sub-
stantie et essentie hominis. Et
quidem, si maxime nulla unquam
grava cogétatio in corde hominis
corrupts ezoriretur, si nullum
verbum otiosum proferretur, st
nullum malum opus aut facinus
designaretur : tamen natura ni-
hilominus corrupta est per origi-
nale peccatum, quod nobis ratione
corrupió seminis agnatum est,
quod ipsum etiam. scaturigo est
omnium aliorum actualium pec-
catorum, ut sunt prava cogita-
tiones, prava colloquia, prave et
scelerate facta. Sic enim scrip-
tum legimus (Matt. xv. 19): * Ez
corde oriuntur cogitationes male.
Et alibi (Gen. vi. 5; viii. 21):
*Omne figmentum cordis tan-
tummodo malum est, a pueri-
tia

XII. Zst etiam diligenter ob-
servanda. varia significatio voca-
bulà ‘nature, cujus aquivocatione
Manichai abutentes, errorem. su-
um occultant, multosque simpli-
ces homines in errorem inducunt.
Quandoque enim ‘natura’ ipsam
hominis substantiam significat, ut,
cum dicimus : Deus humanam
naturam creavit. — Interdum vero
per vocabulum nature intelligitur

SYMBOLA EVANGELICA.

XI. For Original Sin is not &
partieular transgression which ig
perpetrated in act, but intimately
inheres, being infixed in the very
nature, substance, and essence of
man. And, indeed, if no depraved
thought at all should ever arise in
the heart of fallen man, if no idle
word were uttered, if no evil work
or deed were perpetrated by him:
yet, nevertheless, the nature is cor--
rupted by Original Sin, which is
innate in us by reason of the cor-
rupted seed from which we spring,
and is, moreover, a fountain of
all other actual sins, such as evil
thoughts, evil discoursings, evil and
abominable deeds. For thus it is
written, as we read in Matthew
xv. 19: ‘For out of the heart pro-
ceed evil thoughts.’ And else
where (Gen. vi. 5; viii. 21): * Every
imagination of the thought of
man’s heart is only evil from his
youth.

XII. We must also diligently ob-
serve the various significations of
the word nature, which equivocal
meaning the Manicheans abusing,
thereby disguise their error, and
lead many simple men astray. For
sometimes na£ure signifies the very
substance of man, as when we say:
God ereated human nature. Some-
times, on the other hand, by the
word nature there is understood

THE FORMULA OF CONCORD.

ingentum, conditio, defectus, aut

viltum alicujus rei, in ipsa na-

lura. ınsitum et inherens, ut cum

dieimus: Serpentis natura est
were, hominis natura est peccare
et peccatum. Et in hac posteri-
ore significatione vocabulum (na-
ture) non ipsam hominis substan-
liam, sed aliquid, quod in natura
aut substantia fizum inheret, de-
notat.

XIII. Quod vero ad Latina
weabula substantie et accidentis
aine, cum ea non sint Scrip-
ture Sacre vocabula, praterea
diam a plebe non intelligantur,
abstinendum est ab illis in pub-
lias sacris concionibus, ubt in-
docta plebs docetur ; et hac in
re simplicium et rudiorum me-
rito habenda, est ratio.

In scholis autem, et apud ho-
mines doctos (quibus horum vo-
cabulorum | significatio nota est,
ei qui sisdem recte atque citra
abusum uti possunt, proprie
discernentes | essentiam — alicujus

re$ ab eo, quod aliunde ei acci-

dit et per accidens inhaeret) in
disputatione de peccato originis
retinenda sunt.

Nam hisce vocabulis discri-
. men inter opus Dei, et inter
. opus Diaboli quam maxime per-

105.

the temper, condition, defect, or
viee of any thing implanted and
inhering in the nature, as when
we say: The serpent’s nature is to
strike, man's nature is to sin and
is sin. And in this latter signifi-.
cation the word nature denotes,
not the very nature of man, but
something which inheres and is
fixed in his nature or substance.

XIII. But as respects the Latin
words substantia and accidens,since:
these are not expressions of Holy
Scripture, and moreover are not
understood by the common people,
we ought to abstain from them in
publie preaching devoted to the in-
struction of the unlearned multi-
tude, and in this matter account
should rightly be taken of the more
simple and untaught.

But in schools and among learn-
ed men (to whom the signification
of these words is known, and who
can use them correctly and without
danger of misuse, properly discrim-.
inating the essence of ‘any thing
from that which has been added to
it from without, and inheres in it
by way of accident) they are to be
retained in the discussion concern-
ing Original Sin.

For by means of these terms the
distinction between the work of
God and the work of the devil can

106

spicue "explicar? potest. Diabo-
lus enim substantiam | nullam
creare, sed tantummodo per ac-
cidens, permittente Domino, sub-
stantiam a Deo creatam depra-
vare potest.

Agr. II.
DE LIBERO ARBITRIO.

STATUS CONTROVERSIX.

Cum hominis voluntas quad-
ruplicem habeat. considerationem
[in vier ungleichen Ständen] :
primo, ante lapsum ; secundo,
post lapsum ; tertio, post regene-
rationem ; quarto, post resur-
rectionem carnis: nunc gucstio
precipua est tantum de volun-
tate et viribus hominis in se-
cundo statu, quaenam, vires post
lapsum primorum parentum nos-
trorum, ante regenerationem, ex
&eipso habeat, in rebus spiritu-
alibus: an propriis viribus, an-
tequam per Spiritum Der fuerrt
regeneratus, possit sese ad gra-
tiam Dei applicare et preparare
[sich zur Gnade: Gottes schicken
und bereiten], et num gratiam
divinam (que wl per Spiritum
Sanctum $n verbo et Sacramentis
divinitus institutis offertur) acci-
pere et apprehendere possit,nec ne.

and 270.

SYMBOLA EVANGELICA,

be set forth with the greatest clear-
ness. For the devil can not create
any substance, but can only, by
way of aecident, under the per-
mission of the Lord, deprave a
substance created by God.

Arr. II.

OF FREE WILL.
STATEMENT OF THE CONTROVERSY.

Since the will of man is to be
considered under a fourfold view
[in four dissimilar states]: first,
before the fall; secondly, since the
fall; thirdly, after regeneration;
fourthly, after the resurrection of
the body : the chief present inquiry
regards the will and powers of man
in the second state, what manner
of powers since the fall of our first
parents he has of himself in spirit-
ual things antecedently to regener-
ation: whether by his own proper.
powers, before he has been regener-
ated by the Spirit of God, he can.
apply and prepare himself unto the
grace of God, and whether he can,
receive and apprehend the divine.
grace (which is offered to him.
through the Holy: Ghost in the
word and sacraments divinely in-
stituted), or not?

! The synergistic term used by Melanchthon in his later period. See Vol. I. pp. 263.

108
enim legi subjicitur, ac ne po-
test id quidem:

Jtaque credimus, quantum abest,
ut corpus mortuum seipsum vivi-
Jtcare, atque. sibiipsi corporalem
vitam, restituere poasit, tantum
abesse, ut homo, qui ratione pec-
cate spiritualiier mortuus est,
seipsum, in vitam spiritualem re-
vocandi ullam facultatem habeat ;
sicut scriptum est (Eph. ii. 5):
‘Cum essemus mortut in peccatis,
convivificaeit nos cum Christo,’ ete.
(2 Cor. iii. 5): *Ziaque ettam ex no-
bismetipsis, lanquam ex nobis, non
sumus idonei, ut aliquid. bone [et-
was Guts]! cogitemus ; quod. vero
«donei sumus, id psum a Deo est.’

III. Conversionem autem ho-
minis aperatur Spiritus Sanctus
non sine mediis, sed ad eam effi-
ciendam uti solet predicatione
et auscultatione verbi Dei, sicut
seriptum est (Rom. 1.16): * Zvan-
gelion est potentia Dei ad salu-
tem omni credenti) Et (Eom. x.

SYMBOLA EVANGELICA.

subject to the law, neither indeed
can be.’

Therefore we believe that by
how much it is impossible that
a dead body should vivify itself
and restore corporal life to itself,
even go impossible is it that man,
who by reason of sin is spiritu-
ally dead, should have any faculty
of recalling himself into spirit-
ual life; as it is written (Eph. ii.
5): ‘Even when we were dead in
sins, he hath quickened us togeth-
er with Christ.’ (2 Cor. iii. 5):
‘Not that we are sufficient of
ourselves to think any thing good!
as of ourselves; but that we are
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

17): ‘Fides est ex auditu verbi | (Rom. x. 17): ‘Faith cometh by

De) Et sane vult Dominus,
ut ipsius verbum. audiatur, ne-
que ad ilius predicationem
aures obdurentur (Psa. xcv. 8).
Huic verbo adest prasens Spiri-

tus Sanctus, et corda. hominum | (Psa. xcv. 8).

hearing of the Word of God) And
without question it is the will of
the Lord that his Word should be
heard, and that our ears should not
be stopped when it is preached
With this Word is

aperit, ut, sicut. Lydia in Actis | 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.

110

opera et scelera (qualia sunt libi-
dines vago, rapina, cedes, furta,
δὲ similia) cogi.

II. Repudiamus etiam crassum
sium Pelagianorum errorem, qui
asserere non dubitarunt, quod. ho-
mo propriis viribus, sine gratia
Spiritus Sancti, sese ad Deum
convertere, Evangelio credere, legi
divine ex animo parere, et hac
ratione peccatorum. remissionem
ao vitam, eternam $pse promereri
valeat.

III. Preter hos errores rejici-
mus et Semipelagianorum Jal-
sum dogma, qui docent, hominem
propriis viribus inchoare posse
8uam, conversionem : absolvere au-
tem sine Spiritus Sancti gratia
non posse.

IV. Jtem, cum docetur, licet
homo non renatus, ratione liberi
arbitri, ante sut regenerationem
infirmior quidem sit, quam. ut
conversionis sue initium facere,
atque proprits viribus sese ad
Deum convertere, et legs Dei toto
corde parere valeat: tamen, δὲ
Spiritus Sanctus pradicatione
verbi initium fecerit, suamque
gratiam in verbo homini obtu-
lerit, tum hominis | voluntatem,
propriis et naturalibus suis vi-
ribus quodammodo aliquid, licet
td modiculum, infirmum et lan-

SYMBULA EVANGELICA.

compelled to the committing of evil
works and crimes, such as unlawful
lusts, acts, rapine, murders, thefts,
and the like.

II. We repudiate, also, that groes
error of the Pelagians, who have
not hesitated to assert that man by
his own powers, without the grace
of the Holy Spirit, has ability to
convert himself to God, to believe
the gospel, to obey the divine law
from his heart, and in this way to
merit of himself the remission of
sins and eternal life.

ITT. Besides these errors, we re-
ject also the false. dogma of the
Semi-Pelagians, who teach that man
by his own powers can commence
his conversion, but can not fully
accomplish it without the grace
of the Holy Spirit.

IV. Also the teaching that, al-
though unregenerate man, in re-
spect of free-will, is indeed, ante-
cedently to his regeneration, too in-
firm to make a beginning of his own
conversion, and by his own powers
to convert himself to God, and obey
the law of God with all his heart;
yet if the Holy Spirit, by the preach-
ing of the word, shall have made a
beginning, and offered his grace in
the word to man, that then man, by
his own proper and natural powers,
can, a8 it were, give some assistance
and co-operation, though it be but

1:12
ogpiritus Sanctus vie detur, qui
dé proposito eb pertinaciter ipei
epcststunt. Nam Deus in con-
ersione ex nolentibus | volentes
acit, et in volentibus habitat, ut
sli ugustinus logus solet.
Ps Quod vero ad dicta quadam,
tum Patrum, tum Neotertoorum
quorundam Doctorum attinet :
Deus trahit, sed volentem trahit :
et hominis voluntas in conver-
sione non est otiosa, sed. agit
aliquid: judicamus heo forme
sanorum verborum non. esse ana-
loga. Afferuntur enim hee dicta
ad confirmandam falsam opinio-
nem de viribus humans arbitri
in hominis conversione, contra
doctrinam, qua soli gratia di-
vine id opus attribuit. | Ideoque
ab ejusmodi sermonibus, quando
de conversione hominis ad Deum
agitur, abstinendum censemus.

Contra autem recte docetur,
quod Dominus in conversione,
per Spiritus Sancto. tractionem
(id est, motum et operationem)
ex hominibus repugnantibus et
nolentibus volentes homines fa
ciat, et quod post converstonem
in quotidianis peenitentia exer-
citis hominis. renati | voluntas
non sit otiosa, sed omnibus Spr-
ritus Sancte operibus, que ille

SYMBOLA EVANGELICA. '

Ghost is given to those who of set
purpose and obstinately resist him.
For God in conversion of unwilling
men makes willing men, and dwells
in the willing, as Augustine is wont
to speak.

But as concerns certain dicta,
both of the Fathers and of certain
modern doctors, such as the follow-
ing: God draws, but draws a will-
ing man, and man’s will in con-
version 18 not idle, but effects some-
what— we judge that these are not
agreeable to the form of sound
words. For these dicta are ad-
vanced for the confinning of the
false opinion of the powers of the
human will in the conversion of
man, contrary to the doctrine which
attributes that work to divine grace
alone. And therefore we judge
that we ought to abstain from ex-
pressions of such sort in treating
of the conversion of man to God.

But, on the other hand, it is right-
ly taught that the Lord in conver-
sion, through the drawing (that is,
the movement and operation) of
the Holy Spirit, of resisting and
unwilling makes willing men, and
that after conversion, in the daily
exercises of penitence the will of
man is not idle, but co-operates
also with all the works of the Holy
Spirit which he effects through

per nos efficit, etiam cooperetur. | us.

114

vera fide amplectatur, nequa-
quam. suis viribus propriis, sed
sola gratia et operatione Dei
Spiritus Sancti — obtinere — po-
teat.

Arr, III.

DE JUSTITIA FIDEI CORAM DEO.

STATUS CONTROVERBIME.

Unanimi consensu (ad normam
verbi divini, et sententiam Au-
gustana Confessionis) in Eccle-
sits nostris docetur, nos pecca-
tores longe miserrimos sola in
Christum fide coram Deo justi-
fare et salvart, ita ut Christus
solus nostra sit justitia. Hee
autem Jesus Christus, Salvator
noster, et justitia nostra, verus
Deus est et verus homo: etenim
divina et humana natura in
ipso sunt personaliter unite.
Quasitum igitur fut: secun-
dum quam naturam Christus
nostra sit justitia? Et hae oc-
casione duo errores, et quidem in-

SYMBOLA EVANGELICA.

nevertheless, he is in nowise by his
own powers able-to obtain the ben-
efit of embracing it in true faith,
but only by the grace and working
of God the Holy Ghost.

Arr. III.

OF THE RIGHTEOUSNESS OF FAITH
BEFORE GOD.

STATEMENT OF THE CONTROVERSY.

By unanimous consent (accord-
ing to the rule of the divine Word
and the judgment of the Augsburg
Confession), it is taught in our
churches that we most wretched
sinners are justified before God and
saved alone by faith in Christ, so
that Christ alone is our righteous-
ness. Now this Jesus Christ, our
Saviour and our righteousness, is
trne God and true man; for the
divine and human natures in him
are personally united (Jer. xxiii. 6;
1 Cor. i. 80; 2 Cor. v. 21). It has
therefore been asked: According
to which nature is Christ our right-
eousness? And by occasion of this,

ter se pugnantes, Ecclesias quas- | two errors, and these contrary the
dam perturbarunt. .one to the other, have disturbed
| certain churches.

Una enim pars sensit, Chris-| For one part has held that
tum tantummodo secundum di-|Christ is our righteousness only
vinam naturam. esse nostram jus- | according to the divine nature, if,
titiam, si videlicet ille per fidem that is, he dwell by faith in us;
in nobis habitet: etenim omnia |for that all the sins of men, com-

116

. SYMBOLA EVANGELICA. .

Dominus nobis pecoata remittit, | ly, that God remits to us our sins of
ez mera gratia, absque «llo re | mere grace, without any respect of

epectu precedentium, presen-
tium, aut consequentium nostro-

rum operum, dignitatis, aut me-
ré. lle enim donat atque im-
putat nobis justitiam obedien-
tie Christi; propter eam justi-
tiam a Deo in gratiam recipi-
mur, et justi reputamur.

III. Credimus etiam, docemus
et confitemur, solam fidem esse
dlud medium et instrumentum,
quo Christum Salvatorem, et ita
tn Christo justitiam illam, que
coram judicio Det consistere
potest, apprehendimus : propter
Christum. enim fides- illa nobis
ad justitiam tmputatur (Rom.
iv. 5).

IV. Credimus praterea, doce-
mus et confitemur, fidem llam

justificantem non esse nudam

our works, going before, present, or
following, or of our worthiness or
merit. For he bestows and imputes
to us the righteousness of the obe-
dience of Christ; for the sake of
that righteousness we are received
by God into favor and accounted
righteous.

III. We believe, also, teach, and
confess that Faith alone is the
means and instrument whereby we
lay hold on Christ the Saviour,
and so in Christ lay hold on that
righteousness which is able to stand
before the judgment of God; for
that faith, for Christ’s sake, is im-
puted to us for righteousness (Rom. ᾿
iv. 5).

IV. We believe, moreover, teach,
and confess that this justifying
faith is not a bare knowledge of the

notitiam historia de Christo, sed | history of Christ, but such and so

ingens atque tale Dei donum,
quo Christum, Redemtorem no-
strum, in verbo Evangelii recte
agnoscimus, ipsique confidimus :
quod videlicet. propter. solam. ἐρ-
sius obedientiam, ex gratia, re-
missionem. peccatorum habeamus,
sancti et justi coram Deo Patre
reputemur, et «ternam salutem
consequamur.

V. Credimus, docemus et con-

Jitemur, vocabulum ‘justyficare’

great a gift of God as that by it
we rightly recognize Christ our Re-
deemer in the word of the gospel,
and confide in him: to wit, that for
his obedience' sake alone we have by
grace the remission of sins, are ac-
counted holy and righteous before
God the Father, and attain eternal.
galvation.

V. We believe, teach, and con-
fess that the word justify in this

THE FORMULA OF CONCORD.

phrast Scripture Sacre, in hoc

117
article, conformably to the usage of

articulo, idem significare, quod | Holy Scripture, signifies the same

absolvere a peccatis, ut ex dicto
Salomonis (Prov. xvii. 15) ente-
hg& potest: ‘Qui justificat im-
pium, et qui condemnat justum,
abominabilie est «uterque apud
Deum. Jtem (Rom. viii. 38):
'Quis accusabit electos Dei?
Deus est qui justificat.’

Et, st quando pro vocabulo
justificationis vocabula, regenera-
tionts et vevificationis usurpan-
tur (quod in Apologia Augus-
tane Confessionis factum est),
sunt ea an ula superiore signifi-
catione accipienda. Nam alias
ee voces de hominis renovatione
inlelligende sunt, que a fidei
jutificatione recte discernitur.

VL Credimus, docemus et con-
femur etiam, etsi vere in Chri-
dum credentes et renats multis
infrmetatibus et nevis usque ad
mortem sunt obnozis : non tamen
tllis vel de justitia, que per fidem
ipss imputatur, vel de eterna
salute esse dubitandum, quin po-
tus firmiter illis statuendum
esse [vor gewiss halten sollen],
quod propter Christum, juxta
promissionem. et immotum ver-
bum Evangelii, Deum silt pla-
catum habeant.

as to absolve from sin, as may be
understood by the word of Solomon
(Prov. xvii. 15): * He that justifieth
the wicked, and he that condemneth
the just, even they both are abomi-
nation to the Lord.’ Also (Rom.
viii. 33): ‘Who shall lay any thing
to the charge of God’s elect? It
is God that justifieth.’

And if at any time for the word
Justification the words Regenera-
tion and Vivification are used (as is
done in the Apology of the Augs-
burg Confession), these words are
to be taken in the above-stated
signification. For elsewhere these
words are to be understood of the
renewing of man, which is rightly
distinguished from the justification
of faith.

VI. We believe, teach, and con-
fess, moreover, that, although they
that truly believe in Christ and are
born again are even to the hour of
death obnoxious to many infirmities
and stains, yet they ought not to
doubt either of the righteousness
which is imputed to them through
faith or concerning their eternal
salvation, but rather are they firm-
ly to be convinced that, for Christ's
sake, according to the promise and
unshaken word of the gospel, they
have God reconciled to them.

118

VII. Credimus, docemus et oon- |
Jitemur, quod ad conservandam
puram doctrinam de justitia
Jídei coram Deo, necessarium
sit, ut particule exclusive (qui-
bus Apostolus Paulus Christi
meritum ab operibus nostres
prorsus separat, solique Christo
eam gloriam tribus) quam dili-
gentissime relineantur, ut cum
Paulus scribit : ex gratia, gratis,
sine meritis, absque lege, sine ope-
ribus, non ez operibus. Que om-
nia hoc ipsum décunt : ‘Sola fide
in Christum justificamur et sal-
vamur’ (Eph. ii. 8; Rom. i. 17; iii.
24; iv.3 sqq.; Gal. iii.11; Heb. xi.).

VIII. Credimus, docemus et
confitemur, elsi antecedene - con-
tritio et subsequens nova obedi-
entia ad articulum justifwationis
coram Deo non pertinent: non
tamen talem fidem justificantem
esse fingendam, que una cum ma-
lo proposito peccandi, videlicet, et
contra conscientiam, agenda, esse et
stare possit. Sed postquam homo
per fidem est justificatus, tum ve-
ram llam et vivam fidem esse per
caritatem efficacem (Gal. v. 6), et

SYMBOLA EVANGELICA.

VII. We believe, teach, and con-
fess that, for the preserving of the
pure doctrine of the righteousness
of faith before God, it is necessary
that the exelusive particles (by
which the apostle Paul separates
the merit of Christ utterly from
our works, and attributes that glory
to Christ alone) should be most
diligently retained, as when Paul
writes: ‘Of grace, freely, without
our deserts, without law, without
works, not of works. All which ex-
pressions amount to this: ‘By fastÀ
in Christ alone are we justified and
saved’ (Eph. ii. 8; Rom. i. 17; iii.
24; iv.3 sqq.; Gal. iii.11; Heb. xi.).

VIII. We believe, teach, and con-
fess that, althongh antecedent con-
trition and subsequent new obedi-
ence do not appertain to the article
of justification before God, yet we
are not to imagine any such justi-
fying faith as can exist and abide
with a purpose of evil, to wit: of
sinning and acting contrary to con-
science. But after that man is justi-
fied by faith, then that true and liv-
ing faith works by love (Gal. v. 6),
and good works always follow justi-

bona opera semper fidem justyi-| fying faith, and are most certainly.
cantem sequi, et una cum ea, 8$ mo- | found together with it, provided
do vera et viva fides est, certissime | only it be a true and living faith.
deprehendi. fides enim vera nun- | For true faith is never alone, but
quam sola est, quin, caritatem et | hath always charity and hope in

spem semper secum habeat.

its train.

120

VI. Non $psum Deum, sed tan-
tum dona Dei in credentibus ha-
bitare.

VIL Fidem ideo salutem nobis
conferre, quod novitas illa, que
in dilectione erga Deum et prozi-
mum consistit, per fidem in nobis
inchoatur.

VIIL Fidem in justificationis
negotio primas quidem partes te-
nere, sed tamen etiam renovatio-
nem et caritatem ad justitiam
nostram coram Deo pertinere, tta
ut renovatio et caritas quidem
non sit principalis causa nostra
justitia : sed tamen justitiam no-
stram coram Deo (s? absint reno-
vatio et caritas) non esse inte-
gram et perfectam.

IX. Credentes ἐπ. Christum co-
ram Deo justos esse et salvos, si-
mul per imputatam Christi ju-
stitiam, et per $nchoatam novanı
obedientiam, vel, partim quidem
per «mputationem justitia Chri-
stt, partim vero per inchoatam
novam obedientiam.

X. Promissionem gratie nobis
applicari per fidem in corde, et
proterea etiam per confessio-
nem, que ore fit, et per alias vir-
tutes.

XI. Fidem non justificare sine

SYMBOLA EVANGELICA.

VI. That not God himself dwells,
but only the gifts of God dwell in
believers.

VII. That faith bestows salvation
upon us for the reason that that re-
newal which consists in love towards
God and our neighbor, commences
in us through faith.

VIII. That faith in the matter
of justification holds, indeed, the
first place, but that renewal and
charity also appertain to our right-
eousness before God, so that renew-
al and charity, indeed, are not the
principal cause of our righteousness,
but yet that our righteousness be-
fore God (if renewal and charity
be wanting) is not whole and per-
fect.

IX. That believers in Christ are
righteous and saved before God,
both through the imputed right-
eousness of Christ and through the
new obedience which is begun in
them, or partly, indeed, through the
imputation of the righteousness of
Christ, and partly through the new .
obedience which is begun in them.

X. That the promised grace is
appropriated to us by the faith of
the heart, and also by the confession
of the mouth, and moreover, also,
by other virtuous acte.

XI. That faith does not justify

bonis operibus, itaque bona opera | without good works, that therefore

necessario ad justitiam requiri, et

good works are necessarily required

199

SYMBOLA EVANGELICA.

Et dwn de commemoratis Wlis| And out of this discussion con-

vocabulis disputatum. est, tandem
etiam de reipsa fut discepta-
tum. Alis enim contenderunt,
Legem apud Christianos prorsus
non esse docendam, sed tantum-
modo doctrina Evangelii homines
ad bona opera invitandos esse:
alit hance opinionem impugna-
runt.

AYFIRMATIVA.
Sincera Ecclesia doctrina de hac controver-
δια.

Ut he controversie solide et
dextre explicentur atque decidan-
tur, hec nostra fides, doctrina, et
confessio est.

I. Quod bona opera veram fidem
(st modo ea non sit mortua, sed
viva fides) certissime atque indu-
bitato sequantur, tanquam fruc-
tus bone arboris.

II. Credimus etiam, docemus et
confitemur, quod. bona opera pe-
nitus excludenda sint, non tan-
tum cum de justificatione jider
agitur, sed etiam cum de salute
nostra ceterna disputatur, sicut
Apostolus perspicuis verbis tes-
tatur, cum ait (Rom. iv. 6) : ‘Szcut
et David dicit, beatitudinem ho-
minis, cur Deus accepto fert

cerning the aforementioned terms
there arose at length a dispute con-
cerning the material fact. For some
have contended that the law ought
not to be taught at all among Chrie-
tians, but that men should be in-
vited to good works by the doctrine
of the gospel alone. Others have
impugned this opinion.

AFFIRMATIVE.
The sound doctrine of the Church concerning
this controversy.

In order that these controversies
may be solidly and judiciously ex-
plained and decided, the following
is our faith, doctrine, and confession:

I. That good works! must certain-
ly and without all doubt follow a
true faith (provided only it be not
a dead but a living faith), as fruits
of a good tree. |
- II. We believe, also, teach, and
confess that good works are wholly
to be excluded, not only when the
righteousness of faith is treated of,
but also when the matter of our
eternal salvation is discussed, as the
apostle bears witness in elear words,
when he says (Rom. iv. 6): *Even
as also David describeth the blese-
edness of the man to whom God im-

U * Good works do spring out necessarily of a true and lively faith; insomuch that by them
a lively faith may be as evidently known as a tree discerned by the fruit.'— X II. Article of

the Church of England.

THE FORMULA OF CONCORD.

justetiam sine operibus. — Beati,
quorum remisso sunt éniquitates,
ὁ quorum tecla sunt peccata.
Beatus vir, cus non imputavit
Dominus peccatum, etc. Et alibi
(Eph. ii. 8 8q.): *Gratia, ?nqwit,
‘estis salvait, per idem, et hoc
non ex vobis, Dei enim donum
cat, non ex operibus, ne quis glo-
netur. |
IIL Credimus, docemus et con-
femur, omnes quidem homines,
precipue vero eos, qui per Spi-
nium Sanctum regenerate sunt
& renovati, ad bona opera fa-
cienda debitores. esse.
IV. E? in hac sententia vocabula
illa ‘necessarium, ‘debere, *opor-
tere’ [notÀig, “sollen, und *müs-
«n!] recte usurpantur, etiam de
renatis hominibus, et cum forma
sanorum verborum non pugnant.
V. Sed (tamen per vocabula
'necessitas, necessarium, quando
videlicet de renatis est sermo,
non intelligenda est coactio, sed
tantum debita ila obedientia,
quam vere credentes, quatenus
renats sunt, non ex coactione,
aut compulsu legis, sed libero
et spontaneo sprite prestant,
quandoquidem non amplius sub
lege sunt, sed sub gratia (Rom.
vi 14; vii 6; viii. 14).

VL. Credimus igitur, docemus
e$ confitemur, cum dicitur, rena-

123

puteth righteousness without works,
saying, Blessed are they whose in-
iquities are forgiven, and whose sins
are covered. Blessed is the man to
whom the Lord hath not imputed
sin, And elsewhere (Eph. ii. 8 sq.):
* By grace, saith he, ‘are ye saved
through faith; and that not of your-
selves, for it is the gift of God—not
of works, lest any man should boast.

III. We believe, teach, and con-
fess that all men, indeed, but
chiefly those who through the
Holy Spirit are regenerated and
renewed, are debtors to do good
works.

IV. And in this decision those
words—‘ necessary,’ ‘ ought,’ ‘it be-
hooves'—are rightly used even of
regenerate men, and are not in-
consistent with the form of sound
words.

V. But, nevertheless, by the terms
necessity, necessary, when we speak
of the regenerate, we are not to
understand constraint, but only
that bounden obedience which true
believers, so far as they are regen-
erate, render, not of constraint or
compulsion of the law, but of a
free and spontaneous spirit: inas-
much as they are no longer under
the law, but under grace (Kom. vi.
14; vii. 6; viii. 14).

VI. We believe, therefore, teach,
and confess that when it is said

124

tos bene operari libero et spon-
taneo spiritu, id non ita acci-
piendum esse, quod in hominis
renati arbitrio relictum sit, bene
aut male agere, quando $psi vi-
sum JuerW, ut nihilominus ta-
men Jidem retineat, eliamss in
geccatis ex proposito perseveret.

VII. Hoe tamen mon aliter,
quam de spiritu hominis jam
liberato $ntelligendum est, sicut
hanc rem ipse Christus, ejusque
Apostoli declarant (Rom. viii.
15): quod videlicet. spiritus ho-
mnis liberatus bene operetur,
non formidine pane, wi ser-
vus, sed justifie amore, qualem
obedientiam filit prestare 80-
lent.

VIII. Hane vero libertatem spi-
ritus in electis Dei filiis non
perfectam, sed multiplici: infir-
mitate adhuc gravatam agnosci-
mus, quemadmodum D. Paulus
super ea re de sua ipsius per-
sona conqueritur (Rom. vii. 14
sqq.; Gal. v. 17).

IX. /Uam tamen infirmitatem
Dominus electis suis non impu-
tat, idque propter Mediatorem
Christum. Sic enim | scriptum
est (Rom. vii. 1): ‘Mihi jam
damnationis est his, qui in Chri-
sto Jesu sunt.

X. Credimus proterea,. doce-
mus et confitemur, fidem et salu-

SYMBOLA EVANGELICA.

that the regenerate do good works
of a free and spontaneous spirit,
this is not to be so understood as
that it is left to the regenerate man’s
option to do well or ill whenever
it may seem good to him, so that
he retains faith, even though of set
purpose he persevere in sins.

VII. That this, nevertheless, is not
to be understood except of the spirit
of man when set free, even as Christ
himself and his apostles set forth
this matter, to wit: that the liber.
ated spirit of man does good works,
not, as a slave, from fear of punish-
ment, but from love of righteous-
ness, such as is the obedience which
children are wont to render (Rom.
viii. 15).

VIIL But we acknowledge that
this liberty of spirit in the elect
children of God is not perfect,
but is as yet weighed down with
manifold infirmity, as St. Paul la-
ments concerning himself about
this matter (Rom. vii. 14-25; Gal.
v. 17).

IX. This infirmity, nevertheless,
the Lord, for the sake of Christ
the Mediator, does not impute to
his elect. For so it is written
(Rom. viii. 1): ‘There is therefore
now no condemnation to them
which are in Christ Jesus."

X. We believe, moreover, teach,
and confess that faith and salvation .

126
quam Pharisaica et Papistica
Jíducia in propria opera et merita
damnationem incurrere possunt.

IIL Preterea reprobamus atque
damnamus dogma lud, quod
fides in Christum non amitta-
tur, et Spiritus Sanctus nihi-
lominus in homine habitet, eti-
amst sciens volensque peccet; et
quod. sancti atque electi [die Hei-
ligen und Auserwählten] Spir:-
tum Sanctum retineant, tametsi
in adulterium, aut in alia scelera
prolabantur, et in tts perseverent.

Arr. V.
DE LEGE ET EVANGELIO.
STATUS CONTBOVERBIA,

Quesitum fut: an Evange-
lium proprie sit tantummodo
concio de gratia Dei, que remis-
sionem peccatorum nobis annun-
cet: an vero etiam sit concio
penitentie, arguens peccatum in-
credulitatis, quéppe que non per
Legem, sed per Evangelion dun-
taxat arguatur.

AFFIRMATIVA.
Sincera doctrina, cum norma verbi Dei con-
gruens.

I. Credimus, docemus et confite-
mur, discrimen Legis et Evange-
lit, ut clarissimum quoddam lu-
men [ein besonder herrlich Licht],

SYMBOLA EVANGELICA.

ing faith than by a Pharisaic and
Papistic confidence in their own
works and merits.

III. Moreover, we repudiate and
condemn that dogma that faith in
Christ is not lost, and that the Holy
Spirit, even though a man sin wit-
tingly and willingly, nevertheless
dwells in him; and that the holy
and elect retain the Holy Spirit,
even though they fall into adul-
tery or other crimes, and persevere
in the same.

Art. V.
OF THE LAW AND THE GOSPEL.

STATEMENT OF THE CONTROVERSY.

It has been inquired: Whether
the gospel is properly only a preach-
ing of the grace of God, which
announces to us the remission of
sins, or whether it is also a preach-
ing of repentance, rebuking the
sin of unbelief, as one which is
not rebuked by the Law, but only
by the Gospel.

AFFIRMATIVE.
Sound doctrine agreeing with the rule of the
Word of God.

I. We believe, teach, and confess
that the distinction of the Law and
of the Gospel, as a most excellently
clear light, is to be retained with

198

ipse in Ministerio suo (quemad-
modum et ejus Apostoli) profes-
eus est (in qua significatione
Mark i. 15 et Acts xx. 21 voc
illa usurpatur), recte dici et do-
ceri, Evangelium esse concionem
de pamitentia et remissione pec-
catorum.

VI. Quando vero Lex et Evan-
gelion, sicut et ipse Moises, ut
Doctor Legis, et Christus, ut
Doctor Evangelii, inter se confe-
runtur: credimus, docemus et
confitemur, quod Evangelion non
sit concio paenitentia, arguens
peccata: sed quod proprie nihil
aliud sit, quam laetissimum
quoddam nuncium, et concio ple-
na consolationis, non arguens aut
terrena, quandoquidem | conscien-
tias contra terrores Legis sola-
tur, easque in meritum solius
Christ? | respicere jubet, et dul-
cissima predicatione, de gratia
et fuvore Dei, per meritum Chri-
sti impetrato, rursus erigit.

VII. Quod vero ad revelatio-
nem peccati attinet, sic 8686 res
habent. Velum illud Moisis om-
nium hominum oculis est obduc-
tum, quam diu solam Legis con-

SYMBOLA EVANGELICA.

ministry, as did also his apostles
after him (in which signification
the word is used in Mark i. 15
and Acts xx. 21), it is rightly said
and taught that the Gospel is a
preaching of repentance and re-
mission of sins.

VI. But when the Law and the
Gospel are compared together, as
well as Moses himself, the teacher
of the Law, and Christ the teacher
of the Gospel, we believe, teach,
and confess that the Gospel is not a
preaching of repentance, convicting
of sins, but that it is properly noth-
ing else than a certain most joyful
message and preaching full of con-
solation, not convicting or terrify-
ing, inasmuch as it comforts the con-
science against the terrors of the
Law, and bids it look at the merit
of Christ alone, and by a most sweet
preaching of the grace and favor of
God, obtained through Christ, lifts
it up again.

VII. But as respects the revela-
tion of sin, the matter stands thus:
That veil of Moses is drawn over all
men’s eyes, so long as they hear only
the preaching of the Law, and hear

cionem, nihil autem de Christo; nothing of Christ. Therefore they
audiunt. taque peccata sua ex do not, by the Law, truly come to
Lege non vere agnoscunt: sed| know their sins, but either become
aut hypocrite fiunt, qui justitie | hypocrites, swelling with an opinion
proprie opinione turgent, quales. of their own righteousness, as were

|
— =

180

SYMBOLA EVANGELICA.

sed Legis et Moisis doctrina, et | Gospel, but the teaching of the Law,
sunt alienum opus Christi, per | and Moses, and are Christ's strange
quod accedit ad proprium suum | work, through which he proceeds to
officium, quod est, predicare de|his proper office, which is to declare

gratia Dei, consolari et vivifi-
care. Hoc propria sunt predi-
cationis Evangelice.

NEGATIVA.

Contraria et falsa doctrina, qua rejicitur.

Riejicimus igitur, ut falsum et
periculosum dogma, cum asseri-
tur: quod Evangelion proprie
sit concio penitentie, arguens,
accusans et damnans peccata,
quodque non sit tantummodo
concio de gratia Dev. Hac enim
ratione Evangelion rursus in
Legem transformatur, meritum
Christi et sacra [tera obscuran-
tur, ptis mentibus vera et solida
consolatio eripitur, et Pontificiis
erroribus et euperstitionibus fores
aperiuntur.

Arr. VI.
DE TERTIO US8U LEGIS.

STATUS CONTROVERSLXE.

Cum constet, Legem De prop-
ter (res causas hominibus datam
esse, primo, ut externa quedam
disciplina conservetur, et feri at-
que intractabiles homines quas
repagulis quibusdam cerceantur,

the grace of God, to console and
vivify. These things are the pe-
euliar function of the evangelical
preaching.

NEGATIVE.

Contrary and false doctrine, which is rejected.

We reject, therefore, as & false
and perilous dogma, the assertion
that the Gospel is properly a preach-
ing of repentance, rebuking, accus-
ing, and condemning sins, and that
it is not solely a preaching of the
grace of God. For in this way the
Gospel is transformed again into
Law, the merit of Christ and the
Holy Seriptures are obscured, &
true and solid consolation is wrest-
ed away from godly souls, and the
way is opened to the papal errors
and superstitione.

Arr. VI.
OF THE THIRD UBE OF THE LAW.
STATEMENT OF THE CONTROVERSY. —
Since it is established that the
Law of God was given to men for
three causes: first, that & certain
external discipline might be pre- .
served, and wild and intractable
men might be restrained, as it were, .

132

ipsorum tum inscripta erat, quia
Dominus eos ad imaginem suam
creaverat (Gen. i. 26 sqq.; ii. 16
8qq. ; iii. 3).

II. Credimus, docemus et con-
Jitemur, concionem Legis non
modo apud eos, qui fidem ἐπ
Christum non habent, et poni-
tentiam nondum agunt, sed. etiam
apud eos, qu vere in Christum
credunt, vere ad Deum conversi
et renati, et per fidem justificati
sunt, sedulo urgendam esse.

TIL. Ets? enim renati, et spi-
ritu mentis eum renovati sunt:
tamen regeneratio ula et renova-
tio, in hac vita non est omnibus
numeris absoluta, sed duntazat
:inchoata. Et credentes ils, spiri-
tu mentis sum perpetuo luctan-
tur cum carne, hoc est, cum cor-
rupta natura, que in nobis ad
mortem usque heret (Gal. v. 17;
Rom. vii. 21, 98). Zt propter vete-

SYMBOLA EVANGELICA.

wholly withont Law, which was cer-
tainly at that time graven on their
hearts, because the Lord had created
them after his own image (Gen. i.
26 2q.; 11. 16 sqq. ; iii. 3).

II. We believe, teach, and con-
fess that the preaching of the Law
should be urged not only upon those
who have not faith in Christ, and
do not yet repent, but also upon
those who truly believe in Christ,
are truly converted to God, and
regenerated and are justified by
faith.

III. For, although they are re-
generate and renewed in the spirit
of their mind, yet this regenera-
tion and renewal is in this life
not absolutely complete, but only
begun. And they that believe ac-
cording to the spirit of their mind
have perpetually to struggle with
their flesh, that is, with corrnpt nat-
ure, which inheres in us even till
death (Gal. v.17; Rom. vii. 21, 23).

rem Adamum, qui adhuc in ho-' And on account of the old Adam,
minis intellectu, voluntate, et n | which still remains fixed in the in-
omnibus viribus ejus infizus re-|tellect and will of man and in all his
sidet, opus est, ut homini Lex | powers, there is need that the law
Dei semper preluceat, ne quid | of God should always shine before
private devotionis affectu ın ne-| man, that he may not frame any

gotio religionis confingat, et cul-
tus divinos verbo Der non insti-
tutos eligat. Item, ne vetus Adam
pro suo ingenio agat, sed potius
conira suam voluntatem, non

thing in matter of religion under an
impulse of self-devised devotion,and
may not choose ont ways of honor-
ing God not instituted by the Word

lof God. Also, lest the old Adam

134 SYMBOLA EVANGELICA.

D. Paulus vocare solet. in suis! St. Paul is wont to call in his epis-
Epistolis Legem Christi et Le- [106 the Law of Christ and the Law
gem mentis (Rom. vii. 25; viii. 2, of the mind (Rom. vii.25; viii. 9,7;
7 ; Gal. vi.-2). Gal. vi. 2).

Vl. 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 Det voluntas, sive ‚to wit: the unchangeable will of
ponitentibus sive impamitenti- | God, whether it be set forth be-
bus, renatis aut non renatis pro- | Tore the penitent or the impenitent,
ponatur. Discrimen autem, quo | the regenerate or the unregenerate.
ad obedientiam, duntaxat in Ào- | 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 pre-|a certain manner of obedience re-
stant, sed coacti et inviti id | quired by the Law, but do this con-
Jaciunt (sicut. etiam renati fa-|strainedly and unwillingly (as also
ciunt, quatenus adÀuc 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 epontaneo | without compulsion, with a free and
spiritu, talem obedientiam | pre- unconstrained mind, render such an
stant, qualem alias nulla quan-| obedience as otherwise no threat-
tumvis severissime Legis commi- | enings of the Law, however griev-

nationes extorquere possent. ous, would be able to extort.
NEGATIVA. NEGATIVE.
False doctrine rejectio. Rejection of false doctrine.

Repudiamus itaque wt pernt-| Werepudiate, therefore, as a false
ciosum et falsum dogma, quod | and pernicious dogma, contrary to
Christiane discipline et vere 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 pis et vere cre- | is not to be set forth before the god-
dentibus, sed tantum. impitis, in-. ly and true believers, but only be-
fidelibus et non agentibus peni- | fore the ungodly, unbelievers, and

136

e Cana Domini consolationem
et vitam percipiant, infideles au-
tem eam ad judicium sumant.
Cingliani hane presentiam et
dispensationem corporis et san-
guinis Christi in Sacra Cena
negani: nos vero eandem. asseve-
ramus.

Ad solidam hujus controversie
ezplicationem primum sciendum
est, duo esse Sacramentariorum
genera. Quidam enim sunt Sa-
cramentarvi crassi admodum : hi
perspicuis et claris verbis τὰ
aperte profitentur, quod corde
sentiunt, quod. videlicet in Cena
Domini nihil amplius quam pa-
nes et vinum sint prasentia, ibi-
que distribuantur et ore perci-
gantur. Alii autem aunt ver-
suts et callidi, et quidem om-
nium nocentissimi Sacramenta-
rit: hi de negotio Cane Domi-
nice loquentes, ex parte nostris
verbis splendide admodum utun-
tur, et pre se ferunt, quod et
ipsi veram presentiam veri, sub-
etantialis atque vivi corporis et
sanguinis Christi in Sacra Cana
credant, eam tamen presentiam
et manducationem | dicunt esse
epiritualem, qua fiat fide. Et
hi posteriores Sacramentarii sub
his eplendidis | verbis | eandem
crassam, quam priores habent,
opinionem occultant et retinent :

SYMBOLA EVANGELICA.

lievers derive consolation and life
from the Supper of the Lord,
but unbelievers take it unto con-
demnation ? The Zwinglians deny
this presence and dispensation of
the body and blood of Christ in
the Holy Supper, but we affirm the
same.

For a solid explication of this
controversy, it is first to be under-
stood that there are two sorts of
sacramentarians. For some are ex-
ceedingly gross sacramentarians ;
these in perspicuous and plain
words openly profess that which
they think in their heart, to wit:
that in the Lord’s Supper there is
nothing more present than bread
and wine, which alone are there
distributed and received with the
mouth. But others are astute and
crafty, and thereby the most harm-
ful of all the sacramentarians ;
these, when talking of the Lord's
Supper, make in part an exceed-
ingly high-sounding use of our
mode of speaking, declaring that
they too believe in a Zrue pres
ence of the Zrue, substantial, and
living body and blood of Christ in
the Holy Supper, which presence
and mandueation, nevertheless, they
say to be spiritual, such as takes
place by faith. And yet these latter
sacramentarians, under these high-
sounding phrases, hide and hold

THE FORMULA OF CONCORD.

quod videlicet. preter panem et
vinum nihil amplius in Cana
Domini sit presens, et ore su-
matur. Vocabulum enim (spi-
ritualiter) nihil aliud. ipsis. sig-
nificat, quam Spiritum Christi,
seu virtutem | absentis corporis
Christi, ejusque meritum, quod
presens sit; 9psum vero Christi
corpus nullo prorsus modo esse
presens, sed tantummodo id sur-
sum in supremo ceo contineri
senttunz, et affirmant, oportere
nos cogitationibus fider sursum
assurgere, inque colum ascen-
dere, et ibidem. (nulla autem ra-
tione cum pane et vino Sacre
Cene) dud. corpus et sanguinem
Christi querendum. esse. |

AFFIRMATIVA.
Confessio sincere doctrine, de Cana Domini,
contra Sacramentarios.

I. Credimus, docemus et con-
ftemur, quod in Cena. Domini
corpus et sanguis Christi vere et
substantialiter sint prasentia, et
quod una cum pane et vino vere
distribuantur atque eumantur.

IL. Credimus, docemus et con-
fiemur, verba Testamenti. Chri-
att non alter accipienda esse,
quam sicut. verba. ipsa ad lite-
ram sonant: ia, ne panis ab-
sns Christi corpus, et vinum

187

fast the same gross opinion which
the former have, to wit: that, be-
sides the bread and wine, there is
nothing more present or taken with
the mouth in the Lord's Supper.
For the term (spiritualiter) signi-
fies nothing more to them than the
Spirit of Christ or the virtue of the
absent body of Christ and his merit,
which is present; but they think
that the body of Christ itself is in
no way whatever present, but is
eontained above in the highest
heaven, and they affirm that it be-
hooves us by the meditations of faith
to rise on high and ascend into heav-
en, and that this body and blood of
Christ are to be sought there, and
in nowise in union with the bread
and wine of the Holy Supper.

AFFIRMATIVE.

Confession of the sound doctrine of the Supper

of the Lord against the Sacramentarians.

I. We believe, teach, and con-
fess that in the Lord's Supper the
body and blood of Christ are truly
and substantially present, and that
they are truly distributed and taken
together with the bread and wine.

II. We believe, teach, and con-
fess that the words of the Testament
of Christ are not to be otherwise
received than as the words them-
selves literally sound, so that the
bread does not signify the absent

188
absentem Christi sanguinem sig-
nifivent, sed ut propier sacra-
mentalem «nionem, panis ei vv
num vere sint corpus eb sanguis
Christi.

III. Jam quod ad Consecra-
tonem attinet, credimus, doce-
mus et confitemur, quod nullum
opus humanum, neque ulla. Mi-
nistri Ecclesiae pronunciatio pre-
sentie corporis et sanguinis Chri-
sti in Cana causa sit, sed quod
hoe soli omnepotents virtuti Do-
mini nostra Jesu Christi sit tri-
buendum.

IV. Interim tamen unanimi
consensu credimus, docemus et
confitemur, in usu Cena Domi-
nice verba institutionis Christi
nequaquam omittenda, sed pub-
lice recitanda esse, sicut scrip-
tum est (1 Cor. x. 16): * Calix
benedictionis, cui — benedicimus,
nonne communicatio sanguinis
Christi est?’ etc. Illa, autem be-
nedictio fit per recitationem ver-
borum Christi.

V. Fundamenta autem, quibus
en hoc negotio contra Sacramen-
tarios nitimur, hec sunt, que
etiam D. Lutherus in majore sua
de Cana Domini Confessione
posurt :

Primum fundamentum est ar-
ticulus fidei nostre Christiane,
videlicet. Jesu Christus est verus,

SYMBOLA EVANGELICA.

body of Christ and the wine the
absent blood of Christ, but that on
account of the sacramental union
the bread and wine are truly the
body and blood of Christ.

IIL Moreover, as concerne the
consecration, we believe, teach, and
confess that no human work, nor
any utterance of the minister of
the Church, is the cause of the
presence of the body and blood of
Christ in the Supper, but that this
is to be attributed to the omnipo-
tent power of our Lord Jesus Christ
alone.

IV. Nevertheless, we believe,
teach, and confess, by unanimous
consent, that in the use of the
Lord’s Supper the words of the in-
stitution of Christ are by no means
to be omitted, but are to be pub-
licly recited, as it is written (1 Cor.
x. 16): ‘The cup of blessing which
we bless, is it not the commnnion
of the blood of Christ? ete. And
this benediction takes place by the
recitation of the words of Christ.

VY. Now the foundations on which
we rest in this controversy with the
sacramentarians are the following,
which, moreover, Dr. Luther has
laid in his Larger Confession con-
cerning the Supper of the Lord:

The first foundation is an article
of our Christian faith, to wit: Je-
sus Christ is true, essential, nata-

—

THE FORMULA OF CONCORD. 139

esseniéaléis, naturalis, perfectus | ral, perfect God and man in unity
Deus σὲ homo in unitate pereo- of person, inseparable and undi-
nee, inseparabiles et indivisus. — | vided.

Secundum, quod dextera Dei| Secondly: that the right hand of
wbique est: ad cam autem Chri-| God is every where, and that Christ,
stus, ratione Aumanitatis swe,|in respect of his humanity, is truly
vere et reipsa, collocatus est, | and in very deed seated thereat, and
ideoque presens gubernat, tn therefore as present governs, and
manu sua, et sub pedibus. suis, has in his hand and under his feet,
ut Scriptura loquitur (Eph. i.|as the Beripture saith (Eph. i. 22),
22) Aabet omnia, que in σοῖο all things which are in heaven and
sunt et in terra. Ad cam Dei! on earth. At this right hand of
dexteram nullus alius homo, ac|God no other man, nor even any

ne Angelus quidem, sed solus|angel, but the Bon of Mary alone,
Maria Filius collocatus est, unde|is seated, whence also he is able
eí ea, gue dizimus, prestare po-|to effect those things which we

tent. have said.
Tertium, quod verbum Dei non| Thirdly: that the Word of God
«t faleum, aut mendaz. is not false or deceiving.

Quartum, quod Deus varios | Fourthly: that God knows and
modos novit, et in sua, potestate | has in his power various modes in
habet, quibus alicubi esse potest, | which he can be any where, and
1que ad unicum sium alligatus |is not confined to that single one
at, quem. Philosophi localem aut| which philosophers are wont to
areumacriptum appellare solent. | call local or circumscribed.

VI. Credimus, docemus et con- VI. We believe, teach, and con-
femur, corpus et sanguinem | fees that the body and blood of
Christi non tanium spiritualiter; Christ are taken with the bread
per fidem, sed etiam ore, non | and wine, not only spiritually
tamen. Capernattice, eed. superna-|through faith, but also by the
turals et celestt modo, vatione | mouth, nevertheless not Capernai-
sacramentalis unionis, cum pane tically, but after a spiritual and
οἱ vino sumt. Hoc enim verba | heavenly manner, by reason of the
Christi perspicue testantur, qui-|sacramental union. For to this
bus. precipit, accipere, edere, bi- |the words of Christ clearly bear
bere: idque ab Apostolie factum | witness, in which he enjoins us to

140

esse, Scriptura commemorat, di-
oen& (Mark xiv. 28): * Et biberunt
ex eo omnes) Et Paulus inquit
(1 Cor. x. 16) : * Panis, quem fran-
gimus, est communicatio corporis
Christi 5’ hoc est, qui hunc panem
edit, corpus Christi edit. Idem
Magno consensu precipur ex an-
tiquissimis Ecclesie | Doctoribus,
Chrysostomus, | Cyprianus, Leo
Primus, Gregorius, Ambrosius,
Augustinus, testantur.

VII. Oredimus, docemus et con-
Jitemur, quod non tantum vere
in Christum | credentes, et qui
digne ad Cenam Domini acce-
dunt, verum etiam indigni et in-
Jideles verum corpus et sangui-
nem Christi sumant : 4ta tamen,
ut nec consolationem, nec vitam
inde percipiant, sed pottus, ut
Ulis sumtio ea ad judicium et
damnationem cedat, si non con-
vertantur et ponitentiam | agant
(1 Cor. xi. 27, 29).

— Etsi enim Christum, ut Sal-
vatorem, a se repellunt, tamen
eundem, licet mazime inwiti, ut
severum. Judicem, admittere co-
guntur. Is vero non minus pre-
sens judicium suum in convivis
tiis impeenitentibus exercet, quam
prossens : consolationem, et «itam
in cordibus vere credentium et
dignorum convivarum operatur.

SYMBOLA EVANGELICA.

take, to eat, to drink; and that this
was done by the Apostles the Script-
ure makes mention, saying (Mark
xiv. 23): * And they all drank of it.’
And Paul says: * The bread which
we break is the communion of the
body of Christ ;’ that is, he that eats
this bread eats the body of Christ.
To the same with great consent do
the chief of the most ancient doc-
tors of the Church, Chrysostom,
Cyprian, Leo the First, Gregory,
Ambrose, Augustine, bear witness.

VII. We believe, teach, and con-
fess that not only true believers in
Christ, and such as worthily ap- °
proach the Supper of the Lord, but
also the unworthy and unbelieving
receive the true body and blood of_
Christ; in such wise, nevertheless,
that they derive thence neither
consolation nor life, but rather
so as that receiving turns to their
judgment and condemnation, un-
less they be converted and repent
(1 Cor. xi. 27, 29).

For although they repel from
them Christ as a Saviour, never-
theless they are compelled, though
extremely unwilling, to admit him
as a stern Judge. And he no leas
present exercises his judgment over
these impenitent guests than as
present he works consolation and
life in the hearts of true believers
and worthy guests.

149
virtutibus nostris, aut ex internis
vel externis nosiris Praparatio-
nibus pendet.

NEGATIVA.
Contraria: et damnate Sacramentariorem
doctrine rejectio.

Rejtcrmus atque damnamus
UNANEIME oonsensu omnes erro-
n808, quos jam recitabimus, ar
ticulos, ut qui commemorata pie
doctrine, simplicitati fidei et sin-
oerai confessioni de Coma Domini
repugnant.

I. Papisticam Transsubstan-
tiationem : cum videlicet in Pa-
patu docetur, panem, δέ vinum
in Sacra Cana substantiam. at-
que naturalem suam essentiam
amtitere, et ita annihilart, atque
elementa wla via in Christi cor
pus transmutari, ut preter ex-
ternas species nihil de sis reli-
quum maneat.

IL JPapistecum Misse sacrifi-
eium, quod pro peccatis vivorum
et mortuorum offertur.

III. Sacrilegium, quo Laicis
una tantum pars Sacraments da-
tur, cum nimirum, contra ew-
pressa verba Testament Christi,

SYMBOLA EVANGELICA.

upon our virtues, or upon our in-
ward or outward preparations.

NEGATIVE.
Rejection of the contrary and condemned: dec-
trine of the Sacramentarians.

We reject and condemn, by
unanimous consent, all the errone-
ous articles which we will now re-
count, as being opposite to the
above-stated godly doctrine, to the
simplicity of faith, and to the sound
confession concerning the Supper
of the Lord:

L The papistical transubetantia-
tion, when, to wit, in the Papal
Church it is taught that the bread
and wine in the holy Supper lose
their substance and natural ee-
sence, and are thus annihilated,
and those elements so transmuted
into the body of Christ, that, ex-
cept the outward species, nothing
remains of them.

II. The papistical sacrifice of the
Mass, which is offered for the sins
of the living and the dead.

IIL The sacrilege whereby oue
part of the sacrament only is given
to the laity, the cup being forbid-
den them, against the express words

calice illis interdicitur, atque tta|of the Testament of Christ, and

sanguine Christs epoliantur.

IV. Dogma, quo docetur, quod

they are thus despoiled of the
blood of Christ.
IV. The dogma whereby it is

THE FORMULA OF CONCORD.

verba Testaments Jesu Christi
non simpliciter intelligenda οἱ
Jéde amplectenda sint, wit — so-
nant; ea enam obscura esse, vd-
dogue verum eorum sensum ex
aliis Scriptura locts petendum
6886.

V. Corpus Christi in Sacra
Cena non ore una cum pane
sums: sed (antum panem et vi-
num OTe accipi: corpus vero
Christi spiritualiter duntaxat,
fide nimirum, sums.

VL Panem e£ vinum in Cena
Domini tantummodo | symbola
Μὰ tesseras esse, quibus. Chri-
“απὸ mutuo 8686 agnoscant.

VIL Panem et vinum tantum
we figuras, sumiletudsnes et ty-
pos corporis ei sanguints Christi,
longissimo intervallo a nobts ab-
uentie. ,

VIII. Panem εὐ vinum tan-
iummodo signa, memorie conser-
vande gratia, instituta esse, quo

ngillóorum ei pignorum rationem
habeant, quibus nobis confirme-
tur, quod fides, cum $n. colum
Wa ascendit et evehitur, ibi tam
vere corporis et sanguinis Christi
particeps fiat, quam vere nos in
Sacra Cena panem manducamus
οἰ vinum bibimus.

IX. Fidem nostram de salute

143

taught that the words of the Tes-
tament of Jesus Christ are not to
be understood and embraced by
faith in simplicity as they sound,
on the ground that they are ob-
scure, and that therefore their true
sense is to be sought froin other
places of Scripture.

V. That the body of Christ in
the holy Supper is not received
by the mouth together with the
bread, but that only bread and
wine are received by the mouth,
while the body of Christ is taken
only spiritually, to wit, by faith.

VI. That the bread and wine in
the Lord's Supper are only sym-
bols or tokens whereby Christians
mutually recognize each other.

VII. That the bread and wine
are only figures, similitudes, and
types of the body and blood of
Christ, who himself is very far dis-
tant from us.

VIII. That the bread and wine
are only eigns, instituted for a me-
morial, and having the character of
seals and pledges, by which it is
made sure to us that faith, when
she ascends and is transported into
heaven, there as truly becomes par-
ticipant of the body and blood of
Christ, as we do truly in the holy
Supper eat the bread and drink
the wine.

IX. That our faith concerning

144

certam reddi et confirmari in
Cena Domini, non mnis signis
illis externis, pane et vino: ne-
quaguam autem vere prasentt-
bus vero corpore et sanguine
Christi.

X. In Sacra Coena duntaxat
virtutem, operationem et mert-
tum absentis corporis et sangui-
nis Christi dispensart.

XI. Christi corpus ita celo in-
clusum esse, ut nullo proreus
modo, simul, eodem tempore, plu-
ribus aut omnibus locis in terria
presens esse possit, δὲ Cena
Domini celebratur.

XII. Christum substantialem
corporis et sanguinis sur presen-
tiam neque promittere neque ex-
hibere potuisse, quandoquidem «d
proprietas humane ipstus na-
ture assumte nequaquam ferre
aut admittere possit.

XIII. Deum ne quidem unt-
versa sua omnipotentia (horren-
dum dictu et auditu) efficere posse,
ut corpus Christi, uno eodemque
tempore in pluribus, quam uno
tantum loco, substantialiter. pre-
sens sit.

XIV. Non omnipotens Wlud
verbum Testaments Christi, sed
jidem presentie corporis et san-
guinis Christi in Sacra Cena
causam esse.

XV. Fideles corpus et sangui-

SYMBOLA EVANGELICA. .

our salvation is rendered certain
and confirmed in the Supper of
the Lord only by those external
signs, bread and wine, but in no-
wise by the true body and blood
of Christ truly present.

X. That in the holy Supper, only
the virtue, operation, and merit of
the absent body of Christ are dis-
pensed.

XI. That Christ's body is so con-
fined in heaven that it can in no
mode whatever be likewise at one
and the same time in many places,
or in all the places where the Lord's
Supper is celebrated.

XII. That Christ could neither
promise nor impart the substantial
presence of his body and blood,
inasmuch as the essential property
of the human nature itself which
he had assumed could by no means
bear or admit of this.

XIII. That Göd, even with all
his omnipotence (a thing fearful
to say and fearful to hear), can
not effect that the body of Christ
should be substantially present at
one and the same time in more
places than one.

XIV. That not that omnipotent
word of the Testament of Christ,
but faith is the cause of the pres-
ence of the body and blood of Christ
in the holy Supper.

XV. That the faithful ought not

THE FORMULA OF CONCORD.

nem Christi non in pane et vino
Cane Dominice querere, sed ocu-
los in calum attollere, et ibi cor-
pus Christi querere debere.

XVI. Infideles et imponitentes
Christianos in Cena Domini non
verum corpus et sanguinem. Chri-
sti, sed panem. tantum et vinum
sumere.

XVII. Dignitatem convivarum
tn hac colest Cana non ez sola
vera in Christum fide, sed etiam
ez preparatione hominum ex-
terna. pendere.

XVIII. Kos etiam, qui veram
εἰ vam. in Christum idem ha-
bent, eamque retinent, malilomi-
nus hoc sacramentum ad judi-
cium sumere posse, propterea
quod in externa sua conversa-
tune adhuc imperfecti sint.

XIX. Externa visibilia elemen-
la pania et vine in sacramento
uloranda esse.

XX. Prater hee justo Dei
Judicio relinquimus omnes cu-
riosas, sannis virulentis tinc-
tas, et blasphemas | questiones,
que honeste, pie, et sine gravi
offensione recitar nequeunt, alı-
osque sermones, quando de su-
pernaturali et coelesti. mysterio
hujus sacramenti — crasse, car-
naliter, Capernaitice, et plane
abominandis | modis, blaspheme,
et maximo cum Ecclesie offen-

145

to seek the body and blood of Christ
in the Lord’s Supper, but to lift
their eyes to heaven, and there
seek the body of Christ.

XVI. That unbelieving and im-
penitent Christians in the Lord's
Supper do not receive the true
body and blood of Christ, but only
bread and wine.

XVII. That the worthiness of
the guests at this heavenly Supper
does not depend alone upon true
faith in Christ, but upon the out-
ward preparation of men.

XVIII. That even those who
have and hold fast a true and liv-
ing faith in Christ are capable of
taking this sacrament to their con-
demnation, inasmuch as in their
external course of life they are
yet imperfect.

XIX. That the external, visible
elements of bread and wine in the
sacrament are to be adored.

X X. Over and above these, we
leave to the just judgment of God
all curious and blasphemous ques-
tions imbued with virulent poison
of mockeries, such as can not be
set forth without grave offense to
seemliness and piety, and other
pratings, wherein the Sacramenta-
rians speak of the supernatural and
heavenly mystery of this sacrament
grossly, carnally, Capernaitically,
and in utterly abominable fashion,

146

SYMDOLA EVANGELICA.

diculo, Saoramentaris loqwun-|blasphemously, and to the most

tur.

XXL Prorsus etiam vojicimus
atque damnamus Capernatticam
manducationem corporis Christi,
quam nobis Sacramentarit con-
tra suce conscientia testimonsum,
post tot nostras protestattones,
malitiose affngunt, ut doctrinam
nostram apud. audstores suos in
odium adducant, quast videlicet
doceamus, corpus Christi denti-
bus laniari, et instar alterius cu-
jusdam cibi, in corpore humano
digeri. Credimus autem et asse-
rimus, secundum clara verba Tes-
tamenti Christ, veram, sed super-
naturalem manducationem corpo-
ria Christi, quemadmodum etam
vere, supernaturaliter tamen, san-
guinem Christi bibi docemus.
Hee autem humanis sensibus aut
ratione nemo comprehendere po-
test, quare tn hoc negotio, sicut
et in alis fidei articulis, intel-
lectum | nostrum in obedientiam
Christ captivare oportet. Hoc
enim mysterium in solo Dei verbo
revelatur, et sola fide comprehen-
ditur.

grievous offense of the Church.

XXI. We also utterly reject and
condemn the Capernaitic manduca-
tion of the body of Christ, which,
after so many protestations on our
part, the Sacramentarians mali-
cionsly feign against ne, contrary
to the testimony of their own con-
science, in order that they may bring
our doctrine into discredit with their
hearers, as if, forsooth, we taught
that the body of Christ is torn by
the teeth and digested in the hu-
man body like any other food. But
we believe and assert, according to
the plain words of the Testament
of Christ, a true but supernatural
manducation of the body of Christ,
even as also we teach that the
blood of Christ is truly, but never-
theless supernaturally, drunk. But
these things no one is able with
human senses or reason to compre-
hend; wherefore in this matter, as
aleo in other articles of the faith,
it behooves that our understanding
be brought into captivity to the
obedience of Christ. For this mys-
tery is revealed in the Word of
God alone, and is comprehended
by faith alone.

B
1 the other. But, rather, here is the
Ene ichs communion which God

150 SYMBOLA EVANGELICA.

assumto homine vere habet, et ex | truly has with the man assumed, and
personali unione, et summa ac| from the personal union and high- -
ineffabili communtone, que inde | est and ineffable communion, which
consequitur, totum lud proma- | thence follows, flows all of human
nat, quicquid. humans de Deo, et |that is said and believed of God,
quicquid. divini de homine CÀri- and all of divino that is said and
sto dicitur et creditur. Et Àanc | believed of the man Christ. And
unionem aíque communionem na- | this union and communion of the
turarum | antiquissimi — Eoclesia | natures the most ancient doctors
Doctores similitudine ferr$ oan- of the Church have illustrated by
dentis, itemque unione | corporis | the similitude of glowing iron, and
et anime in homine, declara- | also of the union of body and soul
runt. in man.

VI. Hine etiam credimus, do- | VI. Hence also we believe, teach,
cemus atque confitemur, quod Deus and confess that God is man and
sit homo, e homo sit Deus, id | man is God, which would by no
quod nequaquam ita se haberet,| means be the truth if the divine
δὶ divina et humana natura pror- | and the human nature had no ma-
sus inter se nihil revera, et reipsa|tual intercommunication in very
communtcarent. deed and truth.

Quomodo enim homo, Marie| For how could a man, the son of
Filius, Deus aut Filius Dei al-| Mary, be truly called God or the
tissime vere appellari posset, aut | Son of God Most High, if his hu-
essel, st ipsius humanitas cum |manity were not personally united
Filio Dei non esset. personaliter | with the Son of God, and so had
unita, atque ita realiter, hoc est, | nothing really that is, in very deed
vere et reipsa, nihil prorsus, ex- and truth, common with him, the
cepto solo nudo nomine, cum $pso | bare name alone excepted ?
commune haberet ?

VII. Zam οὗ causam credimus,| VII. For this reason we believe,
docemus et confitemur, quod virgo | teach, and confess that the Virgin
Maria non nudum aut merum | Mary did not conceive and bear a
hominem duntaxat, sed verum|mere man and no more, but the
Dei Filium conceperit et genue-|trne Son of God; whence she is
„it: unde recte Mater Dei et ap-|both rightly called and in very
pellatur et revera. est. deed is the Mother of God.

152
manitas jam tum cum Fio Dei al-
lissimi pereonalster fuerit unita.

XI. Zamque majestatem, ra-
lione unionis personalis, semper
Christus habuit, sed in statu
suce humiliationis sese exinani-
vit, qua de causa revera otate,
sapientia, et gratia apud. Deum
atque homines profecit. Quare
majestatem illam non semper,
sed quoties ipsi visum fud, exe-
eruit, donec. formam servi, non
autem naturam humanam, post
resurrectionem | plene et prorsus
deponeret, et in plenariam usur-
gationem, manifestationem et de-
clarationem | divine majestatis
collocaretur, et hoc modo in glo-
riam suam ingrederetur (Phil. ii.
6 sqq.. taque jam non tantum
ut Deus, verum etiam ut homo,
omnia novit, omnia potest, om-
nibus creaturis presens est, et
omnia, qua in colis, in terris, et
sub terra sunt, sub pedibus suis,
et in manu sua habet. Hac ita
se habere, Christus $pse testatur,
inquiens (Matt. xxviii. 18; John
xii. 3): *M«À« data est omnis
potestas in colo et in terra) Et
Paulus (Eph. iv. 10) att: * Ascen-
dit super omnes caos, ut omnia
impleat. απο suam potestatem
ubique presens exercere potest,
neque quicquam illi aut «mpos-
sibile est, aut ignotum.

SYMBOLA EVANGELICA.

manity was then personally united
with the Son of God Most High.

XI. And that majesty, in virtue
of the personal union, Christ has al-
ways had, but in the state of his hu-
miliation he divested himself of it,
for which cause he truly grew in age,
wisdom, and favor with God and
men. Wherefore he did not always
make use of that majesty, but as oft-
en as seemed good to him,until after
the resurrection, he fully and for-
ever laid aside the form of a serv-
ant, but not the human nature, and
was established in the plenary use,
manifestation, and revelation of the
divine majesty, and in this manner
entered into his glory (Phil. ii. 6
sqq.) Therefore now not only as
God, but also as man, he knows
all things, can do all things, is
present to all creatures, has under
his feet and in his hand all things
which are in heaven, in the earth,
and under the earth. That this .
is so, Christ himself bears witness,
saying (Matt. xxviii.18; John xiii.
8): * All power in heaven and in
earth is given unto me’ And
Paul saith (Eph. iv. 10): ‘He as-
cended up far above all heavens,
that he might fill all things.’ This
his power, being every where pres-
ent, he can exercise, nor is any-
thing to him either impossible or
unknown.

THE FORMULA OF CONCORD.

XII. Inde adeo, et quidem fa
eillime, corpus suum verum et
sanguinem suum in Sacra Cena
presens distribuere potest. Id
vero non fit secundum modum et
proprietatem humane nature,
sed secundum modum et proprie-
taten dextre Dei, ut Lutherus
secundum analogiam fider nostre
Christiane, in Catechest compre-
hense, logus. solet. Et hac Chri-
att in Sacra Cena presentia ne-
que physica aut terrena est, neque
Capernastica : interim tamen ve-
runma et quidem substantialis
at. Sic enim verba Testamenti
Christi sonant : Hoc est, est, est
corpus meum, etc.

Hac nostra fide, doctrina et
enfessione persona Christi non
solvitur, quod olim Nestorius
feit. Le enim veram communi-
catsonem tdiomatum seu proprie-
tatum utriusque nature in Chri-
sto negavit, et hac ratione Chri-
sh personam. solvit: quam rem
D. Lutherus in libello suo de
Conciliis perspicue declaravit.
Neque hac pia nostra doctrina
dus in Christo nature, earum-
que proprietates confunduntur,
aut in unam, essentiam commi-
«entur (in quo errore Eutyches
Suit), neque humana natura in
persona Christi negatur, aut
aboletur, neque altera natura in

153

XII. Hence algo, and indeed most
easily, can he, being present, im-
part his true body and his blood
in the Holy Supper. Now this is
not done according to the mode
and attribute of human nature, but
according to the mode and at-
tribute of the right hand of God,
as Luther, according to the anal-
ogy of our Christian faith, as con-
tained in the Catechism, is wont to
speak. And this presence of Christ
in the Holy Supper is neither phys-
ical or earthly, nor Capernaitic ;
nevertheless it is most true and in-
deed substantial. For so read the
words of the Testament of Christ:
‘ This is, is, is my body, etc.

By this our faith, doctrine, and
confession, the person of Christ is
not severed, as of old Nestorius sev-
ered it. For he denied a true com-
munication of the idiomata or at-
tributes of both natures in Christ,
and in this way separated the person
of Christ: which thing Dr. Luther
has perspicuously set forth in his
book on the Councils. Nor by this
godly doctrine of ours are the two
natures in Christ and their attri-
butes confounded, or mingled into
one essence (as Eutyches erroneous-
ly taught), nor is the human nature
in the person of Christ denied or
abolished, nor the one nature
changed into the other; but Christ

154

alteram mutatur: sed Christus
verus Deus et homo in una indi-
visa persona est, permanetque in
omnem eternitatem. Hoc post Ü-
lud Trinitatis summum est myste-
rium, ut Apostolus (1 Tim. iii. 10)
testatur, in quo solo tote nostra
consolatio, vita et salus posita, est.

NEGATIVA.
Contraria et falsa doctrina de persona Christi
rejectio.

Repudiamus igitur atque dam-
namus omnes erroneos, quos jam
recitabimus, articulos, eo quod
Verbo Dei et sincere fidei no-
stre Christiane repugnent, cum
videlicet sequentes errores do-
centur :

I. Quod. Deus et homo in Chri-
sto non constituant unam per-
sonam, sed quod alius sit Dei
Filius, et alius. hominis Filius,
ut Nestorius deliravit.

II. Quod divina et humana
nature in unam essentiam com-
mizte sint, et humana natura in
Deitatem mutata sit, ut Eutyches
Surenter dixit.

III. Quod Christus non sit ve-
rus, naturalis et eternus Deus, ut
Arius blasphemavit.

IV. Quod Christus non veram
humanam naturam anima ratio-
nalt et corpore constantem habue-
rit, ut Marcion finzit.

SYMBOLA EVANGELICA.

is and abides to all eternity true
God and man in one undivided
person. Next to the mystery of the
Trinity this is the chiefeet mystery,
as the Apostle bears witness (1 Tim.
iii. 16); on which alone all our
consolation, life, and salvation de-
pend.

NEGATIVE.
Rejection of contrary and false doctrine touch-
tng the person of Christ.

We repudiate, therefore, and
condemn all the erroneous articles
which we will now recount, inas-
much as they are opposed to the
Word of God and to our sound
Christian faith—the errors follow-
ing, to wit:

I. That God and man do not con-
stitute one person in Christ, but
that the Son of God is one and the
Son of Man another, as Nestorius
insanely feigned.

II. That the divine and human
natures are commingled into one
essence, and the human nature is
changed into Deity, as Eutyches
has madly affirmed.

III. That Christ is not true, nat-
ural, and eternal God, as Arius
blasphemously declared.

IV. That Christ did not have a
true human nature, consisting of &
rational soul and of a body, as
Marcion feigned.

156 _

ne quidem divine nature est tri-
buendum.

XI. Quod Christo impossibile
sit, propter humane nature pro-
prietatem, ut simul in pluribus,
quam in uno loco, nedum ubique,
8uo cum corpore esse possit.

XII. Quod sola humanitas pro
nobis passa sit, nosque redemerit,
et quod Filius Dei 4n passione
nullam prorsus cum humanitate
(reipsa) communicationem, habue-
rit, perinde ac si id negotium
nihil ad $psum pertinuisset.

XIII. Quod Filius De tan
tummodo Divinitate sua nobis in
terris, in verbo, sacramentis, in
omnibus denique aerumnis nostris,
presens sit, et quod. hec presentia
prorsus ad humanitatem. nihil
pertineat. Christo enim, post-
quam nos passione et morte sua
redemerit, secundum humanita-
tem suam nihil amplius nobis-
cum in terris esse negotit.

XIV. Quod Filius Dei, qui hu-
manam naturam assumsit, jam
post depositam servi formam,
non omnia opera omnipotentice
sue, in el cum humanitate sua,
et per eam, efficiat, sed tantum
aliqua, et quidem in eo tantum
loco, ub humana natura est lo-
calıter.

XV. Quod secundum humani-
tatem, omnipotente | aliarumque

SYMBOLA EVANGELICA.

thing that is not to be attributed
even to the divine nature.

XI. That it is impossible for
Christ, on account of the propriety
of his human nature, to be in more
places than one, not to say every
where, with his body.

XII. That the humanity alone
suffered for us and redeemed us;
and that the Son of God in the
passion had no communication at
all (in very deed) with the human-
ity, even as if that matter had in
nowise appertained to him.

XIII. That the Son of God is
present to us on earth in the word,
the sacraments, and in all our
troubles, only by his divinity, and
that this presence appertains noth-
ing at all to the humanity. For that
Christ, after he had redeemed us
by his passion and death, had no
longer, according to his humanity,
any concern with us on earth.

XIV. That the Son of God, who
assumed human nature, henceforth,
after having laid aside the form of
a servant, does not accomplish all
the works of his omnipotence in
and with his humanity, and by
means of it, but only some of them,
and these only in that place where
the human nature locally is.

XV. That, according to the hu-
manity, he is not at all capable of

158

quidem perfectam habeat cognt-
tionem Dei, et omnium vipsius
operum ; cum tamen de Christo
scriptum, sit (Col. ii. 3): ‘In ipso
omnes thesauros sapientie et sci-
entie absconditos esse.

XIX. Quod Christo secundum
humanitatis sue spiritum im-
possibile sit scire, quid. ab ater
no fuerit, quid jam nunc ubique
fat, et quid in omnem eternita-
tem sit futurum.

XX. Rejeimus etiam damna-
musque, quod dictum Christi
(Matt. xxviii. 18): ‘ Miht data
est omnis potestas in colo ei in
terra 5’ horribili et blasphema in-
terpretatione a quibusdam depra-
vatur in hanc sententiam : quod
Christo secundum divinam suam
naturam in resurrectione et as-
censione ad colos 4terum resti-
tuta fuerit omnis potestas in colo
et in terra, perinde quasi, dum
in statu humiliationis erat, eam
potestatem, etiam. secundum Di-
vinitatem, deposuisset et exuisset.
Hac enim doctrina non modo
verba Testament. Christi falsa
explicatione pervertuntur : verum
etiam dudum damnata Arta-
ne haeresi via de novo sternitur,
ut tandem aterna Christi Divi-
netas negetur, et Christus totus,
quantus est, una cum salute no-
stra amittatur, nist huic impia

SYMBOLA EVANGELICA.

now a perfect knowledge of God
and of all his works. Whereas it
is written of Christ (Col. ii. 3): “In
him are hid all the treasures of wis-
dom and knowledge.’

XIX. That to Christ, according
to his human spirit, it is impossi-
ble to know what has been from
all eternity, what now takes place
every where, and what will be to
all eternity. .

XX. We also reject and condemn
the way in which the saying of
Christ (Matt. xxviii. 18), * All power
is given unto me in heaven and in
earth,’ is by some, through a hor-
rible and blasphemous interpreta-
tion, corruptly wrested to this effect:
That to Christ, according to his
divine nature, there was restored
again at the resurrection and as-
cension all power in heaven and
on earth; as if, forsooth, while he
was in the state of humiliation he
had laid aside and put off that
power even according to the di-
vine nature. For by this doctrine
not only are the words of the Tes-
tament of Christ perverted by a
false interpretation, but also a way
is prepared anew for the long-since
condemned Arian heresy; so that
at length the eternal divinity of
Christ will be denied, and all there
is of Christ, together with our sal-

. THE FORMULA OF CONCORD.

doctrine ex solidis Verb? Dei et
Rider nostre Catholico fundamen-
tes constanter contradicatur.

Apr. IX.
DE DESCENSU CHRISTI AD INFEROS.

STATUS CONTROVERSIEZ.

Disceptatum fuit super hoc
articulo inter quosdam theolo-
got, qui Augustanam Confessio-
nem profitentur : quando et quo-
modo Dominus noster Jesus
Christus, ut testatur fides nostra
Catholica, ad inferos descenderit,
an id ante, vel post mortem ejus
factum. sit. Preterea quesitum
fuit, num anima tantum, an di-
vinitate sola, an vero anima et
corpore descenderit, idque an 8pi-
rilualiter, an vero oorporaliter
st fuctum. Disputatum etiam
ett, num. hic articulus ad passio-
nem, an verum ad gloriosam vic-
triam et triumphum Christi sit
referendus.

Cum autem hic fidei nostram
articulus, sicut. et procedens, ne-
que sensibus neque ratione nostra
comprehend queat, sola autem
ide acceptandus sit: unanimi
consensu consulimus, de hac re
non esse disputandum, sed quam
simplicissime huno articulum cre-
dendum et docendum esse. Atque

159

vation, will be lost, unless this un-
godly doctrine be steadfastly con-
tradicted according to the solid
grounds of the Word of God and
of our Catholic faith.

Arr. IX.

OF THE DESCENT OF CHRIST INTO HELL.
STATEMENT OF THE CONTROVERSY.

There has been a dispute touch-
ing this article among certain di-
vines who profess the Augsburg
Confession: when and how our
Lord Jesus Christ, as our Catholic
faith attests, descended into hell?
whether this came to pass be-
fore or after his death? More-
over, it has been asked whether
he descended in soul only or in
divinity only, or indeed in soul
and body, and whether this came
to pass spiritually or corporally ?
It has also been disputed whether
this article is to be referred to the
passion, or to the glorious vietory
and triumph of Christ. :

Now, inasmuch as this article of
our faith, as also the foregoing, can
be comprehended neither by our
senses nor by our reason, but is to
be received by faith alone, we have
by unanimous consent agreed that
this matter should not be disputed
about, but should be believed and
taught as simply as possible. And

-| For the beter king away of
E confess, with unanimous «
[nd itas (each as ini the Word of God
b Seal τον οὐδε botpinintded nor Sorts
linis den, but have only been instituted
for the sake of order and seemli-
ness) are of themselves neither di-
in| vine worship, nor even any part of
a\divine worship. For it is written

162

SYMBOLA EVANGELICA. .

colunt. me, docentes doctrinas, | (Matt. xv. 9): ‘In vain they do wor-

mandata hominum.)

II. Credimus, docemus, et con-
Jitemur, Eeclesie Dei, ubivis ter-
rarum, et quocunque tempore, lt-
cere, pro re nata, ceremonias tales
mutare, juxta . eam, rationem, que

Keclesio Dei utilissima, et ad

aedificationem | ejusdem | mazime
accommodata judicatur.

III. Ha tamen in re omnem le-
vitatem fugiendam et offendicula
ogvenda, in primis vero. tnfirmo-
rum in fide rationem habendam,
et $48 parcendum esse censemus.

IV. Credimus, docemus, et con-
Jitemur, quod temporibus perse-
cutionum, quando perspicua et
constans confessio a nobis exigi-
tur, hostibus Evangelii in rebus
adiaphoris non sit cedendum.
Sic enim Apostolus inquit (Gal.
v. 1): ‘Qua libertate Christus nos
leberavit, in ea state, et nolite ite-
rum jugo servitutis subjici) Et
alibe (2 Cor. vi. 14): ‘ Nolite ju-
gum ducere cum, infidelibus, etc.
‘Que enim est societas luci ad
tenebras ?^ etc. Item (Gal. ii. 5):
* Quibus neque ad horam cessi-
mus subjectione, ut veritas Evan-
geli? permaneret apud vos. In

ship me, teaching for doctrines the
commandments of men.’.

II. We believe, teach, and confees
that it is permitted to the Church
of God any where on earth, and at
whatever time, agreeably to occa-
sion, to change such ceremonies, in
such manner as is judged most use-
ful to the Church of God and moet
suited to her edification.

III. We judge, nevertheless, that
in this matter all levity should be
avoided and matters of offense be
guarded against, and that especially
account shonld be taken of the weak
in the faith, and forbearance shown
towards them (1 Gor. viii. 9; Rom.
xiv. 13).

IV. We believe, teach, and con-
fess that in times of persecution,
when a clear and steadfast confes-
sion is required of us, we ought not
to yield to the enemies of the Goe-
pel in things indifferent. For thus
speaks the A postle(Gal. v. 1): ‘Stand
fast, therefore, in the liberty where-
with Christ hath made us free, and
be not entangled again with the
yoke of bondage.’ And eleewhere
(2 Cor. vi. 14): * Be not unequally
yoked together with unbelievers,’
etc. ‘For what concord hath light
with darkness?’ Also (Gal. ii. 5):
‘To whom we gave place by sub-
jection, no, not for an hour; that

—— S$ => —

UI. Cum asseritur, quod tem- ILL When it is asserted that in
pore persecutionis, quando clara | time of persecution, when a clear
confessio requiritur, hostibus | confession is required, it is permit-
Evangelii in observatione. ejus- ted to gratify the enemies of the
modi rerum adiaphorarum gra-| Gospel in the observation of adia-
tificari, et cum ipsis pacisci et|phora of this sort, and to covenant
consentire liceat : que res cum and agree with them, which thing
detrimento veritatis celestis con- is attended with detriment of the
juncta. est. heavenly truth.

IV. Cum externe ceremonim,| IV. When external ceremonies,
que indifferentes sunt, ea opin-| which areiudifiorent; sse abi
ione abrogantur, quasi Ecclesi« | under the opinion that it is not free
Dei liberum non sit, pro re nata, |to the Church of God, as occasion
ut judicaverit ad cdificationem | demands, to use this or that cere-
utile esse, hanc vel illam ceremo- | mony by the privilege of its Chris-
niam, ratione libertatis Chri- tian liberty as ἐξ shall n E

ad scelus impellat. en τος For sin

eterna Dei electio, uses | eternal. election: ob CULTE
bonos et dilectos filios Dei per-|only to the good and beloved chil-
tinet ; et hee est causa ipsorum | dren of God, and this is the cause
salutis. Etenim eorum salutem |of their salvation. For it procures
procurat, et ea, que ad ipsam | their salvation, and appoints those
pertinent, disponit. Super hanc things which pertain to it. Upon
Dei pradestinationem salus no- |this predestination of God our sal-
stra ita fundata est, ut infero- vation is so founded that the gates
rum porte eam evertere neque-|of hell can not prevail against it
ant (John x, 28; Matt. xvi. 18). (John x. 28; Matt, xvi. 18). 4
V. Hae Dei piesddtinaiito non| V. This prodestidaidon of God is
in arcano Dei consilio est scru- | not to be searched out in the hidden
tanda, sed in Verbo Dei, in quo | counsel of God, but is to be sought:
revelatur querenda est. in the Word of God, in which it is.
revealed. a

VL Verbum autem Dei dedu-| VI. But the Word of God leads
eit nos ad Christum, is est liber avvia in ERR
ille vite, in quo omnes inscripti et | in which all are inseribed and eleet-

electi. sunt, qui salutem «eternam ed who attain eternal salvation.

consequuntur. Sic enim scriptum | For thus it is written (Eph. i.
est (Eph. i. 4) : ‘legit nos in Chri- ‘He hath chosen us in Christ be-
ato, ante mundi constitutionem. | fore the foundation of the world’

THE FORMULA

VII. Christus vero omnes pec-
esiores ad se vocat, et promattit
illis levattonem, et sero vult. [est
tin Ernst], ut omnes homines ad
“ veniant, et sibi consult et sub-|
wniri sinant. His sese Redemp-
torem in verbo offert, et vult, ut
eium audiatur, et. ut aures non
obdurentur, nec verbum negliga-
tur et contemnatur, Et promit-
tit se largiturum | virtutem. et
operationem. Spiritus Sancte et
aunlium divinum, ut in fide
constantes permaneamus, et vitam
eternam. consequamur.

VIIL De nostra igitur electione
ad vilam. eternam neque ex ra-
(omia nostre, judocio, neque ex
lege Dei judiwandum est, ne vel
dissolute et Epicuree vite nos
tradamus, vel in desperationem
incidamus. Qu enim ralionis
swe judicium in hoc negotio se-
quuntur, in horum cordibus he
pernicivse cogitationes (quibus
egerrime resistere possunt) exei-
tantur: St (inquiunt) Deus me
ad eternam salutem elegit, non
potero damnari, quicquid. etiam
dengnavero. Contra vero, si non
sum electus ad vitam eternam,
nihil plane mah profuerit, quan-
tumcunque boni feoero, omnes
enim conatus mei irriti erunt [es
ist doch alles umsonst]. .

Vor. IL—M

OF CONCORD. 167

VII. But Christ calls all sinners
to him, and promises to give them
rest. And he earnestly wishes that
all men may come to him, and suf-
fer themselves to be cared for and
succored. To these he offers him-
self in the Word as a Redeemer, and
wishes that the Word ınay be heard,
and that their ears may not be hard-
ened, nor the Word be neglected and
contemned. And he promises that
he will bestow the virtue and oper-
ation of the Holy Spirit and divine
aid, to the end that we may abide
steadfast in the faith and attain
eternal life. |

VIII. Therefore we are to judge
neither by the judgment of our
own reason nor by the law of God,
concerning our election to eternal
life, lest we either give ourselves
over to & dissolute and Epicurean
life or fall into desperation. For
they who follow the judgment of
their own reason in this matter, in
their hearts arise these mischievous
thoughts, which it is hard indeed
for them to resist: If (say they)
God has elected me to eternal sal-
vation, I ean not be damned, let me
do what evil I will. But, on the
other hand, if I am not elected to
eternal life, all the good that I may
do will advantage me nothing at
all, for all my endeavors will be in

! vain.

108

ἢ IX. Vera igitur sententia de pre-
destinatione ex Evangelio Christi
discenda est. In eo enim perspi-
cue docetur, quod. Deus omnes sub
incredulitatem concluserit, ut om-
nium misereatur, et quod nolit
quenquam perire, sed potius ut
omnes convertantur, et in Chri-
stum credant (Rom. xi. 32; Ezek.
xviii. 23; xxxiii. 11; 2 Pet. iii. 9;
1 John ii. 2).

X. Qui igitur voluntatem Dei
revelatam inquirunt, eoque ordine
progrediuntur, quem. D. Paulus
in Epistola ad Romanos secutus
est (qué hominem prius deducit
ad poenitentiam, ad agnitionem
peccatorum, ad fidem in Chri-
stum, ad obedientiam mandato-
rum Dei, quam de eterne pre-
destinationis mysterio loquatur),
ats doctrina de praedestinatione
Dei salutaris est, et maximam
consolationem affert.

XI. Quod vero scriptum est
(Matt. xxii. 14), * Multos quidem
vocatos, paucos vero electos esse ,"
non wa accipiendum est, quasi
Deus nolit, ut omnes salventur ;
sed damnationis impiorum causa
est, quod Verbum Der aut pror-
sus non audiant, sed ‘*contuma-
citer contemnant, aures obdurent,
et cor indurent, et hoc modo Spi-
riui Sancto viam | ordinariam

.'" SYMBOLA EVANGELICA.

IX. The true opinion, therefore,
concerning predestination is to be
learned from the Gospel of Christ.
For in it is clearly taught that ‘God
hath concluded all under unbelief,
that he might have mercy upon all;’
and that ‘he is not willing that any
should perish, bnt rather that all
should be converted and believe in
Christ? (Rom. xi. 32; Ezek. xviii.
23; xxxili.11; 2 Pet. iii.9; 1 John
ii. 2).

X. Whoever, therefore, inquire
into the revealed will of God, and
proceed in that order which St. Paul
has followed in the Epistle to the
Romans (who first leads man to re-
pentance, to the acknowledgment
of his sins, to obedience to the
commandments of God, before he
speaks of the mystery of eternal
predestination), to them the doc-
trine of the predestination of God
is salutary, and affords very great
consolation.

XI. But as to the declaration
(Matt. xxii. 14), * Many are called,
but few are chosen, it is not to be
so understood as if God were un-
willing that all should be saved,
but the cause of the damnation of
the ungodly is that they either do
not hear the Word of God at all,
but contumaciously contemn it, stop
their ears, and harden their hearts,
and in this way foreclose to the

170

reddimur, quod mera gratia, sine
ullo nostro merito, in Christo ad
vita» eternam eleoti simus, et
quod nemo ez ipsius manibus ra-
pere nos possit. Et hance cle-
mentisstmam electionem non nu-
dis verbis, sed interposito jure-
jurando Dominus contestando
confirmavit, et venerabilibus Sa-
cramentis nobis obsignavit, quo-
rum in summis tentationibus
meminisse, et ex 41a consolatio-
nem petere debemus, ut ignita
Diaboli tela extinguamus.

XIII. /nterim tamen summo
studio in eo elaboremus, ut ad
normam voluntatis divine vitam
nostram instituamus, et vocatio-
nem nostram [ut D. Petrus (2
Pet. i. 20) Zoguitur] firmam fa-
ciamus, neque a Dei revelato
verbo latum unguem recedamus ;
allud enim nunquam nos fallet.

XIV. Hac brevt explicatione
eterna electionis divine | honos
suus Deo plene et in solidum tri-
buitur : quod videlicet, secundum
voluntatis sw» propositum, mera
misericordia, sine ullo nostro me-
rito salvos nos faciat. Neque ta-
men hac doctrina, vel gravioribus
ellis anim? perturbationibus, et pu-
sillanimitati, vel Epicurismo [zur
Kleinmüthigkeit oder rohem, wil-
dem Leben] ansa prebetur.

SYMBOLA EVANGELICA.

inasmuch as by it we are rendered
certain that by mere grace, with-
out any merit of our own, we are
chosen in Christ to eternal life, and
that no one can pluck us out of his
hands. And this most merciful
election the Lord hath attested and
confirmed, not by mere words, but
by the mediation of an oath, and
hath sealed to us by the holy sacra-
ments, which we ought to call to
mind in our deepest temptations,
and seek consolation from them,
that we may quench all the fiery
darts of the Devil.

XIII. Yet none the lese ought we
to take the utmost pains to fashion
our life agreeably to the norm of
the divine will, and £o make our
calling and election sure, as St. Pe-
ter says (2 Pet. i. 10), nor to recede
& hair-breadth from the revealed
Word of God ; for that will never
fail us.

XIV. This brief explication of
the eternal election of God, attrib-
utes fully and completely to God
his own proper honor, showing that
he saves us according to the pur-
pose of his own will, of mere com-
passion, without any merit of our
own. While by this doctrine no
handle is given to vehement die
turbances of mind and faint-heart
edness, nor to Epicureanism.

THE FORMULA OF CONCORD.

NzoaTIvA.
False doctrinam de hoc Articulo rejectio.

Credimus igttur et sentimus,
quando doctrina de electione Dei
ud vitam eternam eo modo pro-
ponitur, ut perturbate pie men-
tes ez ea consolationem nullam ca-
pere queant, sed potius per eam in
anmt angustias [Kleinmiithig-
lat] aut desperationem conjician-
tur, aut empoentientes in dissoluta
sua vita, confirmentur, quod artt-
culus hie non ad normam verdi et
voluntatis Dei, sed juxta humane
rationis judicium, et quidem tm-
pulsu Satane, male et perpe-
ram tractetur. ‘Qucecungue enim
«ripta sunt’ [inquit (Rom. xv. 4)
apostolus] ‘ad nostram doctri-
nam scripta sunt, ut per patien-
tam et consolationem. Scriptura-
rum spem, habeamus) SLejicimus
ilaque omnes, quos jam enumera-
bimus, errores.

I Quod Deus nolit, ut omnes
homines penitentiam | agant, et
Evangelio credant.

IL. Quando Deus nos ad se
vocat, quod. non serio hoc velit,
ut omnes homines ad ipsum ve-
niant.

III. Quod nolit Deus, ut om-
nes salventur, sed quod quidam,
non ratione peocatorum suorum,
wrum solo Des consilio, pro-
ponto et voluntate, ad exitium

171

NEGATIVE.
Rejection of false doctrine touching this Article,

We believe, therefore, and judge
that when the doctrine of God's
election of men to eternal life is so
propounded that godly minds can
derive no consolation from it under
anxiety, but are by it the rather
thrown into distress of mind or
desperation, or the impenitent are
confirmed in their dissolute, life,
that this article is not then handled
agreeably to the rule of the word
and will of God, but according to
the judgment of human reason, and
that badly and falsely by the insti-
gation of Satan. ‘For whatsoever
things were written aforetime’ [says
the apostle (Romans xv. 4)] * were
written for our learning, that we.
through patience and comfort of
the Scriptures might have hope.’
We therefore reject all the errors
which we will now enumerate:

I. That God is unwilling that all
men should repent and believe the
Gospel.

II. That when God calls us to
him, he does not earnestly wish
that all men should come to
him. |

IIL That God is not willing that
all men should be saved, but that
some men are destined to destruc-
tion, not on ‘account of their sins,
but by the mere counsel, purpose,

172 :

destinati sint, ut prorsus salutem
consequi non possint.

IV. Quod non sola Dei mise-
ricordia et sanctissimum Christi
meritum, sed etiam in nobis tpsis
aliqua causa sit electionis divine,
cujus cause ratione Deus nos ad
vitam cternam, elegerit.

| Hee dogmata omnia falsa sunt,
horrenda et blasphema, tisque pris
mentibus omnis proreus consola-
tio eripttur, quam ex Evangelio
et sacramentorum usu capere de-
berent, et ideirco in Ecclesia Dei
nequaquam sunt ferenda.

Hee brevis est et simplicissima
articulorum | controversorum ex-
‚plicatio, de quibus inter theologos
Augustane Confessionis aliquan-
diu disceptatum et discrepantibus
inter se sententiis disputatum est.
Et ex hac declaratione homo pus,
quamtumvis simpler, secundum
analogiam Verb Dei et Cate-
chismi simplicem. doctrinam de-
prehendere potest, quid verum
sit, quid falsum. Non enim tan-
tummodo sincera doctrina diserte
est recitata, verum etiam contra-
ria et falsa doctrina repudiata, est
et rejecta, et controversie alle, offen-
diculorum plene, solide sunt decise
atque dijudicate [und also die ein-
gefallene ärgerlichen *Spaltungen
gründlich entschieden seind].

. SYMBOLA EVANGELICA:

and will of God, so that they can
not in any wise attain to salvation.

IV. That the mercy of God and
the most holy merit of Christ is not .
the sole cause of the divine election,
but that there is also some cause in
us, on account of which canse God
has chosen us to eternal life.

All these dogmas are false, hor-
rid, and blasphemous, and by them
all consolation is utterly taken away
from godly minds, such as they
ought to receive from the Gospel
and the use of the sacraments, and
therefore they are by no means to
be borne with in the Church of God.

This is a brief and most simple
explication of the controverted arti-
cles, touching which there has been,
for sume time, discussion among the
divines of the Angsburg Confession,
and touching which they have dis-
puted among themselves with vary-
ing opinions. And from this state-
ment and exposition a man, however
unlearned, is able, according to the
analogy of the Word of God, and
according to the simple doctrine of
the Catechism, to discover what is
true and what is false. For not only
has the genuine doctrine been dis-
tinctly set forth, but also the contra-
ry and false doctrine has been repu-
diated and rejected, and controver-
sies full of occasions of offense have
been solidly decided and settled.

17%

SYMBOLA EVANGELICA. .

Articuli Anabaptistici, qui in Ecclesia ferri | Anabaptist Articles which can net be endured

non poseunt.
I. Quod Christus carnem et

in the Church.
I. First, that Christ did not as-

sanguinem suum, non e Maria sume his flesh and blood of the

virgine assumserit, sed e. colo
attulertt.

II. Quod Christus non sit ve-
rus Deus, sed tantummodo ceteris
sanctis sit superior, quia plura
Spiritus Sancti dona acceperit,
quam alius quispiam homo sanctus.

III. Quod justitia nostra co-
ram Deo, non in solo Christi
merito, sed in renovatione atque
adeo in nostra propria probi-
tate, in qua ambulemus, consistat.
Ea vero Anabaptistarum justitia
magna ex parte electitia et hu-
manitus excogitata quadam. sanc-
timonia constat, et revera. nil
aliud est, quam novus quidam
monachatus.

IV. Quod infantes non baptı-
zai? coram Deo non sint pecca-
tores, sed juste et innocentes, et
in ula sua, innocentia, cum usum
rationis nondum habeant, sine
baptismo (quo videlicet, ipsorum
opinione, non egeant) salutem con-
sequantur. Et hoc modo rejier-
unt lotam de peccato originali
doctrinam, reliqua etiam, que ex
ea dependent.

V. Quod infantes baptizandi
non sint, donec usum rationis

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 be-
fore God does not consist in the
merit of Christ alone, but in our
renewal, and thus in our own up-
rightness in which we walk. Now
this righteousness of the Anabap-
tists consists in great part in & cer-
tain arbitrary and humanly devised
sanctimony, and in truth is noth- -
ing 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 inno-
cence, when they have not as yet
the use of reason, may, without bap-
tism (of which, to wit, in the opin-
ion 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

176.

. SYMBOLA EVANGELICA. -'

verbi divini vitands et fugiends |avoided and shunned as perverters

aint.

Articuli Anabaptistici, qui in Politia [in der
Polizei] sunt intolerabiles.

I. Quod Magistratus officium
non sit, sub Novo Testamento,

genus vite, quod. Deo placeat.

II. Quod homo Christianus
salva et lesa conscientia officio
Magistratus fungi non possit.

III. Quod homo Christianus il-
lesa conscientia, officium Magi-
stratus, rebus ita ferentibus, ad-
versus improbos administrare et
exequi, et subditi potestatem. il-
lum, quam Magistratus a Deo
accepit, ad defensionem | émplo-
rare non possint.

IV. Quod homo Christianus
sana conscientia jusjurandum
prestare, et juramento interpo-
sito obedientiam et fidem suo
Principi aut Magistratus pro-
mittere nequeat.

V. Quod Magistratus, sub Novo

Testamento, bona conscientia ho-
mines facinorosos capitals suppli-
cio afficere non possit.

Articuli Anabaptistici, qui in (Economia
[Haushaltung] ferri non possunt.

I. Quod homo pus non possit

of the divine Word.

Anabaptist Articles which are intolerable in
. the Commonwealth. \

L That the oflice of the magis-
trate is not, under the New Tes-
tament, a condition of life that.
pleases God.

Ἢ, That a Christian man can
not discharge the oflice of a mag-
istrate with a safe and quiet con-
science.

III. That a Christian man can
not with a safe conscience admin-
ister and execute the office of a
magistrate, i£.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
nof with & safe conscience take
an oath, nor swear obedience and
fidelity to his prince or magis-
trate.

V. That the magistrate, under
the New Testament, can not with
& good conscience punish crimi-
nals with death.

Anabaptist Articles which can not be tolerated
: in daily life.

I. That a godly man can not

conscientia, salva proprium tenere! with safe conscience hold or pos- .

1 - Md * Γ
Ἣν ὙΣ:-: s

> us

178 SYMBOLA EVANGELICA,

ΠῚ. Quod ministerium verbi,| IIL That the ministry of the
predicatum et auditu perceptum| Word, the Word preached and
verbum, non sit instrumentum |heard, is not that instrument
iud, per quod Deus Spiritus| whereby God the Holy Ghost
Sanctus homines doceat, saluta- teaches men, and bestows the sal-
remque Christi agnitionem lar-|utary knowledge of Christ, and
giatur, et conversionem, veram |effects conversion, true repent-
penitentiam, fidem et novam. obe- | ance, faith, and new obedience in
dientiam in ipsis efficiat. them.

IV. Quod aqua Baptismi non| IV. That the water of baptism

sit medium, per quod Dominus|is not a means whereby the Lord —
adoptionem in filiis Dei obsignet, seals adoption in the children of
et regenerationem efficiat. God and effects regeneration.
. V. Quod panis et vinum in Sa-| V. That the bread and wine in
cra Cena non sint organa, per qua |the Holy Supper are. not organs by.
et cum quibus Christus corpus σέ) which and with which Christ die
sanguinem suum distribuat. penses his body and blood.

VI. Quod homo pius, vere per| VI. That a godly man, truly re-
Spiritum Dei regeneratus, legem | generated by the Spirit of God, has
Dei in hac vita perfecte servare | power perfectly to keep and fulfill
et implere valeat. the law of God in this life.

VII. Quod non sit vera Eccle-| VII That that is no true Church
sia Christi, in qua non vigeat | of Christ in which there is not in
publica excommunicatio, et so-|full force public excommunication,
lennis aliquis excommunicationis and some formal mode, or, as is
modus, seu, ut vulgo dieitur, pro-\commonly said, ordinary process
cessus ordinarius. of excommunication. -

VIII. Quod vs Ecclesia minister! VIII. That a minister of the
alios homines cum fructu docere, | Church who is not'truly renewed,
aut vera Sacramenta dispensare | regenerate, and truly righteous, can
non possit, qui ipse non sit vere|not fruitfully teach men, or dis-
renovatus, renatus et vere justus. |pense true sacraments.

Error NovoRUM ARIANORUM. ERROR OF THE NEW ARIANS.
Quod Christus non sit ve-| That Christ is not true, substan-
rus, substantialis, naturalis Deus|tial, natural God, of the same es

180

utpote, qui fale sint atque he-
retict [als unrecht, falsch, ketze-
risch], et qui Verbo Dei, tribus
approbatis Symbolis [den dreien
Symbolis], Augustane Confes-
sioni, ejusdem Apologie, Smal-
caldicis Articulis, et Catechismis
Lutheri repugnent: quos etiam
errores omnes pit summi atque
infimi cavere et ware debent,
nist eterne sue salutis jacturam

SYMBOLA EVANGELICA. :

being false and heretical, and as be-
ing inconsistent with the Word of
God, with the three approved Sym-
bols,' the Augsburg Confession, with

the Apology of the same, the Smal-

cald Articles, and the Catechisms
of Luther; which errors also all
the godly, high and low. alike,
ought to beware of and avoid, un-
less they wish to hazard their own
eternal salvation.

Jacere velint [so lieb ihnen ihrer |

Seelen Heil und Seligkeit st].

Quod autem hec sit omnium
nostrum fides, doctrina et con-
Jessio (de qua in novissimo illo
die Judici Domino nostro Jesu
Christo rationem reddere parati
sumus), et quod. contra hanc doc-
trinam nihil vel occulte vel aperte
dicere aut scribere, sed per gra-
tiam Dei $n ea constanter perse-
verare velimus : in ejus rei fidem,
re bene meditata, in vero Dei ti-
more et invocatione nominis ejus
[wohlbedächtig in wahrer Furcht
und Anrufung Gottes] hanc epi-
tomen propriis manibus subscrip-
simus?

Now that this is the faith, doc-
trine, and confession of us all (con-
cerning which we are prepared to
render account at the last day to
our Lord Jesus Christ the Judge),
and that against this doctrine we
are minded to speak or write noth-
ing either hiddenly or openly, but
by the grace of God steadfastly to
persevere therein: in attestation of
this thing, having well advised of
the matter, iu the true fear of
God and calling upon his name,
we have with our own hands sub-
scribed this Epitome.?

! That is, the Apostles’, the Nicene, and the Athanasian Creeds, which are incorporated in

the Lutheran Book of Concord.

3 The list of subscribers is added to the Preface of the Book of Concord, and embraces
eighty-six names, headed by three Electors—John of the Palatinate, Augustus of Saxony, and

John George of Brandenburg.

n mh cds 6
he | Q1mmnt 1
AW * Mi

182

IV. Daß t8 ber redte
natürlihe Leib Chriftt
fei, ber am Kreuz gehangen,
und das rechte, natürliche
Blut, das aus Gbrifti Seite

gelloßen.

V. Sjaf ber Leib unb Blut
Chriftt nidt nur mit bem
Gíaunben geiftlith, welches
aud) außerhalb dem Abend-
mahl geídeben Tann, jonbern
allba mit Brot und Wein
mündlid, bod) unerforich-
lier πιὸ übernatürlicher
Weife empfangen werbe, zu
einem Bfand unb Berficher-
ung ber Auferftehung unjerer
Leiber von den Dodten.

VI. Daß die miiindlicde

SYMBOLA EVANGELICA.

IV. Quod exhibeatur et| IV. That the true and
accipiatur eerum et natu-|natural body of Christ
rale corpus Christi, quod | which hung on the cross,
in cruce pependit, et verus|and the true and natural
ac naturalis sanguis, qui ex| blood, which flowed from
Christi latere fluxit. the side of Christ, are ex-

hibited and received.

V. Quod corpus et san-
guis Christi non fide tan-
tum epiritualiter, quod eti-
am extra cenam fleri po-
test, sed cum pane et vino

V. That the body and
blood of Christ are received
in the Supper, not only
spiritually, which might
be done out of the Sup-

oraliter, modo tamen imper-|per; but by the mouth,
scrutabili et supernaturali | with the bread and wine;
illic in cena accipiantur,|yet in an inscrutable and
idque in pignus et certifl-| supernatural manner; and
cationem resurrectionis no-|this for a pledge and as-
strorum corporum ex mor-|certainment of the resur-
tuis. rection of our bodies from
the dead.
VI. Quod oralis percep-| VL That the body and

Niefung bes Leibes — unb|tio corporis et sanguinis|blood of Christ are re-
Blutes Chriftt nicht llein| Christi non solum fiat a|ceived orally, not only by
von den Wilrdigen gefchebe, dignis, verum etiam ab $n-|the worthy, but also by the
fondern, aud) von ben Un-|dignis, qui sine pceniten-junworthy, who approach
würdigen, bie one Bufe|tia et vera fide accedunt;|them without repentance

unb wahren Glauben binzu-
geben; bod) zu ungleidjem
Ende: von ben Würdigen
zur Seligleit, von den Uns
würdigen aber zum Ges

ridt.

Der andere 9tctitel.

Von ber Perfon Chrifti.
Die reine und wabhrhaf-

tige Lehre unferer Rir-

hen diejes Artifels von

ber Perfon Chriftt:

I. In Cbrifto find zwei
unterfdiedene Naturen, bie
gàttfid)e unb bie meníd»

eventu tamen diverso. Aland true faith; though

dignis enim percipitur ad|with different effect. By

salutem, ab indignis autem |the worthy, they are re-

ad iudicium. ceived for salvation; by
the unworthy, for judg-
ment.

Arr. II. Anr. II.

De Persona Christi. Of the Person of Christ.

Pura et vera doctrina no-| The pure and true Doctrine
strarum — ecclesiarum de| of our Churches on the
hoc articulo de Persona, Article of the Person of
Christi. Christ.

I. In Christo sunt dus| I. In Christ there are two
distinct natur, dirina et | distinct natures, the divine
humana. He manent in|and the human. These re-

THE SAXON VISITATION ARTICLES, 1592. 188

lide; bieje bleiben in Givig«| eternum inconfusa et inse-|main eternally unmixed
tiit nnoermenget unb un-| parabiles (seu indivise). {and inseparable (or undi-
getrennet. vided).

IL Diefe beibe Naturen| II. He dus nature per-| II. These two natures are
find perfönlich aljo mit, eonaliter ita sunt unite, ut| personally so united that
duanber vereiniget, Daß nur unus tantum sit Christus there is but one Christ
ein Chriftus, eine Perfon ijt. [οὐ una persona. and one person.

ILI. Um biefer per(ónfiden| III. Propter hanc perso-| III. On account of this
Bereinigung willen wird rect) nalem unionem recte dici-|personal union it is right-
gejagt, it auch in ber Thatjtur, atque in re et veritate|ly said, and in fact and

und Wahrheit alfo, ba Gott|ita se habet, quod Deus|truth it really is, that God
SRenjd, unb Sten(d) Gott| Homo et Homo Deus sit,|is man, and man is God;
if, bag Maria den Cobn|quod Maria Filium Deilthat Mary begat the Son
Gottes geboren, unb Gott| genuerit, et quod Deus nos|of God, and that God re-
uns burd fein eigen Blut) per proprium suum eangui- | deemed us by his own
erlöfet hat. nem redemerit. proper blood.

IV. Durch bieje perfönlihde]l IV. Per hanc unionem| IV. By this personal
$ednigung unb barauf er-|personalem et, que eamjunion, and the exaltation
folgte Erhöhung ift Góri(tuS|secuta est, exaltationem |which followed it, Christ,
nad bem δ εἰ ὦ zur Red | Christus secundum carnem |according to the flesh, is
ten Gottes gefeet, und batjad derteram Dei collocatus| placed at the right hand
empfangen alle Gewalt imjest, et accepit omnem po-|of God, and has received
Himmel und auf Erden, ift|iestatem in coelo et in terra,/all power in heaven and
aud aller göttlihen Ma-|factusque est particeps om-|in earth, and is made par-
jeRat, Ehre, Kraft und |nis divine majestatis, hono-|taker of all the divine
Herclidleit theilhaftig oor» |ris, potentia et gloria. majesty, honor, power, and

den. glory.
Der britte Artikel. Arr. III. Arr. III.
Bon der heiligen Taufe. De 8. Baptismo. Of Holy Baptism.

Die reine, wabrbhaftige| Pura et vera doctrina. no-| The pure and true Doctrine
Lehre unferer Kirchen! strarum ecclesiarum de| of our Churches on this
von biefem Artilel der) Aoc articulo s. baptisma-| Article of Holy Baptism.
heiligen Tanfe: tis.

L Daf nuc eine Taufe fet} I. Quod unum tantum, I. That there is but one
und eine Abwafdung, nidt| baptisma sit et una ablu-|Baptism, and one Ablu-
welde bie Unfauberteit bes tio, non qus sordes cor-|tion: not that which is
ites pffeget hintweg zu nef«| poris tollere solet, sed que|used to take away the
men, jondern uns von Gilnben | nos a peccatis abluit. filth of the body, but that
wälchet. which washes us from our

sins.

II. Durdy bie Taufe als bas | II. Per baptismum tan-| II. By Baptism, 88 ἃ bath

Vor. III.—N

184

Bab ber Wiedergeburt und Er-|quam lavacrum illud re-
neiterung bes heiligen Geifte8 | generationis et renovatio-
madet uns Gott felig, nnd/nis Spiritus Sancti salvos
wirtet in uns foldye Gerechtig- | nos facit Deus et operatur

SYMBOLA EVANGELICA.

feit und Reinigung von Siin-
ben, bafj, wer in foldem Bund
unb Bertrauen bis an das
Ende befarret, nicht verloren
wird, fondern bas ewige Leben
Dat.

III. Alle, die in Chriftum
Zefum getauft find, die find
in feinen Σοῦ getauft, und
durch bie Taufe mit ihm in
feinen Zod begraben, und θα»
ben Chriftum angezogen.

IV. Die «Laufe ift das Bad

in nobis talem justitiam et
purgationem a peccatis, ut,
qui in eo fcedere et fiducia
usque ad finem perseverat,
non pereat, sed habeat vi-
tam eternam.

III. Omnes, qui in Chri-
stum Jesum baptizati sunt,
in mortem ejus baptizati
sunt, et per baptismum
cum ipso in mortem ejus
consepulti sunt, et Chri-
stum induerunt.

IV. Baptismus est lava-

ver Wiedergeburt, barum, bafj|crum illud regenerationis,
üt berjelben wir von neuem|propterea, quia in eo re-

ber Kindheit verfiegelt und
beguabet werben.

V. G6 fei denn, daß jemand
geboren werde aus dem Waffer
ind Geift, fo fann er nicht in
bas Neid Gottes fommen.
Dod ift ber Rothfall Giemit
uidit gemeinet.

VI. Was vom Fleifd ge-
boren ift, das ijt Fleifd, und
von 9tatut find wir alle fin.
der be8 Bornes Gottes; beun
aus fiinbdlidem Samen find
wir gezeuget und in Sünben
werben wir alle empfangen.

geboren, und rit dem Geift

nascimur denuo et Spiritu
adoptionis obsignamur ex
gratia (sive gratis).

V. Nisi quis renatus fue-
rit ex aqua et Spiritu, non
potest introire in regnum
colorum. Casus tamen ne-
cessitatis hoc ipso non in-
tenditur.

VI. Quidquid de carne
nascitur, caro est, et na-
tura sumus omnes filii ire
divine, quia ex semine
peccaminoso sumus geniti
et in peccatis concipimur
omnes,

of the regeneration and
renovation of the Holy
Ghost, God saves us, and
works in us such justice
and purgation from our
sins, that he who. perse-
veres to the end in that
covenant and hope does
not perish, but has eternal
life.

IH. All who are bap-
tized in Jesus Christ are
baptized in his death;
and by baptism are buried
with him in his death,
and have put on Christ.

IV. Baptism is the bath
of regeneration, because in
it we are born again, and
sealed by the Spirit of
adoption through grace
(or gratuitously).

V. Unless a person be
born again of water and
Spirit, he can not enter
into the kingdom of
heaven. This is not in-
tended, however, for cases
of necessity.

VI. Whatever is born
of the flesh is flesh; and,
by nature, all of us are
children of divine wrath:
because we are born of
sinful seed, and we are all
born. in sin.

THE SAXON VISITATION ARTICLES, 1592.

Der vierte Artikel.

185

Art. IV. ArT. IV.

Von ber Gnadenwahl unb|De Predestinatione et On Predestination and

ewigen Vorfehung Gottes.

Die reine unb wahrhaf-
tige Lehre unferer Kir,
den von diefem Artifel.
I. Daß Chriftus für alle

Renfden geftorben, und als

bes Lamm Gottes ber ganzen

Belt Sünde getragen bat.
II. Daß Gott niemand zur
Verdammnif geichaffen, fon-
bern will, daß allen Senden

Aterna Providentia| the Eternal Providence

Dei. of God.

Pura et vera- doctrina no-: The pure and true Doctrine
strarum ecclesiarum de hoc' of our Churches on this
articulo, _ | Article.

I. Quod Christus pro om- I. That Christ died for
nibus hominibus mortuus all men, and, as the Lamb
sit, et ceu agnus Dei totius of God, took away the sins
mundi peccata sustulerit. |of the whole world.

II. Quod Deus neminem, II. That God created no
ad condemnationem con- man for condemnation ; but
diderit, sed velit, ut omnes wills that all men should

geholfen werde unb fie aur|homines salvi flant et ad be saved and arrive at the

Ertenntniß ber Wahrheit Toms |agnitionem veritatis per- knowledge of truth.

men, Gefieblet allen, daß fie} veniant; propterea omni- therefore commands all to

fum Sohn Chriftum in bem| bus mandat, ut Filium:
Evangelio hören folfen, unb|suum Christum in erange-
verbeißt baburd) Kraft unb|lio audiant, et per hunc

Birtung bes Heiligen Geiftes
yit Belehrung und Seligteit.

IL Daß viele Menichen
burd ihre eigene Schuld ver-
bmmt werben, bie entweder
i$ Evangelium von Chrifto
midt hören wollen oder aus
der Gnade wieder ausfallen,
buch Irrthum wider bas jute
dament oder durch Sünde wider
bet Gewißen.

IV. Daf alle Sünder, fo
Buk thun, zu Gnaben anges
nemmen, unb feiner audge-
fdlofen werbe, wenn γεὶπε
Sünden gleich blutroth wären.
Sintemal Gottes Barmberzig-
fait viel größer ift. benn aller
Belt Sünde, unb Gott fid
aller feiner Werte erbarmet.

hear Christ, his Son, in the
gospel; and promises, by
his hearing, the virtue and
auditum promittit virtu-|operation of the Holy
tem et operationem Spi-!Ghost for conversion and
ritus Sancti ad conversio- salvation.

nem et salutem.

III. Quod multi homines! III. That many men, by
propria culpa pereant: alii, their own fault, perish:
qui evangelium de Christo some, who will not hear the
nolunt audire, alii, qui ite- gospel concerning Christ;
rum excidunt gratia, sive some, who again fall from
per errores contra funda-,grace, either by funda-
mentum sive per peceata mental error, or by sins
contra conscientiam. against conscience.

IV. Quod omnes pecca-| IV. That all sinners who
tores, peenitentiam agentes, ' repent will be received into
in gratiam recipiantur, et favor; and none will be
nemo excludatur, etsi pec-!excluded, though his sins
cata ejus rubeant ut sanguis; , be red as blood ; since the
quandoquidem Dei miseri- mercy of God is greater
cordia major est quam pec- than the sins of the whole
cata totius mundi, et Deus | world, and God hath mercy
omnium suorum operum on all his works.
miseretur.

186 SYMBOLA EVANGELICA.

Falfde unb irrige Lehre| SEQUITUR FALSA ET ERRO-| THE FALSE AND ERRONE-

ber Galbiniften

Vow heiligen 8adtmabl.
I. DaB obgefeste Worte

NEA DOCTRINA CALVINI-

De Sacra Cona.
I Quod supra posita

ous DOCTRINE OF THE
CALVINISTS

On the Lord’s Supper.
I. That the before-cited

Chrifti fighrlider Weife ju verba Christi figurate in-| words of Christ are to be

verftehen fein, und nicht, mie|telligenda sint, et non
secundum litteram, sicutjand not according to the

fie lauten.

II. Daß im Abendmahl nur

mel von ber Erden.

III. Daß Chriftus allba ge»

II. Quod in cena tan-
bloße Zeichen fein, aber ber|tum nuda signa sint, cor-
Leib Chriftt fei fo weit von} pus autem Christi tam
dem Brot, als ber hidfte Him-| procul a pane, quam su-
premum colum a terra,

III. Quod Christus illic
genwärtig {εὖ mur mit jeimer| presens sit tantum virtute
Kraft unb Wirkung, und nidt;et operatione sua, et non
mit feinem Leibe; gleichwie bie| corpore suo.

understood figuratively,

letter, as they sound.

II. That bare signs only
are in the Supper; but the
body ot Christ is as far
from the bread as the

|highest heaven from the

earth.

III. That Christ is pree-
ent therein, by his virtue
and operation only, and
not in his body; as the

Sonne mit ihrem Scheine und dum sol splendore et ope-|sun, by his splendor and

Wirkung hiernieden auf Erben
gegenwärtig und kräftig ift,
aber die Sonne felbft tft bro»
ben im Simmel.

IV. Daß es ein typicum cor-
pus, ein figürlicher Leib fei, ber

werde.

V. Daß er allein mit bem
Gíauben, welder fid) hinauf
in ben Himmel fchwinget,
und nicht mündlich empfangen
werbe.

VI. Daß ihn alleine bie

ratione sua in terris pre-
sens et efficax est, corpus
autem solare superius in

IV. Corpus Christi esse
typicum corpus, quod pane
nur bebeutet und (ilvgebilbet et vino tantum significetur
et prefiguretur.

V. Quod sola fide, qug
in celum se elevet, et non
ore accipiatur.

VI. Quod soli digni il-
Wiürdigen empfahen; bie Un- lud accipiant; indigni au-
würdigen aber, fo [οἴει tem, qui talem fidem evo-

operation, is present and
effective on earth; but the
body of the sun exists
above in heaven.

IV. That the body of
Christ is therein a typi-
fied body, which is only
signified and prefigured
by the bread and wine.

V. That the body is re-
ceived by faith alone,
which raiseth itself to
heaven, and not by the
mouth.

VI. That the worthy only
receive it; that the un-
worthy, who have not the

Glauben nidt haben, ber fi. lantem sursum in colos|faith which ariseth to the
nauf in ben Himmel fteigen non habent, nihil preter|heavens, receive nothing
fann, nichts denn Brot und panem et vinum accipi-|besides bread and wine.

Wein empfaben. |

188

Falfhe unb irrige Lehre| FALSA ET ERRONEA DOCTRI-
ber Galviniften NA CALVINISTARUM

Von der Heiligen Zauje. De Sacro Baptismo.

I. Die Taufe fei ein äußer-| L Baptismum esse exter-
fid) Waferbad, bamit eine in-'num lavacrum aque, per
nerliche Abwafdung von Sün-|quod interna quedam ab-
ben alleine bebeutet werde. lutio a peccatis tantum sig-

nificetur.

U. Die Taufe wirft ober II. Baptismum non ope-
gebe nicht bie Wiedergeburt, rari neque conferre regene-
ben Glauben, Gnade Gottes rationem, fidem, gratiam
und Geligteit, fondern be-! Dei et salutem, sed tandum
zeichne und verfiegle alleine | significare et obsignare
biefelbige. | ista.

III. Nicht alle, die mit Wager III. Non omnes, qui aqua

SYMBOLA EVANGELICA.

ΤῊΣ FALSE AND ERRONEOUS
DocrRINE OF THE CaL-
VINISTS

On Holy Baptism.

I. That Baptism is an ex-
ternal washing of water,by
which a certain internal
ablution from sin is merely
signifled.

II. That Baptism does
not work nor confer re-
generation, faith, the grace
of God, and salvation, but
only signifles and seals
them.

III. That not all who are

getauft werben, erlangen hiemit baptizantur, consequi eo|baptized in water, but the
bie Gnade Chriftt ober Gabelipso gratiam Christi aut|elect only, obtain by it the

des Glaubens, fonbern allein| donum fidei, sed tantum
bie Auserwählten. electos.
IV. Die Wiedergeburt gee} IV. Regenerationem non

grace of Christ and the
gifts of faith.
IV. That regeneration

(debe nicht in unb bet ber|fleri in vel cum baptismo, | doth not take place in and
Zaufe, fondern erft hernader|sed postea demum cres-|with Baptism, but after-

bei erwachlenen Jahren, in et^, cente etate, imo et multis
lichen aud) wol gar im Alter.
tingere.

V. Salutem non depen-

V. Die Seligheit hange nicht:
an ber Taufe, daher denn auch
bie Nothtaufe in ber irán.
nicht (oll geftattet werben, fon-|sitatis non permittendum
bern wenn man ben Kirchen-|esse in ecclesia, sed in de-
dienft nicht haben mag, foll bas fectu ordinarii ministri ec-
Kindlein immer ohne Zaufe| clesie permittendum esse,
fterben. ut infans sine baptismo
moriatur.
VI. Der Chriften Kinder] VI. Christianorum infan-

wards, at a more advanced

in senectute demum con-|age—yea, with many not

before old age.
V. That salvation doth

dere a baptismo, atque ideo|not depend on Baptism,
baptismum in casu neces-|and therefore in cases of

necessity should not be re-
quired in the Church ; but
when the ordinary minister
of the Church is wanting,

theinfant should be permit-
ted to die without Baptism.

VI. Tho infants of Chris-

find heilig für ber Taufe und tes iam ante baptismum|tians are already holy be-
von Mutterleibe an, ja nod) esse sanctos, ab utero ma- fore Baptism in the womb
in ihrer Mutter Leib in bem tris, imo adhuc in utero | of the mother, and even in
Bunde bes ewigen Lebens ;! materno constitutos esse in| the womb of the mother
fonft fünnte ignem bie heilige | foedere vite sterne; cete-|are received into the cove-
| nant of eternal life: other-

wise the Sacrament of Bap-

THE SAXON VISITATION ARTICLES, 1592.

189

Tauj nicht mitgetheilet wer-|roqui sacrum baptisma ip-|tism could not be conferred

sis conferri non posse.

on them.

Faljhe unb irrige Lehre] FALSA ET ERRONEA DOCTRI-| THEFALSE ANDERRONEOUS

ber Calviniften NA CALVINISTARUM

DocTRINE OF THE CAL-
VINISTS

Ben der Gnadeuwabl und Do Predestinatione et On Predestination and

Süríebnng Gottes.
I. Daß Chriftus nicht für alle
Menicyen, fondern alleine für
Dir Auserwählten geftorben fei.

Providentia Dei

I. Christum non pro om-

solis electis mortuum esse.
IL Daß Gott ben meiften) II Deum potissimam
Sheil ber Menfchen zum ewi- partem hominum ad dam-
ga erdammnis "gefchaffen, nationem sternam creasse,
m wolle nicht haben, daß fie|et nolle, ut potissima pars
beihret und felia werden. — convertatur et vivat.

III. Daß bie Auserwäßten| III. Electos et regenitos
mad Reugebornen nicht lönnen;non posse fidem et Spiri-
be Glauben und heiligen Geift tum Sanctum amittere aut
Berlieren und verdammt wer- damnari, quamvis omnis
den, wenn fie gleich allerlei generis grandia peccata et
Srebe Sünde unb after be- flagitia committant.
geben.

IV. Die, fo nicht ermäblet | IV. Eos vero, qui electi
find, müßen verbammet wer-'non sunt, necessario dam-
den, und fónnen nicht zur Ce. |nari, nec posse pervenire
ligteit fommen, wenn fie glei, ad salutem, etiamsi millies
infendmal getauft würden | baptizarentur et quotidie
md täglich zum Abendmahl ad cucharistiam accede-
Segen, aud) fo heilig unb | rent, preterea vitam tam
wfräffich Sebten, als e8 im-|sancte atque inculpate du-

Wr möglich. cerent, quantum unquam
fleri potest.

the Providence of God.
I. That Christ did not

nibus hominibus, sed pro|die for all men, but only

for the elect.

II. That God created the
greater part of mankind
for eternal damnation, and
wills not that the greater
part should be converted
and live.

III. That the elected and
regenerated can not lose
faith and the Holy Spirit,
or be damned, though they
commit great sins and
crimes of every kind.

IV. That those who are
not elect are necessarily
damned, and can not arrive
at salvation, though they
be baptized a thousand
times, and receive the Eu-
charist every day, and lead
as blameless a life as ever
can be led.

SYMBOLA EVANGELICA.
PARS SECUNDA:

ECCLESIA REFORMATA.

m CHEN

SYMBOLA EVANGELICA.

PART SECOND:

Pi
SYMBOLA ECCLESLE EVANGELICE REFORMAT.
SYMBOLS OF THE EVANGELICAL REFORMED
CHURCH.

I. ARTICULI SIVE CONCLUSIONES LXVII. HULDRICI ZWINGLII.
THE SIXTY-SEVEN ARTICLES OF ULRICH SWING. A.D.
1523. GERMAN AND Larrw.. —À essessmphssesessssose |

IL THESES BERNENSES. THE TEN TH [ESES OF BERNE. A.D. 1528.
GERMAN AND LaTIN........ ΤΥ ΡΤ ves μουν μον

HL CONFESSIO HELVETICA PRIOR (SIVE BASILEENSIS POSTE-
RIOR), THE FIRST HELVETIC (on SECOND BASLE) CONFES-
SION. A.D. 1536. Lavin AND GERMAN......0-.ceccesecseewnenccaces !

se ee a cece
the CONSENSUS GENEVENSIS]......-.+-.++..seeeeeee

IV. CONFESSIO HELVETICA POSTERIOR. SECOND HELVETI
CONFESSION. A.D. 1566, LATIN........ cen nnn Adeepaats CE.

V. CATECHESIS HEIDELBERGENSIS sive PALATINA. THE HEI
DELBERG or PALATINATE CATECHISM. A.D.1563. Genwax

4
“running
- * w N

AND ENGLISH........- να συνε ee CORNER |

VI. CONFESSIO GALLICANA, THE FRENCH CONFESSION. "AD. 1559,
FnENCH AND ENGLISH....... errr ery ferret ey a a |

VII. CONFESSIO BELGICA, THE BELGIC CONFESSION. A.D. 1561.
FRENCH AND ENGLISEN.:. V7 See CU TONU TORN NT os os nacencsnmeneeeewatic al

VIII. THE FIRST SCOTCH CONFESSION. CONFESSIO SCOTICANA I.
AD, 1560. BootoR and LATER „iu cnivcgausnuneeaswnshupvaeueeneuuneee |

IX. THE SECOND SCOTCH CONFESSION. CONFESSIO SCOTICANA II.

A.D, 1580. Scorom AND LATIN........ 42e eene or Ban Hanne rinnen nenn -

X. ARTICULI XXXIX. ECCLESLE ANGLICANZE. THE THIRTY-
NINE ARTICLES OF THE CHURCH OF ENGLAND. A.D. 1563
AND 1571. Latin AND ENGLISH, WITH THE AMERICAN Revısıos, 1801..

XL THE ANGLICAN CATECHISM. A.D. 1549, 1662, ExaLisH..........
XII. ARTICULI LAMBETHANI. THE LAMBETH ARTICLES. A.D. 1595.
LATIN AED ENGOLIRL....2 oso aso v22*72228 22925n48« ιν EEE

XII. THE IRISH ARTICLES. A.D. 1615. ENGLISH ........ casse
XIV. ARTICULI ARMINIANI stve REMONSTRANTIA. THE ARMIN-
IAN ARTICLES. A.D. 1610. Dorca, Latin, AND ENGLISH......... Er

XV. CANONES SYNODI DORDRECHTANZE. THE CANONS OF THE
SYNOD OF DORT. A,D. 1619. LarIN AND ENSGLISH................

XVI. THE WESTMINSTER CONFESSION OF FAITH. CONFESSIO WEST-
MONASTERIENSIS. A.D.1647. EscGLisH AND LATIN, WITH THE AmER-
En Dene
XVIL THE WESTMINSTER SHORTER CATECHISM. ,CATECHISMUS
WESTMONASTERIENSIS BREVIS. A.D. 1647. EsGLISH axn

(Fac-simile of first page of Preface. }

PRAEFATIO.

χρυ»

mcm XHIBENTVR hoc in Volumine, celeberrima
© Confe/Rones Fzdei ex optimis quibufgue edi-

ME T: 2

Z4 tionibus omnz ex parte integra. Non pri.
ran “alum aut alicuius priuati fcriptum, fed
A pod ΓᾺΡ publicum ad omnes & fingulos pertinens:
VAN WW 2x guo Ecckefie Dei audientiam fibi fieri
| zz postulant, vt ex tpfarum vocibus dıgnofcalur
earum doctrina: nthil enim, nıfl abfconda veretur. Religionis
veritas, ne damnelur zgnorata. Fuerat quidem earum Harmo-
nia, ante triginta annos edita : fed per varias fectzones interfecta.
Nunc vero tlle tanquam corpus integrum, confpiciende vepra-
Jentantur, & quàm in illa editione plures. Venuffius autem &
vithus cernitur ipfum corpus totum, quàm partes eius diuulfe.
Earum quoque nexus & harmonza facile deprehendetur vel ex
integra lectione, vel ex Concordantia per fingulos articulos he
tllis annexa: quibus etiam in hoc Syntagmate adiungitur. ex
Sententis veterum, qui Patres vocantur, Catholicus Confenfus:
Anno quidem 1595 à me editus, nunc rurfus multó locupletior
factus,ac quibufdam Articuls auctus : cutus infittutum declarat
gue in llo eff ad Illuftrifimum Principem praefixa Epiftola.
At vero cur tlle Confefftones fidei conffstutee in diuerfis
Regnis & Nationibus, caufe fuere complures perquam ne-
ceffarie, que in ipfarum Prefationibus declarantur. Nam per
tllas, tanquam ex Tabulis authenticis quid in Ecclefeis docere-
tur, manifeftum. fuit, aduerfus calumnias & iniqua. preiu-
dicia: unde & in celeberrimis Conuentibus exhibite fuerunt

* 2

HARMONI
/J— CONFESSIONVM
FIDEI,

Orthodoxarum, & Reformatarum Ecclefiarum, qua in
precipuis quibufque Europe Regnis, Nationibus,
& Prouinciis, facram Euangelij doctrinam puré pro-
fitentur: quarum catalogum & ordinem fequentes
paginze indicabunt.

Addite funt ad calcem breui/sime obferuationes : quibus,
tum tlluftrantur obfcura, tum que in fpeciem pugnare
inter fe videri poffunt, berspicuó, atque modeftifsime con-
aitantur: & fi que adhuc controuerfa manent, fyn-
cere indicantur.

Que omnia, Ecclefiarum Gallicarum, & Belgicarum nomine,
fubiiciuntur libero & prudenti reliquarum
omnium, iudicio.

GENEV E,

Apud Petrum Santandreanum.

————M m

M. D. LXXXI.

-- — —-—

------

NE ECCLESIARVM GALLI
CARVM ET BELGICARVM, QUA
Reformationem Euangelicam
profitentur.

MS RECS RE CL AR JE quodam loco dieit An

RS) érofius, Inter feruos Chrifli contentio no
=) » debet effe, fed collatio. Quam: enim fili

ΤΥ OR mentis humane hebetudo in rebus prajerlü
ARE N, diuinis, vt res aliogui maxim claras fepe pa
SI fpicere non pofsimus, quin ex mutua συζητῆσι
& amica fraternage difceptatione plurimum lucis affguamn
negari nullo modo potefl. Lmprim'/que tllud vitle & neceffariu
videtur alios ab aliis acut, vt que fingulis Ecclefte membris pr
uatim Dominus contulit,ea ad totius corporis commodum comm
nicentur, &,omni depoftto finistro affectu, Christus, qui eft patr
Sapientia, vnicus magister ac Ecclefie doctor audiatur : vtgt
pacis princeps, ita fuo fpiritu noffros animos conglutinet, vt,
fieri poffit, in Domino vnum idémque omnes fentiamus. Conte
dere verd, rixarı, C ferociter ac proterue digladiari, tantima
ft vt deceat à Deo inftitutos homines, vt ne modeftis aut human
quide coueniat. Quod fi in omnibus, vel etia minimis vite À

* i

u d
Lu i

200

SYMBOLA EVANGELICA.

und Gewalt Chrifti miderfireben, ja, |adversantur, et Christum τῳ:

fie verwerfen.'
Bon ber Meffe.

ctunt.

XVIII. Daf Chriftus, der (id) felbft|} XVII. Christus qui sese seme

Ein Mal aufgeopfert bat, in Emigfeit
ein immerwabrended und begablenbeé
Opfer tft für aller Gläubigen Sünpen.
Daraus ermeffen wird, bag die Mteffe
nicht ein Opfer, fondern ves SOpferé
MWievergepächtniß fet, und Berficherung?
der Erlöfung, die Chriftus uns be:
ibiefen Dat.
Fitrbitte ber Heiligen.

XIX. Daf Chriftus ein einiger
Mittler ift zwifchen Gott und une.

XX. Daf und Gott alle Dinge
will in feinem Namen geben. Daraus
folgt,*vaß wir aufer diefer Zeit Feines
Mittlers bepürfen, als feiner.

XXI. Daß, wenn wir für einander
auf &reen bitten, wir bad bergeftalt thun,
daß wir vertrauen, allein durch Chri-
ftum werden und alle Dinge gegeben.

Gute Werte.

XXII. Daß Chriftus unfere Ge-
rechtigfeit (t; woraus wir erme(fen, daß
unfere Werfe fo viel gut find, fo viel
fie Chriftt find; fo viel fie aber unfer,
nicht recht, nicht gut find.

Wie ber Geiftlihen Gut Chrifti fer.

XXIII. Daß Chriftus vie Habe
und Pracht diefer Welt verwirft; voz
raus wir ermeffen, bag die, welche 9teidyz

! verfdupffern. » Sicherung.

in cruce obtulst hostia est et vict$-
ma satisfaciens in aternum pro
peccatis omnium fidelium. : Ex
quo colligitur, missam non . esse
sacrificium, sed sacrifici in. cruce
semel oblati commemorationem δὲ
quasi sigillum. redemptionis per
Christum. exhibita."

XIX. Christus unicus. est Me-
diator inter Deum et nos.

XX. Omnia nobis per Chri
stum et in nomine Christi pre-
stat Deus. Hine sequitur, nobis
extra hanc vitam intercessore pre-
ter Christum nullo opus esse.

XXI. Quum mutuo pro nobis
hic in terris oramus, in hoc® facere
debemus, quod per solum Christum
omnia nobis dari confidamus.

AXII. Christus est nostra in-
stetia. Hinc consequitur, opera
nostra eatenus esse bona, quate
nus sunt Christi ; quatenus vero
nostra, non esse vere bona.

XXIII. Quod Christus substan-
tiam hujus mundi et fastum con
temnit, docet, quod hi, qué sub
δ ita.

> effecta. * entipringt.

tom m. er eters we ing :
ERR ribus Lii d etur iane Ὁ Á

202

Der Geiftfiden Ehe.
XXVIII. Daf Alles, was Gott
erlaubt, ober nicht verboten hat, recht
ift; taber erlernt wird, bap die Ehe
allen Menfchen geziemt.
Der unreine Geiftlide nehme ein Weib.

SYMBOLA EVANGELICA.

XXVIIL Quidquid Deus non
velat et permittit, guste fit. Ex
quo discimus matrimonium om-
nibus ex cquo convenire.

XXIX. Daf Alle, die man Getít
liche nennt, fünbigen, wenn fie, πα:
bem fie inne geworben find, dab ihnen

XXIX. Qui Ecclesiastect vulgom
seu spirituales vocantur, peccant...
dum, posteaquam, senserint casti.

Gott, Reinigfeit zu halten, verfagt hat,
(id nicht durch bie Ehe ficher ftellen.!
Gelitbbe der Reinigteit. |

XXX. Daß vie, welche Reinigfeit
verheißen, närrifch ober findifd zu
viel übernehmen. Daraus erlernt wird,
ba, tie foldje Gelübbe annehmen,
fresentlid) an den frommen Menfchen
handeln.

Bon bem Vann.

XXXI. Daf ven Bann fein ein:
gener Menfch Semand auflegen mag,
fondern bie Kirche, das ift die Gemein:
fchaft derer, unter denen der des Sanz
ned Wiirdige wohnt, fammt deren
Wachter, das ift der Pfarrherr.

XXXII. Daf man allein ven
bannen mag, der ein öffentliches Wer-
gerniß giebt.?

Bon unredhtfertigem Gu.

XXXIII. Daß ungeredted Gut
nidt Lempeln, Klöftern, Mönchen,
Pfaffen, Nonnen, fondern den Dürfti-
gen gegeben werden folle, wenn ἐδ

1 verbütent.

latem sibi a Deo negatam, non
uzores ducunt aut nubunt.

XXX. Qui vovent castitatem,
stulta presumptione et pueris
arrogantia tenentur. Qut ergo
ab eis vota hujusmodi vel exqui-
runt vel oblata recipiunt, inju-
riam eis faciunt et tyrannidem
in simplices exercent.

XXXI. Excommunicationem
nemo privatus ferre potest, sed
ecclesia in gua excommunicandus
habitat una cum episcopo.

XXXII. Nemo potest nec debet
ezcommunicari, GUAM $8, qui 8ce-
leribus suis publice offendit.

XXXIIL Ablata injuste non
templis, monasteries, non mona-
chis aut sacerdotibus, sed. paupe.
ribus danda sunt, si dis quibus

* offentlich verergeret.

THE SIXTY-SEVEN ARTICLES OF ULRICH ZWINGLI. A.D. 1528. 208

ben rechten SBefiger nicht wieder zu-
gewenbet werben mag.

Bon der Obrigteit.
XXXIV. Die fogenannte geiftliche
Gewalt bat feinen Grund ihrer Pracht
aus ber Lehre Chrifti.

Weltlide Gewalt von Gott.

XXXV. Aber die weltliche hat
Kraft und SBefeftigung aus ver Lebre
ub That Chrifti. |

XX XVI. Alles, wovon. der foge-
nannte geiftliche Stand vorgiebt, ἐδ ae:
höre ibm zu von Rechts wegen unb zum
Sdhuge ves Rechts, gehört ven welt:
lihen [Obrigfeiten] zu, wenn fie Chri-
Ren fein wollen.

XXXVII. Shnen find auch alle
Chriften [ποία aeboríam zu fein,
Niemand ausgenommen ;

XXXVIII. Sofern fie nichts ge-
bieten, dad wider Gott ift.

XXXIX. Darum follen alle ihre
Gefege dem göttlichen Willen gleich:
formig fein, alfo, tag fie ben Be-
bridten befchirmen, ob er fchon nicht
flagte.

XL. Sie mögen allein mit Recht
tödten, aud) allein vie, welche ein
öffentliche® Aergernig geben, ohne
Gott zu erzürnen, er heiße denn ein
andere®.

XLL Wenn fie recht mit Rath unb
Hilfe dienen denen, für bie fie Rechen-

ablata sunt restitui commode non
possunt.

XXXIV. Potestas quam sibi
Papa et Episcopi, ceterique quos
spiritales vocant, arrogant, et fa-
stus, quo turgent, ex sacris literis
et doctrina, Christ firmamentum
non habet.

XXXV. Magistratus publicus
firmatur verbo et facto Christi.

XXXVI. Jurisdictio aut juris
administratio, quam sibi dicts
spirituales arrogant, tota. magi-
stratus seculares est, δὲ modo ve-
lit esse Christianus.

XXXVII. Magistratibus pub-
licis omnes Christiani obedire
debent nemine excepto.

XXXVIII. Modo contra Deum
niil precipiant !

XXXIX. Leges magistratuum
ad regulam divine voluntatis sunt
conformande, ut oppressus et vim
passos defendant et ab injuria as-
gerant, etiam si nemo queratur.

XL. Magistratus jure duntazat
occidere possunt, atque eos tantum
qui publice offendunt, Wdque in
offenso Deo, nisi Deus aliud. pre-

XLI. Quum s, pro quibus
rationem, reddere coguntur, con-

206

Vorbehalten der Sünde.

LV. Wer einerlei Sünde bem reui-
gen Menfchen nachzulafien fic) wei
gerte, wäre nicht an Gottes, nod)
Petri, fondern an des Teufels Statt.

SYMBOLA EVANGELICA.

LV. Qui vel unicum peccatum
‚peenitenti remittere negat, is non
Dei nec Petri, sed Diaboli vicem
tenet.

LVL Wer etlihe Sünven allein
um Gelves willen nadjlágt, ift Si-
mon'é und Bileam’s Gefell und des

LVI. Qu: quedam tantum pec-
cata idque pro mercede aut pecu—
nia remittunt, Simonis et Balaame

Teufels eigentlicher Bote.
" Vom Fegfeuer.

LVII. Die wahre heilige Schrift
weiß von feinem egfeuer nach tiefer
Zeit.

LVIII. Das Urtheil über die Ab-
geichievenen ift allein Gott befannt.

LIX. Und je weniger uns Gott hat
davon wiffen laffen, defto weniger follen
wir davon zu wiffen verfuchen.

LX. Wenn der Menfch, für die Ber-
ftorbenen beforgt, Gott anruft, ihnen
Gnade zu beweifen, das verwerfe ich
nicht; bod) davon die Zeit beftimmen
(fieben Sabre um eine Topfünde), und
um Gewinnes willen lügen, tft nicht
menschlich, fondern teuflifch.

Von der Priefterfchaft und ihrer Weihe.

LXI. Bon bem Character (bet
Weihe), den bie Priefter in der legten
Zeit erjonnen Daben,! weiß vie göttliche
Schrift nichts.

LXII. Sie erfennt aud) feine
Priefter, ald die das Gotteswort ver-
fündigen. |

LXIII. Denen beißt fie Ehre et:

soci? sunt, ct vert Satanae legat...

LVII. Scriptura sacra purge
torium post hanc vitam nullum
novit.

LVIIL Defunctorum judicium
sola Deo cognitum est.

LIX. Quo minus de hisce rebus
nobia revelat Deus, hoc minus no-
bis pervestigande sunt.

LX. S? quis, pro mortuis sol-
licitus, apud. Deum gratiam eis
implorat aut precatur, non dam-
no; sed tempus de hoc definire
(septennium pro peccato mortali),
et propter quaestum mentiri, non
humanum est, sed diabolicum.

LXI. De charactere, quem. 20-
stremis hisce temporibus excogita-
runt sacrifici, nihil novit. divina
Scriptura.

LXII. Scriptura alios presbyte-
ros aut sacerdotes non novit quam
608 qui verbum Dei annunciant.

LXIIL 7s vero presbyteris, de

! feinb nne worden.

THE TEN THESES OF BERNE, 1528.

. IV. Dah per Seth imb das Blut
Chriftt weientlich und leiblid) in dem
Brote ver Dantfagung empfangen wird,
fann mit biblifcher Schrift nicht be:
wiefen werben.

V. Die Meffe, wie fie jest im Ge
brauche ift, varin man Chriftum Gott
bem Baier für die Sinden ver Leben-
beu Topten aufopfere, tft ver Schrift
juwider,. bem allerbeiligften Opfer,
Leen unb. Sterben Gbriftt eine Lafte-
rung, unb um der. Mißbräuche willen
ein Gräuel vor Gott.

VI. Wie Chrijtus allein für unà
geftorben ift, fo foll er, ald alleiniger
Mittler und Fürfprecher zwifchen Gott
tm Vater und und Gläubigen, an
gerufen werden. Defhalb ift das

Anrufen aller andern Mittler und
Füriprecher außerhalb viefer Zeit ohne
Grund ber Schrift vorgefhrieben.

VIL Rad diefer Zeit wird fein
Hegefeuer in der Schrift gefunden.
Deshalb find alle Xobtenbieníte, als
Vigilien, Seelenmefjen, Septimen,
Zrigefimen,? Sabrgeiten,? Lampen,?
Kerzen und vergleichen vergeblich.

VOL Bilder machen zur Verehrung
it wider Gotted Wort des Neuen und
Alten Teftaments. Debhalb find fie

209

IV. Quod corpus et sanguis
Christi essentialiter et corporali-
ter in pane Eucharistie percipia-
tur, ez Scriptura Sacra non potest
demonstrant.

V. Missa, ut hodie in usu est,
in qua Christus Deo Patri offer-
tur pro peccatis vivorum et mor-
tuorum, Scripture est contraria,
in sanotissimum sacrificium, pas-
sionem et mortem Christi blasphe-
ma et propter abusus coram Deo
abominabilis..

VI. Quemadmodum Christus so-
lus pro nobis mortuus est, ita etiam
solus ut mediator et advocatus inter
Deum Patrem et nos fideles ado-
randus est. Idcirco alios media-
tores extra hano vitam existentes ad
adorandum proponere cum: fun-
damento Verb? Dei pugnat.

VII. Hesse locum post hanc vi-
tam, in quo purgentur anime, in
Scriptura non reperitur ; proin
omnia officia pro mortuis instt-
tuta, ut vigilüe, misse pro defunc-
tvs, exequim, septima, trigesime,
anniversarie, lampades, cerei et
id genus alia frustanea sunt.

VIII. Imagines fabricare cultus
gratia, Dei Verbo, Veteris et Novi
Testamenti libris comprehenso re-

abzutbun, wo fie mit Gefahr btr| pugnat. Idcirco si sub periculo ado-

Verehrung aufgeftellt find.

' Trpßgoft.

> Farzyt.

rationis proponantur, abolende.

? Amplen.

910 SYMBOLA EVANGELICA.

IX. Die heilige Ehe ift in ver| IX. Maérimonium nulli ordini
Schrift feinem Stande verboten, fone Aominum in Scriptura $nterdic-
dern, Hurerei und Unfeufchheit zu | tum est, sed soortationis et impu-
vermeiden, allen Ständen geboten. |rilatis vitande causa omnium

ordinum hominibus preceptum et
‚permissum.

X. Da ein Öffentlicher Hurer nad) X. Quia manifestus scortator
ber Schrift im wahren Banne ift, fo | juata Scripturam exoommunican-
folgt, dab Unteufdbeit und Qurez | Que; seguitur,scortationem aut im-
ret des Aergerniffes wegen feinem | purum celibatum propter scanda-
Stanve fchädlicher ift, als bem Prieft- | Zum nulli ordint hominum magis
erftande. quam sacerdotali damnosum esee.

Alles Gott und feinem heiligen Worte zur €Dre'

THE FIRST HELVETIC CONFESSION. A.D. 1536. 918

cx sun menichlichen Gefchlecht öffent:
ef targcítellt und bewiefen habe, die
wer allein burd) den Glauben zu und
so sume, allein durd. den Glauben emp:
rungen, und burch bie Liebe gegen ben
SFrähten gezeigt und bewielen werbe.!

VL Bon Gott

Bon Gott halten wir alfo, baf ein etniz
ger, wabrer, lebenbiger und allmächtiger
Gott fei, einig im Wefen, dreifaltig in
ver Perfon, der alle Dinge ourdh fein
Sort, das tft, durch feinen Sohn, aus
nift gefchaffen babe, und alle Dinge
durch feine Vorfehung recht, wahrhaft
and weile regiere, verwalte und erhalte.?

VII. Bon bem Menfden.

Der Menfh, das vollfommenfte
Bild Gotted auf Erven, unter allen
fidtbaren Sefchöpfen das edelfte und
vornedmfte, tit aus Leib und Geele
prammengefebt; ber Leib ift fterblich,
bit Seele unfterblih. Diefer Menich,
ber bon Gott recht und wohl geichaffen
war, tft durch feine eigne Schuld in
die Sünde gefallen, und bat das ganze
menichliche Gefchlecht mit fich in diefen
Fall gezogen, und folchem Elend unter-
wirfig gemacht.? .

VIII. Bon der Erbfünpe.
Diefe Grbfünbe* und urfprüngliche

sola ad nos perveniat recipia-
turque, caritate vero erga prox-
émos exprimatur.

VI. Devs.

De Deo sic sentimus, unum
substantia: trinum persona, om-
nipotentem esse. Qui ut condi-
derit per verbum, id est, Feloum
suum, omnia ex nihilo, sic pro-
videntia sua juste wereque et
sapientissime gubernet: servet :
Joveat omnia.

VII. Homo er VinES EjUs.

Homo perfectissima Dei in
terris imago, primasque creatu-
rarum visibileum habens, ex ani-
ma et corpore constans, quorum
hoc mortale, Ulud wmmortale est,
quum. esset sancte a Deo condi
tus, sua culpa in vilium prolap-
gus, in eandem secum ruinam
genus humanum. totum traxtt, ac
eidem. calamitati..cbnoxium red-
didit?

VIII. OngiGrmNALE PrEccATUM.

Atque hac lues, quam origina-

! Gen. iii.; Joh. iii. ; Rom. viii. ; Eph. ii. ; 1 Joh. iv. 8 Gen. i.-iii.; Rom. v.
* Deut. vi.; Matt. xxviii.; Gen. i.; Act. xvii. * eerbfucht (Erbfeude).

214 SYMBOLA EVANGELICA.

Sünde bat das ganze menfchlidhellem wooant, genus totum huma-
Gefchlecht fo burdbrungem, und bat|num sic pervasit, ut nulla ope
ἐδ fo verwiiftet unb vergiftet, bap bem | cre filius, inimicusgue Dei nisi
Menfchen, ter ein Kind des Bornes | dévina per Christum curari po-
und ein Feind Gotted geworden war, Zuerit. Nam δὲ quid frugis hie
Niemand als Gott burd) Chriftum | done superstes est, vitiis nostris
belfen ober ihn wieberberftellen fonnte, | assidue debilitatum, in pejus ver.
und was in ihm Gutes übrig geblieben giz. Superat enim mali vis, et
ift, bas wird burd) tägliche Mängel|nec rationem persequs, neo mentis
und Gebrechen [praften] für und für | divinitatem excolere sins!
geihwächt, fo bag εὖ nod) ärger wird;
denn die Kraft ber Sünde unb des
Gebredens [praften] in unà ift fo
mächtig, daß weder bie Vernunft bem,
was fie erfannt, nadfommen, nod
ver Verftand das göttliche Fünflein
pflanzen und weiterbringen fann.'

IX. Bon ber freien ®illfür, die
man den freien Willen nennt.

Deßhalb fdyreiben wir bem Menfchen
eine freie Willfür alfo zu, weil wir an
ung felbft befinden, bap wir mit Wiffen
und Willen Gutes und DBöfes thun.
Das Hoje Fönnen wir von uns felbft
thun, dad Gute aber fonnen wir weder
annehmen, nod) vollbringen, wir feien
denn durch die Gnade Chrifti erleuchtet,
erwedet und getrieben ; denn Gott ift
der, ber in uns dad Wollen und Boll:
bringen wirft, nad) feinem guten Wil-
len; aus Gott ift unfer. Heil, aus
ung aber ift nichts, alg Cünbe unb
Bervammniß.?

IX. LiskRUM ARBITEIUM.

Onde sic hominis liberum arbi-
trium £ribuimus, ut quo scientes
et volentes agere nos bona et mala
ezperimur, mala quidem agere
sponte nostra queamus, bona vero
amplecti et persequi, nisi gratia
Christi ilustrati, Spiritu ejus
impulsi, non queamus. Deus
enim is est, qui operatur in no-
bis et velle et perficere pro bona
sua voluntate. Et ex Deo salus,
e nobis perditio est.’

! Eph. ii.; Psa.1.; Rom. viii. * Phil. ii.; Hos. xiii.

216 SYMBOLA EVANGELICA.

das {εἰ ὦ, vas durch bie Vereinba-
rung mit der Gottheit heilig ift, unferm
leti in allen Dingen gleich, ausge-
nommen die Sünpe, weil e8 ein reineg,
unbefledtes Opfer fein follte, aus ber

solum, excepto, quoniam sllibatame—
esse hostiam. oportebat) per omm .
nia simiem, ex intacta Virgie.
‘Maria, Spiritu Sancto coope_
rante, sumens, in mortem ad un 3-

unbefledten Jungfrau Maria turd)
Mitwirfung Gottes ded heiligen Geifteà
angenommen, für und in ven Tod
gegeben, zu einer Bezahlung, Segnabiz
gung und Abwafchung aller &ünben.!
Und damit wir eine vollfommne
Hoffnung und Bertrauen unfers un-
fterblichen Lebens haben möchten, bat
er fein Sleifh, das vom Tode zum
Leben wieder aufermedt, zur Rechten
keines allmadtigen Baters gefest.?
Diefer Herr Chriftus, ber ven Top,
pie Sünde und alle böllifche Gewalt
überwunden und befiegt Dat, ift unfer
Vorgänger, unfer $Syübrer und unfer
Haupt; er ift ber rechte Hobepriefter,
ber ba figt zur Redten Gottes, und
unfre Gade überall befchirmt und
führt, bid er unà zu tem Bilde, zu
bem wir gefchaffen find, reformire unb
gurüdbringe, und in die Gemeinfchaft
feines göttlichen Wefens einführe.?
Auf viefen Herrn Sefum Chriftum
warten wir, bag er fommen werde am
Ende ver Welt, ald ein wahrer, gerechter
Richter, der das wahre Urtheil über
alled δ εἰ, von ihm zum Urtbeil
auferwedt, fällen wird; bie Frommen
und Gläubigen wird er in den Himmel

! Heb. v.; Luc.ii.; 1 Joh. ii.

31 Cor. xv.

versi peccatt expiationem trad.
dit.

Idem ut esset plena nobis per-
Jectaque immortalitatis nostre
spes et fiducia, suam 4pse carnem,
de morte suscitatam, in colum ad
omnipotentis Patris dexteram col-
locavit?

Hic morte, peccato, inferis-
que omnibus triumphatis, victor
duxque, et caput nostrum, ac
pontifex vere summus [ad dez.
teram | Patris], sedens, causam
nostram perpetuo tuetur agitque,
dum ad imaginem ad quam con-
ditt erumus, rcformet?

Hunc venturum ad seculorum
omnium finem, verum rectum-
que judicem, ac sententiam ἐπ
omnem carnem, ad id judicium
prius suscitatam, laturum, ac
pios supra ethera evecturum, tm-
pios corpore et anima ad oter-

; Act. i. 3 Eph.i.; Rom. viii.; Eph. iv.

a s m —

' Q0 ^i D Δι.
rw u;

all not Qi er inva

EM —

n.i 5 Heb, vii.; Rom. iii, ; 1 Cor. i. * 1 Tim. i.; Rom. v.

fi Hund fein Bervieapmiige| \ IURE. = 4|

thettt werben, und melde TUE
Frudt daraus folge. | ——

Solche hohe und große Wobhlthaten| Leta vero tam divina be
göttlicher Gnade und bie wahre Heili- ac. veram: Spiritus Dei »
gung des Geiftes Gottes erlangen mir|oatzonem, fide mero Dei

‚nicht durch unfre Berdienfte oder Kräfte, λαμ ullis aut viribus a
fondern durch ben Glauben, ber eine vitis nostris consequimur.

lautere Gabe und Gejdenf Gottes ift.! !

9 |
[XIV.] Was ter Glaube fei." "XIV. De For:
Derfelbe Glaube ift ein gewiffer,| Qua fides certa et dn

fefter, ja umbezweifelter Grund und |omnium sperandarum de ;

eine Ergreifung aller der Dinge, die | nevolentia rerum substantü
man von Gott hofft, welder daraus die |apprehensio. Hx sese cai
Liebe und demnad) allerlei Tugenden |ac mox preclaros virtutu
und guter Werfe Frucht wachfen macht, | nium fructus pullulat. No
Und wiewohl bie Frommen und Gläu: | quam. tamen his officiis, là

igen fid) in folden Früchten ves Glau: | rum, sed ipsi simpliciter jr

bens ohne Unterlaß üben, fo (dyreiben | tionem. et partam. salutem
wir bod) bie Frommmadung und das | Dez tribuimus. ὃ
erlangte Heil nicht folchen Werfen, |
fondern nur der Gnade Gottes zu.

Diefer Glaube, der (id) nicht feiner — sic depu

feit Gottes tröftet, ift ber rechte, wahre | Zissima.?
Dienft, mit bem man Gott gefällt.’

XIV. [XV.] Bon ber Kirde. XV. Eocresta. -
Wir halten dafür, baB aus ben lez] Ex em i —

! Rom. iii, ; Gal. ii; Eph. ii.

3 From this Article the numbering differs ; the German has y oakimiseia - Lat
eight Articles. See Niemeyer, p. 109, But in the Corpus et Syntagma Conf.
likewise onlv twenty-seven Articles,

3 Heb. xi.; Gal. v.

Haden
Ww yeas see (ho 9 nu? zZ >
a TIL un No n wiih Fs 4 ‚Ta -

Dem deor vé) Heg sr

Ins T,
"rtt t
XVI, De Mmısterio Vern.
- bait Lat

16 ven, (| Dei. (quod. 4 Pena agnoscit)
d Ὶ | ἮΝ yebun, be 1 | tionem Pe ga Ae ine remis-
ul bt wbietet, bi sionem ei i homines. ad

tt. xvi; Eph. v.; Marc. xvi.; Matt, xxvili.; Aet. x.

La I
mds
rin

ee was? vers rer ee
| XIX. Pastor Que — —
e YW esi quy wo "uM

in| — Christus ipse verum sua ecele-

dii. ; Act i; Tit, εν Αρὲ vi.; Heb. vi.

2223 SYMBOLA EVANGELICA. 0
XIX. [XX.] Bas das Amt fei| :

bes Diener und der Rirhe.- S γοδυ 5 «4

τὰ Heiligen Schrift und dem Worte et arte, it ee
Gottes in Cejen und beiliger Betrad): | Zernecino semper odio | persequi
tung ernftlih und fleißig obliegen, | ac debilitare, Christi cives sanos
mit dem Worte Gottes, ald mit dem | quidem. tueri, vitiosos autem mo
Schwerte des Geiftes, in alle Wege | nere, reprehendere, coörcere, d
ven Teufel mit tóbtlidem Haffe sere | grassantes longius, ecclesia ibi
folgen und feine Kraft unterbrüden Christi confüderatorum conspi
und fchwächen, dab fie die gefunven | nase consensuque pio, tota di-
Bürger Gbrijti beichirmen, bie böfen |Zione aut ejicere ae prosoribert, -
aber warnen, gurüdbrüngen und ent: auf alia ratione commoda emet
fernen, und wenn fie in ihrem Frevel|dare antisper, dum resipiseant
und ihren unverfchämten Laftern vie et salvi fant. Is enim ad ede
Kirche Chrifti wollten für und fitr| stam civi Christi morbi |
ärgern und verwüften, follen fie burdy| gressus. est, δὲ conversis animis
diejenigen, die vom bem Dienern ves studiisgue (quo omnis hee distr
Wortes und hriftlicher Obrigfeit dazu | plina spectat) errorem. agnosce
verorbnet find, ausgeftoßen, oder auf | confiteatur. suum, et disci,
andere fügliche und fchidliche Weife | sumam ultro jam requirat,
geftraft und gebeffert werden, bis fie) r
ihren Srrtbum: befennen, fidj dnbem| —— | ᾿
und gejund werden; dann aber foll i
ber Bürger Ehrifti, ver alfo ungefund| - P

und franf gemejen und ausgefdsloffen |
dt wieber in bie Kirche aufgenommen

.' Corp. et Synt, reads after longius : * Conspiratione pia eorum, qui ex ministris magistr
tuque delecti sunt, disciplina excludere, vel alia ratione commoda multare tantisper,' etc.

pai. t vinum eine unt e
j communicatio corporis
t| Domini, parta salus, et pecoato
nemo im quidem a
5 in p t Fat a
Sinden, |mentorum est. 00
Ate nyrieetyly qna ΠΗ vu fe
1gen | Ae nm memes m"
| Aber HON) tr T*i14

IT sull te Y ‘ac

4 Act vi; 1 Tim. iv,; Eph. vi; 2 Tim. iv.; Ezech. xxxiv.;

224

Deghalb befennen wir, daß bie Sa-
cramente nicht allein äußere Zeichen
find chriftlicher Gefellidjaft, fondern
wir befennen fie für Zeichen göttlicher
Gnade, durch welche bie Diener ber
Kirche mit bem Herrn in ver Abficht
und zu bem Ende, wie er ed ung felbft
verheißt, anbietet und fráftiglid) ver-
fchafft, wirfen, jedoch, wie oben von
ven Dienern ves Wortes gefagt if,
nämlich, bag alle heiligende unb felig-
madjente Kraft Gott, vem Herrn,
allein zugefchrieben wird.

XXI. [XXI] Von der Taufe.

Die Taufe ift nad) der Cinfegung
des Herrn ein Bad der Wiedergeburt,
welches ver Herr feinen Auserwablten
mit einem fichtbaren Zeichen durch ben
Lienft der Kirche, wie oben gefagt und
erläutert tft, anbietet und barftelIt.

Sn riejem heiligen Bade taufen wir
unite Kinder darum, weil e8 unbillig
wäre, daß wir diejenigen, die von ung,
einem Bolfe Gottes, geboren find, ver
Gemein[daft ded VBolfes Gottes follten
berauben, die doch durch dad göttliche
Wort dazu beftimmt und diejenigen
find, von denen man vermutben | foll,
fie feten von Gott erwablt.?

SYMBOLA EVANGELICA.

Unde asserimus sacramenta
non solum tesseras quasdam, eo-
cietatis Christiane, sed et gratia
divine symbola esse, quibus mt-
nistri, Domino, ad eum finem
quem ipse promittit offert. a
efficit, cooperentur, sic tamen,
qualiter de verbi ministerio dic
tum est, ut omnis virtus sal
vifica unt Domino transscribe-
tur.

XXII. Bıurrisma.

Baptisma quidem ex institu
tione Domini lavacrum regene
rationis quam Dominus electü
suis, visibili signo per ecclesia
ministerium (qualiter supra ex
positum est) exhibeat.

Quo quidem sancto lavacro in
Jantes nostros idcirco tingemus,
quoniam e nobis (qui populus
Domini sumus) genitos populi
Dei consortio rejicere nefas est
tantum non divina voce huc de
signatos, praesertim quum de eo
rum. electione pie est presumen
dumJ2 «

! wibergeberliche abweichung.

? Tit. ii.; Act. x.; Gen. xvii. ; 1 Cor. vii.; Luc. xviii.

Jute alimoniam. ezhibeatur) ς rt un

Νὴ νυ"; ms ad dud | mi uw

ia sl 2 CL T

Os (Sis Zn e! ce Ho
P MAH iP | nmm 4099
me yt * wt og

peife Hoe sacro cibo ideiveo utimur
t Lepus quaniam Be
fut des | firi mortem. sanguinemque,
à bimmlijdyen | gustu, et sime imbrem id
T4 meditantes, hoc spirituali, vivi-
er yr axes rer —

μὴ Joh. vi. 4 I Cor, x.

220 SYMBOLA EYANGELICA.

Mit viefer geiftlichen, lebendig machen: | cum. suavitate reficimur, ac im
ven, inneren Speife werden wir mit|enarrabili verbis latstia, propter
unausfprechlicher Süßigfeit ergögt und | énventam | vitam, exultamus, to—
erquidt, und mit bober freude erfüllt, !Zigue ac viribus omnino omni—
daß wir in bem Tode Chriftt unfer bus nostris, in gratiarum actio~
Leben finden. Deßhalb wir ganz und inem pro tam mirando Christe
gar vor Freude in unferm Herzen froh | erga. nos beneficio, effundimur.
loden, und mit allen unfern Kräften] -

befto mehr für eine fo theure und bobe

Wobhlthat, die er uns bewiefen bat,

uns in Danffagung ergießen.

Dephalb befduldigt man uns febr) Léaqgue immerito fit nostro
unbillig, dag wir auf die hohen Wahr: |maximo, quod quidam:. parum
zeichen wenig Werth legen; benn bieje | nos tribuere sacris symbolise pu-
heiligen Zeichen und Gacramente find ant. — Sunt. enim hec res sancte
heilige und ebrmürbige Dinge, da fie | venerandeque,.utpote, a summo
von Chrifto, bem hohen Priefter, einz | sacerdote Christo anstitute et sus-
geíebt und gebraucht find. So reichen |cepte, suo quo diximus modo
fie in ber Art, wie oben davon geredet | res signyicatas exhibentes, testi-
ift, die geiftlichen Dinge, bie fie beveu- | monium. ret geste probentes, res
ten, bar unb bieten fie an. Sie geben | tam arduas representantes, et
von den gefchehenen Dingen 3eugnif. | mirabdili quadam. rerum signifi-
Sie geben und ein Bild und eine|catarum analogia clarissimam
Erinnerung fo hober, heiliger Dinge, | mysteriis istis lucem. afferentes.
und mit einer befondern Aehnlichkeit | AZ Aoc auzilium opemque ipss
ber Dinge, die fie beveuten, bringen | suppeditant fidei, ac jurisjuran-
fie ein großes und herrliches Licht in| dé. denique vice initiatum capiti
die heiligen, göttlichen Angelegenheiten. | Christi et ecclesi adstringunt.
lleberbieB geben fie etwas Hilfe und | 7um sancte de sacris symbolis
Unterftügung dem Glauben, und find sentimus. At vero vivificantis
gleihfam ein Eid, mit bem fid) vie | ez sanctificantis vim et virtutem
Gläubigen ihrem Haupte und ber tribusmus ei perpetuo, qui vita
Kirche verpflichten und verbinden,

So hod unb theuer halten wir die
heiligen, hochbeveutenden Wahrzei-
den; jedoch fchreiben wir bie leben;

enit

nivfeti n e S
8H abe 64. i,
j nue τ, οὐ a -

posso» sx ent es Md
nn...

it rai pr ὁ aus
"i Ν ΠΟΎΣ aed
ΝΥ ΣΉ ΦΙΟΣ ᾿

ari? PE
^ Ceteras vero cerimoniarum
es inutiles et innumera-
jen | Ord anite vela, vestes, faces,

jaras, aurum; argentum, —

ἐν en "a |?"

“teehee eons
v prostant et id genus omnia
nn Enz ara nostro catu
ἮΝ tein |

Cor. xiv.; Ex. xx.; 1 Joh. v.; 1 Pet. iv.; Es. xl

228

XXIV. [XXV.] Bon den Dine
gen, bie meber geboten, nod
verboten, fondern Mitteldinge
unb frei find.

Alle Dinge, die man Mitteldinge
nennt, wie fie εὖ denn (eigentlich zu
reden) find, fann ein frommer, glau-
biger Gbrift zu allen Zeiten und an
allen Orten frei gebrauchen, doch taf
er cà thue nach rechter Einficht und
mit Liebe; denn ber Gläubige foll
aller Dinge aljo gebrauchen, daß die
Ehre Gottes befördert, und die Kirche
und ber Nächfte nicht geärgert werbe.?

XXV. [XXVL] Bon denen, die
durch falide Kehren pie Kirche
Chrifti trennen ober fid) von
ibr abfonbern und rotten.

Alle diejenigen, die (id) von ber
heiligen Gemeinfchaft und Gefellichaft
der Kirche trennen nnd ab[onbern,
fremde, ungdttliche Lehren in die Kirche
einführen, oder folcher Lebre anfangen,
— Gebrechen, die gu unfrer Zeit (id) am
meiften bei ben Wiedertaufern zeigen, —
wenn fie die Warnung der Kirche und
hriftlichen Unterricht nicht hören und
befolgen, fondern bartnddig auf ihrem
Streit und Srrihum mit Verlegung
und Verführung der Kirche bejtebn
und verharren wollen, —follen durd

SYMBOLA EVANGELICA.

XXV. [XXVI] Dz Meona!

Qua media vocantur, et sunt
proprie, ws ut$ vir pius quam.
quam libere ubique et omns tem.
pore potest, tamen scienter, et ex
charitate, nempe ad edificationem
omnibus utetur solum.*

XXVI. (XXV.] De ELERETICIS ET

ScHISMATICIS.

Arcemus item quotquot ab ec
clesie sancta societate disceden-
tes, aliena dogmata vel ingerunt
vel sectantur. Quo malo Cata-
baptiste Aodie cum primis labo-
rant. Quos si obstinate monittont
ecclesie et Christiane eruditioni
non obsecundant, per magistra-
tum coercendos, ne contagskone

! In the Latin text of the Corpus et Syntagma and of Niemeyer the order of this and the

following section is reversed.
3 Rom. xiv. ; 1 Cor. iii., viii., x.

C RB. =

TI
“le pip WI =
in| oa ac na
cuo lg justa sit ministro- |
provisio, pauperum-
solicita cura. Huc enim
een uel en

230

Weiter foll bie Obrigfeit vas Bolf
nad) billigen, göttlichen Gefegen vez
gieren, Gericht und Recht halten und
bandbaben, ven allgemeinen rieden
unb Wohlftand erhalten, ven allgemei-
nen Mugen fchügen und fdirmen, und
die llebertreter nach Befchaffenheit ihrer

Miffethat an Gut, Leib und Leben, wie |

billig ftrafen. Und wenn fie dad thut,
bienet fie Gott, ihrem Herrn, wie fie
fhuldig und verpflichtet ift.

Coldyer Obergewalt follen wir Alle,
obwohl wir in Cbrifto frei find, mit
Leib, Hab und Gut geborfam und
gewartig fein, und mit Liebe von Herz
zen und aus Glauben und ihr unter-
thanig beweijen, Treue und Eid thun
und leiften, wenn ihr Gebeig und Ge-
bot nicht offenbar wider ven ift, um
beB willen wir ihr Gbre anthun und
gehorfam find.?

XXVII. [XXVIII.] Von ter bet
ligen Ehe.

Wir halten dafür, baB ber eheliche
Stand allen Menfchen, die dazu tauglich
und gefdidt und von Gott fonft nicht
berufen find, außerhalb ver Ehe feufdy
zu leben, von Gott eingefegt und verord-
net fet, vag fein Orden orce Stand fo
heilig und ebrbar fei, bag ihm der ebez
lide Stand zuwider wäre unb ver:
boten werden follte. Und wie nun folche
Ehe vor ver Kirche mit einer herrlichen

SYMBOLA EVANGELICA.

Deinde secundum leges aqua

judicare populum: tuert pacem
publicam : rempublicam fovere.
sontes pro delict$ ratione mule.
tare, opibus, corpore, vita. Que
quum facit debitum Deo cultun

prostat.

Huic nos (etiam si in Christo

liberi sumus) et corpore et facwl-
tatibus omnibus nostris, et animi
studio [vera] cum fide, sanete
subjiciendos esse (quantisper hu-
jus tmperia cum eo, propter
quem hunc veneramur, palam
non pugnant), scimus.!

XXVIII. De Sancro Consvato.

Conjugium | hominibus omni-

bus aptis et alto non vocatis divt-
nitus institutum, nullius ordinis
sanctimonie repugnare censemus.

Quod ut ecclesia hortatione so-

lenni precationeque $naugurat et
sancit, ita magistratus interest,

ut digne et ineatur et colatur,

! Rom. xiii.; 1 Cor. ix.; 1 Tim. v.:

1 Cor. xvi.; Matt. xxii.; Act. iv.

CONFESSIO HELVETICA POSTERIOR, A.D. 1566.

ΤῊΣ Seconp Hetvetic Conrsssion.

€ This Helvetic Confession is called the second or later Helv. Conf., to distinguish it from the Confesrio
Beicetica Prior (or Basileensis Posterior, 1586). It was written by Henry Bullinger, of Zürich (Zwingli's
axunccessor), 1868, and first pablished 1506 in Latin, also in German and French. It is the most elaborate

- πὸ ἃ most catholic among the Swiss Confessions. (Hagenbach calls it a "wahres dogmatisches Meinter-
stick") It was adopted, or at least highly approved, by nearly all the Reformed Churches on the Con-
iment and in England and Scotland. Hence it must have a place in this selection. But it is rather a

Eaeological treatise than a popular creed; and on account of its great length I am obliged to omit a

vwranalation, referring the reader to the summary given in the first volume. There is an English trans-
lation by Owen Jones (The Church of the Living God; also the Swiss and

Belgian Confessions of Faith,
London, 1866), and another by Prof. Jeremiah Good, D.D. (of Tiffin, Ohio), Phila. 1818.

For the text I have compared the following Latin editions: 1. The edition of Zürich, 1661, as reprinted
in the Corpus et Syntagma Confresionum Fidei ‘Geneva, 1654, pp.1-61). 2. The edition in the Oxford Syllage
Confeestonem.,

: δὰ ed. 1897, pp. 9-115, printed in very superior style, but with some omissions. 8. J. P-
Kindler’s Confessio Helvetica Posterior, with a preface by Winer, Solisbaci, 1825 (pp. 108); from this edi.
tion Ihave adopted the division of chapters into sections, and the references to the Augsburg Confession.
4 The edition of Niemeyer, in his Collectio Conf. Reform., Leipz. 1840, pp. 462-586, who gives the text
of the edition of 1568, with unimportant variations of a Zürich MS., and the editions of Oxford and of
Kindler. & The German text in Bóckel's Bekenntnise-Schriften der evang.-reformirten Kirche, Leipz.
147, pp. 261-847. The editions of Fritzsche and Böhl were not at hand. Some editions add the Impe-
ral Edict against heretica from the Justinian Code, and the Symbolum of Pope Damasus from the works

«Jerome. The title and preface are copied from the Zürich edition, 1651, in the Corpus et Syntagma
σόοι, 1654.)

CO NF ES SIO

EXPOSITIO SIMPLE X
ORTHODOX FIDEI, ET DOGMA-
TVM CATHOLICORVM SYNCERZ& RELI-
gionis Chriftianz.

Concorditer ab Ecclefue Chrifli Miniftris, qui funt in Heluetia, Tiguri,
Berne, Glarone, Bafilea,' Scaphusis, Abbatifcella,' Sangalli, Curie Rheto-
rum, ὦ" apud Confaderatos, Mylkufij item, & Bienna : quibus adjunxe-
runt fe Geneuenfis & Neocomenfis Ecclefie Miniftri, und cum aliis
Euangelij Praconibus in Polonia, Hungaria & Scotia:

EDITA IN HOC,VT VNIVERSIS TESTEN-
tur fidelibus, quod in vnitate verz & antiquz Chrifti Ecclefiz,
perftent, neque vlla noua, aut erronea dogmata fpargant,
atque ideo etiam nihil confortij cum vllis Sedtis
aut Hezrefibus habeant.

Ad Rom. cap. X, verf. 10.
Corde creditur ad juftitiam, ore autem confefsio fit ad falutem.
TIGVRI
Typis Ion. Iacos1 BopMERI.
Anno MDCLI.

! Glarus, Basel, and Appenzell are not mentioned in the first editions, as they subscribed
at a later period.

THE SECOND HELVETIC CONFESSION. 235

ma xa Bua caritate, apud Germanis exterasque Ecclesias quaeramus, nobis conciliemus, concilia
am.xaoque retineamus. Ubi sane illas ipsas Ecclesias, ea dilectione, sinceritate, integritateque
»x-zmeditas esse, nobis certo persuademus, ut si quid forte nostrarum rerum hactenus minus recte
vm &ellectum sit a nonnullis, porro, audita hac simplici Confessione nostra, ille nos neutiquam
rx uxnmeraturs sint inter hereticos, neque Ecclesias nostras, que vere Christi Ecclesie sunt,

«A samnature, ut impias.

Ante omnia vero protestamur, nos semper esse paratissimos, omnia et singula hic a nobis
v»roposita, si quis requirat, copiosius explicare, denique meliora ex verbo Dei docentibus, non

säne gratiarum actione, et cedere et obsequi in Domino, Cui laus et gloria. Acta 1 Martii,

Amo 1566.

SUBSCRIPSERUN?T omnes omnium Ecclesiarum Christi in Helvetia Ministri, qui sunt Tiguri,
Berne, Glarons, Basilee, Scaphusii, Abbatiscelle, Sangalli, Curie Rhetorum, et apud Confe-
deratos, in Ecclesiis Evangelium profitentibus cis et ultra Alpes, Mylhusii item et Bienns,
quibus adjunxerunt se et Ministri Ecclesie, que est Geneva, et Neocomi, etc. Sed et con-
saserunt in ipsam jam editam Ministri Ecclesie Polonicz, quie est in Ducatu Zathoriensi,
εἰ Ossviecimensi, Scoticarum quoque Ecclesiarum Ministri, qui Nonis Sept. Anno D. 1566,
seriptis ad Clarissimum Virum, Dx. Theodorum Bezam literis, inter alia dicunt; Subscripsi-
mu omnes, qui in hoc cotw interfuimus, et hujus Academia sigillo publico obsignavimus.
Preterea Debrecini in Hungaria, edita et impressa est Confessio, una cum articulis quibus-
dam, Septemb. 1, Anno D. 1567, et inscripta Serenissimo Principi et Domino, Domino Jo-
hanni IL, Dei gratia electo Hungarim Regi, etc. In qua inter alia hec leguntur verba:
Onnes Ecclesia Ministri, qui in Conventu sancto ad 24 Febr., Anno Domini 1567, Debre-
citum convocato, cis et. ultra Tibyscum, inter reliquas Confessiones recepimus et subscripsimus
Helvetice Confessioni, Anno Domini 1566 edite, cui et Ecclesia Genevensis Ministri sub-
scripserunt.

EDICTUM IMPERA TORIUM.
De EO, QUINAM HABENDI SINT, VEL CATHOLICI, VEL HARETICI,
Ex Cod. Justin, Imper. et Tripart. Hist. libro nono capite 7.

Impp. Gratianus, Valentinianus et ‘Theodosius, Aug. Populo urbis Constantinopolitang.
Cunctos populos, quos clementis: nostrm regit imperium, in ea volumus religione versari,
qum divinum Petrum Apostolum tradidisse Romanis, religio usque nunc ab ipso insinuata
declarat, quamque Pontificem Damasum sequi claret, et Petrum Alexandrie Episcopum,
vium Apostolice sanctitatis: Hoc est, ut secundum Apostolicam disciplinam Evangelicamque
doctrinam, Patris, et Filii, et Spiritus Sancti, unam Deitatem sub pari majestate, et sub pia
tinitate credamus. Hanc legem sequentes, Christianorum Catholicorum nomen jubemus
amplecti: reliquos vero dementes vesanosque judicantes, heretici dogmatis infamiam susti-
nere, divina primum vindicta, post etiam motu animi nostri, quem ex celesti arbitrio sump-
erimus ultione plectendos. Data 8 Calend. Martias Thessalonice, Gratiano 5. Valent. et
Theod. Aug. Coss.

Ceterum Evangelica et Apostolica bistoria una cum 2 Pet. Epistolis docent nos, qualem
reigionem S. Petrus Apostolus tradiderit omnibus Ecclesiis per Orientem et Occidentem,
nedum Romans. Fides vero et doctrina Damasi Pontificis, qualis fuerit, colliquescit ex

SYMBOLUM DAMASI

Ex 2. Tomo Operum S. Hieron.

Ceepımus in unum Deum Patrem omnipotentem, et in unum Dominum nostrum Jesum
Christum, Dei Fílium, et in Spiritum Sanctum. Deum non tres Deos, sed Patrem, Filium, et
Spiritum Sanctum, unum Deum colimus et confitemur: non sic unum Deum quasi solitarium,

«CONFESSIO ET EXPOSITIO BREVIS ET SIMPLEX
SINCERE RELIGIONIS CHRISTIANA, ETC.

CAP. I.
Dx Sckiptura Sanora, Vero Det VerBo. [Conr. Avo., Art. V.]

1. Credimus et confitemur, Scripturas Canonicas sanctorum Prophe-
tarum et Apostolorum utriusque Testamenti ipsum verum esse verbum
Dei, et auctoritatem suflicientem ex semetipsis, non ex hominibus
habere. Nam Dens ipse loquutus est Patribus, Prophetis, et Apostolis,
et loquitur adhue nobis per Scripturas Sanctas.

9. Et in hac Scriptura Sancta habet universalis Christi Ecclesia ple-
nisime expoeita, quecunque pertinent cum ad salvificam fidem, tum
ad vitam Deo placentem recte inforınandam, quo nomine distinete a
Deo preeceptum est, ne ei aliquid vel addatur vel detrahatur (Deut.
iv.2; Apoc. xxii. 18, 19).

3. Sentimus ergo, ex hisce Scripturis petendam esse veram sapien-
tiam et pietatem, ecclesiarum quoque reformationem et gubernatio-
nem, omniumque ofliciorum pietatis institutionem, probationem de-
nique dogmatum reprobationemque aut errorum confutationem om-
nium, sed et admonitiones omnes juxta illud Apostoli: Omnis Scrip-
lura divinitus inspirata, utilis est ad doctrinam, ad redargutionem,
ete. (2 Tim. iii. 16, 17), et iterum, Hac tib? scribo, inquit ad Timotheum
apostolus (in 1 Epist. iii. 15), uf noris, quomodo oporteat, te versari
in domo Dei, etc. Et idem ille rursus ad Thess.: Cum (ait) acciperetis
wrmonem a nobis, accepistis non sermonem hominum, sed sicut erat
vere, sermonem, Dei, etc. (1 Thess. ii. 13). Nam ipee in Evangelio dixit
Dominus: Non vos estis loquentes illi, sed Spiritus Patris mei loqui-
tur in vobis. Ergo, qui vos audit, me audit ; qui autem vos spernit,
me spernit (Matt. x. 20; Luc. x. 16; Joh. xiii. 20).

4. Proinde eum hodie hoc Dei verbum per predicatores legitime
vocatos annunciatur in Ecclesia, credimus ipsum Dei verbum annun-
clari et a fidelibus recipi, neque aliud Dei verbum vel fingendum, vel
celitus esse exspectandum: atque in preesenti spectandum esse ipsum
verbum, quod annunciatur, non annunciantem ministrum, qui, etsi sit

288 SYMBOLA EVANGELICA.

malus et peccator, verum tamen et bonum manet nihilominus verbum
Dei.

5. Neque arbitramur, ‘preedicationem illam externam tanquam in.
utilem ideo videri, quoniam pendeat institutio vers religionis ab in.
terna Spiritus illuminatione: propterea, quod scriptum sit: Won erw
diet quis proximum suum. | Omnes enim cognoscent me (Jer. xxxi.
34), et: Nihil est, quo rigat aut qui plantat, sed qui incrementum
dat, Deus (1 Cor. iii. 7). Quamquam enim nemo veniat ad Christum,
nist trahatur a Patre calesti (Joh. vi. 44), ac intus illuminetur per
Spiritum, scimus tamen, Deum omnino velle predicari verbum Dei,
etiam foris. Equidem potuisset per Spiritum Sanctum, aut per mini-
steriuin angeli absque ministerio S. Petri instituisse Cornelium in Actis
Deus, ceterum rejicit hunc nihilominus ad Petrum, de quo angelus
loquens: Z7?c, inquit, décet tibi, guid oporteat te facere (Act. x. 6).

6. Qui enim intus illuminat, donato hominibus Spiritu Sancto,
idem ille preecipiens dixit ad discipulos suos: 726 in mundum uni.
versum, et predicate evangelium omni creatura (Marc. xvi. 15)
Unde Paulus Lydie spud Philippos purpurarie predicavit verbum
exterius, interius autem aperuit mulier? cor Dominus (Act. xvi. 14):
Idemque Paulus collocata gradatione eleganti (ad Rom. x. 13-17),
tandem infert: Ergo fides ex auditu est; auditus autem per ver.
bum De. Ä

7. Agnoscimus interim, Deum illuminare posse homines etiam sine
externo ministerio, quos et quando velit, id quod ejus potentis est.
Nos autem loquimur de usitata ratione instituendi homines, et pre-
cepto et. exemplo tradita nobis a Deo.

8. Execramur igitur omnes hsreses Artemonis, Manichsorum, Va-
lentinianiorum, Cerdonis et Marcionitarum, qui negarunt Scripturas
a Spiritu Sancto profectas: vel quasdam illarum non receperunt, vel
interpolarunt et corruperunt.

9. Interim nihil dissimulamus, quosdam Veteris Testamenti libros
a veteribus nuncupatos esse apocryphos, ab aliis eccles?astécos, utpote
quos in ecclesiis legi voluerunt quidem, non tamen proferri ad aucto-
ritatem ex his fidei confirmandam. Sicuti et Augustinus in lib. de civi-
tate Dei (xviii. 38) commemorat, in libris Regum adduci Prophetarum
quorundam nomina et libros, sed addit, hos non esse in canone, ac
suflicere ad pietatem eos libros, quos habemus.

THE SECOND HELVETIC CONFESSION. 289

CAP. II.

Dre IxregPRETANDIS SCRIPTURIS SANCTIS, Er DE PATRIBUS, ÜONCILIS, ET
T RADITIONIBUS.

1. Seripturas Sanctas, dixit Apostolus Petrus, non esse énterpreta-
tionis privata (2 Pet. i. 20) Proinde non probamus interpretationes
quaslibet ; unde nec pro vera aut genuina Scripturarum interpretatione
agnoscimus eum, quem vocant sensum Romans eeclesie, quem scili-
eet simpliciter Romans ecclesiw defensores omnibus obtrudere conten-
dunt recipiendum: sed illam duntaxat Scripturarum interpretationem
pro orthodoxa et, genuina agnoscimus, que ex ipsis est petita Scripturis
(ex ingenio utique ejus linguse, in qua sunt scripte, secundum circam-
stantlas item expense, et pro ratione locorum vel similium vel dissimi-
lium, plurium! quoque et clariorum exposits), cum regula fidei et cari-
tatis congruit, et ad gloriam Dei hominumque salutem eximie facit.

9. Proinde non aspernamur sanctorum Patrum Grecorum Latino-
mmque interpretationes, neque reprobamus eorundem disputationes
ac tractationes rerum sacrarum cum Scripturis consentientes: a qui-
bus tamen recedimus modeste, quando aliena a Scripturis aut his con-
traria adferre deprehenduntur. Nec putamus, illis ullam a nobis hac
re injuriam irrogari, cum omnes uno ore nolint sua scripta quari cano-
nicis, sed probare jubeant, quatenus vel consentiant cum illis, vel dissen-
tiant, jubeantque consentientia recipere, recedere vero a dissentientibus.

ὃ, Eodem in ordine collocantur etiam conciliorum definitiones vel
eanones. |

4 Quapropter non patimur, nos in controversiis religionis vel fidei
causis urgeri nudis Patrum sententiis aut conciliorum determinationi-
bus, multo minus receptis consuetudinibus, aut etiam multitudine idem
satientium, aut longi temporis .preescriptione. Ergo non alium snsti-
nemus in causa fidei judicem, quam ipsum Deum, per Scripturas Sanc-
tas pronunciantem, quid verum sit, quid falsum, quid sequendum sit,
quidve fugiendum. Ita judiciis nonnisi spiritualium hominum, ex verbo
Dei petitis, acquiescimus.. Jeremias certe ceeteriqne prophets sacer-
dotum concilia, contra legem Dei instituta, damnarunt graviter, ac
monuerunt diligenter, ne audiamus Patres, aut insistamus vise il-

! Kindler and Niemeyer read plurimum.

;, majus ant minus, corporeum ant
3 voluntate —— aut confusum

pentes Meier Aura

[μὲ mlaiioa | i lae d
miu: u (uU utu nee

E [IH] Nips

v» Das, Cnr m Drvonmx

magine age nde ik
nuneupare mendacia. =

949 SYMBOLA EVANGELICA. .

2. Rejicimus itaque non modo gentium idola, ged et Christianoru xy
simulacra. Tametsi enim Christus humanam aseumserit naturam, non
ideo tamen assumsit, ut typum preeferret statuariis atque pictoribug.
Negavit se venisse ad solvendum legem. et prophetas (Matt. v.17); a£
lege et prophetis prohibita sunt imagines (Deut. vi. 23; Isa. xl. 18)—
Negavit, corporalem suam ecclesie profuturam preesentiam; Spiritu
8uo se nobis perpetuo adfuturum promisit (Joh. xvi. 7; 2 Cor. v. 5).

8. Quis ergo crederet, umbrain vel simulacrum corporis aliquam con-
ferre piis utilitatem? — Cumque maneat in nobia per Spiritum suum,
sumus utique templa Des (1 Cor. iii. 16). Quid autem convenit templo
Dei cum simulacris? (2 Cor. vi. 16). Et quando beati spiritus ac divi
eclites, dum hie viverent, omnem cultum sui averterunt et statuas
oppugnarunt (Act. xiv. 15; Apoc. xiv. 7; xxii. 8, 9), cui verisimile
videatur, divis ceelitibus et angelis suas placere imagines, ad quaa
genua flectunt homines, detegunt capita, aliisque prosequuntur hono-
ribus }

4. Ut vero instituantur homines in religione, admoneanturque re.
rum divinarum et salutis sug, predicare jussit evangelium Dominus
(Marc. xvi. 15), non pingere et pictura laicos erudire: sacramenta quo-
que instituit, nullibi statuas constituit.

5. Sed et passim, quoquo vertamus oculos, occurrunt res create a
Deo vives et verre in oculos nostros, quse, si observentur, ut par est,
longe evidentius movent adspectantem, quam omnes omnium homi-
num imagines vel picture vans, immobiles, marcide atque mortuge.
De quibus vere dixit Propheta: Oculos habent ei nun vident, etc. (Pos.
exv. 5, 6, 7).

6. Idcirco adprobamus Lactantii, veteris scriptorie, sententiam, di-
centis : * Non est dubium, quin religio nulla sit, ubicunque simulacrum
est” Recte item fecisse adserimus beatum episcopum Epiphanium,
qui in foribus ecclesi: inveniens velum, habens depictam imaginem
quasi Christi vel sancti cujuspiam, scidit atque sustulit: quod contra
auctoritatem Scripturarum vidisset, in Ecclesia Christi hominis pendere
imaginem. Ideoque precipiebat, ne deinceps in Ecclesia Christi ejus.
modi vela, que contra religionem nostram veniunt, adpenderentur,
sed tolleretur potius illa scrupulositas, quee indigna sit Ecclesia Christi
et populis fidelibus. Prseterea adprobamus hanc S. Augustini de vera
religione sententiam : ‘Non sit nobis religio humanorum operum cul

Toms ;

i twodebhsitnsilus actual
“Sulit enim nobis Dens et: Mediator

244 SYMBOLA EVANGELICA. ——

nieamus; quod ille diserte dixerit: Gloriam meam alteri non dab
(Isa. xlii. 8), et quod Petrus dixit: Non aliud hominibus nomen di
tum est, in quo oporteat salvos fieri, nisi nomen Christi (Act. iv. 12
In quo sane, qui per fidem adquiescunt, non quserunt extra Christur
quidquam.

5. Interim divos nee contemnimns, nec vulgariter de eis sentimu
Agnoseimus enim, eos esse viva Christi membra, amicos Dei, qui cai
nem et mundum gloriose vicerunt. Diligimus ergo illos ut fratres, ¢
honoramus etiam, non tamen cultu aliquo, sed honorabili de iis exist
matione, denique laudibus justi. Imitamuritem eos. Nam imitator
fidei virtutumque ipsorum, consortes item stern» salutis esse, illis sete
num apnd Deum cohabitare et cum eis in Christo exsultare, desideri
votisque ardentissimis exoptamus. Atque hae in parte adprobams
illam S. Augustini de vera religione sententiam: * Non sit.
ligio eultas hominum mortuorum. Quia si pie vixerint, non sie m
bentur, ut tales querant honores, sed illum a nobis coli volunt, 48
illuminante, laetantur, meriti sui nos esse conservos.. Honoran
sunt propter imitationem, non adorandi propter teligionen : oe |

6. Multo vero minus eredimus, reliquias divorum adorandas esse ex
colendas. Veteres isti sancti satis honorasse videbantur mortuos sao
si honeste mandassent terre reliquias, postqnam astra petiisset spir
tus: ac omnium nobilissimas reliquias majorum sestimabant esse vir
tutes, doctrinam et fidem: quas ut commendabant eum laude mortt
orum, ita eas exprimere adnitebantur, dum vivebant in terris, —

7. Illi ipsi veteres non jurarunt, nisi per nomen solius Dei Jehoval,
sicuti lege divina est preceptum: qua sicut vetitum est jurare per
nomina alienorum deorum (Exod. xxiii.13; Dent. x. 20), sie nos jun
menta per divos requisita non preestamus. Rejieimne ergo in his om
nibus doctrinam divis ecelitibus plus nimium tribuentem.

CAP. VI.
De Pkoviventıa Det.

1. Dei hujus sapientis, eterni et omnipotentis providentia eredimt
— euncta in ccelo et in terra et in creaturis omnibus conservari et gube
nari, David enim testificatur et ait: xceleus super omnes gen
Dominus, et super celos gloria ejus. Quis sicut. Dominus Da

né ev ἐμέναν: Nisi ] ΑΝΑΝ adea
s (ver. 831). Deus enim, qui cuilibet rei
iin οἱ med, jer que d im
si fortunse res attribuunt coece, vel

248 | SYMBOLA EVANGELICA. ———
Br moron iq E

| lit peatiis.st: ruption . Nam Ap
| tolus: Zramus mortui, inquit, Fireman |
| Jilit ire, sicut. et ceteri. Sed Deus, qui dives est misericordia, c
essemus mortui per delicta, convivificavit nos una cum Christo (Ej
ii. 1,3,4,5), Item: Sieut per unum hominem peccatum in mund
introiit, ac per peccatum. mors, et "adesset τς 0

in quo omnes peccarunt (Rom. v. 12).
5. Agnoseimus ergo, in omnibus bonisit emnes
agnoscimus, omnia alia peocata, qui ex EM ue eaten οἱ τε

quod nunquam remittitur (Marc.ii.29; 1 Joh.v.16). — | 1.
6. Fatemur etiam, peccata non esse sequalia, laa cid
tionis et ineredulitatis fonte exoriantur, sed alia aliis esse gravio
Sieut Dominus dixit: Sodome tolerabilius futurum, quam urbi re
cienti verbum evangelii (Matt. x. 14,15; xi. 24; 1 Joh. v. 16, 17).

7. Damnamus ergo omnes, qui his contraria doeuerunt, imprin
vero Pelagium et omnes Pelagianos, una eum Jovinianistis, pecca
cum Stoicis paria facientibus. Sentimus per omnia in hae causa cu
S. Augustino, qui sua ex Beripturis Sanctis protulit. Ma À——

8. Damnamus preeterea Florinum et Blastum, contra quos et Ir
seripsit, et omnes, qui Deum faciunt auctorem peccati. Cum dis
scriptum sit: Zu non es Deus, qui velit iniquitatem. Οἱ "i amine,
qui operantur iniquitatem, perdes omnes, qui loquuntur m
(Psa. v. 5-7). Et iterum: Cum loquitur diabolus. mendacium, ὁ
propriis loquitur, quia mendazx est, et pater ejus rei (Joh. v τὰ τ
Sed et in nobis ipsis satis est vitii corruptionisque, ut nihil ne
pem nobis novam aut auctiorem pravitatem. — «ri

nde quando dieitur in Seripturis Dens indnrare, es |
| 2 in nm sensum, intelligendum id est, quod justo ja
De Bingen inden δὲ nio intu Deniqne qa pei unge
cem oeil rip dicitur atque videtur, non ic
| » wo julio qui prohibere potuisset, iiia

c 1 bene utatur, ut peccatis fratrum J

250 SYMBOLA EVANGELICA.

malum facit; et hac parte liberrimi est arbitrii. Quod vero non raro
cernimus, pessima hominis facinora et consilia impediri a Deo, ne
finem suum consequantur, non tollit homini libertatem in malo, sed
Deus potentia sua prevenit, quod homo alias libere instituit, sicut fra-
tres Josephi Josephum libere instituunt tollere; sed non possunt, quod
Dei consilio aliud visum esset.

4. Quantum vero ad bonum et ad virtutes, intellectus hominis non
recte judicat.de divinis ex semetipso. Requirit enim Scriptura Evan-
gelica et Apostolica regenerationem ads quolibet nostrüm, qui salvari
velimus Unde nativitas prior ex Adamo ad salutem nihil nobis con-
fert. Paulus, animals homo, ait, non percipit ea, que eunt Spiritus
Dei, etc. (1 Cor. ii.14). Idem: Negat alicubi nos édoneos esse, ex nobis
épsis cogitare aliquid bons (2 Cor. iii. 5).

5. Constat vero, mentem vel intellectum ducem esse voluntatis, cum
autem coecus sit dux, claret, quousque et voluntas pertingat. Proinde.
nullum est ad bonum homini arbitrium liberum, nondum renato, vires
nulle ad perfieiendum bonum. Dominus in Evangelio dicit: Amen,
amen dico vobis, quod omnis, qui facit peccatum, servus est peccati.
(Joh. viii. 34). Et Paulus Apostolus: Affectus carnis, inquit, £nimi-
citia est adversus Deum, nam lege Dei non subditur, imo ne potest
quidem (Rom. viii. 7).

6. Porro terrenarum rerum intelligentia in lapso homine non est
nulla. Reliquit enim Deus ex misericordia ingenium, multum tamen
distans ab eo, quod inerat ante lapsum. Jubet Deus excolere inge-
nium, et addit dona simul et profectum. Et manifestum est, quam
nihil proficiamus in artibus omnibus sine benedictione Dei. Scriptura
certe omnes artes ad Deum refert. Nam et ethnici retulerunt artium
origines ad inventores Deos.

7. Postremo videndum, an regenerati sint liberi arbitrii, et quatenus.
In regeneratione intellectus illuminatur, per Spiritum Sanctum, ut et.
mysteria et voluntatem Dei intelligat. Et voluntas ipsa non tantum
mutatur per Spiritum, set etiam instruitur facultatibus, ut sponte velit
et possit bonum. (Rom. viii. 5, 6). Nisi hoe dederimus, negabimus
Christianam libertatem, et inducemus legalem servitutem. Sed et
Propheta facit Deum loquentem: Dabo legem meam in mentes sllo-
rum, et in cordibus eorum inscribam eas (Jer. xxxi. 33). Dominus
quoque dicit in Evangelio: δὲ Filius vos liberaverit, vere libere estis-

axum et truncum faciebant. —

ur hsc ab Apostolo ad Rom. vii. et
b as a eor ἃ iua ὧν Ve
s sink efficace; ut extinguant petita
o files ernten tamen, ut
glor e libero arbitrio. Semper
ἡ debt, uo oe ineat bets An
ete gs giam nr
cotta iv. ve ‚His necedit,

n est inferior) cossntin eani ut. alia sea

ut tacere, domo egredi, vel domi manere,

jentia Dei observanda sit: quie effecit,

jertingere, quo volebat (Num. xxiv.), neque
oqui posset, prout volebat (Luc. i. 22).

959 SYMBOLA EVANGELICA.

12. Damnamus hac in causa Manichseos, qui negant, homini bono
ex libero arbitrio fuisse initium mali. Damnamus etiam Pelagianos,
qui dicunt, hominem malum sufficienter habere liberum arbitrium, ad
faciendum preceptum bonum. Redarguuntur utrique a Scriptura
Sancta, quse illis dicit: Fecit Deus hominem rectum (Eccles. vii. 29),
his vero dicit: δὲ Filius vos liberaverit, vere liberi estis (Joh. viii. 86).

CAP. X.
De PREDEsTINATIONE Dei ET ELEOTIONE SANOTORUM.

1. Deus ab seterno preedestinavit vel elegit libere et mera sua gratia
nullo hominum respectu, sanctos, quos vult salvos facere in Christo
juxta illud Apostoli: Deus elegit nos tn ipso, antequam jacerentu
J'undamenta mundi (Eph. i. 4), et iterum: Qui salvos fecit nos, εἰ
vocavit vocatione sancta, non secundum opera nostra, sed secundum
suum propositum, et gratiam, que data quidem est nobis, per Jesum
Christum, ante tempora eterna, sed palam facta est nunc per appa-
ritionem Servatoris nostri Jesu Christi (9 Tim. i, 9, 10).

2. Ergo non sine medio, licet non propter ullum meritum nostrum,
sed in Christo et propter Christum, nos elegit Deus, ut qui jam eunt
in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui
sunt extra Christum, secundum illud Apostoli: Vos $psos tentate, num
sitis in fide. An non cognoscitis vosmet ipsos, quod Jesus Christus
in vobia est? nisi sicul reprobi estis (2 Cor. xiii. 5).

3. Denique electi sunt sancti in Christo per Deum ad finem certum,
quem et ipsum exponit Apostolus et ait: Zlegit nos in $pso, ut esee-
mus sanct? et irreprehensibiles coram illo per caritatem ; qu$ prosdes-
tinavit nos, ut adoptaret in filios per Jesum Christum, in sese, ut
laudetur gloria gratie sue (Eph. i. 4, 5, 6).

4. Et quamvis Deus norit, qui sint sui, et alieubi mentio fiat pauci.
tatis electorum, bene sperandum est tamen de omnibus, neque temere
reprobis quisquam est adnumerandus. Paulus certe ad Philippenses:
Gratias ago, inquit, pro omnibus vobis (loquitur autem de tota Eccle-
sia Philippensi), quod veneritis in communionem. evangelii, persua-
sum habens, quod is, qui coepit opus bonum in vobis, perficiet, stout
justum, est, ut hoc sentiam de vobis omnibus (Phil. i. 3-7).

5. Et cum (Luc. xiii) rogaretur Dominus: an pauci eint, qui sal-

THE SECOND HELVETIC CONFESSION. 958

cezs tur! non respondet Dominus ac dicit, paucos aut plures fore servan-
doe, aut perdendos, sed hortatur potius, ut quisque contendat ingredi
per portam arctam. Quasi dixerit, vestrum non est, de his curiosius
inquirere, sed magis adniti, ut per rectam viam colum ingrediamini.
6€. Proinde non probamus impias quorundam voces, qui dicunt:
pauci eunt electi, et cum. mihi non constet, an sim in illo paucorum
numero, genium meum non fraudabo. Alii dieunt: si preedestinatus
vel electus sum a Deo, nihil impediet me a salute certo jam definita,
quiequid tandem designavero. Si vero sum de reproborum numero,
nula me vel fides vel penitentia juvabit, cum definitio Dei mutari
non possit. taque inutiles sunt doctrine et admonitiones omnes.
Nam contra hos pugnat illud Apostoli: Oportet servum Domini pro-
pensum esse ad docendum, erudientem eos, qui obsistunt, st quando
de Deus illis penitentiam, ad agnoscendum veritatem, ut resi-
pant a laqueo diaboli, capti ab eo ad ejus voluntatem (2 Tim. ii.
94-26).

T. Sed et Augustinus de bono perseverantise cap. xiv. et conseq.
ostendit, utrumque esse preedicandum et liber electionis preedestina-
tionisque gratiam, et admonitiones et doctrinas salutares. Improba-
mus itaque illos, qui extra Christum querunt: an sint electi? Et quid.
ante omnem seternitatem de ipsis statuerit Deus ?

δ, Audienda est enim predicatio Evangelii, eique credendum est:
et pro indubitato habendum, si credis ac sis in Christo, electum te esse.
Pater enim preedestinationis sus seternam sententiam, sicut modo ex
Apostolo (2 Tim. i.) exposui, in Christo nobis aperuit. Docendum ergo
et considerandum ante omnia, quantus amor Patris erga nos in Christo
nobis sit revelatus; audiendum, quid nobis quotidie in Evangelio ipse

Dominus preedicet, quomodo vocet et dicat: Venite ad me omnes, qui
laborat et onerat estis, ego vos reficiam (Matt. xi. 28). Sic Deus
dilexit mundum, ut unigenitum dederit pro mundo, ut omnis, qui
credit in cum non pereat, sed habeat vitam aternam (Joh. iii. 16).
lten: Non est voluntas Patris, ut quisquam de his pusillis pereat
(Matt. xviii. 14).

9. Christus itaque sit speculum, in quo preedestinationem nostram
contemplemur. Satis perspicuum et firmum habebimus testimonium,
nos in libro vites inscriptos esse, si communicaverimnus cum Christo, et
is in vera fide noster sit, nos ejus simus Consoletur nos in tentatione

954 SYMBOLA EVANGELICA.

preedestinationis, qua vix alia est periculosior, quod promissiones Dei
sunt universales fidelibus, quod ipse ait: Petite et accipietis. Omnia,
qui petit, accipit (Luc. xi. 9, 10).

10. Quod denique cum universa Dei Ecclesia oramus: ‘ Pater noe-
ter, qui es in coelis;’ et quod baptismo sumus insiti corpori Christi, et
pascimur in Ecclesia ejus carne et sanguine frequenter ad vitam seter-
nam. His confirmati cum timore et tremore, juxta Pauli preceptum,
nostram salutem operari jubemur (Phil. ii. 12).

CAP. XI.

De Jesu Cnristo, vero Deo er Homme, Unico ΜΌΝΟΙ SALVATORE.
(Conr. Avc., Agr. III.]

1. Credimus preterea et docemus, Filium Dei Dominum nostrum
Jesum Christum ab seterno predestinatum vel preordinatum esse a
Patre salvatorem mundi: credimusque hunc esse genitum, non tan
tum, cum ex virgine Maria carnem adsumsit, nec tantum ante jacta
fundamenta mundi, sed ante omnem seternitatem, et quidem a Patre,
ineffabiliter. Nam Esaias dixit: Generationem ejus quis enarrabit?
(liii. 8); et Micheas: Zt egressus ejus a diebus aternitatis (v. 2).
Nam et Joannes in Evangelio dixit: /n principio erat verbum, et
verbum erat apud. Deum, et Deus erat verbum (i. 1).

2. Proinde Filius est Patri juxta divinitatem cosequalis et consub-
itantialis, Deus verus, non nuncupatione, aut adoptione, aut ulla digna-
tione, sed substantia atque natura (Phil. ii. 6), sieut Joannes Apostolus
iterum dixit: Hic est verus Deus, et vita eterna (1 Joh. v. 20); et
Paulus quoque: Filiwm, ait, constituit heredem omnium, per quem
et secula fecit : idem est splendor glorie et character substantie ejus,
portans omnia verbo potentie sue (Heb. i. 2,89. Nam in Evangelio
ipse quoque Dominus dixit: Pater glorifica tu me apud temet ipsum
gloria, quam habui, priusquam hic mundus esset, apud, te (Joh. xvii.
5). Nam et alibi in Evangelio scribitur: Juda? querebant occidere
Jesum, quod Patrem suum dixisset Deum, equalem se ipsum faciens
Deo (Joh. v. 18).

8. Abominamur ergo Arii et omnium Arianorum impiam contra
Filiun Dei doctrinam, imprimis vero Michslis Serveti, Hispani et
Servetanorum omnium blasphemias, quas contra Dei Filium Satan per

THE SECOND HELVETIC CONFESSION. 255

ilo, veluti ex inferis hausit et in orbem audacissime et impiissime
dim pergit. |
44. Eundem quoque sterni Dei seternum Filium credimus et doce-
nus hominis factum esse filium, ex semine Abrahe atque Davidis,
pow ex viri coitu, quod Ebion dixit, sed conceptum purissime ex Spi-
ritu Sancto, et natum ex Maria semper virgine: sicut diligenter nobis
historia explicat evangelica (Matt. i) Et Paulus ait: /Vullibé angelos
adsumit, sed semen Abrahe (Heb. ii. 16). Joannes item Apostolus,
qui non credit, Jesum, Christum in carne venisse, ex Deo non est

(1 Joh. iv. 3). Caro ergo Christi nec phantastica fuit, nec coelitus

adlata, sicuti Valentinus et Marcion somniabant.

5. Preterea anima fuit Domino nostro Jesu Christo non absque
sensu et ratione, ut Apollinaris sentiebat, neque caro absque anima,
ut Eunomius docebat, sed anima cum ratione sua, et caro cum sensibus
suis, per quos sensus veros dolores tempore passionis suse sustinuit;
sicuti et ipse testatus est, et dixit: Z'ristes est anima mea usque ad mor-
tem (Matt. xxvi. 36-88), et nunc anima mea turbata est (Joh. xii. 27).

6. Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo
duss naturas vel substantias, divinam et humanam (Heb. iv. 14); et
has ita dicimus conjunctas et unitas esse, ut absorpte, aut confuse,
aut inmixte non sint, sed salvis potius et permanentibus naturarum
proprietatibus, in una persona, units vel conjunct®; ita ut unum Chrie-
tum Dominum, non duos veneremur: unum inquam verum Deum, et
hominem, juxta divinam naturam Patri, juxta humanam vero nobis
hominibus consubetantialem, et per omnia similem, peccato excepto

(Heb. iv. 15).

T. Etenim, ut Nestorianum dogma ex uno Christo duos faciens, et
unionem personse dissolvens, abominamur: ita Eutychetis et Monothe-
ltaram vel Monophysicorum vesaniam, expungentem nature humans
proprietatem execramur! penitus.

8. Ergo minime docemus, naturam in Christo divinam passam esse,
sut Christum secundum humanam naturam adhuc esse in hoc mundo,
adeoque esse ubique. Neque enim vel sentimus, vel docemus, verita-
tem corporis Christi a clarificatione desiisse, aut deificatam, adeoque
sic deificatam esse, ut suas proprietates, quoad corpus et animam depo-

! Ezecramur is omitted in Kindler's edition.

956 : '. SYMBOLA EVANGELICA.
snerit, ac prorsus in naturam divinam. abierit, unaque duntaxat sub.
stantia esse coeperit.

9. Et proinde Schwenkfeldii similiumque leptologorum inargntas
argutias, intricatas, obscürasque, et parum sibi constantes hac de re
dissertationes, haudquaquam probamna aut recipimus, neque Schwenk-
feldiani sumus.

10. Preterea credimus, Dominum nostrum Jesum. Christum vere
passum et mortuum esse pro nobis, sicut Petrus ait, carne (1 Pet. iv.
8) Abominamur Jacobitarum et omnium Turcarum, passionem Do-
mini exsecrantium, impiissimam vesaniam. Interim non negamus et
Dominum glorie juxta verba Pauli, crucifiaum esse pro nobis (2 Cor.
ii. 8). Nam communieationem idiomatum, ex Scripturis petitam, et
ab universa vetustate in explicandis componendisque Scripturarum
locis in speciem pugnantibus, usurpatam, religiose et reverenter recipi
mus et usurpamus.

11. Credimus et docemus, eundem Dominum nostrum Jesum Chris
tum vera sua carne, in qua crucifixus et mortuus fuerat, a mortuis
resurrexisse, et non aliam pro sepulta excitasse, aut spiritum pro carne
euscepisse, sed veritatem eorporis retinuisse. Ergo dum discipuli ejus
arbitrarentur, se Domini spiritum videre, exhibet eis manus atque
pedes, stigmatibus utique clavorum et vulnerum notatas, et addit:
Adspicite manus meas et pedes moos: quia ego ipse sum. Contreo-
tute me et videte: quia spiritus carnem. et 0884 non habet, Stout vi
detis me habere (Luc. xxiv. 39).

12. In eadem illa carne sua credimus adscendisse Dominum nostrum
Jesum Christum, supra omnes ccelos adspectabiles, in ipsum colum
supremum, sedem videlicet Dei et beatorum, ad dextram Dei Patris,
quae, etsi et glorie majestatisque consortium sequale significet, accipi-
tur tamen et pro loco certo, de quo in Evangelio loquens Dominus
dicit, se abiturum et suis paraturum locum (Joh. xiv. 2). Sed et
Apostolus Petrus: Oportet Christum, inquit, colum accipere, usque
ad tempus restitutionis omnium (Act. iii. 21).

18. (Conf. Aug., Art. XVII] Ex colis autem idem ille redibit in
judicium, tum, quando summa erit in mundo consceleratio, et anti-
christus, corrupta religione vera, superstitione impietateque omnia op-
plevit, et sanguine atque flamma ecclesiam crudeliter vastavit. Redi-
bit autem Christus, adserturus suos, et aboliturus adventu suo anti-

THE SECOND HELVETIC CONFESSION. 257

ehristum;-judieaturusque vivos et mortuos. Resurgent enim mortui,
et qui illa die (que omnibus incognita est creaturis) superstites futnri
emt, mutabuntur in momento oculi, fidelesque omnes una obviam
Christo rapientur in aéra, ut inde cum ipeo ingrediantur in sedes
beatas sine fine victuri (Act. xvii. 31; 1 Thess. iv. 15-17; Marc. xiii.
39; 1 Cor. xv. 51; Matt. xxv. 41). Increduli vero vel impii descendent
cum demonibus ad tartara, in sempiternum arsuri, atque ex tormentis
numquam liberandi.
14. Damnamus ergo omnes negantes veram carnis resurrectionem
(8 Tim. ii. 18), aut qui cum Joanne Hierosolymitano, contra quem
seripsit Hieronymus, non recte sentiunt de clarificatis corporibus.
Damnamus eos, qui senserunt, et dsemones et impios omnes aliquando
srvandos, et poenaruin finem futurum. fimpliciter enim pronuncia-
vit Dominus: Zgnés eorum numquam exstinguitur, et vermis eorum
non morstur (Marc. ix. 44). Damnamus preterea Judaica somnia, quod
ante judicii diem aureum in terris sit futurnm seculum, et pii regna
mundi occupaturi, oppressis suis hostibus impiis. Nam Evangelica veri-
tas (Matt. xxiv.et xxv.; Luc., item xviii.) et Apostolica doctrina (2 Thess.
i,et in 2 Tim. iii. et iv. capite) longe aliud perhibere inveniuntur.
15. Porro passione vel morte sua omnibusque adeo, qus a suo in carne
sdrentu nostra eausa fecit et pertulit, reconciliavit omnibns fidelibus
Dominus noeter Patrem coelestem, expiavit peccatum,exarmavit mortem,
eondemnationemgne et inferos confregit, ac resurrectione sua ex mor-
tüis vitam immortalitatemque reduxit ac restituit (Rom. iv. 25; x. 4;
1 Cor. xv. 17; Joh. vi. 45; xi. 25, 26). Ipse enim est justitia nostra,
vita et resurrectio, denique plenitudo et absolutio fidelium omnium,
salusque et suflicientia abundantissima. Apostolus enim, sic placust
Patri, inquit, omnem in 1pso habitare plenitudinem, et in ipso estis
ennglet? (Col. i. 19 et ii. 10). ΄
16. Docemus enim ac credimus, hunc Jesum Christum, Dominum
nostrum, unieum et seternum generis humani adeoque totius mundi
esse Servatorem, in quo per fidem servati sint, quotquot ante legem,
sub lege, et sub Evangelio salvati sunt, et quotquot adhue in finem
usque seculi salvabuntur. Nam ipse Dominus in Evangelio dicit:
Qui non intrat per ostium in stabulum ovium, sed adscendit ali-
unde, ille fur est et latro. Ego sum ostium ovium (Joh. x. 1,2). Item.
alibi in eodem Evangelio (viii. 56): Abraham vidit diem meum, et

gavisus est, buddies patet
quit, nist in Christo salus. Neque aliud. nomen est sub colo datue
inter homines, in quo oporteat nos salvos fieri (Act. iv. 19 et x. +=
Credimus ergo per gratiam. Domini Jesu Christi nos servatum ia
sicuti et Patres nostros (Act. xv. 11), Nam et Paulus ait: Omre
Patres nostros eandem escam, spiritualem edisse; et omnes eunde
potum spiritualem bibisse ; bibisse autem de spirituali ipsos cona
quente petra, petram. vero Christum fuisse (1 Cot. x:8,4).. Ideog
legimus, et Joannem dixisse, Christum esse agnum
sit ab origine mundi (Apoc. xiii, 8); et Baptistam testatum : : Christe
esse agnum illum Dei, qui tollat peccatum mundi (Joh. i. 29). — m
17. Unde pleno; ore: prolitemum; et yesdicast emo GRÉ
unicum esse mundi Redemptorem et Salvatorem, regem et pontifice
maximum, Messiam verum et exspectatum illum, inquam, sanctu
benedietum, quem omnes legis typi et vaticinia prophetarum prs
figurarint atque promiserint, Deus autem prsestiterit ac miserit illu
nobis, ut alius porro non sit ullus nobis exspectandus. Nec restat jan
aliud, quam ut omnes omnem gloriam ee
credamus, et in ipso solo adquiescamus, omnibus aliis
spretis atque abjectis. Nam grain Dei exierant, οἱ Chita i
anem sibi reddunt, quotquot salutem in alia Mugen in :
Christo querunt (Gal. v. 4). ;
18. Et ut paucis multa hujus cause dicamus, ¢ 2 de incar
nationis Domini nostri Jem Christi mysteno definita sunt ex S turi
Sanctis, et comprehensa symbolis ae sententiis quatuor primarum T
prestantissimarnm synodorum, celebratarum Nicesw, Constantinopoli,
She et. Cbailoodoxiaj uns. cam. besti-Athatesii baile M
his similibus symbolis, credimus corde sincero, et ore libero in
profitemur, eondemnantes emnia his contraria. -
Atque ad hune modum retinemus inviolatam sive —
Chelesionam, orthodoxam atque Catholicam: scientes, s
dietis nihil contineri, quod non sit conforme verbo Dei, et 15 f
Mee Löpk eoplütionen. r -"

THE SECOND HELVETIC CONFESSION. 959

CAP. XII.
De Lese Dei.

1. Docemus, lege Dei exponi nobis voluntatem Dei, quid a nobis fieri
velit aut nolit, quid bonum et justum, quidve malum sit et injustum.
Bonam igitur et sanctam confitemur esse legem. Et hanc quidem
alias digito Dei tnseriptam esse in corda hominum, vocarique legem
nature (Rom. ii. 15), alias autem digito insculptam esse in tabulas
Mosis geminas, et libris Mosis copiosius expositam (Exod. xx.; Deut.
v) Distingnimus illam, perspicuitatis gratia, in moralem, quz com-
prehenditur decalogo vel geminis tabulis, per Mosis libros expositis, in
ceremonialem item, que de ceremoniis cultuque Dei constituit, et in
judicialem, qus versatur circa politica atque ceconomica.

2. Credimus, hac Dei lege omnem Dei voluntatem, et omnia pre-
cepta necessaria, ad omnem vite partem, plenissime tradi. Alioqui

enin non vetuisset Dominus, Awic leg? nihil vel add? vel adimi (Deut.
iv. 2); non preecepisset, recta ad hanc incedi, neque in dextram vel
s2aisiram deflexo itinere, declinare (Isa. xxx. 21).

3. Docemus, legem hanc non datam esse hominibus, ut ejus justifi-
cemur observatione: sed ut ex ejus indicio infirmitatem potius, pecca-

tum atque condemnationem agnoscamns, et de viribus nostris despe-
rantes, convertamur ad Christum in fide. Aperte enim Apostolus: Zez
tram, ait, operatur (Rom. iv. 15). Per legem agnitio peccati (Rom.

1120). St data fursset lex, qua posset justificare, vel vivificare, vere

ex lege esset justitia : sed conclusit Scriptura (legis nimirum) omnia

sub peccatum, ut promissio ex fide Jesu daretur credentibus. | [taque

lx pedagogus noster ad Christum fuit, ut ex fide justificaremur

(Gal. iii. 21, 29, 24). Neque vero potuit aut potest ulla caro legi Dei

satisfacere, et hanc adimplere, ob imbecillitatem in carne nostra, ad
extremum usque spiritum in nobis hserentem aut remanentem. Rur-

sus enim Apostolus: Quod lex prestare non poterat, inquit, quia im-

becillig erat per carnem, hoc Deus, proprio Filio misso sub specie

carnis peccato obnoxie, prestitit (Rom. viii. 3). Idcirco Christus est
perfectio legis et adimpletio nostra (Rom. x. 4), qui ut execrationem
legis sustulit, dum factus est pro nobis maledictio, vel execratio (Gal.

iii. 13), ita communieat nobis per fidem adimpletionem suam, nobisque

ejus imputatur justitia et obedientia. | | |

gel;

oo qud eias vi f alibi
Spiritum Sanetum illuminan-
r spiriti significat quidem omnem
m legis, sine spiritu et fide in ani-
is I, opera ium et excitantem pecca-
1 mortis. ab Apostolo nuneupatur.
t, Litera οουίαϊι, spritus virifoat
3 win ege on piarum. Quales
. Quos omnes. nos. we Essen ig
» deomtenqu per Spiritum [al. Chri-
i credentes. De qua re mox
coit ο expositio. .

269 SYMBOLA EVANGELICA.

trina legis, visa sit, cum primum preedicaretur per Christum, nova eese
doctrina, quod et Jeremias de Novo Testamento vaticinatus sit, re-
vera tamen illa, non modo vetus erat, et est adhuc (nam nova dicitur
et hodie a Papistis, collata cum doctrina jam Papistarum récepta) vetus
doctrina, sed omnium in mundo antiquissima.

6. Deus enim ab eterno predestinavit mundum servare per Chri-
stum, et hanc suam preedestinationem et consilium sempiternum ape-
ruit mundo per Evangelium (2 Tim. i. 9, 10). Unde claret religionem. .
doctrinamque Evangelicam, inter omnes, quotquot fuerunt unquam
sunt atque erunt, omnium esse antiquissimam. .

7. Unde dicimus, omnes eos errare turpiter, et indigna seterno De;
consilio loqui, qui Evangelicam doctrinam et religionem nuncupant
nuper exortam, et vix XX X. annorum fidem. In quos competit illud
Jesaie Prophete: Ve his, gut dicunt, malum esse bonum, et bonum
malum, qui ponunt tenebras lucem, et lucem tenebras, amarum dulce,
et dulce amarum (Isa. v. 20).

CAP. XIV.

De Penrrenria ET Conversions Howrwm. (Cons. Avc., Ant. XI,
XIL]

1. Habet Evangelium conjunctam sibi doctrinam de penitentia. Ita
enim dixit in Evangelio Dominus: Oportet pradicari in nomtne meo
poenitentiam, et remissionem peccatorum in omnes gentes (Luc.
xxiv. 4T).

9. Per poenitentiam autem intelligimus mentis in homine peccatore
resipiscentiam, verbo: Evangelii et Spiritu Sancto excitatam, fideque
vera acceptam, qua protinus homo peccator, agnatam sibi corruptio-
nem peccataque omnia sua, per Verbum Dei accusata, agnoscit, ac de
his ex corde dolet, eademque coram Deo non tantum deplorat et
fatetur ingenue cum pudore, sed etiam cum indignatione execratur,
cogitans jam sedulo de emendatione, et perpetuo innocentis virtu-
tumque studio, in quo sese omnibus diebus vite reliquis sancte ex-
erceat.

3. Et hrec quidem est vera poenitentia, sincera nimirum ad Deum
et omne bonum conversio, sedula vero a diabolo et ab omni malo aver-
sio. Diserte vero dicimus, hanc poenitentiam merum esse Dei donum,

os :
=. rat

. THE SECOND HELVETIC CONFESSION. 965

docent nos exempla Evangelica. Dominus enim ad paralyticum, quem
sanaverat, dicit: Ecce sanus factus es, ne posthac pecces, ne quid de-
teriees tthe contingat (Joh. v.14). Ad adulteram liberatam idem dix-
it: Vade, et ne posthac peccaveris (Joh. viii. 11). Quibus sane ver-
bis non significavit, fieri posse, ut homo aliquando non peccet, dum
sdhue in hac carne vivit, sed vigilantiam accuratumque studium com-
mendat, ut modis in. quam omnibus adnitamur, et precibus a Deo
petainus, ne relabamur in peccata, ex quibus veluti resurreximus, et
ne vincamur a carne, mundo et diabolo. Zachzus publicanus in gra-
tiam receptus a Domino clamat in Evangelio: Ecce, dimidium bono-
rum meorum, Domine, do pauperibus, et si quem defraudawi, reddo
quadruplum (Luc. xix. 8). Ad eundem ergo modum predicamus
restitutionem et misericordiam, adeoque eleemosynam vere pcenitenti-
bus esse necessariam ; et in universum Apostoli verbis hortamur omnes,
ac dicimus : We regnet peccatum in mortali vestro corpore, ut obedi-
ates ei per cupiditates ejus; neque adcommodetis membra, vestra
arma injustitie peccato, sed accommodetis vosmet ipsos Deo, velut
ex mortuis viventes, et membra, vestra arma justitia Deo (Rom. vi.
12,13).
11. Proinde damnamus omnes impias quorundam Evangelica pre-
A à catione abutentium voces, et dicentium: facilis est ad Deum redi-
&-vw. Christus expiavit omnia peccata; facilis est peccatorum con-
<A wnatio. Quid ergo peccare nocebit? Nec magnopere curanda est
WE»enitentia, etc. Docemus interim semper, et omnibus peccatoribus
"Eaditum patere ad Deum, et hunc’ omnia omnibus fidelibus condo-
ware peccata, excepto uno illo peccato, in Spiritum Sanctum (Marc.
wii. 29).
12. Ideoque damnamus et veteres et novos Novatianos, atque Ca-
tharos. Damnamus imprimis lucrosam pape de poenitentia doctri-
nam; et contra eimoniam ejus simoniacasque ejus indulgentias illud
wurpamus Simonis Petri judicium: Zecun?a tua tecum sit in per
ditionem : quoniam. donum Dei ezistimast? parari pecuniis. Non
et tib pare neque sors in ratione hac. Cor enim tuum non est
rectum coram. Deo (Act. viii. 90, 21).
18. Improbamus item illos, qui suis satisfactionibus existimant, se
pro commissis satisfacere peccatis. Nam docemus, Christum unum,
morte vel passione sna, esse omnium peccatorum satisfactionem, pro-

THE SECOND HELVETIC CONFESSION. | 267

putans nobis peccata, sed imputans ejus nobis justitiam (2 Cor. v. 21;
Rom. iv. 24, 25).

4. Quoniam vero nos justificationem hanc recipimus, non per ulla
opera, sed per fidem iu Dei misericordiam et Christum, ideo docemus
et credimus eum Apostolo, hominem peccatorem justificari sola fide
in Christum, non lege, aut ullis operibus. Dicit enim Apostolus:
Arbitramur, fide justificar. hominem absque operibus legis (Rom.
iii. 28). Item: δὲ Abraham ex operibus justiftoatus futt, habet,
quod glorietur, sed non apud. Deum. Quid enim Scriptura dicit f
Credidit Abraham Deo, et imputatum est e ad justitiam. At ei,
quà non operatur, sed credit in eum, qui justificat impium, impu-
tatur fides sua ad justitiam (Rom. iv. 2-5). Et iterum: Gratia estes
servati per fidem, idque non ex vobis, Dei donum est. Non ex opert-
bus, ne quis glorietur, etc. (Eph. ii. 8, 9). Ergo, quia fides Christum
justitiam nostram recipit, et gratise Dei in Christo omnia tribuit, ideo
fid ei tribuitur justificatio, maxime propter Christum, et non ideo, quia
nostrum opus est. . Donum enim Dei est. Ceterum nos Christum fide
re-«-ipere multis ostendit Dominns, apud Joan. cap. vi. ubi pro credere

p<>nit inanducare, et pro manducare credere. Nam sieut manducando
ex kum recipimus, ita credendo participamus Christum.

5. Itaque justificationis benefieium non partimur, partim gratise

K <i, vel Christo, partim nobis, aut dilectioni operibusve, vel merito
πὶ «ostro, sed insolidum gratise Dei in Christo per fidem tribuimus. Sed
<t non possent Deo placere dilectio et opera nostra, si fierent ab in.
j ustis; proinde oportet nos prius justos esse, quam diligamus aut facia-.
‘wns opera justa. Justi vere efficimur, quemadmodum diximus, per
fidem in Christum, mera gratia Dei, qui peccata nobis non imputat,
sed justitiam Christi, adeoque fidem in Christum ad jnstitiam nobis
imputat. Apostolus prseterea apertissime dilectionem derivat ex fide,
dicens: Finis precepts est caritas, ex puro corde, conscientia bona,

d fide non ficta (1 Tim. i. 5).

6. Quapropter loquimur in hac causa non de ficta fide, de inani et
otiosa, aut mortua, sed de fide viva vivificanteque, quse propter Chri-
sum, qui vita est et vivificat, quem comprehendit, viva est et dicitur,
ac se vivam esse vivis declarat operibus. Nihil itaque contra hanc
nostram doctrinam pugnat Jacobus, qui de fide loquitur inani et. mar-
tus, uam quidam jactabant, Christum autem::intra se. vi

268 SYMBOLA EVANGELICA.

fidem non habebant. Idem ille dixit, opera justificare, non contre:
dicens Apostolo (rejiciendus alioqui), sed ostendens Abrahamum vivam
justificantemque fidem suam declaravisse per opera (Jac. ii) Id.
quod omnes pii faciunt, qui tamen soli Christo, nullis suis operibus
fidunt. Iterum enim Apostolus dixit: Vivo jam non ego, sed vivit
in me Christus. Vitam autem, quam nunc vivo $n carne, per fidem
vivo Filis Dei, qui dilexit me, et tradidit. semetipsum pro me. Non
adspernor gratiam Dei. Nam si per legem est justitia: igitur Chri-
etus frustra mortuus est, etc. (Gal. ii. 20, 21).

CAP. XVI.

De Fins, er Bonis OrEgrIBUs, EoRUMQUE MERCEDE, ET Merito Horis,
[Conr. Avc., Arr. VL, XX.]

1. Fides enim Christiana non est opinio ac humana persuasio, sed
firmissima fiducia et evidens ac constans animi adsensus, denique cer-
tissima comprehensio veritatis Dei, proposit® in Scripturis et Symbolo -
Apostolico, atque adeo Dei ipsius summi boni, et precipue promiseio-
nis diving, et Christi, qui omnium promissionum est colophon.

2. Hsec autem fides merum est Dei donum, quod solus Deus ex
gratia sua, electis suis, secundum mensuram, et quando, cui, et quan-
' tum ipee vult, donat, et quidem per Spiritum Sanctum, mediante pre-
dicatione Evangelii, et oratione fideli. Ilsc etiam sua habet incre-
menta; que nisi et ipsa darentur a Deo, non dixissent Apostoli : Do-
mine! adauge nobis fidem (Luc. xvii. 5).

3. Et hec quidem omnia, quse hactenus de fide diximus, ante nos
ita docuerunt Apostoli. Paulus enim: Zst autem fides, inquit, eorum,
qua sperantur, ὑπόστασις, vel subsistentia firma, et earum rerum, que
non videntur, ἔλεγχος, td est, evidena ei certa rei comprehensio (Heb.
xi.1). Et idem iterum: Quotquot sunt promissiones Dei, inquit, per
Christum sunt etiam et per ipsum Amen (2 Cor. i. 20). Ad Philipp.
idem ait, donatum esse ipsis ut credant. in Christum (Phil. i. 29).
Item: Deus unicuique partitus est ınensuram fidei (Rom. xii. 8; 9
Thess. iii. 9). Rursus: Non omnium est fides, ait, neque obediunt
omnes Evangelio (Rom. x. 16). Sed et Lucas testatur et ait: EZ cre-
diderunt, quotquot erant. ordinati ad vitam (Act. xiii. 48. Unde
idem iterum fidem nuncupat, πάθην electorum Dei (Tit. i.1). Et

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THE BECOND HELVETIC CONFESSION. 273

sob unum capnt connectuntur omnes, in eadem fide, etiam de eodem
cibo et potu spirituali participantes. Agnoscimus hic tamen diversa
fuise tempora, diversa symbola promissi et exhibiti Messise, subla-
tisque eerimonialibus, lucem nobis illustriorem lucere, et dona auc-
tiora donari, et libertatem esse pleniorem.

5. Hee Ecclesia Dei saneta vocatur domus Dei viventis, exstructa
ex lapidibus vivis et spiritualibus, et imposita super petram immotam,
super fundamentum, quo aliud collocari non potest: et ideo nuncu-
patur etiam eolnmna et basis veritatis (1 Tim. iii.15). Non errat illa,
qnamdia innititur petre Christo et fundamento Prophetarum et Apo-
stolorum. Nec mirum, si erret, quoties deserit illum, qui solus est
veritas Vocatur Ecclesia etiam virgo ac sponsa Christi, et quidem
unica et dilecta. Apostolus enim: Adyunzi vos, inquit, une vero, ut
virginem, castam, exhiberetia Christo (2 Cor. xi. 3). Vocatur Ecclesia
grex ovium sub uno pastore Christo, idque apud Ezechielem in Cap.
XXXIV. et apud Joannem in Cap. X. Vocatur item corpus Christi,
quia fideles sunt viva Christi membra, sub capite Christo.

6. Caput est, quod in corpore eminentiam habet, et unde corpus
vitam haurit, cujus spiritu regitur in omnibus, unde et incrementa
et, ut crescat, habet. Unicum item est corporis caput, et cum corpore
labet congruentiam. Ergo Ecclesia non potest ullum aliud habere
caput, quàm Christum. Nam ut Ecclesia est corpus spirituale, ita
capat habeat sibi congruens spirituale, utique oportet. Nec alio potest
regi spiritu, quam Christi. Paulus quoque: Zpee est caput, iuquit,
corporis ecclesie, quà est principsum, primogenitus ex mortuis, ut eit
ipse in omntbus primas tenens (Col. 1.18). Et idem iterum: Christus
ett, inquit, caput ecclesie, qus idem salutem dat corpor? (Eph. v. 23).
Et rursus: Qui est caput ecclesie, ait, gue corpus illius, complemen-
tum ejus, qué omnia in omnibus adimplet (Eph. i. 22, 23). Item:
Adolescamus in ilum. per omnia, qui est caput, nempe Christus,
in quo totum corpus, e compingatur, incrementum capit (Eph. iv.
15, 16). |

T. Non probamus ergo doctrinam cleri Romani, facientis suum illum
Romanum Pontificem Catholic; in terris ecclesie militantis pastorem

universslem et caput summum, adeoque verum Christi vicarium, qui
habeat in Ecclesia plenitudinem, ut vocant, potestatis, et dominium
mum. .

974 SYMBOLA EVANGELICA. .

8. Docemus enim, Christum Dominnm esse et manere unicum pa.
torem universalem, eummum item Pontificem coram Deo Patre, ae in
Ecclesia ipsum omnia pontificis vel pastoris obire munia, ad finem
usque sseculi, ideoque nullo indigere vicario, qui abeentis est. Christus
vero preesens est ecclesim, et caput vivificum. Hic Apostolis soi
Apostolorumque successoribus primatum et dominium in Ecclesia se.
verissime prohibuit. (Quicunque ergo huic illustri veritati contradi.
centes reluctantur, et in Ecclesiam Christi diversam inducunt guber-
naticnem, quis non videat, eos illis potius esse adcensendos, de quibus
Apostoli Christi vaticinantur, Petrus (2 Pet. ii), et Paulus (Act x,
2 Cor. xi., et 2 Thess. ii.), et aliis quoque in locis 1]!

9. Sublato autem capite Romano; nullam inducimus in Ecclesiam
Christi ἀταξίαν, vel perturbationem: cum doceamus, gubernationem
Ecclesise, ab Apostolis traditam, nobis sufficere ad retinendam in justo
ordine Ecclesiam, que ab initio, dum hujusmodi capite Romano, quale
hodie dicitur Ecclesiam conservare in ordine, caruit, ataetica vel inor-
dinata non fuit. Servat quidem caput Romanum tyrannidem suam,
et corruptelam inductam in Ecclesiam: sed impedit interim, oppug-
nat, et, quantis potest viribus, exscindit justam :ecclesi reformativ-
nem.

10. Objieitur nobis, varia esse in ecclesiis nostris certamina atque
dissidia, posteaquam se & Romana separarunt Ecclesia, proinde non
esse eas Ecclesias veras. Quasi vero nulle unquam fuerint in Ec
clesia Romana sectee, nulla unquam dissidia atque certamina, et qui-
dem de religione, non tam in scholis, quam in cathedris sacris, in
medio populi instituta. Agnoscimus sane, dixisse Apostolum : Deus
non est Deus dissensionis, sed pacis (1 Cor. xiv. 88). Et: Cum sit in
vobis emulatio et contentio, an non carnales estia? (1 Cor. iii. 3).
Negari tamen non potest, Deum fuisse in Ecclesia Apostolica, et A pos-
tolicam Ecclesiam fuisse Ecclesiam veram, in qua tamen fuerunt con-
certationes et dissidia. Reprehendit enim Petrum Apostolum Aposto-
lus Paulus, ab hoc dissidet Barnabas (Gal. ii) ^ Certamen grave exo-

! The passage inclosed in brackets was substituted by Bullinger for the following passage:
‘Que vero Romanenses fingunt de ministeriali capite et titulo servi seruorum Dai, selmipa ας
cipimus, Experimur enim voces illas inanes jactari, et papam sese constituere eu
Christi et efferre se adversus Deum, adeo ut in templo Dei sedeat ostentaneeí
2 Thess. ii.’ See Niemeyer, p. 501.

978 . ' SYMBOLA EVANGELICA.

CAP. XVIII.

De ΜΙΝΙΒΤΕΙΒ EocLEsLE, IPSORUMQUE INeTrTUTIONE ET Orrioms. [Coria
Avc., Art. XIV.]

1. Deus ad colligendam vel constituendam sibi Ecclesiam, eanaer—,-
que gubernandam et conservandam, semper usus est ministris, iisq wy
utitur adhuc, et utetur porro, quoad Ecclesia in terris fuerit. E
ministrorum origo, institutio et funetio vetustissima et ipsius Dei, no a
nova aut hominum est ordinatio. Posset sane Deus sua potentia img «
mediate sibi adjungere ex hominibus Ecclesiam, sed maluit agere cn 7
hominibus per ministerium hominum. Proinde spectandi sunt mini—— 9
atri, non ut ministri duntaxat per se, sed sicut ministri Dei, utpote per^ 99 *'
quos Deus salutem hominum operatur Unde cavendum monemus, «
ne ea, quee sunt conversionis nostre et institutionis, ita occulte vir. —T
tuti Spiritus Sanctum attribuamus, ut ministerium ecclesiasticum eva- — —4*
cuemus. Nam convenit nos semper esse memores verborum Apostoli: =
Quomodo credent, de quo non audierunt? quomodo autem audient 34
absque predicante? Ergo fides est ex auditu, auditus autem per ——
Verbum Dei (Rom. x. 14,17). Et quod Dominus dixit in Evangelio: —
Amen, amen, dico vobis, qui recipit, quemcunque misero, me recipit.
qui autem me recipit, recipit eum, qui me misit (Joh. xiii. 20). Etfi
quod vir Macedo per visionem Paulo in Asia agenti apparens, subs
monuit et dixit: Zrofectus in Macedoniam, sucurre nobis (Act. xvi,
9). Alibi enim idem Apostolus dixit : De? sumus cooperarit, Dei agni
colatio et edificatio estis (1 Cor. iii. 9).

9. Rursus tamen et hoe cavendum est, ne ministris et ministerio
nimium tribuamus, memores etiam hic verborum Domini, dicentis in
Evangelio: Nemo venit ad me, nist Pater meus traxerit eum (Joh.
vi. 44), et verborum Apostoli: Quis *gitur est Paulus? quis autem
Apollo, nist ministri, per quoa credidistis, et ut cuique Dominus de-
dit? Ego plantavi, Apollo rigavit : sed Deus dedit incrementum.
Jtaque non qui plantat, est aliquid, neque qui rigat, sed qui dat in-
crementum Deus (1 Cor. iii. 5-7). Credamus ergo, Deum Verbo suo
nos docere foris per ministros suos, intus autem commovere electorum
suorum corda ad fidem per Spiritum Sanctum; ideoque omnem glo-
riam totius hujus beneficii referendam esse ad Deum. Sed ea de re
dictum est et primo capite hujus expositionis.

Dina,

THE SECOND HELVETIC CONFESSION. 279

3. Et quidem ab initio mundi usus est Deus omnium prestantissimis
in ınundo (simplicibus quidem pluribus in mundana sapientia vel phi-
loso phia, sed excellentissimis in vera theologia) hominibus, Patriarchis

' — videlicet, cum quibus non raro collocutus est per angelos. Fuerunt
enim Patriarche sui seculi Prophets sive Doctores, quos Deus hoc
n«»xnine aliquot voluit secula vivere, ut essent veluti Patres et lumina
ox bis. Secutus est illos Moses cum Prophetis! per universum mundum
c«» leberrimis.

4. Quid quod post hos misit Pater coelestis Filium suum unigeni-

t vam, doctorem mundi absolutissimum, in quo est abscondita divina illa
&sapientia, et in nos derivata, per sacratissimam simplicissimamque et
«»rnnium perfectissimam doctrinam. Allegit enim ille sibi discipulos,
«qvos fecit Apostolos. Hi vero exeuntes in mundum universum colle-
gzerunt ubique eeclesias per predicationem Evangelii, deinde vero per
omnes mundi ewclesias ordinarunt pastores atque doctores, ex precepto
Christi, per quorum successores hucusque Ecclesiam docuit ac guber-
navit. -Itaque ut Deus veteri populo dedit Patriarchas una cum Mose
et Prophetis: ita novi testamenti populo misit suum unigenitum Fili-
um una cum Apostolis et doctoribus ecclesise.
5. Porro ministri novi populi variis nuncupantur appellationibus.
Di«untur enim Apostoli, Prophetee, Evangelistee, Episcopi, Presbyteri,
Pastores atque Doctores (1 Cor. xii. 8; Eph. iv.11). Apostoli nullo certo
CO usistebant loco, sed per orbem varias colligebant ecclesias. Quse, ubi
j*&x constitute erant, desierunt esse A postoli, ac subierunt quique in sua
@<>cleia in locum istorum pastores. Prophete quondam, preescii fu-
tnx rorum, vates erant: sed et Scripturas interpretabantur, quales etiam
Xx«odie adhuc inveniuntur. Evangeliste appellabantur scriptores Evan-

gzelice historiz, sed et preecones Evangelii Christi; quomodo et Paulus

"Winotheum jubet implere opus Evangeliste. Episcopi vero sunt in-

spectores vigilesque Ecclesise, qui victum et necessaria ecclesise dispen-
ean. Presbyteri sunt seniores, et quasi senatores patresque Ecclesise,
gubernantes ipsam consilio salubri. Pastores ovile Domini et custodi-
unt et ei de rebus prospiciunt necessariis. Doctores erudiunt, et ve-
ram fidem pietatemque docent. Licebit ergo nunc ecclesiarum mi-

nistros nuneupare Episcopos, Presbyteros, Pastores atque Doctores.
6. Subsequentibns porro temporibus, multo plures in Ecclesiam Dei

! For Prophetis Niemeyer reads prophetia.
Von III—T

980 SYMBOLA EVANGELICA.

induct® sunt nuncupationes minietrorum in Ecclesia. . Alii enim ordi-
nati sunt Patrigrche, alii Archiepiscopi, alii Suffraganei, item Metro
politani, Archipresbyteri, Diaconi quoque, Subdiaconi, Acoluthi, Exor—.
cistee, Cantores, Janitores, et nescio, qui alii, ut Cardinales, Prsepositi, e—.
Priores, Patres minores et majores, ordines majores et minores. Atd__
his omnibus nihil sumus nos soliciti, quales olim fuerint, aut nunc Silk, "ἢ
Sufticit nobis Apostolica de ministris doctrina.

T. [Conf. Aug., de Abus. 6.] Ita cum sciamus certo, monachos e—
monachorum ordines vel sectas neque a Christo, neque ab Aposto)igs
esse institutas; docemus, nihil eas ecclesise Dei utiles esse, imo perni.—
ciosas. Tametsi enim quondam (cum essent solitarii, et manibus sibi
victum qusererent, nec ullis essent oneri, sed pastoribus ecclesiarum
ubique parerent, ut laici) fuerint tolerabiles, tamen nunc, quales sint,
videt et sentit universus orbis. Preetexunt nescio qus vota et vivunt
votis suis vitam prorsus contrariam : ut prorsus optimi eorum inter eos
numerari mereantur, de quibus dixit Apostolus: Audimus quosdam
versantes inter vos inordinate, nihil operis facientes, sed .curiose
agentes. Tales ergo nos in nostris ecclesiis nec habemus, neo in
ecclesiis Christi habendos esse docemus (2 Thess. iii. 11, 12).

8. Nemo autem honorem ministerii ecclesiastici usurpare eibi, id
est, ad se largitionibus, aut ullis artibus, aut arbitrio proprio, raperee»
debet. Vocentur et eligantur electione ecclesiastica et legitima mi-
nistri ecclesie : id est, eligantur religiose ab Ecclesia, vel ad hoc depu.
tatis ab Ecclesia, ordine justo, et absque turba, seditionibus et conten.
tione. Eligantur autem non quilibet, sed homines idonei, eruditione -
justa et sacra, eloquentia pia, prudentiaque simplici, denique modera-
tione et honestate vite insignes, juxta canonem Apostolicum, qui ab
Apostolo contexitur in 1 ad Tim. iii.et ad Tit. i. Et qui electi sunt, or-
dinentur a senioribus cum orationibus publicis, et impositione manuum,
Damnamus hic omnes, qui sua sponte currunt, cum non sint electi,
missi, vel ordinati (Jer. xxiii. 32). Damnamus ministros ineptoe, et non
instructos donis pastori necessariis.

9. Interim agnoscimus, quorundam in veteri Ecclesia pastorum sim-
plieitatem innocuam plus aliquando profuisse ecclesie, quam quorun-
dam eruditionem variam, exquisitam, delicatamque, sed paulo fastuo-
siorem. Unde ne hodie quidem rejicimus simplicitatem quorundam
probam, nec tamen omnino imperitam.

289 SYMBOLA EVANGELICA.

constituit super familiam suam, ut tempore opportuno det ei cibum

suum (Luc. xii.42). Rursus proficiscitur alibi in Evangelio peregre u.
homo, relinquens domum, et in hac dat servis suis potestatem vel sub- ____

stantiam suam, et suum cuique opus (Matt. xxv. 14 8qq.).
18. [Conf. Aug., de Abus. 7.] Nunc ergo commode dicemus etia

quidam de potestate et officio ministrorum Ecclesie. De potestatem —
hac operosius quidam disputarunt, subdideruntque suse potestati omnim es
in terris summa, idque contra mandatum Domini, qui suis dominiun yes

prohibuit, humilitatem autem maximopere commendavit (Luc. xxii. 25.

Matt. xviii. 1 sqq.; xx. 25). Revera alia quidem potestas est mera et ab.
soluta, quee et juris vocatur. Ea potestate Christo Domino universorum
subjecta sunt omnia: sicuti ipse testatus est et dixit: Data est mnths po-
testas in callo et in terra (Matt. xxviii. 18). Et iterum: Ego sum primus
et novissimus, ecce sum vivens in secula, seculorum, et habeo claves
inferni et mortis (Apoc. i. 17,18). Item: 7986 habet clavem David,
qui aperit, et nemo claudit, claudit, et nemo aperit (Apoc. iii. T).

14. Hanc potestatem sibi servat Dominus, nec in alium quemquam
transfert, ut ipse deinceps otiosus adsistat, operantibus ministris spec-
tator. Jesaias enim: Clavem domus David, inquit, ponam super hu-
merum ejus (Jes. xxii. 22), et iterun: Cujus imperium erit. super
humerum ejus (Jer. ix. 69. Nam gubernationem non injicit aliis in
suos humeros, sed servat et utitur adhue potestate sug, gubernans om-
nia. Alia porro potestas est officii vel ministerialis, limitata ab eo,
qui plena utitur potestate. Ea ministerio, quam imperio similior est,
Concedit enim Dominus aliquis ceconomo suo potestatem in domum
suam, quo nomine et claves dat, quibus intromittat in domum, vel ex
domo excludat, quos Dominus vel intromitti vult, vel excludi, Juxta
hanc potestatem facit minister ex officio, quod a Domino jussus est
facere: et Dominus ratum habet, quod facit, ipsumque ministri sui
factum, perinde ut suum vult sestimari atque agnosci.

15. Quo nimirum pertinent ille Evangelicse sententie: Dabo tibi
claves regni caelorum, et, quicquid adligaveris aut solveris in terra,
adligatum aut solutum erit in calis (Matt. xvi.19). Item: Quorum-
cunque remiseritis peccata, remittentur eis, et quorumcunque retinue-
"itis peccata, retenta erunt (Joh. xx. 23). Nisi vero minister res omnes
ita expediverit, sieut jussus est a Domino suo, sed limites fidei transilie-
rit, sane irritum habetur a Domino, quod fecit. Proinde potestas eccle-

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290 SYMBOLA EVANGELICA.

trum in nomine Jesu Christi, ad remissionem peccatorum, et aci.
pietis donum Spiritus Sancti (Act. ii. 37, 88). Unde a nonnullis
baptismus nuncupatus est signum initiale populi Dei, utpote quo inj-
tiantur Deo electi Dei.

2. Unus est duntaxat baptismus in Ecclesia Dei, et satis est seme- \
baptizari vel initiari Deo. Durat autem semel susceptus baptismu- —4»
per omnem vitam, et est perpetua obsignatio adoptionis nostre. Ete»
nim baptizari in nomine Christi est: inscribi, initiari et recipi in fodugm s.s
atque familiam adeoque in heereditatem filiorum Dei, imo, jam nunc» s
nuncupari nomine Dei, id est, appellari filium Dei, purgari item sem ἃ
sordibus peccatorum, et donari varia Dei gratia ad vitam novam efte»
innocentem. Baptismus ergo in memoria retinet et reparat ingens a,
Dei beneficium generi mortalium prestitum.

8. Nascimur enim omnes in peccatorum sordibus, et sumus filii ire=>
Deus autem, qui dives est misericordia, purgat nos a peccatis gratuita,
per sanguinem Filii sui, et in hoc adoptat nos in filios, adeoque far. -

dere sancto nos sibi connectit, et variis donis ditat, ut possimus novam =>
vivere vitam. Obsignantur hsec omnia baptismo. Nam intus regene. -Ξ
ramur, purificamur, et renovamur a Deo per Spiritum Sanctum: foris =
autem accipimus obsignationem maximorum donorum in aqua, qua =
etiam maxima illa beneficia representantur et veluti oculis nostris a
conspicienda proponuntur. Ideoque baptizamur, id est, abluimur, aut 3
adspergimur aqua visibili. Aqua enim sordes mundat, deficientia et 3:
sestuantia recreat et refrigerat corpora. Gratia vero Dei hsec anima- -

bus preestat, et quidem invisibiliter vel spiritualiter.

4. Separat item Deus nos baptismi symbolo ab omnibus alienis re. — —.
ligionibus et populis, et sibi consecrat ceu peculium: nos itaque, dum
baptizamur, confitemur fidem nostram et obstringimur Deo ad obedi- -
entiam et mortificationem carnis vitzeque novitatem, adeoque inscribi-
mur in sanctam Christi militiam, ut toto vitze cursu pugnemus contra
mundum, et Satanam, atque carnem propriam. Baptizamur prseterea
in unum Ecclesie corpus, ut cum omnibus membris Ecclesize pulchre
in una et eadem religione mutuisque ofliciis consentiamus.

5. Credimus perfectissima esse baptizandi formam, qua Christus
ipse baptizatus est, et qua baptizarunt Apostoli. Ergo, que humana
inveutione postea adjecta et usurpata sunt in Ecclesia, non arbitramur
necessaria esse ad perfectionem baptismi: cujus generis est exorciemns,

ei.

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204 SYMBOLA EVANGELICA. .

magisque incenditur et crescit fides, ac spirituali alimonia reficitur.
Dum enim vivimus, fides continuas habet accessiones. Et qui foris
vera fide sacramentum percipit, idem ille non signum duntaxat per-
cipit, sed re ipsa quoque, ut diximus, fruitur. Preterea idem ille in-
stitutioni et mandato Domini obedit, letoque animo gratias pro re-
demptione sua totiusque generis humani agit, ac fidelem mortis Domi-
nice memoriam peragit, atque coram Ecclesia, cujus corporis ınem-
brum sit, attestatur; obsignatur item percipientibus sacramentum,
quod corpus Domini non tantum in genere pro hominibus sit tradi-
tum, et sanguis ejus effusus, sed peculiariter pro quovis fideli com-
munieante, cnjus cibus et potus sit ad vitam seternam.
9. Creterum qui nulla cum fide ad hanc sacram Domini mensa

accedit, sacramento duntaxat communicat, et rem sacramenti, nnde,
est vita et salus, non percipit. Et tales indigne edunt de mensa Do...

mini. Qui autem indigne edunt de pane Domini et de poculo ejug
bibunt, rei fiunt corporis et sanguinis Domini, et ad judicium sibj
edunt et bibunt. Nam cum vera fide non accedant, mortem Christi
contumelia adficiunt, et ideo damnationem sibi ipsis edunt et bibunt,

10. Ergo corpus Domini et sanguinem ejus cum pane et vino non
ita conjungimus, ut panem ipsum dicamus esse corpus Christi, nisi
ratione sacrainentali, aut sub pane corporaliter latitare corpus Christi:
ut etiam sub speciebus panis adorari debeat, aut quicunque signum
percipiat, idem et rem percipiat ipsam. Corpus Christi in ccelis est
ad dextram Patris. Sursum ergo elevanda sunt corda, et non defi.
genda in panem, nec adorandus Dominus in pane. Et tamen non est
absens Ecclesie sus celebranti coenam Dominus. Sol absens a nobis
in ccelo, nihilominus efficaciter presens est nobis: qnanto magis sol
justitie Christus, corpore in calis absens nobis, preesens est nobis, non
corporaliter quidem, sed spiritualiter per vivificam operationem, et ut
ipse se nobis presentem futurum exposuit in ultima cona (Joh. xiv.,
xv. xvi.). Unde consequens est, nos non habere coenam sine Christo,
interim tamen habere coenam ineruentam et mysticam, sicuti universa
nuneupavit vetustas.

11. Adınonemur prseterea celebratione cons Dominic®, ut me.
mores simus, cujus corporis membra facti simus, et idcirco concordes
simus cum omnibus fratribus, ut sancte vivamus, et non pollnamus
nos flagitiis et peregrinis religionibus, sed in vera fide in finem usque

iaa A

THE SECOND HELVETIC CONFESSION. 295

Vit perseverantes, studeamus exceHere sanctimonia vite. Decet ergo,

Ut accessuri ad coenam, prius nos ipsos juxta preceptum Apostoli pro-

bemus, imprimis quali simus fide preediti, an credamus, Christum

venisse, servandis peccatoribus et ad poenitentiam vocandis, et an

quisque credat, se in horum esse numero, qui per Christum liberati
servantur, et an mutare vitam pravam instituerit, ac vivere sancte,
perseverareque, auxiliante Domino, in vera religione et in concordia
eu xm fratribus, dignasque Deo pro liberatione agere gratias, etc.

42. Ritum, modum vel formam cone, illam existimamus esse sim-
picissimam et preestantissimam, qui proxime accedit ad primam Do-
mani institutionem et apostolicam doctrinam: quis videlicet constat
az muntiatione verbi Dei, precibus piis, ipsa actione dominica et repe-
ἘΣ tone ejus, manducatione corporis et potu sanguinis domini, memo-
ΓΈ zm item mortis dominice salubri, et gratiarum actione fideli, nec non
&zm.mncta consociatione in corporis ecclesiastici unionem. Improbamus
1 4: saque illos, qui alteram speciem, poculum, inquam, domini, fidelibus
= umbtraxerunt. Graviter enim hi peccant contra institutionem domini,
«À somtis: Bidite ex hoc omnes: Id quod ad panem, non ita expresse
«À ixit. :

13. Missa qualis aliqnando apud veteres fuerit, tolerabilis an intole-
rabilis, modo non disputamus; hoc autem libere dicimus, ınissaın, quse
odie in usu est per universam Romanam Ecclesiam, plurimas et jus-

tisimas quidem ob causas in ecclesiis nostris esse abrogatam, quas si-
gilatim ob brevitatem nunc non commemoramus. Certe approbare
non potuimus, quod ex actione salubri, spectaculum inane est factum,
quod item facta est meritoria, vel celebrata pro pretio, quodque in ea
saeerdos dieitur conficere ipsum Domini corpus, et hoc offerre realiter
pro remissione peccatorum vivorum et mortuorum, adde et in bono-
rem et celebrationem, vel memoriam sanctorum in coelis, etc.

CAP. XXII.
De Carus Sacris Er EccLEsiASTICIS.

1. Tametsi omnibus sacras literas privatim legere domi, et instru-
endo edificare mutuum in vera religione liceat; ut tamen legitime
adnuncietar verbum Dei populo, et preces ac supplicationes fiant

Dubliee, saeramenta item celebrentur legitime, et collecta Ecclesise
Vor. IIL—U

296 ' SYMBOLA EVANGELICA. ::

fiat in pauperes et omnes Ecclesise necessarios sumtus faciendos, aut
usus sustentandos, necessarii sunt omnino ccetus sacri, vel ecclesiastici
fidelium conventus. Constat enim, in Ecclesia Apostolica et primi-
tiva hujusmodi coctus esse ab omnibus piis frequentatoe.

2. Quotquot hos aspernantur, et ab his sese segregant, religionem
veram contemnunt, urgendique sunt a pastoribus et piis magistratibus,
ne contumacius se segregare, et coetus sacros aversari pergant. Sint
vero ccetus ecclesiastici non occulti et obscuri, sed .publici atque fre-
quentes, nisi, persecutio hostium Christi et Ecclesi] non sinat eese:
publicos. Scimus enim, quales fuerint quondam primitives Ecclesise
ecetus in abditis locis, sub tyrannide Romanorum principum.

3. Sint autem loca, in quibus coéunt fideles, honesta et Ecclesia,
Dei per omnia commoda. Deligantur ergo sedes ample, aut templa...
Repurgentur tamen ab iis rebus omnibus, qua Ecclesiam: non decent.
Instruantur autem omnia pro decoro, necessitate et honestate pia, ne
quid desit, quod requiritur ad ritus et usus Ecclesie neceesarios.

4. Sicut autem credimus, Deum non habitare in templis manu faofis,
ita propter verbum Dei et usus sacros scimus, loca Deo cnltuique ejus
dedicata non esse profana sed sacra, et qui in his versantur, reverenter
et ınodeste conversari debere, utpote qui sint in loco sacro, coram Dei
conspectu et sanctorum angelorum ejus. Longe itaque a templis et
oratoriis Christianorum repellendus, est omnis vestium luxus, omnis
superbia, et omnia, que humilitatem, disciplinam et modestiam dede-
cent christianam. Ac verus templorum ornatus non constat ebore,
auro et gemmis, sed frugalitate, pietate, virtutibusque eorum, qui ver-
gantur in templo. Omnia autem decenter et ordine fiant in Ecclesia,
omnia denique fiant ad sedificationem. Taceant ergo omnes pere-
grinz linguse in ccetibus sacris. Omnia proponantur lingua vulgari,
et quie eo in loco ab hominibus in coetu intolligatur.

CAP. XXIII.
De Precrsus EcoLesız, Cantu kr Honm ΟΑΝΟΝΙΟΙΒ.

1. Licet sane privatim precari quavis lingua quam quis intelligat,
sed publice preces in sacris coetibus vulgari lingua vel omnibus
cognita fieri debent. Oratio fidelium omnis per solum Christi inter-
ventum soli Deo fundatur ex fide et caritate. Divos ccelites invocare,

a habet absurda: unde

'eclesiis. s. ἰδὲ, ecclesise ett;
ee commoditatem

ep (eem dt reer ΤΏ.

998 SYMBOLA EVANGELICA.

CAP. XXIV.
De Ferns, Jesontis, CrsorumquE DeLeotv. [Conr. Avo., De Asus. 5.)

1. Quamquam religio tempori non alligetur, non potest tamen abe-
que justa temporis distinctione vel ordinatione plantari et exerceri.
Deligit ergo qusevis ecclesia sibi tempus certum ad preces publicas
et Evangelii preedicationem, nec non sacramentorum celebrationem.
Non licet autem cuivis pro suo arbitrio Ecclesise ordinationem hane
convellere. Ac nisi otium justum concedatur religionis externse exer-
citio, abstrahuntur certe ab eo negotiis suis homines.

2. Unde videmus in ecclesiis vetustis, non tantum certas fuisse
horas in septimana constitutas coetibus, sed ipsam diem dominicam
ab ipsis Apostolorum temporibus, iisdem sacroque otio fnisee conse-
cratam: quod etiam nunc recte propter cultum et caritatem, ab eccle—
siis nostris custoditur. Observationi Judaicse et superstitionibus nihi]
hic permittimus. Neque enim alteram diem altera sanctiorem esse
credimus, neque otium Deo per se probari existimamus, sed et domi.
nicam non sabbatum libera observatione celebramus.

8. Preterea si ecclesi: pro Christiana libertate memoriam domi-
nic® nativitatis, circumcisionis, passionis et resurrectionis, ascensionis
item in coelum, et missionis Sancti Spiritus in discipulos religiose cele-
brent, maximopere approbamus. Festa vero hominibus aut divis in-
stituta non probamus. Et sane pertinent ferie ad tabulam legis pri-
mam, et sunt solius Dei: denique habent ferie divis institute et a
nobis abrogatse, absurda, inutilia, minimeque toleranda plurima. In-
terim fatemur non inutiliter sanetorum memoriam, suo loco et tem-
pore in sacris concionibus populo commendari, et omnibus sancta
exempla sanctorum imitanda proponi.

4. Quanto vero gravius accusat Christi Ecclesia crapulam, ebrieta-
tem, et omnem libidinem ac intemperantiam, tanto vehementius com-
mendat nobis jejunium Christianum. Est enim jejunium aliud nihil,
quam abstinentia et temperantia piorum, disciplina item, custodia, et
castigatio carnis nostrse, pro necessitate preesenti suscepta, qua humi-
liamur coram Deo, et carni sua fomenta detrahimus, quo facilius li-
bentiusque spiritui pareat. Proinde non jejunant, qui istorum nullam
rationem habent, sed jejunare se credunt, si semel in die farciant ven-
trem, et certo vel prescripto tempore a certis abstineant cibis, existi-

800 . SYMBOLA EVANGELICA.

timore Dei et justa moderatione usurpand& Apostolus enim, Om-
nia, inquit, mundis munda sunt (Tit. i.15). Item: Omne, quod in
macello venditur, edite, nthil interrogantes propter consoientiam (1
Cor. x. 25). Idem Apostolus nominat doctrinam eorum, qué jubent
abstinere a cibis, doctrinam deemoniorum. Cibos enim creasse Deum
ad. sumendum cum gratiarum actione fidelibus, et his, qui cognove-
runt veritatem, quod quidquid, creavit. Deus, bonum sit, et nihil re-
jiciendum, si sumatur cum gratiarum. actione, etc. (1 Tim. iv. 1, 3, 4).
Idem ad Colossenses reprobat eos, qui nimia abstinentia, eibi compe-
rare volunt existimationem sanctitatis (Coloss. ii. 21,23). Nos itaque
in universum reprobamus Tatianos et Encratitas, omnes denique Eu-
stathii discipulos, contra quos congregata est Gangrensis synodus.

CAP. XXV.
De CuATEoHESI, ET /ÉoRorANTIUM CONSOLATIONE VEL VISITATIONE.

1. Dominus veteri suo populo injunxit, maximam curam ut impen.
derent ab infantia recte instituendss juventuti, adeoque mandavit di-
serte in lege sua, erudirent et sacramentorum mysteria internretaren-
tur. Cum autem ex Evangelicis et Apostolicis literis constet, Deum
non minorem rationem habere novi sui populi pubis, cum palam tes-
tetur et dicat, Sinite pueros venire ad me, talium enim est regnum
calorum (Marc. x. 14), consultissime faciunt ecclesiarum pastores, qui
juventutem mature et diligenter catechisant, prima fidei fundamenta
jacientes, ac rudimenta religionis nostrse fideliter docentes, explicando
decalogum mandatorum Dei, symbolum item Apostolorum, orationem
quoque dominicam, et sacramentorum rationem, cum aliis ejus ge-
neris primis principiis, et religionis nostre capitibus preecipuis. Fi-
dem vero et diligentiam hic suam in adducendis ad catechismum libe-
ris preestet Ecclesia, cupiens et gaudens liberos snos recte institui.

2. Cum vero nunquam gravioribus tentationibus expoeiti sunt homi-
nes, quam dum infirmitatibus exercentur aut segrotant, morbis cum
animi tum corporis fracti, nunquam sane convenit pastores ecclesia-
rum saluti eui gregis invigilare accuratius, quam in hujusmodi morbis
et infirmitatibus. Visitent ergo mature segrotantes, vocentur item ma-
ture ab segrotantibus, siquidem res ipsa poetulaverit: consolentur autem
illos, et in vera fide confirment, muniant denique contra perniciosas

THE SECOND HELVETIC CONFESSION. 301

Satang suggestiones: instituant item preces apud segrotantem dome-
Sticas, ac si necesse sit, precentur pro segrotantis salute etiam in coetu
publico curentque, quo feliciter. ex hoc seculo migret. Papisticam
visitationem cum sua illa unctione extrema, diximus superius, nos non
approbare, quod absurda habeat, et a scriptura canonica non appro-
betur.

CAP. XXVI.

De SEPULTURA FipELIUM, CuRAQUE pro MoRTUIS GERENDA, DE Pur-
GATOEIO, ET ÁPPARITIONE SPIRITUUM.

1. Fidelium corpora, ut Spiritus Sancti templa, et que in ultimo
die recte ereduntur resurrectura, jubet scriptura honeste absque super-
stitione humo mandare, sed et honestam eorum, qui sancte in Domino
obdormiverunt, mentionem facere, relictisque eorum, ut viduis et pu-
pillis, omnia pietatis officia prestare: aliam non docemus pro mortuis
curam gerere. Improbamus ergo maxime Cynicos, corpora mortuo-
rum negligentes, aut quam negligentissime contemptissimeque in ter-
ram abjicientes, nunquam vel verbum bonum de defunctis facientes,
aut relictos ipsorum ne tantillum quidem eurantes.

2. Improbamus rur&us nimis et preepostere oflieiosos in defunctos,
qui instar Ethnicorum suos deplangunt mortuos (luctum moderatum,
quem Apostolus (1 Thess. iv.) concessit, non vituperamus, inhumanum
esse jndieantes, prorsus nihil dolere) et pro mortuis sacrificant, et

prreculas certas, non sine pretio, demurmurant, hujusmodi suis officiis
La beraturi suos illos ex tormentis, quibus a morte inmersos, et inde
3runmmus liberari posse hujnsmodi neeniis arbitrantur.

3, Credimus enim, fideles recta a morte corporea migrare ad Chri-
«stim, ideoque viventium suffragiis aut precibus pro defunctis, denique
als snis officiis nihil indigere. Credimus item, infideles recta preci-

Pitari in tartara, ex quibus nullus impiis aperitur, ullis viventium offi-
«5118, exitus. .

4. Quod antem quidam tradunt de igne purgatorio, fidei Christians :
Credo remissionem peccatorum et vitam seternam, purgationique plense
per Christum, et Christi Domini hisce sententiis adversatur: Amen,
amen dico vobis, qui sermonem meum. audit, et credit ei qui misit
me, habet vitam. eternam, et in judicium non ventet, sed transivit a
morte in vitam (Joh. v. 24). Item, Qu: lotus est, non opus habet,

809 SYMBOLA EVANGELICA.

nisi ut pedes lavet, sed est mundus totus, et vos mundi estis (Joh.
xiii. 10). |
5. Jam quod traditur de spiritibus vel animabus mortuorum appa-
rentibus aliquando viventibus, et petentibus ab eis officia, quibus libe-
rentur, deputamus apparitiones eas inter ludibria, artes et deceptiones
diaboli, qui, ut potest se transfigurare in angelum lucis, ita satagit
fidem veram vel evertere, vel in dubium revocare. Dominus in veteri
testamento vetuit veritatem sciscitari a mortuis, et ullum cum spiriti-
bus habere commercium (Deut. xviii. 10, 11). Epuloni vero poenis
mancipato, sicnt narrat veritas evangelica, negatur ad fratres suos
reditus: pronunciante interim divino oraculo, atque dicente, Zabent.
Mosen et Prophetas, audiant 4ilos. St Mosen et Prophetas non aw
diunt, neque st quis ez mortuis resurrexit, credent (Luc. xvi. 31).

CAP. XXVII.
Ds Rrrısus er C&REMONIIS, ET Meons. [Conr. Avc., Art. XV.]

1. Veteri populo tradite sunt quondam csremonie, ut psedagogia
qusedam, iis qui sub lege veluti sub peedagogo et tutore quodam cus-
todiebantur, sed adveniente Christo liberatore, legeque sublata, füdeles
sub lege amplius non sumus (Rom. vi. 14), disparueruntque cseremo-
nie, quas in Ecclesia Christi adeo retinere aut reparare noluerunt
Apostoli, ut aperte sint testati se nullum onus velle imponere Eccle-
sie (Act. xv. 28). Proinde Judaismum videremur reducere aut resti-
tnere, si in Ecclesia Christi, ad morem veteris Ecclesise, cseremonias,
ritusve multiplicaremus. Ideoque minime approbamus eorum senten-
tiam, quibus visum est Ecclesiam Christi cohiberi oportere, ceu pseda-
gogia quadam, multis variisque ritibus. Nam si populo Christiano
Apostoli egrremonias vel ritus divinitus traditos imponere noluerunt,
quis ergo sanz mentis obtrudet illi adinventiones adinventas humani-
tns! Quanto magis accedit cumulo rituum in Ecclesia, tanto magis
detrahitur non tantum libertati Christians, sed et Christo et ejus
fidei: dum vulgus ea queerit in ritibus, que queereret in solo Dei Filio
Jesn Christo per fidem. Snfficiunt itaque piis pauci, moderati, sim-
plices, nec alieni a verbo Dei ritus.

2. Quod si in ecclesiis dispares inveniuntur ritus, nemo eccleaias
existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit,

THE SECOND HELVETIC CONFESSION. 808

omnes ecclesiarum, quse per civitates et regiones sunt, ritus conscri-
bere. Nulla religio eosdem ritus custodit, etiamsi eandem de illis
doctrinam amplectatur. Etenim, qui ejusdem sunt fidei, de ritibus
inter se dissentiunt. Hsec ille. Et nos hodie ritus diversos in cele-
bratione coenss Domini et in aliis nonnullis rebus habentes in nostris
ecclesiis, in doctrina tamen et fide non dissidemus, neque unitas so-
cietasque ecclesiarum nostrarum ea re discinditur. Semper vero ec-
clesie? in hujusmodi ritibus, sicut mediis, usse sunt libertate. Id quod
nos hodie quoque faciinus.

8. At cavendum interim monemus, ne inter media deputentur, ut
quidem solent missam et usum imaginum in templo pro mediis repu-
tare, quee revera non sunt media. Jndifferens (dixit ad Augustinum
Hieron.) wlud est, quod nec bonum nec malum est, ut sive feceris,
sive non feceris, nec justitiam habeas nec injustitiam. | Proinde cum
ἀδιαφορα rapiuntur ad fidei confessionem, libera esse desinunt: sicuti
Paulus ostendit, licitum esse carnibus vesci, si quis non submoneat,

idolis esse litatas, alioqui fore illicitas, quod qui his vescitur, jam ve-

seendo, idololatriam approbare videatur (1 Cor. viii. 10).

CAP. XXVIII.
De Bonıs EccLesıe.

1. Opes habet Ecclesia Christi ex munificentia principum ac libera-
litate fidelium, qui facultates suas Ecclesi] donarunt. Opus enim
habet Ecclesia facultatibus, et habuit ab antiquo facultates ad res
Eeclesig necessarias sustinendas. Ac verus usus opum Ecclesie
quondam fuit, et nunc est, conservare doctrinam in scholis, et coeti-
bus sacris, cum universo cultu, ritibus et sedificio sacro, conservare
denique doctores, discipulos atque ministros, cum rebus aliis neces-
saris et imprimis pauperibus juvandis atque alendis. Deligantur
antem viri timentes Deum, prudentes, et in oeconomia insignes, qui
legitime bona dispensent ecclesiastica.

2, Si vero opes Ecclesie per injuriaın temporis, et quorundam au-
daciam, inscitiam, aut avaritiam translate sunt in abusum, reducantur
ἃ viris piis et prudentibus ad sanctum usum. Neque enim conniven-
dum est ad abusum maxime sacrilegum. Docemus itaque reforman-
das esse scholas et collegia corrupta in doctrina, in cultu, et in mori-

804 SYMBOLA EVANGELICA.

bus, ordinandamque ease pie, bona fide, atque: prudenter pauperum

subventionem.

CAP. XXIX.
DE Caumarv, Consuero, ET Giconomta. [Conr. Ava., De Asus. 2.]

1. Qui coelitus donum habent ccelibatus, ita ut ex corde, vel. totu
animo, puri eint ac continentes, nec urantur graviter, serviant in
vocatione Domino, donec senserint se divino munere preeditos, et mri,
efferant se ceteris, sed serviant Domino assidue, in simplicitate e,
humilitate. Aptiores autem hi sunt curandis rebus divinis, quam quj
privatis familie negotiis distrahuntur. Quod si adempto rureus dono,
ustionem senserint durabilem, meminerint verbi Apostolici: Melsus
est nubere, quam uri (1 Cor. vii.).

2. Conjugium enim (insontinentiee medicina et continentia ipes est)
institutum est ab ipso Domino Deo, qui ei liberalissime benedixit, ac
virum ac foeminam inseparabiliter sibi mutuum adhserere, et una in
summa dilectione, eoncordiaque vivere voluit (Matt. xiii). Unde sei-
mus Apostolum dixisse: ZZonorabile est conjugium inter omnes et
cubile impollutum (Lleb. xiii. 4). Et iterum: δὲ virgo nupserit, non
peccavit (1 Cor. vii). Damnamus ergo polygamiam, et eos, qui se-
cundas damnant nuptias. Docemus, contrahenda esse conjugia legi-
time in timore Domini, et non contra leges, prohibentes aliquot in
conjugio gradus, ne incest; fiant nuptie. Contrahantur cum consen-
sn parentuin, aut qui sunt loco parentum, ac in illum maxime finem,
ad quem Dominus conjugia instituit et confirmentur publice in tem.
plo eum preeatione et benedictione. Colantur denique sancte, cum
maxima conjuguin fide, pietate et dilectione, nec non puritate. Ca.
veantur itaque rixse, dissidia, libidines et adulteria. X Constituantur
legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia,
et omnem impndieitiam impudentiamque coérceant, et apud quos con-
troversie matrimoniales transigantur.

3. Educentur quoque liberi a parentibus, in timore Domini: pro-
videant item parentes liberis, memores Apostolice sententie: Qu:
suis non prospicit, fidem abnegavit, et infideli est deterior (1 Tim.
:v. 8). Imprimis autem doceant suos, quibus sese alant, artes honestas,
abstrahant ab otio, et veram in his omnibus fiduciam in Deum inse-

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Question 13. ied
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814 SYMBOLA EVANGELICA. |
Frage 22. . Quxsriox 22.
Was ift aber einem Chriftes udthig gu} What is it, then, necessary for ἃ Christign
glauben? to believe ?
Antwort. ANSWER.

Alles, was uns im Evangelio ver:
beißen wird, welded ung die AUrtifel uns
fered allgemeinen ungezweifelten drift:

All that is promised us in them,
Gospel, which the articles of ou__
catholic, undoubted Christian faitzza

lichen Glaubens in einer Cumma lebren.
Frage 28.
Wie fauten biejelben ὃ
Antwort.

Sd) glaube in Gott Vater, den
Allmächtigen, Schöpfer Himmels
und der Erden.

Und in Sefum Chriftum, feinen
eingebornen Gobn,unfern Herrn;
ber empfangen ift von dem heili-
gen Geifte, geboren aus Maria
der Jungfrau; gelitten unter
Pontio Pilato, gefreuziget, ge
ftorben unb begraben; abgeftie-
gen zu ber Holle; am dritten
Tage wieder auferftanden von
pen Zodten; aufgefabren gen
Himmel; fipet zu ber Redten
Gottes, des allmadtigen Vaters;
von bannen Er fommen wird zu
richten bie Cebenbigen und die
Lodten.

3d glaube in ven heiligen
Geift; eine heilige, allgemeine
hriftlide Kirche; vie Gemein:
(daft ber Heiligen; Bergebung
per Sünden; Wuferftehung des
Sleifches, unb ein ewiges Leben.

teach us in sum.
QuxsTrox 23.
What are these Articles?
. ANSWER.

I believe in God the Father
Almighty, Maker of heaven and
earth.

And in Jesus Christ, his only-
begotten Son, our Lord : who was
conceived by the Holy Ghost, born
of the Virgin. Mary; suffered
under Pontius Pslate, was cru-
cified, dead, and buried ; he de-
scended into Hades; the third
day he rose from the dead ; he
ascended into Heaven, and sitteth
at the right hand of God the
Father Almighty ; from thence
he shall come to judge the quik
and the dead.

I believe in the Holy Ghost;
the holy Catholic Church; the
communion of saints; the for
giveness of sins; the resurreo-
tion of the body, and the life
everlasting.

4l | won ij "anm reser
NOTES LUE
| Because God has so revealed

een anne

de) Lina ane Aare
Te

kill provide me with all things nec-
for body and soul; and fur-

816

Uebel, fo Er mir in diefem Sammerz
thal zufchidet, mir zu gut wenden,
bieweil Er’s thun Tann, als ein all-
mächtiger Gott, und aud tbun will,
alg ein getreuer Vater.

Frage 27.

Was verftehft bu unter ber Fürfehung
Gottes ?

Autwort.

Die allmächtige und gegenwärtige
Kraft Gottes, purch welche Er Himmel
und Erbe, fammt allen Greaturen,
gleich ald mit feiner Hand noch erhält,
und alfo regieret, bag Laub und Gras,
Regen und Diirre, fruchtbare unb un-
fruchtbare Sabre, Effen und Trinfen,
Gefundheit und Krankheit, Reichthum
und Urmuth, und alles nicht von
ofngefábr, fondern von feiner väter-
lichen Hand unà zufomme.

Frage 28.

Was für Nuten befommen wir aus ber
Erlenntnig der Schöpfung und Yürfehung
Sottes ? |

Antwort.

Daß wir in aller Widerwartigheit
geduldig, in Glidfeligteit banfbar, unb
auf’s Zukünftige guter 2userfidjt zu
unferm getreuen Gott und Bater fein
follen, bag und Feine Greatur von
feiner Liebe fcheiven wird, dteweil alle
Creaturen alfo in feiner Hand find,
vag fie (id) ohne feinen Willen auch
nicht regen noch bewegen fónnen.

SYMBOLA EVANGELICA.

ther, that whatever evil he sends
upon me in this vale of tears, he
will turn to my good; for he is able
to do it,being Almighty God, and
willing also, being a faithful Father...

Question 27.

What dost thou understand by the Proviz- _

dence of God ?
ANSWER.

The almighty and every where
present power of God, whereby, as
it were by his hand, he still up.
holds heaven and earth, with all
creatures, and so governs them
that herbs and grass, rain and
drought, fruitful and barren years,
meat and drink, health and sick-
ness, riches and poverty, yea, all.
things, come not by chance, but
by his fatherly hand.

Qdksrıon 28.

What does it profit us to know that God
has created, and by his providence still up-
holds all things ?

ANSWER.

That we may be patient in ad-
versity, thankful in prosperity, and
for what is future have good con-
fidence in our faithful God and
Father that no creature shall sep-
arate us from his lovo, since all
creatures are so in his hand that
without his will they can not so
much as move.

THE HEIDELBERG CATECHISM. 319

Frage 85. -

Bas heiftt, bag Er empfangen ift von
bem heiligen Geift, geboren aus Maria
eer Jungfrau?

Antwort.

Daß der ewige Sohn Gottes, ber
mea brer und ewiger Gott tft und blei-
bet, wahre menjchliche Natur aus dem
8g Leiid und Blut ber Jungfrau Maria,

bax Virfung des heiligen Geiftes, an
FE «Ὁ genommen fat, auf bag. Er aud
wer wahre Same Davids fei, feinen
= τίθει in allem gleich, ausgenommen
wok Sünve.
Frage 86.

Bas für Nuten belommft bir aus ber δεῖ»

Ligen Empfängniß mb Geburt Chrifti?
Antwort.

Dag Er unfer Mittler ift, und mit
feiner Unfhuld und vollfommenen
Heiligfeit meine Sünde, darin ich bin
empfangen, vor Gottes Angeficht bez

bedtt.
Frage 37.
Was verfieh bu unter bem Wörtlein:

QS itten?
Antwort.

Dap Er an Leth unb Seele die
une Zeit feines Lebend auf Erben,
Vonterlich aber am Ende desfelben, ben
Som Gottes wider die Sfinve ded
ganzen menfchlichen Gefchlechts attraz
gen bat, auf vag Er mit feinem Qciz
ben, ald mit bem einigen Sühnopfer,
unfern Leib und Seele von ver emigen
Bervammniß erlöfete, and und Gottes
note, Geredhtigheit und ewiges Leben
erwiirbe.

Question 35.
- What is the meaning of Conceived by the
Holy Ghost, born of the Virgin Mary?

ANSWER.

That the eternal Son of God,
who is and continues true and
eternal God, took upon him the
very nature of man, of the flesh
and blood of the Virgin Mary, by
the operation of the Holy Ghost,
so that he also might be the true
seed of David, like unto his breth-
ren in all things, sin excepted.

Question 86.

What benefit dost thou receive from the
holy conception and birth of Christ ?

ANSWER.

That he is our Medíator, and
with his innocence and perfect
holiness covers, in the sight of
God, my sin wherein I was con-

ceived.
Question 37.
What dost thou understand by the word

Suffered ?

ANSWER.

That all the time he lived on
earth, bat especially at the end of
his life, he bore, in body and soul,
the wrath of God against the sin
of the whole human race, in order
that by his passion, as the only
atoning sacrifice, he might redeem
our body and soul from everlasting
damnation, and obtain for us the
grace of God, righteousness, and
eternal life.

820
Frage 88.

Warunt hat Er unter bem Richter Pontio

Pilato gelitten?
Antwort.

Auf tag Er unjdulbig unter dem
weltlichen Richter verdammet würde,
und und damit von bem ftrengen Ur-
theil Gotted, das über und ergeben
follte, erlevigte.

Frage 89.
Sft e$ etwas mehr, daß Er ijt gelrenziget
worben, benn fo Er eines andern Todes geftor-

ben wäre?
Antwort.

Sa: venn vadurd bin id) gewiß,
bap Er vie Vermaledeiung, die auf
mir lag, auf fid) gelaven habe, biemeil
ber Tod des Kreuzes von Gott ver-

flucht war.
Frage 40.
Warum hat Chriftus ben Tod milffen [εἰν

ben?
Antwort.

Darum, weil wegen ver Geredhtig-
feit und Wahrheit Gottes nicht anders
für unfere Sünden möchte bezahlet wer:
pen, denn durd den Tod ved Sohnes
Gottes.

Frage 41.

Warum ift Er begraben worden?

Antwort.

Damit zu bezeugen, daß Er mabrz

baftig geftorben fei.
Frage 42,

Weil denn Chriftus für uns geftorben ift,
wie fomunt’s, bafj wir auc fterben müffen ?

Antwort.
Unfer Tod ijt nicht eine Bezahlung
für unfere Cünbe, fondern nur eine

SYMBOLA EVANGELICA.

Question 88.
Why did he suffer under Pontius Ptiste,

as judge ?
ANSWER.

That he, being innocent, might
be condemned by the temporady
judge, and thereby deliver us from,
the severe judgment of God tte,
which we were exposed.

QuzsTIOx 89.
Is there any thing more in his having bem
crucified than if he had died some othe

death ?
ANSWER.

Yes; for thereby I am assured
that he took on himself the curse
which lay upon me, because the
death of the cross was accursed of
God.

Question 40.
Why was it necessary for Christ to suffer

death ?
ANSWER.

Because, by reason of the justice
and truth of God, satisfaction for
our sins could be made no other
wise than by the death of the Son
of God.

Question 41.

Why was he buried ?

ANSWER.

To show thereby that he was
really dead.

Question 42.

Since, then, Christ died for us, why must
we also die?

ANSWER.

Our death is not a satisfaction
for our sin, but only a dying to

322

wedet zu einem neuen Leben. Zum
dritten ift ung die Auferftehung Chri-
fti ein gewiffed Pfand unferer feligen
Auferftehung.

Frage 46.

Wie verftehft bu [bief], bag Er ift gen

Himmel gefahren?

Antwort.

SYMBOLA EVANGELICA. - -

raised up to a new life. Thirdly,
the resurrection of Christ is to us
a sure pledge of our blessed resur-
rection.

Question 46.

How dost thou understand the words, He
ascended into Heaven? -

ANSWER.

Daf Chriftus vor den Augen feiner
Banger ift von der Erde aufgehoben
gen Himmel, und uns zu gut dafelbft
ift, bid daß Er wiederfommt zu richten

That Christ, in sight of his dis.
ciples, was taken up from the earthagy
into heaven, and in our behalf there,
continues, until he shall come agai 7,

bie Lebendigen und bie Todten.

Frage 47.
St denn Chrifius nicht bei uns bis an’s
Ende der Welt, wie Er uns verheifen pat?

Antwort.

Chriftud ift wahrer Menfh unb
wahrer Gott: nad) feiner menfchlichen
Natur ift Er jest nicht auf Erben,
aber nach feiner Gottheit, Majeftät,
Gnade unb Geift weicht Er nimmer
von und.

Frage 48.

Werden aber auf biefe Weife bie zwei Natu-
ren in Ehrifto nicht oon einander getrennt, fo bie
Menfchheit nicht Überall ift, ba bie Gottheit it?

Antwort.

Mit nichten: denn weil die Gott:
beit unbegreiflih und allenthalben
gegenwärtig ift, fo muß folgen, taf
fie wohl außerhalb ihrer angenom-
menen Menfchheit, und pennod
uidyté tefto weniger auch in berfelben
ift, und perjónfid) mit ihr vereiniget
bleibt.

to judge the living and the dead.
Question 47.

Is not, then, Christ with us even unto the
end of the world, as he has promised ?

Christ is true Man and true God:
according to his human nature, he
is now not upon earth; but accorda-
ing to his Godhead, majesty, grace,
and Spirit, he is'at no time absent
from us.

Question 48.

But are not, in this way, the two natures
in Christ separated from one another, if the
Manhood be not wherever the Godhead is?

ANSWER.

By no means; for since the God-
head is incomprehensible and every
where present, it must follow that
it is indeed beyond the bounds of
the Manhood which it has assumed,
but is yet none the less in the same
also, and remains personally united
to it.

THE HEIDELBERG CATECHISM.

Frage 49.
Was niltget uns bie Himmelfahrt Gorifti ὃ

Antwort.

(ὦ, bag Er im Himmel vor
wm Angeficht feineds Baters unfer
Fürfprecher ift. Zum andern, daß wir
unt Sie im Himmel zu. einem
fidern Pfand haben, bag. Er, als das
Haupt, uns, feine Glieder, auch zu (id)
werde hinauf nehmen. - Zum dritten,
wj Er uns feinen Geift gum Gegen:
pfand herab fenbet, burd) welches Kraft
wir fuchen, was proben ift, ba Chriftus
it, δεῖ zur Rechten Gottes, und
ucht, bas auf Erven ift.

Frage 50.

Barum wirb hingugefest, bag Er fie zur

Achten Gottes?
Antwort.

Weil Chriftus barum gen Himmel
atfabren ift, tag Er fid) dafelbft erzeige
alg bas Haupt feiner dyriftlicben
Kirche, durch welches ver Vater alles
Tegieret.

Frage δ].

Bas nütet uns diefe Herclidleit unfers

Hanptes Chrifti ?
Antwort.

Erftlich, bag Er durch feinen heiligen
Geit in uns, feine Glieder, die bimmz
(den Gaben ausgeuft ; barnad), daf
Cr uns mit feiner Gewalt wider alle
Sube (düget und erhält.

Frage 52.
. We εὗδε bid) bie Wiederlunft Ehrifti,

823

Question 49.
What benefit do we receive from Christ’s
ascension into heaven ?

ANSWER.

First, that he is our Advocate in
the presence of his Father in heav-
en. Secondly, that we have our
flesh in heaven, as a sure pledge
that he, as the Head, will also take
us, his members, up to himself.
Thirdly, that he sends us his Spirit,
as an earnest, by whose power we
geek those things which are above,
where Christ sitteth on the right
hand of God, and not things on
the earth.

Question 50.

Why is it added, And sitteth at the right
hand of God?

ANSWER.

Because Christ ascended into
heaven for this end, that he might
there appear as Head of his
Church, by whom the Father gov-
erns all things. ©

Question 51.
What benefit do we receive from this glory
of our Head, Christ ?

ANSWER.

First, that by his Holy Spirit he
sheds forth heavenly gifts in us,
his members; then, that by his
power he defends and preserves us
against all enemies.

Question 52.
What comfort is it to thee that Christ

«as name |
| Ἷ J a "Ia
ze ae un EL
ῴ

326 SYMBOLA EVANGELICA,

Chriftt aufermedet, wieder mit meiner
Seele vereiniget, und dem herrlichen
.. Reibe Ehrifti gleichförmig werden foll.
Frage 58.

Wes tröftet bid) ber Artifel vom ewigen
Leben?

Antwort.

Daß, nachdem ich jest den Anfang
ber ewigen Freude in meinem Herzen
empfinde, ich nach vielem Leben voll-
fommene Geligfeit befigen merbe, die
fein Auge gefeben, fein Ohr gebóret,
und in feined Dienfchen Herz gefommen
it, Gott emiglid) darin zu preifen.

Frage 59.

Was hilft e8 bir aber num, wenn bu dief
Alles glaubeft?

Antwort.

Daf ich in Chrifto vor Gott gerecht,
und ein Erbe ves ewigen Lebens bin.
Frage 60.

Wie bift bu gerecht vor Gott?

Antwort.

Allein durch wahren Glauben in
Sefum Chriftum : alfo, bag, ob mid)
fchon mein Gemiffen anflagt, baf ἰῷ
wider alle Gebote Gottes jchwerlich
gefündiget, und berfelben feine& je ge-
balten babe, auch nod) immerbar zu
allem 33ójem geneigt bin, tod Gott
obne all mein Berdienft aus lauter
Gnaven, mir vie vollfommene Genug-
thuung, Geredjtigfeit und Heiligfeit
Chriftt fchenfet und zurechnet, als

of Christ, shall again be united
with my soul, and made like unto
the glorious body of Christ.

Quzstıon 58.
What comfort hast thou from the arti nn,
of the life everlasting?

ANSWER.

That, inasmuch as I now feel ic
my heart the beginning of eterna:
joy, I shall after this life. poses 4
complete bliss, such as eye hath
not seen, nor ear heard, neither
hath entered into the heart of man,
therein to praise God forever.

Question 59.
But what does it help thee now that thou
believest all this?

ANSWER.

That I am righteous in Christ be—
fore God, and an heir of eternal life,
Question 60.

How art thou righteous before God ?

ANSWER.

Only by true faith in Jesus
Christ; that is, although my con-
science accuse me that I have griev-
ously sinned against all the com-
mandments of God, and have never
kept any of them, and that I am
still prone always to all evil, yet
God, without any merit of mine,
of mere grace, grants and imputes
to me the perfect satisfaction, right.
eousness, and holiness of Christ, as

bätte ich nie eine Sünde begangen | if I had never committed nor had
noch gebabt, unb felbft allen venjany sin, and had myself accom-

THE HEIDELBERG CATECHISM.

831

. € «x usít das Bab ber Wiedergeburt und bie|tism the washing of regeneration and the

YO wwafhung ber Sünden?

Antwort.

Gott redet alfo nicht ohne große
livíade: nämlich, nicht allein, taf
Er und damit will lehren, daß, gleich-
τοῖς die Unfauberfeit ved Leibes durch
BVSaffer, aljo unfere Sünden burdj'é
Blut und Geift Chriftt hinweg genom-
nmn werben; fondern vielmehr, taf
Er und ourd dies göttliche Pfand
und Wahrzeichen will verfichern, ba
wir fo wahrhaftig von unfern Gunden
geiftlidh gewafden find, ald wir mit
vem leiblichen Waffer gemaichen werden.

Frage 74.
Soll man aud bie jungen Kinder taufen ?
Antwort.

Sa: denn dieweil fie fomohl als

wie Alten in ben Bund Gottes und
eine Gemeine gehören, und ihnen
ant dem Blut Chriftt die Erlöfung
soon Sünden und ber Heilige Geift,
wveder den Glauben wirfet, nicht
weniger denn ben Alten zugefagt wird ;
fo follen fie auch durch die Taufe,
alà ved Bundes Zeichen, der chriftlichen
Kirche eingeleibt und von ber Unglau-
bigen Kindern unterfchieden werden,
mie im alten Teflament durch die
Belhneivung gefchehen ift, an welcher
Statt im neuen Teftament die Taufe
ift cingefest.

washing away of sins?

ANSWER.

God speaks thus not without
great cause: namely, not only to
teach us thereby that like as the
filthiness of the body is taken away
by water, so our sins also are taken
away by the blood and Spirit of
Christ; but much more, that by
this divine pledge and token he
may assure us that we are as really
washed from our sins spiritually
as our bodies are washed with
water.

Question 74.
Are infants also to be baptized ?
ANSWER.

Yes; for since they, as well as
their parents, belong to the cove-
nant and people of God, and both
redemption from sin and the Holy
Ghost, who works faith, are through
the blood of Christ promised to
them no less than to their parents,
they are also by Baptism, as a sign
of the covenant, to be ingrafted
into the Christian Church, and dis-
tingnished from the children of
unbelievers, as was done in the
Old Testament by Circumcision, in
place of which in the New Testa-
ment Baptism is appointed.

832

SYMBOLA EVANGELICA.

Vom Heiligen Abenpmahl Sefu| OF THE HOLY SUPPER OF

Chrifti.
Frage 75.

Wie wirft bu im Heiligen Abenbmahl erin-
wert und verfichert, ba bu an bem einigen
Opfer Gorifti am Kreuz und allen feinen Git-
tern Gemeinfchaft abeft ὃ

Antwort.

Alfo, bag Chriftus mir und allen
Gläubigen von viefem gebrochenen
Brot zu effen, und von biejem feld;
zu trinfen befoblen bat, zu feinem Ge-
bádytnig,unb babet verbeigen : Erftlich,
taf fein Leib fo gewiß für mid) am
Kreuz geopfert und gebrochen, unb fein
Blut für mid) vergoffen fei, fo gewiß
id) mit Augen febe, daß das Brot des
Herrn mir gebrochen, und der Kelch
mir mitgetheilet wird; und zum ame
dern, bap Er felbft meine Seele mit
feinem gefreuzigten Leth und vergoflen-
en Blut fo gewiß zum ewigen Leben
fpeife und tränfe, alà ἰῷ au$ ver Hand
des Dienerd empfange und leiblid
genieße das Brot unb ven Keldy des
Herrn, melde mir als gewiffe Wahr-
zeichen des Xeibed und Bluts Chrifti
gegeben werben.

Frage 76.

Was feift den gefreuzigten Leth Chrifti

effet und fein vergoffenes Blut trinten ?
Antwort.

Es heißt nicht allein mit gläubigem
Herzen das ganze Leiden und Sterben
Chrifti annehmen, und dadurch Berge:
bung ver Sinden unb ewiged Leben

THE LORD.

Question 75.
How is it signified and sealed unto thee
in the Holy Supper that thou dost partake of
the one sacrifice of Christ on the cross and

.| all his benefits?

ANSWER.

Thus, that Christ has command~
ed me and all believers to eat o£
this broken bread, and to drink
of this cup, and has joined there.
with these promises: First, that
his body was offered and broken
on the cross for me, and his blood
shed for me, as certainly as I see
with my eyes the bread of the
Lord broken for me, and the cup

‘communicated to me; and, further,

that with his crucified body and
shed blood he himself feeds and
nourishes my soul to everlasting
life, as certainly as I receive from
the hand of the minister, and taste
with my mouth, the bread and cup
of the Zord, which are given me
as certain tokens of the body and
blood of Christ.
Question 76.

What is it to eat the crucified body and

drink the shed blood of Christ ? .
ANSWER.

It is not only to embrace with a
believing heart all the sufferings
and death of Christ, and thereby
to obtain the forgiveness of sins

334

SYMBOLA EVANGELICA.

verholet burdy St. Paulum, da er|dlessing which we bless, is tt not
fprift: Der feld) ber Danffaz|tAe communion of the blood of

gung, damit wir danffagen, ift er| Christ ἢ

The bread which we

nicht die Gemeinfdjaft des Bluts| break, is ἐδ not the communion

Chrifti? Das Brot, das wir
brechen, ift bas nicht bie Gemein-
ichaft des Letbes Chriftt? Denn
Ein Brot ift’s, fo find wir viele
Cin Leib, diewetl wir alle Eines
Brows theilbaftig find?

Frage 78.

Wird denn aus Brot und Wein ber wee
fentliche Leib und Blut Chrifti?

Antwort.

Nein: fondern wie das Waffer in
ver Taufe nicht in das Blut Chrifti
verwandelt, oder bie WAbwafdhung ber
Cünben felbft wird, veren es allein
ein göttlich Wahrzeichen und Berfiche-
rung ift: alfo wird auch das heilige
Brot im Abenpmahl nicht ver Leib
Chriftt felbft, wiewohl εὖ, nad) Art
und Braud ber Cacramente, der Leib
Chrifti genennet wird.

Frage 79.

Warum nennet denn Chriftus bas Brot
feinen Leib, und ben Kelch fein Blut, oder bas
Neue Teftament in feinem Blute, und St.
Paulus die Gemeinfdaft des Leibes und
Blutes Fefu Gorifti ?

Antwort.

Chriftus rebet alfo nicht ohne große
Urfache: nämlich, daß Er uns nicht
allein damit will lehren, dab, gleich
wie Brot und Wein das zeitliche Leben
erhalten, alfo [εἰ aud) fein gefreuzigter

of the body of Christ? For we,
being many, are one bread, and
one body; for we are all par
takers of that one bread.

Quastıon 78.
Do, then, the bread and wine become the
real body and blood of Christ?

ANSWER.

No; but as the water in Baptism
is not changed into the blood of
Christ, nor becomes the washing
away of sins itself, being only the
divine token and assurance thereof,
so also in the Lord's Supper the sa.
cred bread does not become the body
of Christ itself, though agreeably to
the nature and usage of sacraments
it is called the body of Christ.

Question 79.

Why, then, doth Christ call the bread his
body, and the cup his blood, or the New
Testament in his blood; and St. Paul, the
communion of the body and blood of
Christ ?

ANSWER.

Christ speaks thus not without
great cause: namely, not only tc
teach us thereby that like as
bread and wine sustain this tem.
poral life, so also his crucified

THE HEIDELBERG CATECHISM.

Geib unb vergoffen Blut bie wahre
Speife unb Trank unferer Seelen zum
ewigen Leben, fondern vielmehr, baf
Gr und vurd) bieB fichtbare Zeichen
und Pfand will verfichern, bap wir fo
wahrhaftig feined wahren Leibes unb
f(uteà burdj Wirfung ves Heiligen
Geifteds theilhaftig werden, als wir
diefe heiligen Wahrzeichen mit bem
leibliden Mund zu feinem Gedadtnif
exazpfangen, und bag all fein Leiden
werd Geborfam fo gewiß unfer eigen fet,
aL hätten wir felbft in unferer eigenen
Berjon alles gelitten und genug gethan.

(Frage 80.

Bas ift für ein Unterfchieb awifden bem
*WLbnbhmaó( bes Hern unb ber päpftlichen
Meile?

Antwort.

Das Abendmahl bezeuget uns, tag
wir vollfommene Vergebung aller unz
| ferer Sünten haben burd) das einige
Opfer Sefu Chrifti, fo Er felbft einmal
am Kreuz vollbracht bat; [und baf
wir turd) ben Heiligen Geift Chrifto
werten eingeleibet, ver jet mit feinem
wahren Leib im Himmel zur Rechten
tt Baters (ft, und dafelbft will ange-
betet werden]. Die Meile aber lehret,
M6 die Lebendigen und bie Todten
nit durch das Leiden Chrifti Berge:
bung ber Cünben haben, ἐδ [εἰ denn,
Mj Chriftus noch täglich für fie von
vn Mefprieftern geopfert werde; [und
Wf Chriftus leiblid unter der Geftalt
Brots und Weins fei, und derhalben

335

body and shed blood are the true
meat and drink of our souls unto
life eternal; but much more, by
this visible sign and pledge to
assure us that we are as really par-
takers of his trne body and blood,
through the working of the Holv
Ghost, as we receive by the mouth
of the body these holy tokens in
remembrance of him; and that all
his sufferings and obedience are
as certainly our own as if we had
ourselves suffered and done all in
our own persons.

(Question 80.
What difference is there between the
Lord's Supper and the Popish Mass?

ANSWER.

The Lord’s Supper testifies to us
that we have full forgiveness of
all our sins by the one sacrifice of
Jesus Christ, which he himself has
once accomplished on the cross;
[and that by the Holy Ghost we
are ingrafted into Christ, who with
his true body is now in heaven
at the right hand of the Father,
and is to be there worshiped].
But the Mass teaches that tho liv-
ing and the dead have not forgive-
ness of sins through the sufferings
of Christ unless Christ is still daily
offered for them by the priests;
[and that Christ is bodily under
the form of bread and wine, and

336 '" SYMBOLA EVANGELICA.

darin foll angebetet werden]. linb;is therefore to be worshiped in
ijt alfo vie Meffe im Grunde nidjté| them]. And thus the Mass at bot.
anders, denn eine Berlaugnung beà|tom is nothing else than a denial
einigen Opfers und Leidens Sefulof the one sacrifice and passion
Chrifti fund eine vermaleveite Wb-|of Jesus Christ [and an accursed

götterei].)'
Frage 8].
Welche follen zum Tifde des Herrn Tom.

men?
Antwort.

idolatry].)! |
Question 81.
Who are to come unto the table of the

Lord ?
ANSWER.

Die fid) felbft um ihrer Sünden| Those who are displeased with
willen mißfallen, und tod) vertrauen, themselves for their sins, yet trust
daß biefelbigen ihnen verziehen, und that these are forgiven them, and

pie übrige Schwachheit mit bem ei^ | that their remaining infirmity is
ben und Sterben Chrifti bebedt fei, covered by the passion and death
begehren auch je mehr und mehr ihren |of Christ; who also desire more
Glauben zu ftárfen, und ihr Leben zu | and. more to strengthen their faith
beijern. Die Unbußfertigen aber und |and amend their life. But the im-
Heuchler effen und trinfen fid) felbft| penitent and hypocrites eat and

ras Gericht.

Frage 82.
Sollen aber zu biefem Abendmabhl aud

drink judgment to themselves.

: Question 82.
Are they, then, also to be admitted to this

zugelaffen werben, bie fid) mit ihrem Belennt- | Supper who show themselves to be, by their
nig unb Leben als Ungläubige und Gottlofe | confession and life, unbelieving and ungod-

erzeigen ?
Antwort.

ly?
ANSWER.

Nein: denn ed wird alfo ber Bund | No; for by this the covenant of
Gottes gefchmähet, und fein Zorn über | God is profaned, and his wrath pro-
rie ganze Gemeine gereizet. Derhale | voked against the whole congrega-
ben vie chriftliche Kirche fehulpig ift, | tion; whereforethe Christian Church
nach der Oronung Gbriftt und feiner | is bound, according to the order of
Apoftel, fold)e bis zur Befferung ihres | Christ and his Apostles, by the office

' This 80th Question, as is now ascertained beyond controversy, is no part of the original
Heidelberg Catechism, and was inserted by express order of the Elector Frederick III.. ns a
counterblast to the anathemas of the Council of Trent (which closed December 4, 1565). 1t
appeared in part in the second edition, and the passages in brackets were added in the third,
with the remark at the close: * What in the first edition was overlooked, especially on p. 55
[the place for the 80th Question in the first edition], has now been added by command of his
Electoral Grace.' For further information on this famous Question, which caused even a
temporary prohibition of the Catechism in the German Empire, see Vol. I., and my German
edition of the Heidelberg Catechism.

à of Chi t, it hti

P it x:
are ae —
y Chureh discipline ?
i A Ἂς
li va: nt if any wn.
ilte. com

Mea

rd zu Me, der

"aT T

= bi * it fine
| ee | εἶχε Ail
Rel acichering: of Ge ge,
i> m om woud

guter TE Ei
IT. ing t asian Obs Bu

| ΤΌ]

epe zn.
| But what are good works? |
| nasa’ zus}, A3! 1 . Ir

PUR are done from.

THE ‚HEIDELBERG CATECHISM. 341

Das Vierte Gebot. . FOURTH COMMANDMENT.
Gtbenfe ded Sabbathtages,oaf; Remember the Sabbath day to
wibu heilige. Θεὸ Tage follft| Leep ἐξ holy. . Six days shalt thou
du arbeiten, und alle deine Werke) labor, and do all thy work: but
απ: aber am fiebenten Uage| che seventh day is the Sabbath
it ver Sabbath ves Herrn, dets| of the Lord thy God; in it thou
nes Gottes; ba follft bu feine|sAalt not do any work, thou, nor
Arbeit tbun, nod) dein Sohn, nod) thy son, nor thy daughter, thy
deine Tochter, nod bein Knedt,| man-servant, nor thy maid-serv-
nod deine Magd, nod dein 35.168, ant, nor thy cattle, nor the
nod der Srempling, der in detnen| stranger that is within thy gates.
Thoren ift; denn in feds Tagen| Lor in six days the Lord made
bat ver Herr Himmel und Erde) heaven and earth, the sea, and
ge madt,und dads Meer, unb alleó, al that in them 25, and rested
waé varinnen ift, und rubete am| the seventh day; wherefore the
fiebenten Tage: barum fegnete| Lord blessed the Sabbath day, and
ver Herr den Sabbathtag, und| hallowed st.
beiligte ibn.
Das Fitnfte Gebot. FIFTH COMMANDMENT.
. Du follft deinen Vater unb| Honor thy father and thy moth-
teine Mutter ehren, auf daf buler; chat thy days may be long
* lange lebeft im Lande, das bit upon the land which the Lord thy
der Herr, dein Gott, giebt. God giveth thee.

Das Secdhfte Gebot. ἡ SIXTH COMMANDMENT.
Du follft nicht tdvten. Thou shalt not kill.
Das Siebente Gebot. SEVENTH COMMANDMENT.
Du follft nicht ebebreden. Thou shalt not commit adultery.
Das Achte Gebot. — EIGHTH COMMANDMENT.
Du follft nicht fteblen. | Thou shalt not steal.
Das 9teunte Gebot. NINTH COMMANDMENT.

Du follft fein falfch Beugnif| Zhou shalt not bear false wit-
Teden wider betnen Nächften. | ness against thy neighbor.

Das Zehnte Gebot. TENTH COMMANDMENT.
Raf dich nicht aelüften deines| Zhou shalt.not covet thy neigh-
Widfen Haufes; laß dich nidt| bors house; thou shalt not covet

gtliften veines Nächften Weibes, | chy neighbor's wife, nor his man-

THE HEIDELBERG CATECHISM 248

Frage 96.
SF $328 will Gott im andern Gebot?

Antwort.

Daß wir Gott in feinem Wege
yew Hilden, mod) auf irgend eine andere
KS eilt, denn Er in feinem Wort befob-
lewu bat, verebren follen.

Frage 97.
Soll man benn gar fein Bildnig maden ?
Autwort.

Gott fann und foll feinedwegs ab-
RE biet werden; bie Creaturen aber,
τοῦ jie (don mögen abgebilvet werz
wen, fo verbietet bod) Gott verfelben

Dilnif zu maden und zu haben,
eof man fie verebre, oder ihm damit
diene.
Frage 98.

Mögen aber nicht bie Bilder als ber Laien

Bilder in den Kirchen gebulbet werden ?

Antwort.

Nein: denn wir follen nicht weiler
fein denn Gott, welder feine Chriften-
beit nicht durch ftumme Gógen, fon
be xn durd die lebendige Previgt [εἰπε
PSS ortà will unterwiefen haben.

Frage 99.
Bos will bas britte Gebot?

Antwort.

Daf wir nicht allein mit $yludyen,
Wr mit falfdem Eid, fondern aud
Exit unnöthigem Schwören den Namen

Gottes nicht laftern ober mißbrauchen,
τοῦ und mit unjerm Stillfehweigen
und Bufeben, folder fchredlichen Sün-

Vor. IL—Z

Question 96.
What does God require in the second
commandment ?
ANSWER.

That we in nowise make any
image of God, nor worship him in
any other way than he has com-
manded in his Word.

QUEsTION 97.
Must we, then, not make any image at all?
ANSWER.

God may not and can not be im-
aged in any way ; as for creatures,
though they may indeed be im-
aged, yet God forbids the making
or keeping any likeness of them,
either to worship them, or by them
to serve himself.

Question 98.

But may not pictures be tolerated in

churches as books for the laity?
ANSWER.

No; for we should not be wiser
than God, who will not have his
people taught by dumb idols, but
by the lively preaching of his
Word.

Question 99.
What is required in the third command-
ment ?
ANSWER.

That we must not by cursing, or
by false swearing, nor yet by un-
necessary oaths, profane or abuse
the name of God; nor even by our
silence and connivance be par-
takers of these horrible sins in

THE HEIDELBERG CATECHISM. 845

ift eine Anrufung ©ottes, bag Er, ale
ver einige Herzendfündiger, ver Wahr:
beit Seugni& wolle geben, und mid)
frafen, fo ich falíd) fchwöre, welche Ehre
berum feiner Creatur gebühret.
: Frage 108.
Bas will Gott im vierten Gebot?

Antwort.

Gott will erftlich, bag das Predigt-
au wm und Schulen erhalten werben, und
icHH, (euberítd)- am Feiertag, zu der Ges
ure wine Gottes. fleipig femme, dad Wort

«età zu lernen, die heiligen &az

«cwomente zu gebrauchen, ben Herrn

aS fetlid) anzurufen, und das chriftliche

Aimojen zu geben. Zum anvern, taf

ἀῤ alle Tage meines Lebens von mei-

nen bdien Werfen feire, ven Herrn

burd) feinen Geift in mir wirfen laffe,

uno alfo ven ewigen Sabbath in diefem
Se Hen anfange.

Frage 104.
Bas will Gott im fünften Gebot?

Antwort.
Dag ich meinem Vater und Mutter,
"wm wb allen, die mir vorgejegt find, alle
«hr, Liebe und Treue beweiien, und
wid aller guten Lehre und Strafe mit
eybügriidem Geborfam unterwerfen,
und aud) mit ihren Gebrechen Geduld
N baben foll, vieweil unà Gott burd
Ihre Hand regieren will.
I

ing upon God, as the only searcher
of hearts, to bear witness to the
truth, and to punish me if I swear
falsely; which honor is due to no
creature.

) Question 108.

What does God require in the fourth com-
mandment ?

ANSWER.

In the first place, that the min-
istry of the Gospel and schools be
maintained ; and that I, especially
on the day of rest, diligently at-
tend church, to learn the Word of
God, to use the holy Sacraments,
to call publicly upon the Lord, and
to give Christian alms. In the sec-
ond place, that all the days of my
life I rest from my evil works, al-
low the Lord to work in me by
his Spirit, and thus begin in this
life the everlasting Sabbath.

QUESTION 104.

What does God require in the fifth com-
mandment ?

ANSWER.

That I show all honor, love, and
faithfulness to my father and moth-
er, and to all in authority over me;
submit myself with due obedience
to all their good instruction and
correction, and also bear patiently
with their infirmities, since it is
God’s will to govern us by their
hand.

346

Frage 105.
Was will Gott im fechsten Gebot?

Antwort.

Daß ich meinen Nächften weder mit
Gebanfen, noch mit Worten ober Ge:
berben, viel weniger mit der That,
durch mich felbft oder Andere, fchmä-
ben, baffen, beleidigen ober tóbten;
fondern alle Rachgierigfeit ablegen,
auch mich felbft nicht befchäbigen, ober
mutbmilig in Gefahr begeben foll.
Darum aud) die Obrigfeit, dem Todt-
fchlag zu wehren, dad Schwert trägt.

Frage 106.
Redet bod) bie Gebot allein vont SL übten.

Antwort.

(δ will unà aber Gott dur Ber:
bietung des Todtidlags lehren, dap
Er die Wurzel ves ZToptichlage, αἱ
Neid, Haß, Zorn, Rachgierigfeit, haflet,
und ba folded alles vor ihm ein heim-
licher Toptfchlag fei.

Frage 107.

9ft'6 aber damit genug, daß wir unfern

Nächften, wie gemeldet, nicht töbten ?
Antwort.

Nein : denn indem Gott Neid, Haß
und Zorn verdammt, will Er von uns
baben, bap wir unfern Nächften [iez
ben, ald und felbit, gegen ihn Geduld,
Friede, Sanftmuth, Barmberjigfeit
und reundlichfeit erzeigen, feinen
Schaden, fo viel uns möglich, abwen-
ven, und auch unfern Feinden Gutes
tbun.

SYMBOLA EVANGELICA.

Quzsriox 108.
What does God require in tbe
mandment ?
ANSWER.

That I neither in thot
in word or look, much lees
revile, hate, insult, or kill n
bor, whether by myself or |
er; but lay aside all desi
venge: moreover, that I ]
myself, nor willfully run
danger. Wherefore, als
strain murder, the magi
armed with the sword.

. Question 106.

But this commandment spea
killing.

ANSWER.

In forbidding this, howe
means to teach us that |
the root of murder—nam:
hatred, anger, and desir
venge; and that all ther
his sight hidden murder.

Question 107.

Is it, then, enough that we do
neighbor in any such way?

ANSWER.

No; for in eondemnii
hatred, and anger, God re
to love our neighbor as «
to show patience, peace, r
mercy, and kindness tows
and, so far as we have |
prevent his hurt; also, to
even unto our enemies.

5 1 |

RU TECH = ee

CU A^ i ce ἐρρδ
» = t - LAM "EX [ fi, Po 4 4

Li *
^ Pr
AX;
Di

A
> 1 wud - es Ὁ aa ee -
Fresslulls, I

= > — a at -
"-— — — 4 wen " "M

> [
1 —— 1: m o

THE HEIDELBERG CATECHISM. 355

Frage 129. | Question 129.
Bes bedentet bas Wörtlein: Amen? What is the meaning of the word Amen?
Antwort. AXSWER.

Amen heißt: das. foll wahr und| Amen means: So shall it truly
gef fein; bemm mein Gebet viel; and surely be. For my prayer is
gewiffer von Gott erhöret ift, ben | much more certainly heard of God
i$ in meinem Herzen fühle, vaß ich | than I feel in my heart that I de-
folded von ihm begebre.'! sire these things of him.

The first edition of 1563 (pp. 84-94), as also the third (Niemeyer, p. 424), conclude
with a ‘List of such important proof-texts as have been explained in the preceding Cate-
tim,’ The List contains the summary of the divine law in the words of our Lord, Matt. xxii.
87-40, as a mirror of repentance, with the threat, Deut. xxvii. 26; then the Apostles’ Creed,
the words of institution for Holy Baptism and the Lord's Supper, the Ten Commandments,
tad the Lord's Prayer. The large and fine pulpit edition in the ‘ Kurpfälzischen Kirchen-
tina" of 1724 adds to it ‘A Short Summary of the Catechism,’ and a number of Script-

we passages for all sorts and conditions of men. The second and third editions of 1563
tipo with a remark already noticed with reference to the 80th Question, which was wanting
ἃ the first edition. Most editions are fortified with Scripture proofs, a careful selection of

whieh has been made for my German tercentenary edition.

CONFESSIO FIDEI GALLICANA.

Tor FRENcH Conression or Farrg. A.D. 1559.

[This Confession was prepared by Catviw and his pupil, De Cuanvızv, revised and approved.
synod at Paris, 1569, delivered by Beza to Charles IX. at Poissy, 1561, adopted by the Synod of Lau, i.

chelle, 1571 (hence also called tbe * Confession of Rochelle’), and aolemnly sanctioned by Henry Tw»-.

The French original, with the old spelling, is printed in Beza's Histoire ecclésiastique des égliamey n
Jormdes, in Nlemeyer's Collectio (pp. 818-896), and by Dr. Heppe, in the Zeitschrift für die historisch v.
ologie, Gotha, 1875, pp. 524 sqq., from a MS. copy in Geneva. A Latin version of 1566 in the Corpus er |
tagma Confess., and in Niemeyer (pp. 829-889). A German translation, Heidelberg, 1569, and in Becky,

We give the authoritative text, in modern spelling, from the edition published by the Société dee lings

religieux, at Toulouse, 1864: Confession de fot et discipline eccléstastique des églises

de Peace.

The Preface we have supplied in its original form, as reprinted by Niemeyer, and in Calvip's Opens
Vol. IX. p. 131. The shorter French recension, which has only thirty-five Articles, Is reprinted in CaJ-
vin's Opera, Vol. IX. pp. 788-769, with the changes of the later edition.

The English translation was kindly prepared for this work by Miss EsıLr O. BurLaz, of New Yogi
An older version is in Quick's Synodícon, 1692, Vol. I.)

LES FRANCOIS QUI DESIRENT VIVRE
SELON LA PURETE DE L’EVANGILE
DE NOSTRE 8EIGNEUR IESUS CHRIST.

Au Ivy.

Sire, nous rendons graces à Dieu, de ce que
miayans eu iusquex icy aucun accés à vostre
Maiesté, pour luy faire entendre la rigueur des
persécutions que nous avons endurées, et endu-
rons iournellement pour vouloir suyure la pureté
de l' Evangile, et le repos de nostre conscience:
maintenant il nous fait cet heur de veoir qu'avez
la volonté de connoitre le mérite de nostre cause,
suyvant [Edit dernier donné à Amboise au

à vostre Maiesté faire publier. Qui est la
cause qu'à présent nous osons ouvrir la bouche:
daquellee nous a esté parcidevant fermée par

l'iniustice et violence de plusieurs voz officiers,

de bonne affection à vostre service.
Jin, Sire, que nous puissions pleinement in-
former vostre Maiesté de ce qui concerne cette
cause, nous vous tupplions trés-humblement de
voir et entendre nostre Confession de Foy, la-
quelle nous vous présentons: espérans qu'elle
nows sera défence suffisante contre tous les
blasmes et opprobres, dont iusques icy avons
esté chargez à grand tort par ceux qui ont tou-
siours fuit mestier de nous condamner, premier

En la-

que nostre cause leur fust connevé.

|THE FRENCH SUBJECTS WHO WISH Te” ]

LIVE IN THE PURITY OF THE GO=>«
PEL OF OUR LORD JESUS CHRIST. —~

To the King.

Sire, we thank God that hitherto havirzme =
had no access to your Majesty to make knows,
the rigor of the persecutions that we haem ,
suffered, and suffer daily, for wishing to Er
in the purity of the Gospel and in peace we.
our own consciences, he now permits usage ,
see that you wish to know the worthinessmu. |
our cause, as is shown by the last Edict SE er.

‘at Amboise in the month of March of
moys de Mars, l'An présent 1559, qu'il a pleu |

present year, 1559, which it has pleased Lco
Majesty to cause to be published. This
boldens us to spenk, which we have

em
Bee

prevented from doing hitherto throughm — a4
‘injustice and violence of some of your c—
estans plustost incitez de haine contre nous, que .

cers, incited rather by hatred of us tham

Et à|love of your service. And to the end, Same x

that we may fully inform your Majesty

what concerns this cause, we humbly r-9y
seech that you will see and hear our Cunfessm s
sion of Faith, which we present to you, hy =
ing that it will prove a sufficient answer g ^
the blame and opprobrium unjustly laid up >
us by those who have always made a poirg &«
of condemning us without having any know =
In the which, Sire, we”
can affirm that there is nothing contrary s

edge of our cause.

oun dcr ajouter, re esters
diminuer jii Se EME jen engen Whence it follows

enseigne. qu'en cette-séule et. sim- | us. that) im thin sans
ple essence divine, que nous avons | ple divine essence, whom we have

de Pire,le Fils, et le Saint-Enprit! |the Father, te Son and the Haly

| 1 9 Tim. iii. 15,16;.2 Pierre i. 21. * Matt, xv, 9; Actes v, 28,29,
* Jean iii. 31,34; 1 Tim, i. 15. * 1 Cor. xi. 1, 2, 28. ' Mal s
* Jean xv. 11; Actes xx. 27. ” Deut. iv. 12; Matt. xxviii. 19; 2 Cor.
* Deut. xii, 32; iv. 1; Gal. i.8; Apoc. xxii, xiii, 14; 1 Jean v. 7 [7]; Jean i 1,

18, 19. wel | 17,82.

—!

re And in: this we onen that
avouons ‘ce: qui ἃ été déterminé| hath been established by the an-

par les conciles anciens, et dé T —X and we detest all:
fentindlfuitob door oli Mréiiod dx j| secta and heresies which were re-
ont été vejetées par les saints « »| jeoted bythe sb doctors; teeth b
teure, comme stint Hilaire, win —— ον =
Athanase, saint Ambroise, et sai € ἘΠ
Cyrille 00 ily sons

VIL Nous eroyons que Dieu o validas believe that God; in
su Hinten coitu iig persons, by his:
wert wagene ob bonté ineompré- power, wisdom, and incomprehensi-
hensible, a créé toutes choses, non- | ble goodness, created all things, not
sushi dedkddaltrro st toi | only the heavens and the earth and:
qui yy est contenu y mais aussi les| all that in them is, but also invisi-
esprits invisibles; desquels les uns| ble spirits, some of whom have fall-
sont diehus et tribuchés en perdi-| en away and gone into perdition,
voccm ne while ‚others‘ have’ eontinued - in
| premiers| obedience. ‘That the first, being:
‚en malice, sont | corrupted: by evil, are enemies of
IE reerborecena: all good; consequently of the whole
quent de toute U Eglise Les δε. Church. The second, having been:
cocci aa par la | preserved by the grace of God, are

ieu nistres pour ‘ministers to glorify God’s iiit

: - + 3 = = 2"
Ges Jam de; Coli. 16; Hé i 2... lu
. er * Jean viii. 44.

MIN WU Ng

hu.

804

SYMBOLA EVANGELICA.

glorifier le nom de Dieu, et servir | and to promote the salvation of hie.

au salut de ses élus!

VIII. Nous croyons que non-seule-
ment il a créé toutes choses, mais
qul les gouverne et conduit? dis-
posant,ordonnant selon sa volonté,
de tout ce qué advient au monde ;?
non pas qu'il sot auteur du mal,
ou que la coulpe lu? en puisse ére
impultee* vu que sa volonté est la re-
gle souveraine et infaillible de toute
droiture et équité ,^ mais il a des
moyens admirables de se servir telle-
ment des diables et des méchants,
qul sait convertir en bien le mal
qu'ils font, et duquel als sont coupa-
bles* Et ainsi en confessant que
rien ne se fait sans la providence
de Dieu, noua adorons en humilite
lea secrets qui nous sont cachés, sana
nous enquérir par - dessus notre
mesure, mais plutöt appliquons ἃ
notre usage ce qui nous est montré
en Ü Ecriture sawnte pour étre en
repos et sürete, d'autant que Dieu,
qui a toutes choses sujettes ἃ 802,
vetlle sur nous d'un soin paternel,
tellement quil ne tombera point un
cheveu de notre téte sans sa volonté?
Et cependant il tient les diables et
tous nos ennemis brides, en sorte
quis ne nous peuvent faire au-
cune nutsance sana son congé?

! Héb. i. 7,14.

* Psa. civ.

? Prov. xvi. 4; Matt. x. 29; Rom. ix. 11;
Actes xvii. 24, 26, 28.

*1 Jean ii. 16; Osée xiii. 9; 1 Jean iii. 8.

elect. |

VIII. We believe that he not onl
created all things, but that he gow=_
erns and directs them, disposing an «7
ordaining by his sovereign will ad/
that happens in the world ; not that
he is the author of evil, or that the
guilt of it can be impnted to him,
as his will is the sovereign and in-
fallible rule of all right and justice;
but he hath wonderful means of so
making use of devils and sinners
that he can turn to good the evil
which they do, and of which they
are guilty. And thus, confessing
that the providence of God orders
all things, we humbly bow before
the secrets which are hidden to us,
without questioning what is above
our understanding; but rather mak.
ing use of what is revealed to us in
Holy Scriptnre for our peace and
safety, inasmuch as God, who has
all things in subjection to him,
watches over us with a Fathers
care, so that not a hair of our
heads shall fall without his will.
And yet he restrains the devils
and all our enemies, so that they
can not harm us without his
leave.

* Psa. v. 6; cxix.; Job i. 22.
* Actes ii. 28, 24, 27.

7 Rom. ix. 19, 20; xi. 88.

* Matt. x. 80; Luc xxi. 18.

* Job i. 12; Gen. lii. 15.

THE FRENCH CONFESSION OF FAITH. A.D. 1559.

IX. Nous croyons que P’homme

365
IX. We believe that man was

ayant ἐξέ créé pur et entier, et con- | created pure and perfect in the im-
forme à Cimage de Dieu, est, par |age of God, and that by his own
sa propre faute, dechu de la gráce guilt he fell from the grace which

qw V avast recue, et ainsi seat ali-

he received, and is thus alienated

éné de Dieu, qui est la fontaine de| from God, the fountain of justice

„Justice et de tous biens, en sorte
que sa nature est du tout corrom-
pue. Et étant aveuglé en son es-
prit, et dépravé en son ceur, a
perdu toute intégrité sans avoir
rien de reste? Et bien qu act
encore quelque discrétion du bien
et clu mal? nonobstant nous disons,
qe« € ce qu'il a de clarté, se convertit
era lénibres quand il est question de
οὔ ercher Dieu, tellement .qwil n'en
pou nullement approcher par son
zsadcligence etraison.* Et bien qu'il
ex 4-4 une volonté par laquelle wl est
ez2cé d faire cect ou cela, toutefois
ed de est du tout captive sous péché, en
sorte quil n'a nulle liberté à bien,
Que celle que Dieu lus donne?

X. Nous croyons que toute la
lignée d? Adam est wnfectée de telle
contagion, qui est le péché originel,

et un vice hereditaire, et non pas
seulement une emetation, comme les

Pdagiens ont voulu dire, lesquels

nous délestona en leurs erreurs. Et

nestimons pas gutl soit besoin de
senquerir comme le péché vient
d'un homme ἃ autre, vu que c'est

"Gen, i. 26; Ecclés. vii. 10; Rom. v. 12;

__ Ephés. ii. 2, 8.
* Gen. vi. 5; viii. 21.

and of all good, so that his nature
is totally corrupt. And being blind-
ed in mind, and depraved 1n heart,
he has lost all integrity, aud there
is no good in him. And although
he can still discern good and evil,
we say, notwithstanding, that the
light he has becomes darkness when
he geeks for God, so that he can in
nowise approach him by his intel.
ligence and reason. And although
he has a will that incites him to do
this or that, yet it is altogether cap-
tive to sin, so that he has no other
liberty to do right than that which
God gives him.

X. We believe that all the pos-
terity of Adam is in bondage to
original sin, which is an hereditary
evil, and not an imitation merely,
as was declared by the Pelagians,
whom we detest in their errors.
And we consider that it is not
necessary to inquire how sin was
conveyed from one man to anoth-
er, for what God had given Adam

5 Rom. i. 21; ii. 18-20.

41 Cor. ii. 14.
* Jean 1. 4, 5,7 ; viii. 86; Rom. viii. 6, 7.

370 SYMBOLA EVANGELICA.

tous autres moyens de nous pouvoir
justifier devant Dieu ;! et sans pré-
sumer de nullea vertus, ne mérites,
nous nous tenons simplement ἃ l’o-
beissance de Jésus-Christ, laquelle
nous est allouée, tant pour couvrir
toutes nos fautes, que pour nous
Faire trouver grace et faveur de-
vant Dieu. Et de fait, nous oroy-
ons qu'en déclinant de ce fonde-
ment, tant peu que ce sott, nous ne
pourrions trouver atlleurs aucun
repos, mais serions toujours agttés
d’inquietude: d'autant que jamais
nous ne sommes paisibles avec
Dieu, jusqu'à ce que nous soyons
bien résolus d'étre aimés en Jésua-
Christ, vu que nous sommes dignes
d'étre hais en nousmémes.

XIX. Nous croyons que c'est par
ce moyen que nous avons liberté et
privilege d'invoquer Dieu, avec
pleine fiance quil se montrera no-
tre Pere? Car nous n’aurions au-
cun acces au Pere, si nous n’étions
adressés par ce médiateur. Et pour

étre exauees en son nom, il convient |
tenir notre vie du lut, comme de;

notre chef.
XX. Nous eroyons que nous

We therefore reject. all other
ıneans of justification before God,
and without claiming: any vr.
tue or merit, we rest simply
in the obedience of Jesus Christ,
which is imputed to us as mach
to blot out all our sins = to
make us find grace and favor
in the sight of God. And, ix»
fact, we believe that in fallingag
away from: this foundation, how.
ever slightly, we conld not fim «ὦ
rest elsewhere, but should alway,
be troubled. Forasmuch as um»
are never at peace with God tx
we resolve: to be loved in Jean,
Christ, for of ourselves we am
worthy of hatred.

XIX. We believe that by this
means we have the liberty and priv-
ilepe of ealling upon God, in full
confidence that he will show him-
self a Father to us. For we should
have no access to the Father except
through this Mediator. And to be
heard in his name, we must. hold
our life from him as from .our
chief.

XX. We believe that we are

sommes faits participants de cette! made partakers of this justifica-
justice par la seule foi, comme 4l|tion by faith alone, as it is writ.
est dit quil a souffert pour nous|ten: ‘He suffered for our salva.
acquérir le salut,afin que quiconque | tion, that whosoever believeth on

! ] Tim. ii. 5; 1 Jean ji.1; Rom. v. 19; 3 Rom. v. 12; viii. 15; Gal. iv. 4-7;
Actes iv. 12. Ephés. ii. 18-15.

372

ment asservis à péché.'

. SYMBOLA EVANGELICA.

Or, nous |ject to ein. Now we receive

recevons par for la grace de vivre | faith grace to live holily and

saintement, et en la crainte de Dieu,
en recevant la promesse qué nous
est donnée par l’ Evangile, savoir,
que Dieu nous donnera son Saint-
Esprit. Ainst la fo? non-seulement
ne refroid«t pas affection de bien
et saintement vivre,maisl’engendre
et excite en nous, produisant néces-
sairement les bonnes auvres? Au
reste,bien que Dieu, pour accomplir
notre salut, nous regenere, nous ré-
Jormant à bien faire; toutefois
nous confessons que les bonnes eu-
vres que nous fatsons par la condu-
tte de son Esprit, ne viennent point

en compte pour nous justifier, ou

mériter que Dieu nous tienne pour
ses enfants, parce que nous serions
toujours flottants en doute et inqui-
étude, 8t nos consciences ne s appuy-
atent surla satisfaction par laquelle
Jésus- Christ nous a acquittés.*
XXIII. Nous croyons que toutes
les figures de la lot ont pris fin a
la venue de Jésus-Christ Mais
bien que les cérémonies ne soient
plus en usage, neanınoins la sub-
stance et vérité nous en est demeu-
rée en la personne de celu? auquel
git tout accomplissement! Au sur-

! Rom. vi. 1, 2; vii. 1,2; Col. i. 18; iii.
10; 1 Pierre i. 8.

’ Jacq. ii. ; Gal. v.6; 1 Jean ii. 8,4; v.18.

? Deut. xxx. 6; Jean iii. 5.

the fear of God, in accepting t
promise which is given to us|
the Gospel, namely: that God w
give us his Holy Spirit. T
faith not only doth not hinder
from holy living, or turn us fr
the love of righteousness, but
necessity begetteth in us all gı
works. Moreover, although €
worketh in us for our salvati
and reneweth our hearts, de
mining us to that which is gc
yet we confess that the g
works which we do proceed fj
his Spirit, and can not be
counted to us for justificati
neither do they entitle us to t
adoption of sons, for we sho
always be doubting and restl
in our hearts, if we did not 1:
upon the atonement by which
sus Christ hath acquitted us.
XXIII. We believe that the
dinances of the law came to
end at the advent of Jesus Chr
but, although the ceremonies ar
more in use, yet their substanoe:
truth remain in the person of |
in whom they are fulfilled. A
moreover, we must seek aid fi

* Luc xvii. 10; Psa. xvi. 2; Rom. iii
Tite iji. 5; Rom. iv.

5 Rom. x. 4; Gal. iii., iv. ; Col. ii. 17.

* 2 Tim. iii, 16; 2 Pierre i. 19; iii. 2,

L -

= A »
m d E" ang ^ Κ 5

378

SYMBOLA.EVANGELICA.

XXXIL Nous croyone.auss$| XXXII. We believe, also, thy |

qu'il est bon et utile que ceux gut
sont élus pour étre superintend-
ants, avisent entre eux quel moyen
ils devront teni pour le régime de
tout le corps, et toutefois quls ne
déclinent nullement de ce qui nous
en a été donné par notre Seigneur
Jésus-Christ? Ce qui n’empeche
point qu'il n'y att quelques or-
donnances particulieres en chacun
lieu, selon que la commodité le re-
querra.

XXXIII. Cependant nous exclu-
ons toutes inventions humaines, et
toutes lows quon voudrait intro-
duire sous ombre dw service de
Dieu, par lesquelles on voudrait
ler les consciences;? mais seule-
ment recevons ce qui fait et est
propre pour nourrir la concorde,
et tenir chacun depuis le premier
jusquau dernier en obeisance. En
quoi nous avons ἃ suivre ce que
notre Seigneur Jésus a déclaré
quant ἃ Pexcommunication ;* la-
quelle nous approuvons et confes-
sons étre nécessaire avec toutes ses
appartenances.

XXXIV. Nous croyons que les XXXIV. We believe that the

sacrements sont ajoutés d la Parole
pour plus ample confirmation, afin
de nous étre gages et marreauz de

! Actes xv. 2, 6, 7, 25, 28; Rom. xii. 6-8;
1 Cor. xiv. 12; 2 Cor. xii. 7,8.
51 Pierre v.; 1 Cor. xiv. 40.

it is desirable and useful that
those elected to be superintend-
ents devise among themselve»*
what means should be adoptea—
for the government of the whol «E
body, and yet that they shoulezm»
never depart from that which
was ordained by our Lord Jesux.m
Christ. Which does not preven er
there being some special ordme.
nances in each place, a3 convem—m
ience may require.

XXXIII. However, we rejoemm
all human inventions, and all law,
which men may introduce unde
the pretense of serving God, by -
which they wish to bind con.
sciences; and we receive only that
which conduces to concord and
holds all in obedience, from the
greatest to the least. In this we
must follow that which the Lord
Jesus Christ declared as to ex-
communication, which we ap-
prove and confess to be necessa-
ry with all its antecedents and
consequences.

sacraments are added to the Word
for more ample confirmation, that
they may be to us pledges and

* Rom. xvi. 17,18; 1 Cor. iii.11; Col. ii. 6-8;
Gal. v. 1.

* Matt. xviii. 17; 1 Cor. v. 5; 1 Tim. i. 9,10,

380
enfante engendrés des fideles doi-

vent étre baptisés.!

XXXVI. Nous confessons que
la sainte Cene (qui est le second
sacrement) nous est un témoignage
de Punion que nous avons avec
Jésus- Christ? d'autant qu’il m'est
pas seulement une 7018 mort et
ressuscité. pour NOUS, Mais aussi
nous repait et nourrit vraiment de
sa chair et de son sang,d ce que nous
soyons un avec lui, et que sa vie
nous soit commune? Οὐ, bien qudd
sort au ciel jusqu ce quil vienne
pour juger tout le monde,‘ toute-
fois nous croyons que par la vertu
secrete et incomprehensible de son
Esprit, il nous nourrit et vivifie
de la substance de son corps et de
son sang? Nous tenons bien que
cela se fait spirituellement, non pas
pour mettre au lieu de l’effet et de
la vérité, imagination, ni pensée ;
mais d'autant que ce mystére sur-
monte en sa hautesse la mesure de
notre sens, et tout ordre de nature.
Bref, parce qu'il est céleste, il ne
peut étre appréhendé que par la
Jo.

XXXVII. Nous croyons (ainsi
qul a été dit), que tant en la càne
qu’au baptéme, Dieu nous donne
réellement et par effet ce quil y
‚figure. Et partant, nous joignons

' Matt. xix. 14; 1 Cor. vii. 14.
? | Cor. x. 16,17; xi. 21.

? Jean vi. 56, 57; xvii. 11, 22,
* Marc xvi. 19; Actes iii. 21.

SYMBOLA EVANGELICA.

Christ, that the children of bel ag.
ing parente should be baptized.

XXXVI. We confess that the
Lord's Supper, which is the sc
ond sacrament, is a witness of tlg «&
union which we have with Chris,
inasmuch as he not only dieemcm
and rose again for us once, bu um
also feeds and nourishes us trule— ,
with his flesh and blood, so ths amma
we may be one in him, sne a
that our life may be in con—a-
mon. Although he be in heaves
until he come to judge all ἐδ’.
earth, still we believe that W^ ,
the secret and incomprehensiui, |
power of his Spirit he f
and strengthens us with the sr,
stance of his body and of Ἢ ς,
blood. We hold that this is dom,
spiritually, not because we papam
imagination and fancy in t— 4.8
place of fact and truth, but ba»«
cause the greatness of this my
tery exceeds the measure of ow; s#
senses and the laws of naturee»
In short, because it is heavenly!
it can only be apprehended by
faith.

XXXVII. We believe, as hass
been said, that in the Lord's Supcg.
per, as well as in baptism, Goe-«—
gives us really and in fact thas
which he there sets forth to u

5 1 Cor. x. 16; Jean ww

989 | SYMBOLA EVANGELICA.

ainsi gutl a établi les royaumes,
républiques et toutes autres sortes
de principautés, soit hereditaires
ou autrement, et tout ce qui appar-
tient aU Etat de justice, et en veut
étre reconnu auteur: ἃ cette cause
il a mis le glawve en la main des

And as he has established ki zp
doms, republics, and all sorts =
principalities, either hereditary >
otherwise, and all that belongs
to a just government, and wishes*
to be considered as their Author»
so he has put the sword into the

magistrats pour réprimer les péchés | hands of magistrates to suppresssmee

commis non-seulement contre la
seconde table des commandements
de Dieu, mais aussi contre la pre-
mitre. Il faut donc, ἃ cause de
lui, que non-seulement on endure
que les supérieurs dominent, mats
aussi qu'on les honore et prise en
toute révérence, les tenant pour ses
lieutenants et officiers, lesquels i
a commis pour exercer une charge
légitime et sante.

XL. Nous tenons donc quil faut
obeir ἃ leurs lois et statuts? payer
tribute, impöts et autres devoirs, et
porter le joug de subjection d'une
bonne et franche volonté, encore
qu'ils fussent infideles, moyennant
que empire souverain de Dieu de-
meure en son entier? Ainsi nous
détestons ceux qui voudratent re-
jeter les supériorités, mettre com-
munauté et confusion de biens, et
renverser Cordre de la justice.

crimes against the first as well —
as against the second table of
the Cominandments of God. We=
must therefore, on his account,
not only submit to them as supe-
riors, but honor and hold them in
all reverence as his lieutenants
and officers, whom he has com-
missioned to exercise a legitimate
and holy authority.

XL. We hold, then, that we
must obey their laws and statutes,
pay customs, taxes, and other dues,
and bear the yoke of subjection
with & good and free will, even
if they are unbelievers, provided —
that the sovereign empire of God &,
remain intact. Therefore we de-—~e,
test all those who would like to re...
ject authority, to establish commu- ar s ,
nity and confusion of property, an» »~
overthrow the order of justice.

! 1 Pierre ii. 18,14; 1 Tim. ii. 2. 3 Matt. xvii. 24. * Actes iv. 17-20; xviii. Gl —»

. CONFESSIO BELGICA.

Tug BErnoro Conression. A.D. 1561. Revisen 1619.

C" Belgic Confession, composed in French by Guy pz Bris (died a martyr, 1567) for the Churches
im “Whiders and the Netherlands, 1561, was adopted by a Reformed Synod at Emden, 1571, and by
time National Synod of Dort, 1619, which subjected the text to a careful revision by a comparison of
French, Dutch, and Latin copies.

“Khe French text is taken from the authentic MS. of 1580, with the revision of Dort, as reprinted by the

Sac tvangdlique Beige, at Brussels, 1850, under the title, La Confession de foi dea églisea réformées Wal-

eounse εἰ Flamandes, including a table of various readings. The headings of urticles are supplemented
fron the Latin editions.

The English text (made from the Latin) is the one anthorized by the ‘Reformed (Datch) Church in
Axmeriea,' and printed in its Constitution, etc. (New York, 108 Fulton Street). An older English ver-
ston in the English Harmony af Confessions, Cambridge, 1586, and a recent one by Owen Jones, in Church
ef the Living God, etc. London, 1965, pp. 908-387.

A Latin translation, probably made by Beza, or under his direction, appeared in the Harmonia Con-
Srsienum, Geneva, 1581, and in the first edition of the Corpus et Syntagma Confessionum, Geneva, 1618 ;
another, by Festus Hommias, Leyden, 1618; this was revised by the Synod of Dort, reprinted (as revised)

in the second edition of the Corp. et Syntaz. (1684), and (in its original form), with various readings, in

Niemeyer’s Collectio (pp. 880-889). It is also given In the Oxford Sylloge Confessionum (pp. 827-854).

The Latin texts in these editions differ considerably.

There are several Dutch and German editions, and a Greek version (ἐκκλησιῶν τῆς Βελγικῖς ἐξομολό-

Yaesce), made by Jac. Revins (Lugd. Batav. 1685, and Amstelod. 1638). The Greek edition before me

(Terecht, 1660) gives the Greek and Latin in parallel columns, and contains also the Heidelberg Cate-
Ch iexm in Latin, with the Greek version of Fred. Sylburg.]

La Conrsssion DE For Tur Conression or Farrg
. DES OF THE
ES ΒΕΒ RÉFORMÉES WALLONNES ET REFORMED CHURCH.
FLAMANDES.

[2e Pancien text du manuscrit | Revised in the National Synod,
@rthentique de 1580, avec la| held at Dordrecht, in the Years
révision de Dortrecht de 1619.) | 1618 and 1619.

Axt. I. Art. I.
DE NATURA DEI. THERE 18 ONE ONLY GOD.
Nous croyons tous de ceur et| We all believe with the heart,
CO zra.fessons de bouche, quil y a une and confess with the mouth, that
se wale et simple essence! spirituelle? there is one only simple and spir-
leg uelle nous appelons Dieu éter- itual Being, which we call God;
need; incomprehensihle,‘ invisible? |and that he is eternal, incompre-
ira ualle! injine ;" lequel est tout | hensible, invisible, immutable, in-
zp>esiuuni,lout sage,’ juste? et bon," | finite, almighty, perfectly wise,

s Eph.iv.6; Deut. vi. 4; 1 Tim. * Rom. xi. 33. eı Tim. i. 17.
ii, 5; 1 Cor. viii, 6. 5 Rom. i. 20. * Jér. xii. 1.
3 Jean iv. 24, * Mal. iii. 6. 10 Matt. xix. 17.
> Ki, xl. 28. 7 Es. xliv. 6.

THE BELGIC CONFESSION, A.D. 1561. 981

age en notre eeur, qu'ils sont de | witnesseth in our hearts that they
Diew,et aussi qu'ila sont approuvés | are from God, whereof they carry
“ls par euz-mémes ; car les aveu- the evidence in themselves. For
gles mémes peuvent apercevoir que |the very blind are able to perceive
des choses adviennent qui.y sont|that the things foretold in them

prédites. jare fulfilling.
Anr, VI. Ant, VI.
DE DISCRIMINE LIBRORUM CANONICORUM ET|THE DIFFERENCE BETWEEN THE CANOXICAL
- APOCRYFHORUM. AND APOCRYPHAL BOOKS,
Vous mettons différence entre ces) We distinguish these sacred
std nts livres et les livresapocryphes, | books from the apocryphal, viz.,
qe sont le troisiéme et quatrióme the third and fourth book of Es-
léwre d? Esdras, le livre de T'obie, | dras, the books of Tobias, Judith,
Judith, Sapience, Ecclésiastique,| Wisdom, Jesus Syrach, Baruch, the
Bare, ce qui a. été ajouté à Γλίδ- appendix to the book of Esther,
tod d' Ester, le cantique des trois the Song of the Three Children in
Enfants en la fournaise, l'histoire the Furnace, the History of Su-
de Susanne, l'histoire deVidole Bel | sannah, of Bell and the Dragon,
*t du Dragon, ἢ Oraison de Ma- the Prayer of Manasses, and the
nasi, et les deux livres des Macca-\two books of Maccabees. All
Dies, lesquels T Église peut bien which the Church may read and
lire el y prendre instruction dans | take instruction from, so far as they
la choses conformes aum Livres agree with the canonical books;
cinoniques ; mais ils m'ont point | but they are far from having such
tells force et vertu que par un té-| power and efficacy as that we may
moignage qui en est tiré, on puisse from their testimony confirm any
arréter quelque chose de la fo? ou | point of faith or of the Christian
eligion chrétienne, tant s'en. faut | religion ; much less to detract from
ils puissent. ramoindrir Tau-|the authority of the other sacred

te des autres saints livres, | books.

h Ad . Amr. VII.

FERFECTIONE BACILE BCRIPTURLE.

Arr. VII.

|
THE SUFFICIENCY OF THE HOLY SCRIFTURES
TO BE THE ONLY RULE OF FAITH.

Vous eroyons que cette Eoriture | Webelieve that these Hol y Script-
contient parfaitement la ures fully contain the will of God,
IE divine, et que tout ce que and that whatsoever man ought to

— —— —

now sommes enseignés de faire
par les Apötres, disant : Eprouvez
les éprits s’ils sont de Dieu? et :
Si quelqu'un vient d vous et n’ap-
porte point cetie doctrine, ne le
recerea point en votre maison.’

Art. VIII.

DE SACROBANCTA TRINITATE PERSONARUM IN
UNICA ESSENTIA DIVINA.

Suivant cette vérité et Parole
de Dieu, nous croyons en un seul
Dreu qui est une seule essence,
eva. laquelle il y a trois personnes?
neelement, et ἃ la vérité, et éter-
28 ez dlenent, distinguées selon leurs

@ewropriétis incommunicables, sa-

e—e«»ir: le Pere, le Fils, et le Saint-
AF rit ;* le Pere étant cause, ori-
gene et commencement de toutes
Roses, tant visibles qwinvisibles.
Ze Fils qui est la Parole? la Sa-
Sesso? et Ü Image du Pere.” Le
Saint-Esprit, la Vertu et Puis-
Sance éternelle!" procedante du
Pere et du Fils.” Et cependant
t€»ae telle distinction ne fait pas
geee Dieu soit divisé en trove,
go wique Ü Ecriture nous enseigne
grese le Pere, le Fils, et le Saint-
Apr ont chacun sa personne

* «OU. vi. 16; 1 Cor. iii. 11; 2 Thess.
ii. 2.
s 1 Jeniv. 1.
= 2 Jean 10.
^ Ys xiii. 10.
* 1Jean v. 7; Héb. i. 8.
* Matt, xxviii. 19.

THE BELGIC CONFESSION. A.D. 1561.

389

à cate regle infallible,’ comme| Apostles have taught us, saying,

Try the spirits whether they are
of God; likewise, Zf there come
any unto you, and bring not this
doctrine, receive him not into your

house.

Arr. VIII.

GOD I8 ONE IN ESSENCE, YET DISTINGUISHED
IN THREE PERBONS.

According to this truth and this
Word of God, we believe in one
only God, who is one single essence,
in which are three persons, really,
truly, and eternally distinct, ac-
cording to their incommunicable
properties ; namely, the Father, and
the Son, and the Holy Ghost. The
Father is the cause, origin, and be-
giuning of all things, visible and
invisible; the Son is the Word,
Wisdom, aud Image of the Father;
the Holy Ghost is the eternal
Power and Might, proceeding from
the Father and the Son. Never-
theless God is not by this distinc-
tion divided into three, since the
Holy Scriptures teach us that the
Father, and the Son, and the Holy
Ghost have each his personality,
distinguished by their properties;

71 Cor. viii. 6; Col. i. 16.

* Jean i. 1, 2; Apoc. xix. 13; Prov. viii.
, Prov. viii. 12, 22, ete.

1? Col, i. 15; Héb.i. 3.

!! Matt. xii. 28.
12 Jean xv. 26; Gal. iv. 6.

y A ὦ M A qn ΙΝ τὶ
DEL, DOMINI| Juss CHEIST 18 TRUE AND ETERNAL GOD,
| al range Moot Srys ema
Christ, We believe that Jesus Christ, ac
t Fil: E ten M

vel world end John. sich that all.

ὁ Phil. ii. 6.
' Jean viii, 23, 58; ix. 95, 36, 37; Act.

m THE BELGIC CONFESSION. A.D. 1561,

AP uw, comme nous enseignent les |is the true and eternal God, as

FZzitures Saintes Holy Seripture teaches us.
JEC»€ CREATIONE MUNDI, ET DE ANGELIS. OF THE CREATION,
—ZVous eroyons que le P?re a créé| We believe that the Father, by

«FX wien le ciel et la terre, et toutes
<r-eatures, quand bon lui a sembli,
Peer sa Parole, est-d-dire par son
#°S23} donnant ἃ chaque créature
Cea ötre, forme et figures, et di-
wer-s offices pour servir à leur Cré-
«tfr: et que maintenant méme
*4 Zes soutient et gouverne toutes
selon sa providence éternelle et
Par sa vertu infiniej pour servir
€ Pomme, afin que Vhomme serve
€ son Dieu* Il a aussi créé les
«n ges bona* pour étre ses messagers?
€f pour servir à ses élus :* desquels
des uns sont trébuchés del excellence
en laquelle Dieu les avait eréés, en
Perdition éternelle ;? et les autres
@nt persisté et demeuré en leur
Premier “at, par la gräce de
"Dieu Les diables et esprits
?^&«t/ ins sont tellement corrompus,
Ze τὴς sont ennemis de Dieu et de
fo? bien, épiant T Église comme
eio ands, de tout leur pouvose ju

the Word—that is, by his Son—
created of nothing the heaven, the
earth, and all creatures, as it seemed
good unto him, giving unto every
creature its being, shape, form, and
several offices to serve its Creator;
that he doth also still uphold and
govern them by his eternal provi-
dence and infinite power for the
service of mankind, to the end that
man may serve his God. He also
created the angels good, to be his
messengers and to serve his elect:
some of whom are fallen from that
excellency, in which God created
them, into everlasting perdition ;
and the others have, by the grace
of God, remained steadfast, and
continued in their primitive state.
The devils and evil spirits are so
depraved that they are enemies of
God and every good thing to the
utmost of their power, as murder-
ers watching to ruin the Church

* Gen. i. 2; Es. xlviii. 16; Ixi. 1; Act. 51 Cor. iii, 22; vi. 20; Matt, iv. 10.
v. 8, 4; xxvii. 25; 1 Cor. iii. 16; * Col, i. 16.
vi. 19; Psa, exxxix. 7, ' Psa. ciii, 20; xxxiv. 8; exlviii. 2.
KS en, i. 1; Es. xl. 26; Heb, iii.4; Apoc, iv. " Héb. i. 14; Psa. xxxiv, 8.
P 11; 1 Cor, viii, 6; Jean i. 3; Col. i. 16. * Jean viii, 44; 2 Pier. ii, 4; Luc viii.
JE 6p. i, 3 ; Pan. civ. 10, ete, ; Act, xvii. 25. 31; Jud. 6,
2 Tim, iv. 2, 4; Gen. i. 29,80; ix, 2, 8; ‘© Matt, xxv. 31.
Pisa. civ. 14, 15.

!! 1 Pier. v. 8; Job i. 7, ui

= THE BELGIC CONFESSION. A.D. 1561. 397

eene et fait tris-bien et justement| prehensible, that he orders and
sore wurvre, quand méme le diable executes his work in the most ex-
e£ des méchants font injustement.' | cellent and just manner even when
LES quant à ce qu'il fait outrepas- the devil and wicked men act un-
sar»et le sens humain, nous ne vou-|justly. And as to what he doth
loves nous en enquérir curieusement surpassing human understanding
PL vus que notre capacité ne porte, we will not curiously inquire into
?rieunis en toute humilité et révé-|it further than our capacity will
rerece, nous adorons les justes juge- admit of; but with the greatest
weis de Dieu qui nous sont ca- | humility and reverence adore the
Che 53 nous contentant d'étre disci- | righteous judgments of God which
Pleas de Christ, pour es are hid from us, — our-

has rev conta to us in his Word with-
ont transgressing these limits.

This doctrine affords us unspeak-
able consolation, since we are taught
thereby that nothing can befall us
by chance, but by the direction of
our most gracious and heavenly
Father, who watches over us with
a paternal care, keeping all creat-
ures so under his power that not
a hair of our head (for they are all
numbered), nor a sparrow, can fall
to the ground, without the will of
our Father, in whom we do entire-
ly trust; being persuaded that he
so restrains the devil and all our
enemies that, without his will and
permission, they ean not hurt us.

aaah testi eporee une
‘Consolation indicible, puisque nous
ne nous peut arriver à lCaventure,
mais par Tordonnance de notre
bon Pere céleste, lequel veille pour
Nous par wn soin paternel, tenant
toutes eröatures sujeties ἃ lui ;?
e sorte que pas un des cheveux
de notre téte (car ils sont tous
*O»nbrés) ni méme un petit oiseau, |
"ea peut tomber. en terre, sans la
!otonté de notre Pires En quoi
or s nous Féposóns, sachant qu'il
*£erp; les diables en bride, et tous
?*Os snnemis, qui ne nous peuvent
"tre pane sa permission et bonne

= * Matt vi, 31, 32; Jean iii. 8. 3 Matt. viii, 831; Job. i. 12; ii. 6,
* Rom. xi. 23, 34. * Matt. x. 29, 30.

898

Sur cela nous rejetons l'erreur
damnable des Epicuriens, qui di-
sent que Dieu ne se méle de rien
et laisse aller toutes choses ἃ l’aven-

ture. ,
Art. XIV.
DE HOMINIS CREATIONE, LAFSU ET CORRUP-
TIONE.

Nous croyons que Dieu a créé
Phomme du limon de la terre, et
Pa fait et formé d son image et
ressemblance, bon, guste et saint,
pouvant par son vouloir accorder
en tout au vouloir de Dieu ;? mais
quand 4L a été en honneur, ἐξ men
a rien su; et n'a pas reconnu son
ezcellence? mais s'est volontaire-
ment assujetti aw péché, et par
conséquent ἃ mort et à malédic-
tion, en pretant Voredlle à la pa-
role du diable* Car il a trans-
gressé le commandement de vie
qul avast recu,® et s'est retranché
de Deu, quà était sa vraie vie, par
son péché? ayant corrompu toute
sa nature, par ow il sest rendu
coupable de mort corporelle et spi-
rituelle? et étant devenu méchant,
pervers, corrompu en toutes ses
votes, a perdu tous ses excellente
dons qui avait recus de Dieu?

SYMBOLA EVANGELICA,

" And therefore we reject that
damnable error of the Epicureanammm,

who say that God regards nothing,
but leaves all things to chance.

Art. XIV.

OF THE CREATION AND FALL OF MAN, AND
INCAPACITY TO PERFORM WHAT IS TRUM y
GOOD.

We believe that God crests)
man out of the dust of the erg,
and made and formed him af.
his own image and likeness,
righteous, and holy, capable in gy)
things to will agreeably to the we z ai
of God. But being in honor, F—e
understood it not, neither knew]; «κα
excellency, but willfully subject
himself to sin, and consequently tas—¥
death and the curse, giving ear
the words of the devil. For thee»?
commandment of life, which he had E
received, he transgressed ; and by ~4
sin separated himself from God, oes
who was his true life, having cor-
rupted his whole nature, whereby”
he made himself liable to corporal
and spiritual death. And being
thus become wicked, perverse, and
corrupt in all his ways, he hath
lost all his excellent gifts which
he had received from God, and

! Gen. i. 26; Eccl. vii. 29; Eph. iv. 24.
* Gen. i. 81; Eph. 4. 24.

? Psa. xlix. 21; Es. lix. 2.

* Gen. iii. 6,17.

5 Gen. i. 8, 7.

* Es. lix. 2.

7 Eph. iv. 18.

* Rom. v. 12; Gen. ii. 17; iii. 19.
* Rom. iii. 10, etc.

THE BELGIC CONFESSION.

il n6 lus en est demeuré de reste
rae de petites traces,' gus sont suf-
peantes pour rendre Ü homme in-
zewable? d'autant que tout ce
wi est de lusniére en nous est con-
erti en ténàbres? comme 0 Eeri-
ure nous enseigne, disant: La
umiere luit dans les ténébres et
w ténébres ne lont point com-
rise! ot saint Jean appelle les
rmmes ténebres.

_Par quoi nous rejetons tout ce
eon enseigne du franc arbitre
s Thomme, parce qul n'est que
af de péché? et ne peut aucune
mose, stl ne lus est donné du
"id * car qui est-ce qui se van-
sra de pouvoir faire quelque
ien, comme de soi-méme, puisque
Arist. dit: Nul ne peut venir
anot δὲ mon Pere qui m’a en-
st, ne Vattiref! Qui alléguera
; volonté, entendant que Vaffec-
on de la chair est inimitie contre
bacuf® Qui parlera de sa con-
missance, voyant que Ü homme sen-
wel ne comprend. point les choses
rus sont de Ü Esprit de Dieu 79
Bref, qui mettra. en avant une
seule pensée? vu qui) entend. que
mus ne sommes pas capables de
penser quelque chose comme de

A.D. 1561. 899

only retained a few remains there-
of, which, however, are sufficient
to leave man without excuse; for
all the light which is in us is
changed into darkness, as the
Scriptures teach us, saying: Zhe
light shineth in darkness, and the
darkness comprehendeth it not:
where St. John calleth men dark-
ness.

Therefore we reject all that is
taught repugnant to this concern-
ing the free will of man, since man
is but a slave to sin; and has noth-
ing of himself unless it is given
him from heaven. For who may
presume to boast that he of him-
self can do any good, since Christ
saith, Vo man can come to me, ex-
cept the Father which hath sent
me draw him? Who will glory
in his own will, who understands
that to be carnally minded is
enmity against God? Who can
speak of his knowledge, since the
natural man receiveth not the
things of the Spirit of God? In
short, who dare suggest any thought,
since he knows that we are not
sufficient of ourselves to think any
thing as of ourselves, but that our

! Act. xiv. 16, 17; xvii. 27.
?* Rom. i. 20, 21; Act. xvii. 27.

* Jean iii. 27; Es. xxvi. 12.

7 Jean iii. 27; vi. 44, 65.

* Rom. viii. 7.

* ] Cor. ii. 14 ; Psa. xciv. 11.

‘Es. xxvi, 12; Psa. xciv. 11; Jean viii. 34; Rom. vi. 17; vii. 5,17.

enden . dae | For since the set Vig Molti vb
son i ss the de —

Lon Bend an ee AO
la clair ;* fait de la semence de made of the seed of David ac-
David selon la chair ;^ fruit du |cording to the flesh; a fruit of
ventre de ἴα vierge Marie;* fait the womb of the Virgin Mary;
de femme;! germe de David ;*| made of a woman; a branch of
rejeton de la vacine de Jess(;*|David; a shoot of the root of
sorti de Juda; descendu du Jesse; sprung from the tribe of
Jufi on la. chair; de la se- | Judah; descended from the Jews
puis quil a | according to the flesh: of the seed
gris la semence d^ Abraham," et | of. Abraham, since he took upon
@ 4h fait semblable à ses fröres, him the seed of Abraham, and
| Sele ei sorte qwil| became like unto his brethren in
| 7 ziment notre all. things, sin excepted; so that

| Zmmina due Di aveo|i in truth he is our Inmanust, that
| nows* —— her s

5 Jér. xxxiii, 15,

"Es, xi. 1.

'? Héb, vii. 14.

! Rom. ix. 5. [i.1; Gal. iii. 16.
12 Gen. xxii, 18; 2 Sam, vii. 12; Matt.
13 Heb. ii. 15, 16, 17.

14 Es, vii. 14; Matt. i. 23.

404

Art. XIX.

DE UNIONE HYPOSTATICA, SEU PERSONALI,
DUARUM NATURARUM IN CHRISTO.

Nous crogyons que par cette con-
ception la personne du Fils a été
unie et conjointe inseparablement
avec la nature humaine, de sorte
qu ny a point deux Fils de
Dieu ni deux personnes, mais
deux natures unies en une seule
personne, chaque nature .retenant
ses propriétés distinctes, Ainsi
que la nature divine est toujours
demeurée tncréée, sans commence-
ment de jours ni fin de vie, rem-
plissant le ciel et la terre: la na-
ture humaine n’a pas perdu ses
propriétés, mats est demeurée cré-
ature, ayant commencement de
jours, &ant d'une nature finie et
retenant tout ce qui convient à un
vras corps? Et encore que par sa
résurrection vl lue att donné im-
"mortalité, néanmoins w wa pas
changé la vérité de sa nature hu-
maine , attendu que notre salut et
résurrection dépendent aussi de la
vérité de son corps. Mais ces deux
natures sont tellement unies en-
semble en une personne, qu'elles
n'ont pas méme Été séparées par sa

SYMBOLA EVANGELICA.

Art. XIX.

OF THE UNION AND DISTINCTION OP Ἧς
TWO NATURES IN THE PERSON OF CHRIST- ~

We believe that by this conce;

tion the person of the Son is iy,
separably united and connected
with the human nature; so tha;
there are not two Sons of God,
nor two persons, but two nature
united in one single person; yet
each nature retains its own distinct
properties. As then the divine nat
ure hath always remained uncre-
ated, without beginning of days or
end of life, filling heaven and earth,
so also hath the human nature not
lost its properties, but remained a
creature, baving beginning of days,
being a finite nature, and retaining
all the properties of a real body.
And though he hath by his resur-

A—

rection given immortality to the.

same, nevertheless he hath nof

changed the reality of his human
nature; forasimuch as our salva.
tion and resurrection also depend
on the reality of his body. But
these two natures are so closely
united in one person, that they were
not separated even by his death.
Therefore that which he, when dy-

mort. Ce qu'il a donc en mourant | ing, commended into the hands of
recommandé à son Pere c'était un | his Father, was a real human spirit,

! Héb. vii. 8.

21 Cor. xv. 19, 21; Phil. iii. 21; Matt. xxvi. 11; Act. i. 2,11; iii. 21; Luc xxiv. 39;

Jean xx. 25, 27.

THE BELGIC CONFESSION. A.D. 1561, 401
ΦΖ en son üme, de sorte que sen- eufforad the just for tho unjust, as
tara lhorrible punition due à nos well in his body as in his soul, feel-
peéchis, sa sueur devint comme ing the terrible punishment which
geesemeaum de sang découlant en oursins had merited; insomuch that
terre! Ita eriör Mon Dieu, his sweat became like unto drops of
mon Dieu, pourquoi mas-tu dé- blood falling on the ground. He
ders?! et a enduré tout cela pour | called out, My God, my God, why
ta vimission de nos péchés, C'est hast thou forsaken me? And hath
Aperurquoi, ἃ bon droite móuac di. mdicted all thin dor Fällt
80728 avec saint Pau], que nous ne Br our sins. Wherefore we justly
coranuissons autre chose sinon Jé- say with the Apostle Paul, that we
&ves-Ührist et Jésus-Christ cruci- | know nothing but Jesus Christ,
Jté Ὁ nous estimons toutes choses | and. him crucified ; we count all
Cormme de l'ordure,en comparaison | things but loss and dung for the
de Vewcellence de la eoninaissance \excellency of the knowledge of
de notre Seigneur Jésus-Christ ;* Christ Jesus our Lord > in whose
ons trouvons toutes consolations wounds we find all manner of con-
en ses plaies, et m'avons besoin de solation. Neither is it necessary to
Chercher ni inventer d'autre moyen sea or invent any other means of
Pour nous réconcilier avec Dieu, being reconciled to God, than this
que ce seul et unique sacrifice une | only sacrifice, once offered, by
Fois fait, lequel vend les fidiles which believers are made perfect
Darfaits à perpétuité ;* dest aussi forever. This is also the reason
da cause pourquoi iL a &é appelé | why he was called by the angel of
Par l'ange da Dieu, Jésus, c'est-à- | God, Jesus, that is to say, Saviovr,
Tire Sauveur, vu qu'il devait sau- | because he should save his people
mene ses péchés.® from their sins.

— Amr, XXII.

LS FIDE ; JUSTIFICANTE, ET DE JUSTIFICA-
RA c TIONE FIDEI

‚_ Vous eroyons que pour obtenir| We believe that, to attain the
la vraie connaissance de ce grand |true knowledge of this great mys-

ystire, le Saint-Esprit allume en|tery, the Holy Ghost kindleth in
U0. iiiiix-—-—---ÍL-—————

Arr. XXII.

| OF OUR JUSTIFICATION THROUGH FAITH IN
JESUS CHRIST.

' Luc . 44. * Phil. iii. 8.
i Matt. xxvii, 46. 5 Héb. ix. 25,26: x.14.
1 T9 2. * Matt. i. 21; Act. iv. 12,

Vor. IIL—D »

m ‚de εἴα: good root of faith, are good and

er deos sont bonnes acceptable in the sight of God, for.

en air re Kokdeiaden God for: ‚the good sedes
nemen vorlegen adt, t. Md etam is

u EIU
: NS Ja xh Er Hé x0; 1 * Rom. iv, 4; Gen. iv. 4,
*Tim. i. 5. 5 Heb. xi. 6; Rom. xiv. 23; Gen. iv. 4;

pu κῶς Tit. iii, 8. Matt. vii. 17.
Tim: if 9; Hom. ix. 52; Tit. iii. 5. ne

| «| omg o Chri nd ia al the
WU: v brin pre ὁ
zZ e |among ων ἐμ ER

dan dais, iei diim di

Eee meti have their completion. In the
sotadpillqiquigen eis do ilo| mn timo we stil ut tho fedis
ΡΡᾺ been | prophets, ie i τς

Meena escas atia trine of the gospel, and to regulate:
72 £etí, ἃ la gloire de Dieu, suivant. our life in all honesty to the glory
Sa woné — 00 J ami um./ en ie Ig NK dio pe !

ted dee mw; ult c
rte EAT are re | ere Aas, XXL

jona8 qu. ana niavons| diia hallan en nail
cP we i ns ‚par un cess unto God save alone through:
Avocat Jésus-|the only Mediator and Advocate,
tes qui (pour. cette | |Jesus Christ the righteous, who.

it Homme, unissant|therefore became man, having
ee ditine.eti hie united in one person the divine and
?**aine, afin que nous hommes|human natures, that we men might
zons entrée vers la majesté di-|have access to the divine Majesty,
Vene ; autrement nous ny aurions| which access would otherwise be
Point d'entrée, Mais ce Média-| barred against ns. But this Me-
‚nous @ donné|diator, whom the Father hath ap-
, ne nous doit|pointed between him and us, ought.
nenn sa grandeur,|in nowise to affright us by his
4c nous en faire chercher un | majesty, or cause us to seek another
Stetr~ d notre fantaisie > ear | according to our fancy. For there
"Br .a personne ni au ciel ni en is no creature, either in heaven or
ee a

les. e qui nous on earth, who loveth us more than

= » 9 Pier. 1.19, |
MILII Col. ii * 1 Tim. ii. 5; 1 Jean ii. 1; Rom. viii. 88,
16,17. * Os, xiii. 9; "Jer. ii. 18, 93.

ERR

a
ias!
iod

E
A. Zw

T '
LL 1 s
fa - P Tu" PIN GI
E LI - & E

τ᾿ ΝΣ αἱ ὦ. f "a a PES
" νὰ ἢ Jl "(CRY YT. . X i rr 1704 7 "
ἂς ν΄ - U 5 m -

416
de Jésus: Allons donc, dt-il, en
certitude de fot, etc? Et encore:
Christ a perpétuelle sacrificature ;
Cest pourquoi Ü peut sauver en
plein ceux qui s'approchent de
Dieu par lust, toujours. vivant
pour intercéder pour eux Que
Jaut-il davantage? puisque Christ
lui-méme prononce: Je suis la
vote, la vérité, la vie: nul ne peut
venir ἃ mon Pere, sinon par moi?
A quel propos chercherons-nous
un autre avocat ?* puisqu'il a plu
ἃ Dieu de nous donner son Fils
pour étre notre Avocat. Ne le
batssons point là pour en prendre
un autre, ou plutót chercher sans
jamais trouver; car quand Dieu
nous la donné, il savait bien que
nous étions pécheurs.

C^est pourquor, suivant le com-
mandement de Christ, nous invo-
quons le ['ére céleste par Christ
notre seul Mediateur, comme nous
sommes enseignes par ÜOraison
Dominicule étant assurés que tout
ce que nous demanderons au Pere
en son nom, nous Vobtiendrons.’

Arr. XXVII.

DE ECCLESIA CATHOLICA.

Nous croyons et confessons une
seule Église catholique ou univer-

! Heb. x. 19, 22.
? Héb. vii. 24, 25.
3 Jean xiv. 6.

* Psa. xliv. 21.

SYMBOLA EVANGELICA.

an unchangeable priesthood, wher
Sore he is able also to save them
the uttermost that come unto Ge,
by him, seeing he ever liveth ,
make intercession for them. Wha
more can be required ἢ since Chris
himself saith: 7 am the way, and
the truth, and the life; no mar
cometh unto the Father but by
me. To what purpose should we
then seek another advocate, sine
it hath pleased God to give u
his own Son as our Advocate
Let us not forsake him to tab
another, or rather to seek aft
another, without ever being ab
to find him; for God well kne
when he gave him to us, that v
were sinners.

Therefore, according to the co
mand of Christ, we call upon t
heavenly Father through Jee
Christ, our only Mediator, ae ν
are taught in the Lord's Praye
being assured that whatever w
ask of the Father in his nan
wil be granted us.

. Aut. XXVII.
OF THE CATHOLIC CHRISTIAK CHURCH.
We believe and profess one cat
olic or universal Church, which
81 Tim. ii. 6; 1 Jean ii. 1, Rom. viii.
88.

5 Luc xi. 2.
? Jean iv. 17; xvi. 28; xiv. 18.

THE BELGIC CONFESSION.

sello! laquelle est une sainte con-
grögation et assemblée des vrais
‚deles Chrétiens, attendant tout
leur salut en Jésus-Christ, étant
lawés par son sang, et sancttfíés et
scelles par le Saint- Esprit.

Cette Église a été des le com-
weencement du monde, et sera
a $5 juequa la fin? comme a
azppert en ce que Christ est Rov
éterne, qui ne peut éro sans su-
get! Et cette sainte Eglise est
sracintenue de Dieu contre la rage
«Ze tout le monde, encore que
Pour quelque temps elle soit bien
petite en apparence, aux yeux
des hommes, et comme éteinte ;°
covrame le Seigneur pendant un
“eovaps δὲ dangereux qu'était celui
a” Achab, sest réservé sept mille

Aec-anmes, qui n'ont pas ployé le
g«z3nou devant Baal?

Aussi. cette sainte Église n’est
pre située, attachée ni limitée
ers un certain lieu, ou ἃ certaine

es; mats elle est répan-
ew di dispersée par tout le monde,

A.D. 1561. 417

a holy congregation and assembly
of true Christian believers, expect-
ing all their salvation in Jesus
Christ, being washed by his blood,
sanctified and sealed by the Holy
Ghost.

This Church hath been from the
beginning of the world, and will
be to the end thereof; which ie
evident from this, that Christ is an
eternal king, which, without sub-
jects, he can not be. And this holy
Church is preserved or supported
by God against the rage of the
whole world; though she some-
times (for a while) appear very
small, and, in the eyes of men, to
be reduced to nothing: as during
the perilous reign of Ahab, when
nevertheless the Lord reserved unto
him seven thousand men, who had
not bowed their knees to Baal.

Furthermore, this holy Church
is not confined, bound, or limited
to a certain place or to certain per-
sons, but is spread and dispersed
over the whole world; and yet is

etant toutefois jointe et unie de|joined and united with heart and

ceur et de volonté! en un méme
aprit par la vertu de la 701."

'Es ii 2; Pea. xlvi. 5; cii. 14; Jér.
xxxi. 86.
Matt, xxviii. 20; 2 Sam. vii. 16.
‘Tac i, 82, 88; Psa. xxxix. 37, 88;
ex, 2-4. .
‘Met, xvi. 18; Jean xvi. 88; Gen.
xui 17 ; 2 Tim. ii.19.

will, by the power of faith, in one
and the same spirit.

* Luc xii. 82; Es. i. 9; Apoc. xii. 6,14;
Luc xvii. 21; Matt. xvi. 18.

6 Rom. xii. 4; xi. 2, 4; 1 Rois xix. 18;
Es. i.9; Rom. ix. 29.

7 Act. iv. 32.

* Eph. iv. 3, 4.

418
Art. XXVIII.
DB COMMUNIONE SANCTORUM CUM VERA
ECCLESIA.

Nous croyons que puisque cette
sainte assembléa et congrégation,
est l'assemblée des sauvés, et quil
n'y a point de salut hors d'elle,
que nul, de quelque état et qua-
lite quil soit, ne se do re-
tirer à part pour se contenter
de sa personne? mars tous en-
semble s'y doient ranger et
unir, entretenant Vunité de
D Eglise? en se soumettant ἃ son
instruction et discipline, ploy-
ant le col sous le joug de Jésus-
Christe et servant ἃ Ülédsfication
des freres, selon les dons que
Dieu a mis en eux, comme mem-
bres communs d'un méme corps ;*
et, afin que cela se puisse mieux
garder, cest le devoir de tous
‚fideles, selon la Parole de Dieu,
de se séparer de ceux qui ne
sont point de V’Eglise® pour se
ranger à cette assemblée, en quel-
que lieu que Dieu Patt mise,
encore que les magzestrats, et les
édits des Princes fussent con-
traires, et que la mort et puna-
tion corporelle en dépendit.®

! ] Pier. iii. 20; Joel ii. 32.

? Act. ii. 40; Es. lii. 11.

> Psa. xxii, 23; Eph. iv. 8, 12; Héb. ii.
12.

^ Psa. ii. 10-12; Matt. xi. 29.

* Eph. iv. 12, 16; 1 Cor. xii. 12, etc.

SYMBOLA EVANGELICA.

AnT. XXVIII.
EVERY ONE IS BOUND TO JOIN NINSNELP 78
' THE TRUE CHURCH.

We believe, since this holy con.
gregation is an assemblage of those
who are saved, and out of it there
is no salvation, that no person c£
whatsoever state or condition pe
may be, ought to withdraw himself
to live in a separate state from it
but that all men are in duty bound
to join and unite themselves withs
it; maintaining the unity of the :
Church ; submitting themselves to
the doctrine and discipline thereof;
bowing their necks under the yoke
of Jesus Christ; and as mutual
members of the same body, serving
to the edification of the brethren,,
according to the talents God haga
given them. And that this may be
better observed, it is the duty of all
believers, according to the Word of
God, to separate themselves from
those who do not belong to the
Church, and to join themselves to
this congregation, wheresoever God
hath established it, even though the
magistrates and edicts of princes be
against it;- yea, though they should
suffer death or bodily punishment.

* Act. ii. 40; Es. lii. 11; 2 Cor. vi. 17;
Apoc. xviii. 4.

? Matt. xii, 80; xxiv. 28; Es. xlix. 23;
Apoc. xvii. 14.

. * Dan. iii. 17, 18; vi. 8-10; Apoc. xiv.

14; Act. iv. 17, 19; xvii. 7; xviii. 18.

THE BELGIC CONFESSION. A.D. 1561.

De plus, afin que la saint or-
donnance de Dieu ne puisse ttre
violés ow venir à mépris, nous di-
sons que chacun dott. avoir les
Afanistres de la Parole et les An-
ciem de [ Eglise, en singuliere
estime, pour Peuvre qu'ils font,
et tre en paie avec eux, sans
s7& urmure, débat, ow contention,
@usant que faire se peut.

Art. XXXII.

DE POTESTATE ECCLESIZ IN CONDENDIS
LEGIBUS ECCLESIASTICIS, ET IN ADMINI-
STRANKDA DISCIPLINA.

Nous croyons cependant que
Bien qul soit utile et bon aux
gouverneurs de P Église d'établir
et disposer certain ordre entre
eua, pour Ventretien du corps de
P Figlise, ils se doivent toutefois
been garder de déoliner de ce que
Crist notre seul Maitre nous a
ordonne? Crest pourquoi nous
grejetons toutes inventions hu-
gvadines, et toutes lots qu'on vou-

ara introduire pour servir

Dieu, et par elles lier et étreindre
les consciences en quelque sorte
que ce soit?

Nous recevons done seulement

ce qui est propre pour garder
et nourrir. concorde et union, et

423

Moreover, that this holy ordi-
nance of God may not be violated
or slighted, we say that every one
ought to esteem the Ministers of
God's Word and the Elders of the
Church very highly for their work's
sake, and be at peace with them
without murmuring, strife, or con-
tention, as much as possible.

Art. XXXII.

OF THE ORDER AND DISCIPLINE OF THE
CHURCH.

In the mean time we believe,
though it is useful and beneficial,
that those who are rulers of the
Church institute and establish cer-
tain ordinances among themselves
for maintaining the body of the
Church; yet they onght studiously
to take care that they do not depart
from those things which Christ,
our only master, hath instituted.
And, therefore, we reject all hu-
man inventions, and all laws which
man would introduce into the wor-
ship of God, thereby to bind and
compel the conscience in any man-
ner whatever. |

Therefore we admit only of that
which tends to nourish and preserve
concord and unity, and to keep all

11 Thess. v.12,13; 1 Tim. v. 17; Heb. xiii. 17.

? Col. ii. 6, 7.

51 Cor. vii. 23; Matt. xv. 9; Es, xxix. 13; Gal. v. 1; Hom. xvi. 17,18.

Vo, III.—E x

NE « AJ!

- —. . Amr. XXXIV. T | Art. XXXIV. —

. DE BAPTISMO, | OP HOLY BAPTISM. |

Nous eroyons et confessons que| We believe and confess dist Jo-
JEsusChrist, qui est la fin de la|sus Christ, who is the end of the
£1} par son sang répandu, a mis law, hath made an end, by the
Eva. à toute autre effusion de sang |shedding of his blood, of all other
qe on pourrait ow voudrait faire | sheddings of blood which men
Pow propitiation, ou satisfac-| could or would make as a propiti-
tion des péchés, et ayant aboli la |ation or satisfaction for sin; and
C€rconcision qui se faisait par|that he, having abolished eireum-
sang, a ordonné aw lieu d'elle le|cision, which was done with blood,
s@crement du Baptéme? par lequel | hath instituted the Sacrament of
hows sommes récus en Ü Église de| Baptism instead thereof, by which
Dieu, et séparés de tous autres|we are received into the Church
Peuples et de toutes religions\of God, and separated from all
trangires,. pour étre enti?rement | other people and strange religions,
lui, portant sa marque |that we may wholly belong to him
€ aon. enseigne ; et nous sert de whose ensign and banner we bear,
Témoignage qu'il nous sera Dieu |and which serves as a testimony
9 jamais, nous étant Pre pro-|unto us that he will forever be our

Dice. ID ὦ done commandé de|gracious God and Father. There-

T tous ceux qui sont siens, fore he has commanded all those
MN iore Tee
Le Saint-Esprit avec eau pure : | pure water, in the name of the Fa-
"Ores signifiant par cela que ther, and of the Son, and of the
CO7njne Peau lave les ordures du| Holy Ghost: thereby signifying

x. Matt. xxvi. 36; xxviii, 19. 3 Col. ii. 11;-1 Pier, iii, 21; 1 Cor. x. 2.
AXtomnx.4 —— yi | * Matt, xxviii, 19.

le corps du baptisé, et l'arrose ;
ains$ le sang de Christ par le
Saint-Esprit, fait le méme nté-
rieurement en l’äme, larrosant et
nettoyant de ses peches et nous
regenerant d'enfants de colere en
enfants de Dieu :' non pas que
Peau matérielle fasse cela, mais
c'est Parrosement du précieug sang
du Fils de Dieu lequel est notre
Mer Rouge, par laquelle il nous
faut passer pour sortir de la
tyrannte de Pharaon, qui est le
diable, et entrer en la terre spir-
stuele de Canaan. Ainst les
Ministres nous donnent de leur
part le Sacrement et ce qui est
visible :*? mais notre Seigneur
donne ce qui est siqnifie par le
Sacrement, savior les dons et
gráces invisibles, lavant, purifiant,
et nettoyant nos ámes, de toutes
ordures et iniquités,! renouvelant
nos course et les remplissant de,
toute consolation, nous donnant

vraie assurance de sa bonté pa-:
ternelle, nous revétant du nouvel:

homme et nous depouillant du

vieil homme avec tous ses farts.® |

Pour cette cause, nous croyons
que quiconque pretend parvenir d

SYMBOLA EVANGELICA.

8 quand elle est répandue sur|to us, that as water washeth awa;
nous, laquelle aussi est vue sur the filth of the body, when pour,

upon it, and is seen on the body o;

the baptized, when sprinkled upo, ww
him, so doth the blood of Chri. |
by the power of the Holy Ghoa—
internally sprinkle the soul, cleanse»?
it from its sins, and regenerate u _® a te

from children of wrath unto chil Pol
dren of God. Not that this is f=
fected by the external water, buts 55 ἢ
by the sprinkling of the preciouszs £5 Ὁ
blood of the Son of God; who isaaK ἢ
our Red Sea, through which wes»-d
must pass to escape the tyranny ΟΕΙ͂Σ «Ξὺ
Pharaoh, that is, the devil, and tee)
enter into the spiritual land of Ca em.
naan. "Therefore, the Ministers __
on their part, administer the Saereg_ __
ment, and that which is visible, bug —9

our Lord giveth that which is sig. —=
nified by the Sacrament, namely, « €
the gifts and invisible grace; wash. I
ing, cleansing, and purging our EAT
souls of all filth and unrighteous- ait
ness; renewing our hearts and fill- —J il
ing them with all comfort; giving 2%
unto us a true assurance of his fa- — —4&x5-
therly goodness; putting on ue the — ar

new man, and putting off the old 4»
man with all his deeds.

Therefore, we believe that every mur.
man who is earnestly etudious o-«<—m-¢

——— ————————————M——————

! 1 Cor. vi. 11: Tit. iii. 5; Héb. ix. 14;
1 Jean i. 7; Apoc. i. 6.
* Jean xix. 31.

> Matt. iii. 11; 1 Cor. iii. 5, 7; Rom. vi.3.
* Eph. v. 26; Act. xxii. 16; 1 Pier. iii. 21.
* Gal. iii. 27; 1 Cor. xii. 18; Eph, iv. 22-24.

THE BELGIC CONFESSION. A.D. 1561. 497

la vie éternelle doit étre une fois| obtaining life eternal ought to be
baptisé d’un seul baptéme, sans but once baptized with this only
jamais le réérer:! car aussi| Baptism, without ever repeating
now ne pouvons naiire deuz|the same: since we can not be born
Jos. Et toutefois ce bapiéme ne twice. Neither doth this Baptism
profite pas seulement quand l'eau | only avail us at the time when the
est sur nous, et que nous la re-| water is poured upon us and re-
cevons, mais profite tout le temps|ceived by us, but also through the
de notre vie? Sur cect nous dé- | whole course of our life. Therefore
testons l'erreur des Anabaptistes, | we detest the error of the Anabap-
qui ne se contentent pas d'un |tists, who are not content with the
seul baptéme une fois recu, et on | one only baptism they have once
o:£re condamnent le baptéme des | received, and moreover condemn
petits enfants des fideles, lesquels | the baptism of the infants of be-
nous croyons devoir étre baptisés |lievers, who, we believe, ought to
e£ scellés du signe de l'alliance ;? be baptized and sealed with the
comme les petits enfants étaient |sign of the covenant, as the chil-
δε zconcis en Jerael sur les mémes|dren in Israel formerly were cir-
Z>Tromesses qui sont faites ἃ nos|cumeised upon the same promises
emzrafants. Et aussi à la vérité which are made unto our children.
« "Aris n’a pas moins répandu | And, indeed, Christ shed his blood
son sang pour laver les petits en-|no less for the washing of the chil-
_ gants des fideles, qu'il a fait pour | dren of the faithful than for adult
Ze grands;* cest pourquot $ls|persons; and, therefore, they ought
edoivent recevoir le signe et le|to receive the sign and sacrament
surement de ce que Christ a fait of that which Christ hath done for
pour eux comme en la lor le|them; as the Lord commanded in
Seigneur commandait qu'on. leur | the law, that they should be made
communiguat le sacrement de la|partakers of the sacrament of
mort et passion de Christ, quand | Christ's suffering and death ehortly
ils latent nouveau-nes, en offrant | after they were born, by offering
pour euz un agneau qui était le\for them a lamb, which was a
sucrement de Jésus-Christ Et|sacrament of Jesus Christ. More-

‘Mare xvi.16; Matt. xxviii, 19; Eph. * Gen. xvii. 11, 12.
ἦν, 5; Heb. vi. 2. 5 CoL ii. 11, 12.
‘Act ii. BS; vili, 16. * Jean i. 29; Lév. xii. 6.

"Met. zix.14; 1 Cor. vii. 14.

498.
de plus ce que faisait la circon-
cision au peuple judaique, le
Bapteme fait le méme envers nos
enfants: cest la cause pourquoi
saint Paul appelle le Baptéme la
Oirconcision de Christ.

Art. XXXV.

DE CCENA DOMINI.

Nous oroyons et confessons que

notre Sauveur Jésus-Christ a or-

donné et institué le sacrement de
la sainte Céne,? pour nourrir et
sustenter ceux quil a déjà régé-
nérés et entés en sa famille, qui
est son Église. Or ceux qui sont
régénérés ont en eux deux vies ;?
: Pune corporelle et temporelle, la-
quelle ils ont apportée des leur
premiere narssance, et est commune
ἃ tous; Ülautre est spirituelle et
céleste, laquelle leur est donnée en
la seconde naissance,! qui se fait
par la parole de P Évangiles en
la communion du corps de Christ,
et cette vie n’est commune quaux
élus de Dieu? — Ains? Dieu nous
a donné pour Ventretien de la vie
corporelle et terrestre un pain ter-
restre et matériel, qui est propre
a cela, lequel pain est commun à
tous, comme ausa? est la vie ; mais
! Col. ii. 11.
* Matt. xxvi. 26; Marc xiv. 22; Luc

xxii. 19 ; 1 Cor. xi. 23-25.
> Jean iii. 6.

SYMBOLA EVANGELICA.

over, what Circumeision was
the Jews, that Baptism is to o
children. And for this reasor
Paul calls Baptism the Circum
cision of Christ.

Arr. XXXV.

OF THE HOLY SUPPER OF OUR LORD JESU
CHRIST.

We believe and confess that ou
Saviour Jesus Christ did ordai:
and institute the Sacrament of th
Holy Supper, to nourish and suj
port those whom he hath alread
regenerated and incorporated in4
his family, which is his Chure
Now those who are regenerate
have in them a twofold life, th
one bodily and temporal, whiel
they have from the first birth, an
is common to all men; the othe
spiritual and heavenly, which i
given them in their second birt)
which is effected by the word c
the gospel, in the communion ¢
the body of Christ; and this lif
is not common, bnt is peculiar t
God's elect. In like manner Go
hath given us, for the support ς
the bodily and earthly life, earth]
and common bread, which is sul
servient thereto, and is common t

* Jean iii. 5.
* Jean v. 28, 25.
41 Jean v. 12; Jean x. 28,

THE BELGIC.CONFESSION. A.D. 1561. 499

por entretenir la vie spirituelle| all men, even as life itself. But
et ceste qué se trouve dans les for the support of the spiritual and
fediles, el leur a envoyé un pain heavenly life which believers have,
vivant qui est descendu du ciel, he hath sent a living bread, which
savoir Jésus-CArist) lequel nour- descended from heaven, namely,
rei et entretient la vie spirituelle | Jesus Christ, who nourishes and
des fidiles, tant mangé, c'est-à- |strengthens the spiritual life of be-
dire appliqué et regu. par la foi |lievers, when they eat him, that is
en Vesprit? Pour nous figurer |to say, when they apply and receive
ce pain spirituel et céleste, Christ | him by faith, in the Spirit. Christ,
a ordonné un pain terrestre et|that he might represent unto us
wesible qui est sacrement de son this spiritual and heavenly bread,
corps, et le vin pour eaorement | hath instituted an earthly and vis-
de son sang,’ pour nous certifier ible bread as a Sacrament of his.
g e& aussi. véritablement que nous body, and wine as a Sacrament οὗ
grrrons et tenons le sacrement en |hia blood, to testify by them unto
rg. «25 mains, et le mangeons et bu- | us, that, as certainly as we receive
ex«2n en nos bouches, dont puis|and hold this Sacrament in our
cages notre vie est sustentée, aussi | hands, and eat and drink the same
esrument par la fot (qui est la| with our mouths, by which our life
szaüin et la bouche de notre áme) | is afterwards nourished, we also do
410us recevons le vrai corps et le | as certainly receive by faith (which
vrai sang de Christ, notre seul |is the hand and mouth of our soul)
Sauveur, en nos ámes, pour notre the true body and blood of Christ
vie spirituelle." our only Saviour in our souls, for
the support of our spiritual life.

Or c'est une chose assurée que| Now, as it is certain and beyond
Jaus-Christ ne nous a pas re-|all doubt that Jesus Christ hath
commandé ses Sacrements pour|not enjoined to us the use of his
nani: partant wu fait en nous|Sacraments in vain, so he works
tout de. qui nous représente| in us all that he represents to us by
par ces signes sacrés; encore|these holy signs, though the man-
que la maniere" outfepásse notre | ner surpasses our understanding,

! entendement, et nous soit incom-|and can not be comprehended by

! Jean vi. 82, 38, 51. 3 Marc vi. 26.
* Jean vi. 68. εἶ * 1 Cor. x. 16,17; Eph. iii. 17; Jean vi. 85.

THE BELGIC CONFESSION. A.D. 1561.

ment; comme Judas et Simon le
magicien recevaient bien tous
deuz le sacrement, mais non pas
Crist, qui y est eignifé: ce qui
est seulement communiqué aux
Jüdkles. — Finalement. nous rece-
e7«2M le saint sacrement en [as-
semlie du peuple de Dieu avec
Pee:milsté et révérence) en faisant
«5778 nous une sainte mémoire de
ex mort de Christ notre Sauveur
exvec actions de gráoes, et y fai-
sons confession de notre fov et
religion chrétienne. (est pour-
φεεοὶ nul ne se dott présenter quil
fex se soit bien éprouvé soi-méme,
de peur quen mangeant de ce
gin, et buvant de cette coupe, il
"Re mange et boive son jugement?
PD ref, nous sommes par Pusage de
> saint sacrement émus à un ar-
caf] ni amour envers Dieu et. nos
ine. ᾿
En quot nous fejetons toutes
_ Les browilleries eb inventions
alomnables que les hommes ont
ajouites et mélées aux sacre-
‚ments, comme profanations, et di-
sons quon se dot contenter de
l'ordre que Christ et ses Apötres
. "ou en ont enseigné, et parler
comme tle en ont parlé.

431

Sacrament. As Judas and Simon
the sorcerer both, indeed, received
the Sacrament, but not Christ,
who was signified by it, of whom
believers only are made partak-
ers, Lastly, we receive this holy
Sacrament in the assembly of the
people of God, with humility and
reverence, keeping up among us a
holy remembrance of the death of
Christ our Saviour, with thanks-
giving, making there confession of
our faith and of the Christian re-
ligion. Therefore no one ought to
come to this table without having
previously rightly examined him-
self; lest by eating of this bread
and drinking of this cup he eat
and drink judgment to himself.
In a word, we are excited by the
use of this holy Sacrament to a
fervent love towards God and our
neighbor.

Therefore, we reject all mix-
tures and damnable inventions,
which men have added unto and
blended with the Sacraments, as
profanations of them, and affirm
that we ought to rest satisfied with
the ordinance which Christ and his
Apostles have taught us, and that
we must speak of them in the same
manner as they have spoken.

! Act. il. 42; xx. 7.

* 1 Cor. xi. 27, 28.

THE BELGIC CONFESSION. A.D. 1561.

De plus chacun, de quelque
$é, condition, ou état quil
soit, dort ttre soumis aux Magis-
trats, et payer les tributs;” les
avoir en honneur et révérence, et
leesr obéir en toutes choses qui ne
sort point contraires à la Parole
de Dieu;? priant pour eux en
Zeers oratsons, afin que le Sei-
gr raeur les veuille diriger en toutes
Zeurs voies, et que nous: menions
acne wie paisible et tranquille en
toute piété δὲ honnBteté.*

Et sur ceci nous détestons Per-
rever. des Anabaptistes et autres
meetins, et en général de tous

ceze qui veulent rejeter les auto-
rif&s et Magistrats, et renverser la

433

Moreover, it is the bounden duty
of every one, of what state, quality,
or condition soever he may be, to
subject himself to the magistrates ;
to pay tribute, to show due honor
and respect to them, and to obey
them in all things which are not
repugnant to the Word of God ; to
supplicate for them in their pray-
ers, that God may rule and guide
them in all their ways, and that we
may lead a quiet and peaceable life
in all godliness and honesty.

‘Wherefore we detest the error
of the Anabaptists and other sedi-
tious people, and in general all those
who reject the higher powers and
magistrates, and would subvert

jee astice, Eablissant communautés| justice, introduce a community of
dee — lene, et confondant Vhonnéteté| goods, and confound that decency
gee < Dieu a mise entre les homines? and. good order which God hath

established among men. |

Art. XXXVII.

OF 1HE LAST JUDGMENT.

Art. XXXVII.
DE JCDICIO EXTREMO, RESURRECTIONE CAR-
NIS, ET VITA ATERNA.

Finally, we believe, according to
the Word of God, when the time
appointed by the Lord (which is
unknown to all creatures) is come,
and the number of the elect com-
plete, that our Lord Jesus Christ
will come from heaven, corporally

Finalement nous croyons selon
la Parole de Dieu, que quand le
temps ordonné du Seigneur sera
venu (lequel est inconnu a toutes
créatures)! et le nombre des Elus
sera accompli, notre Seigneur Jé-
sus-Christ viendra du Ciel cor-
5 2 Pier. ii. 10.
* Jud. 8 et 10.

7 Matt. xxiv. 36; xxv.13; 1 Thess. v. 1,
2; Apoc. vi. 11; Act. i. 7; 2 Pier.iii.10. -

! Ti. iii. J; Rom. xiii, 1.

* Mare xii.17; Matt. xvii. 24.

? Act, iv. 17-19; v: 29; Os. v. 11.
* Jér. xxix, 7; 1 Tim. ii. 1, 2.

a = Fr. ye eS =~

Jar vs barbe rer vp |
urs, ER P PES ye Aes f.
; ^» ‚disel b wir =. - ἢ

ἂν Ὁ mmu

‘ | eR UR d ee
| aC PES enn rar = their ἢ a
: Εν os a a ir αἰ τον

“ Wels se- cuted, An

ri ren ge pc

rc.

Ber MENT that everlasting fire whi
età 508 a τῆς * — [pared for the vi an i engl
| ae e| But on the contrary, the faithful
V give a and elect shall be crowned with |

5 Dan. vii. 26.

* Matt. xxv. 46; 2 Thess, i, 6-8; Mal.
iv, 8.

Τ Rom. ii. 15.

* Apoc. xxi. 8; 2 Pier. ii, 9.

" Mal, iv. 1; Matt. xxv. 41.

CONFESSIO FIDEI 8COTICANA I.

Tue Soorcu Conression or FArrg. A.D. 1560.

(The English and Latin texts are an exact reprint from (Dunlop's) Collection of Confessions of Faith,
Calechiema, Books of Discipline, etc., of Publick Authority in the Church of Scotland (Edinb.
1719, 1788, 9 vols.), Vol. IL pp. 18 sqq. The English original is given in the old spelling from a copy in
Sir John Skene's edition of the Acts of Parliament, compared with many other editione. The Script-
are passages are from Tyndale’s and Coverdale's Version, then generally used among Protestants in En-
gland and Scotland. The Latin translation was made by Pararjiox Anauson, at the desire of the Kirk,

and printed by Robert Lekprevik, Andreapoli, 1572. Another but less accurate Latin translation is
found in the Syntagma Confessionum (1654), pp. 110 sqq., and in Nlemeyer's Collectio, pp. 840 sqq. Fora
German translation, see Bóckel's Dekenninise-Schriften, pp. 645 qq.)

THE

CONFESSIONCONFESSIO

OF THE

1 ° FIDEI & DOCTRINE
Faith and Doctrine, |
Belevit and profeffit be the Per Eccıesıam Reformatam

BP rotestantis of Scotland,| Regni SCOTIE profetie,

KS--whibitit to the Eftaitis of the fame in| Zxkibite ordinibus Regni. ejufdem. in
Parliament, and be their publick Votis| zublics Parliamenti, ut vocant, Co-
authorifit, as a Doctrine groundit upon | mitiis, & eorum communi confenfu
theinfallibil Worde of God, Aug. ı560.| approbate, ufi certiffimis fundamen-
And afterwards ftablifhed and publick-| | /is verbi Da innixe & conjen-
lie confirmed be fundrie Ads of Par-| /anez, 1560; deinde in conventu or-

liaments, and of lawful General Affem-| — dinum, lege confirmate & flabilite,
bhes. 1567.

Tue PREFACE. | PRAEFATIO.

Tine Estaitis of Scotland with the Inhabitants ! Ordines ac cives Regni Scotorum qui Chri-
«f the same professand Christ Jesus his haly — stum profitentur, ceteris Scotis, regnis item
BEZ rangel, to their natural Countrymen, and | et nationibus exteris eundem Christum Je-
wm nto all uther realmes professand the same | sum profitentibus gratiam, misericordiam et
I _urd Jesus with them, wish Grace, Mercie | pacem a Deo Patre Domini nostri Jesu
aim.nd Peace fra God the Father of our Lord | Christi, una cum spiritu Justilie, ac recto

aus Christ, with the Spirit of richteous | — Judicio.
«Judgement, for Salvatioun.

"Lang have we thristed, dear Brethren, to Jampridem optabamus, Fratres charissimi,
ase notified to the Warld the Sum of that μέ ejus quam profitemur, ac propter quam ig-
Woctrine quhilk we professe, and for the quhilk nominie et periculis toties objecti fuimus doc-
we have susteined Infamie and Danger: Bot trine ratio, si fieri posset, orbi terrarum clara
sik bes bene the Rage of Sathan againis us, eristeret. Sed is fuit Sathane furor, non

and againis Christ Jesus his eternal Veritie modo adversus nos sed adversus ipsun Jesum

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

torre all sectis of heresie and all teachers of
*ronious doctrine: and that with all humili-
tie we imbrace the purity of Christs Gospell,
quhilk is the onelie fude of our sauls, and
therefoir sa precious unto us, that we ar de-
termined to suffer the extremest of wardlie
daunger, rather than that we will suffer our
selves to be defraudit of the sam, For heirof
we ar maist certainlie perswadit, that quha-
sumiever denieis Christ Jesus, or is aschamit
of him in the presence of men, sal be denyit
befoir the Father, and befoir his haly Angels.
And therefoir be the assistance of the michtie
Spirit of the same our Lord Jesus Christ, we
firmmelie purpose to abide to the end in the
comffessioun of this our faith, as be Artickles
followis.

Art. I.
OF GOD.

We confesse and acknawledge

439

demonstraverit, emendaturos. Deum enim
nostrorum consiliorum conscium attestamur,
quod ab omni prava heresi, atque adeo erro-
nec assertionis authoribus animo abhorremus;
quod cum summa humilitate evangelii Christi
puritatem amplectimur, qui unicus est nostro-
rum animorum cibus, atque ideo eo usque carus,
«t decreverimus omnia que possunt humanitus
evenire potius experiri, quam ut nos eo cibo
Jfraudari patiamur. Persuasissimum enim id
habemus, quod quemcunque Christi puduerit,
aut qui eum coram hominibus negaverit, hunc
ille coram Patre, sanctisque ejus angelis nega-
bit. Atque ideo ejusdem Domini mostri om-
nipotentis Jesu Christi presenti ope freti, in
animo habemus in hujus nostra fidei, cujus ca-
pita sequuntur, confessione perseverare.

ART. I.
DE DEO.

Confitemur atque agnoscunus

unicum Deum, cui uni adherere,
uni servire, quem unum colere de-
beamus, in quo uno collocemus om-
nem spem salutis. Eundem etiam

zm. x 1e onelie God, to whom only we
wx must cleave, whom onelie we must
sx«sre, whom onelie we must wor-

ship, and in whom onelie we must

put our trust. Who is Eternall,
Ynfinit, Unmeasurable, Incompre-
hensible, Omnipotent, Invisible :?
ane in substance, and zit distinct in
thre personnis, the Father, the Sone,
and the holie Gost? Be whom we
confese and beleve all thingis in
hevi and eirth, aswel Visible as
lnvisble, to have been created, to
be reteined in their being, and to

credimus ceternum, infinitum, im-
mensum, incomprehensibilem, om-
nipotentem, invisibilem ; essentia
quidem unum, in tres autem dis-
tinctum personas, Patrem, Filwu: ,.
ac Spiritum sanctum. Per hunc
Deum asseveramus | atque etiam
credimus quecunque visibilia aut
invisibilia celo terraque continentur
creata. esse, constare, et inserutabili

! Deut. vi. 4; 1 Cor. viii. 6: Deut. iv. 35; Esai. xliv. 5, 6.
21 Tim. i. 17; 1 Kings viii. 27; 2 Chron. vi. 18; Psalm cxxxix. 7, 8; Gen. xvii. 1; 1 Tim.

vi. 15, 16; Exod. iij. 14; v. 15.
> Matt, xxviii. 19; 1 John v. 7.

Vo» III.—F r

440

manifestatioun of his awin glorie,'

Anr. II.

OF THE CKEATIOUN OF MAN,

We confesse and acknawledge
this our Gop to have created man,
to wit, our first father Adam, to
his awin image and similitude, to
whome he gave wisdome, lord-
ship, justice, free-wil, and cleir
knawledge of himselfe, sa that
in the haill nature of man there
euld be noted no imperfectioun.?
Fra quhilk honour and perfec-
tioun, man and woman did bothe
fal: the woman being deceived
be the Serpent, and man obey-
ing the voyce of the woman,
both conspyring against the Sove-
raigne Majestie of Gop, who in ex-
pressed words had before threatned
deith, gif they presumed to eit of
the forbidden tre.?

Arr. III.
OF ORIGINAL SINNE.

Be quhilk transgressioun, com-

3 Gen, iii. 6; ii, 17.

SYMBOLA EVANGELICA. T SE

be ruled and guyded be his inseru- | ejus providentia regi et: gubernari:
table Providence, to sik end, as his | omniaque eo referri, quo ejus ceter-
Eternall Wisdome, Gudnes, and | nc sapientie, bonitati et δέ:
Justice hes appoynted them, to the| visum est; nempe ad glorie ma-

monlie called Original sinne, wes originale peccatum vulgo dici

! Gen. i. 1; Acts xvii. 28; Prov, xvi, 4.
* Gen. i. 26, 27, 28, etc. ; Col. iii. 10; Eph. iv, 24.

jestatisque ipsius. illustrationem.

Arr. II.
DE CREATIONE HOMINIS.

Credimus item et confitemur αἴ
hoe nostro Deo, hominem, id est 5
humani generis primum parentem -
Adamum, ad imaginem et similE— πὰ
fudinem — ipsius fuisse | creatum
Jtem ab eodem. sapientia, ámperie——-.
Justitia, libertate arbitrii, et pem
spicua ipsius cognitione donatunme um

adeo ut in uniwersa hominis Te.

tura nil animadverti posset, quee— —3Àáà
non omni ex parte foret abso" αι.
tum. Ab hac autem dignitate, “εἰ
nature perfectione. vir mulierge ee
exciderunt; οἷν a muliere, mul
a serpente decepta: vir mulie-—s
voci obtemperans, uterque. conjuzmeea-
lione inita adversus Dei majesesute-
tem, qui aperte antea mortem Ἐπ:
comminatus fuerat, si de arbore ee
tita gustassent.

Arr, III.
DE PECCATO ORIGINALI

Hac imperii contemptione, ἢ

THE SCOTCH CONFESSION OF FAITH. A.D. 1560. 441

the Image of Gop utterlie defaced | imago Dei in homine penitus oblite-
in man, and he and his posteritie | rata fuit : eaque contemptio, ipsum
of nature become enimies to Gon, | hominem totamque ejus posteritatem
ilares to Sathan, and servandis unto |ifa Deo inimicam, Sathana man-
sin! In samekle that deith ever-|cipium, et peccato reddidit. obnozi-
lasting hes had, and sall have power |am, μέ sempiterna mors dominata
and dominioun over all that have | fuerit, atque adeo in posterum do-
not been, ar not, or sal not be re-| minatura si in omnes, qui non
generate from above: quhilk re-| fuerint, sunt, aut erunt. divinitus
generatioun is wrocht be the power | regenerati. Hiec. autem regenera-
of the holie Gost, working in the fio est actio Spiritus sancti, qui tn
hartes of the elect of Gop, ane as- | corda eorum quos Deus elegit, con- ὁ
aunred faith in the promise of Gon, | stantem inserit. fidem de promissis,
re weiled to us in his word, be quhilk | que Deus verbo suo nobis revelavit :
faith we apprehend Christ Jesus, | qua fide Jesum Christum, omnemque
with the graces and benefites prom- | gratiam. et beneficentiam in Christo
iseel in him nobis promissam apprehendimus.

Arr. IV. Arr. IV.
«X THE REVELATIOUN OF THE PROMISE. | DE REVELATIONE PROMISSORUM.

For this we constantlie beleeve,| Constanter enim credimus, quod
«hat Gon, after the feirfull and hor- | post formidabilem illam atque hor-
ribe defectionn of man fra his;rendam hominis ab obedientia Dei
obedience, did seek Adam againe, | defectionem, rursus Deus Adamum
call upon him, rebuke his sinne, | requisierit, vocaverit nominatim, ac-
convict him of the same, and in the | cusaverit, convicerit : denique pro-
end made unto him ane most joy- | missione la gaudii plena. eum sic
fal promise, to wit, That the seed consolans promisit, Futurum ut se-
of the woman suld break down men mulieris caput serpentis con-
the serpents head, that ie, he suld |tereret, hoc est, universa diabols
destroy the works: of the Devill.| opera destrueret ac everteret. Hac
Quhilk promise, as it was repeated,| promissio, ut aliis atque aliis tem-
and made mair cleare from time to| poribus sepe repetita futt, ac dilu-
time; so was it imbraced with joy,|cidiws explicata, ita cum summa

! Psalm li. 5; Rom. v. 10; vii. 5; 2 Tim. ii, 96; Eph. ii. 1, 2, 8.
* Bam. v. 14, 21; vi. 28; John iii. 5; Rom. v. 1; Phil. i. 29. nn

449, SYMBOLA EVANGELICA. en ur

the faithfull, from Adam to Woe, | est ab omnibus fidelibus, ab Adam

from Woe to Abraham, from Abra-| ad Noam, a Noa ad Abrahamums τ
ham to David, and so furth to the| ab Abrahamo ad Davidem, ae re——
inearnatioun of Christ Jesus, all|liquis deinceps patribus, qui vire ——
(we meane the faithfull Fathers |runt sub lege fideles usque ad ἔμεε: το:
under the Law) did see the joyfull | carnationem Christi. Hi inquarzmm

daie of Christ Jesus, and did re-| omnes jucundissimos Jesu GChrissmE——
joyce.’ dies viderunt, et gavisi sunt.

Arr. V. | Amr. V.
|

OF THE CONTINUANCE, INCREASE, AND| DE PERPETUA SUCCESSIONE, INCRE-————
PRESERYVATIOUN OF THE KIRK, MENTO ET CONSERVATIONE EcCLrE

We maist constantly beleeve, that
God preserved, instrueted, multi-
plied, honoured, decored, and from | deinceps «tatibus, ab Adamo c—
death called to life, his Kirk in all|Jesu Christi adventum in carner——
ages fra Adam, till the cumming | ecclesiam. suam conservaverit, er
of Christ Jesus in the flesh.? For | dierit, multiplicaverit, honore ag
Abraham he called from his Fathers | ceri, decoraverit, et a morte cmm
cuntry, him he instructed, his seede | vitam evocaverit, — Evocavit | ence
he multiplied ;’ the same he mar-| Abrahamum e patria, ac major
veilouslie preserved, and mair mar- | suorum. sedibus : eum erudit, =—e-
veilouslie delivered from the bond- | men. ejus. multiplicavit, multiplic-—«-
age and tyrannie of Pharaoh ;* to | tum. mirabiliter conservavit; min
them he gave his lawes, constitu- | bilius etiam e servitute ac ty |
tions and ceremonies;? them he|Pharaonis exemif. His
possessed in the land of Canaan ;°| Abrahami intelligimus). leges
to them after Judges,’ and after | instituta, et ceremonias dedit.
Saul, he gave David to be king? | ad possidendam terram Canaan.
to whome hee made promise, that | trodweit, His judices, his S
of the fruite of his loynes suld ane| his Davidem regem dedit z

"Gen, iii. 9; iii. 15; xii. 3; xv, 5, 6; 2 Sam. vii. I4; Esai. vii. 14; ix. 6; Hag. ii. 7,
John viii. 56,
* Ezek. xvi. 6-14. * Exod. i. etc. * Jos. i. 8; xxiii, 4, 51 Sam, x.

* Gen. xii. ete. * Exod. xx. ete. ? Judges i. ete. * 1 Sam, xvi. 13—

li eiie RU

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

8t for ever upon his regall seat.! |
To this same people from time to
üme he sent prophets, to reduce
them to the right way of their God:?
from the quhilk oftentimes they
declined be idolatry. And albeit
that for their stubborne contempt

o£ «Justice, he was compelled to give
the» m in the hands of their enimies,*
ass Wefoir was threatned be the mouth
of Moses, in sa meikle that the haly
cA S-tie was destroyed, the temple|erat) adeo ut sancta civitas eversa
t» wmrnt with fire? and the haill land | fuerit, templum. incensum, ac unt-
] «x» ft desolate the space of Ixx years :’
zt of mercy did he reduce them
smgaine to Jerusalem, where the
«-Mtie and temple were reedified,
zund they against all temptations
“τὰ assaultes of Sathan did abide,
rill the Messias come, according to

the promise.®

Arr. VL
OF THE INCARNATION OF CHRIST JESUS.

Quhen the fulnes of time came,
God sent his Sonne, his eternall
Wisdome, the substance of his awin
glory in this warld, quha tuke the
nature of man-head of the substance
of woman, to wit, of a virgine, and
that be -operatioun of the holie
Ghost: and so was borne the just

! 2 Sam. vii. 12.
! 2 Kings xvii. 18.
’3 Kings xvii. 14, 15, etc.

* 2 Kings xxiv. 3, 4.
5 Deut. xxviii. 36, etc.
* Jer. xxx; Ezra i. etc. ; Hag. i. 14; ii. 7, 8, 9; Zech. iii, 8.

443

promisit e fructu lumborum ejus
futurum, qui perpetuo super re-
gium ejus thronum sederet. Ad
hanc ıpsam gentem diversis subinde
temporibus misit prophetas, qui eam
in viam Dei sur reducerent : a qua
scpe ad idolorum cultus deflexerant.
Et quanquam ob protervum justV-
tue contemptum sepe eos potestati
inimicorum. permiserat (quemadmo-
dum antea per Mosen comminatus

versa eorum regio per spatium sep-
tuaginta annorum in vastam redacta
solitudinem : nihilominus misericor-
dia adductus, eos Hierosolymam
reduxit ; ac civitate instaurata,
templo restitulo, juxla promissionem
eis faciam, adversus omnes artes
atque oppugnationes Satane ad-
ventum ἰδὲ Messie expectaverunt.

Anr. VI.
DE INCARNATIONE JESU OHRISTL
Cum plenitudo temporis. venis-
set, Deus Filium. suum, ceternam
Suam sapientiam, et glorie sue

|Substantam misil. in hunc. mun-

dum. Isque Filius, co-operante Spi-
ritu Sancto, humanam | assumpsit
naturam ex femine, ejusdemque vir-
ginis, substantia. — Atque ita editum

* 2 Kings xxv.
? Dan. ix. 2.

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

ws in Christ Jesus his Sonne, befoir
the foundatioun of the warld was
lide! appointed him to be our
Head,? our Brother,’ our Pastor, and
grest Bischop of our sauls.* Bot
because that the enimitie betwixt
the justice of God and our sins was
sik, that na flesh be it selfe culd or
might have attained unto God :5 It

behooved that the Sonne of God;

stald descend unto us, and tak him-
selfe a bodie of our bodie, flesh of
«»ur flesh, and bone of our bones,
suid so become the Mediator be-
“wixt God and man,‘ giving power
© so many as beleeve in him, to be
the sonnes of God ;' as himselfe dois
~«witnesse, J passe up to my Father,
«and unto zour Father, to my God,
and unto zour God. Be quhilk
muaist holie fraternitie, quhatsaever
ee have tynt in Adam, is restored
unto us agayne? And for this
cause, ar we not affrayed to cal God
our Father,'? not sa meikle because
he hes created us, quhilk we have
common with the reprobate ;!! as
for that, that he hes given to us his
orıely Sonne, to be our brother,?and
gx ien unto us grace, to acknawledge
zaxid imbrace him for our onlie

445
nos in Christo Jesu Filio suo ele-
git, antequam mundi jacta essent
fundamenta, eum nobis caput, fra-
trem, pastorem, ac magnum ani-
morum nostrorum pontificem desig-
navit, Sed quia tam aversa, atque
inimica peccatis nostris erat Dei
Justitia, ut nulla per se caro ad
Deum pervenire posset, Deum Fi-
lium oportuit ad nos descendere,
et corpus e mostro corpore, carnem
e carne, os ex ossibus assumere,
atque iia idoneum mediatorem et
pacificatorem inter Deum et ho-
minem fieri; qui potestatem daret
4s qui in eum crederent, ut fil
Dei fierent, quemadmodum ipse tes-
hificatur, Vado ad Patrem meum,
et Patrem vestrum, Deum meum,
et Deum vestrum: ac per hanc
sanctissimam fraternitatem, | quic-
quid in Adamo amiseramus, ilte-
rum nobis est restitutum ; rdeoque
Deum patrem nostrum | appellare
non dubitamus, non tam quod ab
eo creati sumus id enim nobis cum
reprobis est commune, quam quod
indulserit, ut «unicus. ejus Filius
frater nobis fieret; idque nobis
gratificatus est, ut hunc. unum in-
terpretem et pacificatorem, ut est

* Eph. i. 11; Matt. xxv. 34.
* Eph. i. 22, 23.
> Heb. ii. 7, 8, 11, 12.
* Heb. xiii. 20; 1-Pet. ii. 25: v. 4.
* Psalm exxx. 8; cxliii. 2.
* | Tim. ii. 5.

* John i. 12.

* John xx. 17.

* Rom. v. 17, 18, 19.

'? Rom. viii. 15; Gal. iv. 5, 6.

!! Acts xvii, 26.

12 Heb. ji. 11, 12. See above, note 8.

446
Mediatour, as before is said. It be-
hooved farther the Messias and Re-

demer to be very God and very
man, because he was to underlie the
punischment due for our transgres-
siouns, and to present himselfe in
the presence of his Fathers Judg-
ment, as in our persone, to suffer
for our transgression and inobedi-
ence, be death to overcome him
that was author of death. Bot be-
eause the onelie God-head culd not
suffer death,? neither zit culd the
onlie man-head overcome the sam-
in, he joyned both togither in one
persone, that the imbecillitie of the
ane, suld suffer and be subject to
death, quhilk we had deserved:
And the infinit and invincible pow-
er of the uther, to wit, of the God-
head, suld triumph and purchesse
to us life, libertie, and perpetuall
victory :? And so we confesse, and
maist undoubtedly beleeve.

Arr. IX.

OF CHRIST’S DEATH, PASSION, AND
BURIAL.

That our Lord Jesus offered him-
selfe a voluntary Sacrifice unto his
Father for us,‘ that he suffered
contradiction of sinners, that he

was wounded and plagued for our.

transgressiouns,° that hee being the

SYMBOLA EVANGELICA.

superius memoralum, agnosceremus
et amplecteremur. Preterea ne-
cesse erat, ut qui verus Messias el
redemptor. esset. futurus, idem verus
homo et verus esset Deus: quippe
qui panas esset. pensurus, quas vo-
stro delicto commeri eramus ; δὲ
ante tribunal patris sese reprasen-
laturus esset, ut in pena luenda
pro mostro delicto et inobedientia,
nostram sustineret personam, ac

a
a

morte sua mortis autorem supe- ~

raret.

Et quia nec sola divinitas,

pati, nec sola humanitas vinceres-
mortem polerat, utramque tn unam,
coaptavit personam : ut alterius imp.

firmitas morti, quam commeruera.
mus essel obnoxia ; alterius, id es
divinitatis, invicta et immensa. vis,
de morte triumpharet, nobisque vi-
tam, libertatem, ac perpetuam pa-
reret vicloriam. | Atque sic con-
fitemur, maximeque indubitanter
credimus.

Arr. IX.

DE MORTE PASSIONE, ET SEPULTURA
CHRISTI.

Item asseveramus, et pro certo
persuasum | habemus quod Dome

Imus noster Jesus Christus Patri

sese victimam ultro pro nobis ob-
tulerit : quod a peccatoribus contu.
melis sit vexatus, quod pro nostris

! ] Pet. iii. 18; Esa. liii. 8.
2 Acts ii. 24.

* Heb. x. 4, 5,6, 7,8,9, 10, 11, 12.
> Esa. liii. 5; Heb. xii. 8.

> 1 Johni.2; Acts xx. 28; 1 Tim. iii. 16 ; John iii. 16,

THE SCOTCH CONFESSION OF FAITH. A.D. 1560. 447

deane innocent Lambe of God, | peccatis vulnera passus, quod cum
was damned in the presence of an | purus et innocens Dei agnus esset,
earthlie Judge,? that we suld be ab- ad. tribunal terreni judicis fuerit
solved befoir the tribunal seat of|damnatus, wt nos ante tribunal
our God? That hee suffered not| Dei nostri absolveremur : quod non
onlie the cruel] death of the Crosse, | modo mortem incruce | atrocem, et
quhilk was accursed be the sentence | Dei ore execratam subierit ; sed,
of God ;* bot also that he suffered quam peccatores meruerant, iram
foraseason the wrath of his Father, |patris ad. tempus tulerit. — Nihilo
quhilk sinners had deserved. Bot | (amen minus asseveramus, quod in
zit we avow that he remained the | medio etiam dolore et cruciatu, quos
only welbeloved and blessed Sonne animo pariter et corpore pertulit
of his Father, even in the middest | (ut peccata hominum plene lueret),
of his anguish and torment, quhilk | semper unice charus et benedictus
hee suffered in bodie and saule, to | patri filius esse perseveravit, De-
nazak the full satisfaction for the inde fatemur atque etiam affirma-
säznnes of the people? After the| mus, nullum post illud pro pec-
cy whilk we confesse and avow, that |cato restare sacrificium. Si qui
waere remaines na uther Sacrifice | autem contra affirment, nihi du-
f «or sinne,’ quhilk gif ony affirme, | bifamus eos blasphemos | adversus
~ owe nathing dout to avow, that they | Christi mortem, et eternam | ejus
-α τὸ blasphemous against Christs| purgationem, ac satisfactionem, per
«death, and the everlasting purga-| quam sua morte patrem nobis pla-

*ioun and satisfactioun purchased | cavif, asserere.

to us be the same.

Arr. X. Arr. X.
OF THE RESURRECTION. DE RESURRECTIONE.

We undoubtedly beleeve, that in| Pro certo etiam credimus, quod
sa mekle as it wes impossible, that quatenus fieri non poterat, ut mor-
the dolours of death sulde reteine | tis dolores perpetuam haberent po-
in bondage the Author of life? that | testatem | adversus | autorem vite,
our Lorp Jesus crucified, dead and | Dominus Jesus, qui cruci affixus,

! John i, 29. 5 Matt. xxvi. 38, 39.
? Matt xxvii. 11, 26; Mark xv. ; Luke xxiii. * 2 Cor. v. 21.
* Gal. iii, 13. ' Heb. ix. 12; x. 14.

* Deut, xxi. 28, * Acts ii. 24.

.448
buryed, quha descended into hell,
did ryse agayne for our Justifica-
tioun,' and destroying of him quha
wes the Author of death, brocht life
againe to us, that wer subject to
death, and to the bondage of the
same? We knaw that his Resur-
rectioun wes confirmed be the tes-
timonie of his verie Enemies,’ be the
resurrectioun of the dead, quhais

SYMBOLA EVANGELICA.

mortuus ct sepulius fuerat, qui
ad inferos descenderat, iterum a
rexit, ut nos justificaret : et auk
mortis (cui ceque ac morti eram
obnoxit) devicto, vitam nobis res
(wit. — Scimus etiam resurrectione
ejus fuisse confirmatam | acerbis
morum. ipsius inimicorum testim
ns; Mem resurrectione mortuore:-
qui apertis sepulchris revixere

Sepultures did oppen, and they did! ac in urbe Hierosolyma comya

ryse, and appeared to mony, within !
the Cittie of Jerusolem.*
also confirmed be the testimonie of
his Angels, and be the senses and
judgements of his Apostles, and of
uthers, quha had conversatioun, and
did eate and drink with him, after
his Resurrection.

Arr, XI.

OF THE ASCENSION.

We nathing doubt, bot the self;

same bodie, quhilk was borne of the
Virgine, was crucified, dead, and
buried, and quhilk did rise againe,
did ascend into the heavens, for
the accomplishment of all thinges :”
Quhere in our names, and for our
comfort, he hes received all power
in heaven and eirth,® quhere he
sittes at the richt hand of the Fa-
ther, inaugurate in his kingdome,

! Acts iii. 26; Rom. vi. 5,9; iv. 25.
? Heb. ii. 14, 15.

? Matt. xxviii. 4.

* Matt. xxvii, 52, 53.

It wes:

orum, item apostolorum, qui e

ribus se videndos exhiberunt : C
' firmata. est etiam testimoniis ave

viderunt et contrectarunt; alor,
item complurium, qui post rem
rectionem, consuetudine ejus «usi ἢ
miliariter, cum eo ederunt εἰ 1
berunt.

Anr. XI.
DE ASCENSIONE.

Neque dubitamus quin. idem c
pus, quod ex virgine natum, cr
affixum, mortuum, et resuscitat
fuerat, in celum. ascenderit, ut o
nia impleret. nostro nomine, et
nostri consolationem | accepit o
nium potestatem in colo et
lerra; et regno suscepto sedet
dextram patris, patronus et unü
intercessor pro nobis. Atque he

| gloriam, honorem et precrogativ

5 Matt. xxviii. 5, 6.

$ John xx. 27; xxi. 7, 12, 18; Luke xxiv. 41, 42, 4
? Luke xxiv. 51; Acts i. 9.

® Matt. xxviii. 18.

THE SCOTCH CONFESSION OF FAITH. A.D. 1660. 449

Advocate and onlie Mediator for |e unus e fralribus tenebit, donec
τ} Quhilk glorie, honour, and | ponat inimicos suos scabellum pe-
prerogative, he alone amonges the | dum suorum. — Ibique credimus
brethren gal posses, till that all his usque ad ultimum judicium, futu-
Enimies be made his futestule,? as | rum; ad quod exercendum, credi-
that we undoubtedlie beleeve they ‘mus constanter eundem. Dominum
sell be in the finall Judgment: To |nostrum Jesum Christum visibt-
the Execution whereof we certaine- | lem, et qualis crat cum ascenderat,
lie beleve, that the same our Lord | venturum : ac tum omnia instau-
J rcs sall visiblie returne, as that | ratum et redintegratum iri, usque
hee was sene to ascend.? Andthen|adeo, ut qui tolerarant [passi
we firmely beleve, that the time of | sunt] vim, contumelias, injurias,
refreshing and restitutioun of all| justitie ergo [propter justitiam],
things sall cum,* in samekle that | beate illius que ab initio pro-
thir, that fra the beginning have |missa est immortalitatis fient he-
suffered violence, injurie,and wrang, | redes,
for richteousnes sake, sal inherit
tkaat blessed immortalitie promised
Fr-a the beginning.®
Bot contrariwisethestubburne,in-| Contra protervi, inobedientes, eru-
C» bedient, cruell oppressours, filthie | deles, violenti, impuri, idololatree,
yoersonis,idolaters,and all such sortes|ac cetera $mpiorum genera conji-
«et unfaithfull, sal be cast in the dun- | tentur tn carcerem tenebrarum
gwun of utter darkenesse, where |extertorum, ubt nec vermis eorum
their worme sell not die, nether zit morietur, nec 1gnis extinguetur :
their fyre sall bee extinguished.5|cwjus judicii exercendi dies, ejus-
The remembrance of quhilk day,|que memoria non solum nobis pro
and of the Judgement to be exe-| /reno est ad voluptates carnis co-
euted in the same, is not onelie to ercendas, sed inestimabilis etiam
τῷ ane brydle, whereby our carnal | animi confirmatio, que nos ita cor-
lustes are refrained, bot alswa sik | roboret, ut neque minis principum
inestimable comfort, that nether|terrenorum, meque mortis hujus
may the threatning of worldly momentanee — admoto — metu, nec

ὁ '1 Jobe i. 1; 1 Tim. ii. 5. 5 Matt. xxv. 34; 2 Thess. i. 4, etc.
? Psalm cx. 1 ; Matt. xxii. 44; Luke xx. 42,48. * Rev. xxi. 27; Esa. Ixvi. 24; Matt. xxv.
* Acts i. 11. 41; Mark ix. 44, 16, 48; Matt. xxii,

* Acts iii, 19, 13.

| tas Dei revelata. est nobis, ei assen--
Jesus | tiamur ; nisi Dei Spiritus, et: mor-

t Seeded rte debes ende atit
eration and Sanc- | nobis nostrisque meritis arrogamus x

MUT selves we ar| nam nature nostra sponte, ne ad co-

WR UA πο, is oul. he that con- een

COME same,‘ to the seine
Lear tusritr imr aisii enm

Lii. 13; Eph. ii. 1; dota tx. 99; Rev. iii.17; Matt, xvii, 17; Mark ix. 19; Luke ix-
- 68; a Hi. 6 ; 1 Kings viii. 57, 58.

Les. ilm c. 3 * Phil. iii, 9,
. Bom v.10. * Phil. i.6; 2 Cor. iii, 5.
- *Nohniii.5; Tit. iii 5; Rom v. 8. ." Eph. i. 6,

BEEN

der; Ῥοτοοῖνο sese ditilloni.do:solliailars. ibid
in ge itie; et si quando cadunt, per veram et
y ris in minime dissimulatam | penitentiam —
meh, resurgunt; ac ne id quidem faciunt |
Sd tir d they « do} s viribus, sed ee

x - bie to dc nothing.’ |
ων NL —— * : ! "
De 16, 17, 6 8,21, 0 24, t; + Rom. v.12,

* Eph. iv. 17, etc.
' 2 Tim. ii, 26. .
‚note 1. Rom, viii. 22, "John xv.5. See note 1, p, 16.

hem aeta mma o ! {ῤ

A OS ee ab Bos bob

- E
Od, wilioul Ὁ forte itt Poole talia ivt

Ehe reverend namie of God; to-pro- | venerabile pari facere. propha-
> hane, abuse, or contemne the Sae- | nare, abuti, aut contemnere. sacra-

=-=aments of Christ Jesus; to dis- menta a Domino instituta; non
«bey or resist ony. that God hes| parere, ac etiam resistere, iis quibus
q»Xaced (dns authoritie (quhil they | authoritas data est divinitus, pre-
quse not over the bounds of their | sertim quamdiu intra juris et mu-
ee pti lerminos sese continent ;
-Exereto, to. beare hatred, or to let cedem. facere, aut quo fiat coire. et

ee mo ceneontire odium conceptum con-

MExay withstand it? And finally, tinere; pati ut innoxius fundatur
Exe transgression of.ony uther eom- | sanguis cum impedire. possis: ac
Txaandement in the first or secund | breviter, | quicquid adversus pre-
Tatil, wo confess and atime to cepta priis aut postriors tabula

att ca ert minum indisiinlinthe. pmi
nn Itaque. juxta nostram. sententiam,
Sd at\Gods\commandment,’ quha | ea opera bona sunt, que ex fide pro-
Iblislawo heserpresed int ib | feocunur, ae fnt juste precept
Se

| 64 Rom. xiii 2, * Rom. xiv. 23; Heb. xi. 6,
13, ^ ] Sum, xv, 22; 1 Cor, x. 3L.

456 SYMBOLA EVANGELICA.

thingis be that pleis him. And evill | Dei, qui, lege lata, quid fieri velld
-warkis we affirme not only thir that | diserte cavit. Contra, ea opera
expressedly ar done against Gods | dicumus mala, non modo que aperte.
commaundement:' bot thir alswa|cum verbo Dei pugnant; sed exa
that in matteris of Religioun, and | efiam que in rebus que ad pietas —
worschipping of God, hes na uther|tem ac Dei cultum spectant, nu.
assurance bot the inventioun and |lum aliud habent firmamentum, ni.—uge;
opinioun of man: quhilk God fra:ab hominis opinione et conrmentomum, ,
the beginning hes ever rejected, as | hujus enim generis opera Deus
be the Prophet Zsay,? and be our | initio usque semper rejecit et adve,
Maister Curist Jesus we ar taught | satus est, uti ex Esaia prop

in thir words, Zn vaine do they wor- | et his Christi verbis edocti. sum

schip me, teaching the doctrines | Frustra me colunt, docentes dog

the precepts of men? trinas et preecepta hominum. =

Art. XV. Art. XV.

OF THE PERFECTIOUN OF THE LAW,|LEGEM ESSE NUMERIS OMNIBUS PER.
AND THE IMPERFECTIOUN OF MAN. FECTAM, HOMINES AUTEM IMPER-
FECTOS.

The Law of God we confesse| Legem Dei maxime justam, equa-
and acknawledge maist just, maist|bilem, ef perfectam agnoscimus. et
equall, maist halie, and maist perfite, | fatemur, ea jubentem que, si per-
commaunding thir thingis, quhilk| fecte pleneque prastarentur, vitam
being wrocht in perfectioun, were|dare possent, et ad cternam nos m
abill to give life, and abill to bring | perducere felicitatem. Sed no-——
man to eternall felicitie.* Bot our|stra natura adeo est corrupta ei
nature is sa corrupt, sa weake, and | infirma, ut nunquam ad opera legis

hia

sa unperfite, that we ar never abill
to fulfill the warkes of the Law in
perfectioun.5 Zea, gif we say we
have na sinne, evin after we ar re-
generate, we deceive our selves, and

perfecte. prestanda simus 1donei ;
nam si peccatum nos habere etiam
post regenerationem negemus, nos.
metipsos decipimus, et veritas Dei
non est in nobis. Propterea me.

the veritie of God is not in us.® | cesse erat, ut Christum, qui legis

! 1 John iii. 4.
2 Esa. xxix. 13.
? Matt. xv. 9; Mark vii. 7.

® Deut. v. 29; Rom. x. 3.
* ] Kings viii. 46; 2 Chron. vi. 36; Prov,
xx. 9; Eccles. vii. 22; 1 John i. 8,

* Lev. xviii. 5; Gal. iii. 12; 1 Tim.i.8; Rom. vii. 12; Psa. xix. 7, 8, 9, 11.

ern bii ee

fe na ae to the Τὰν (for eberi
Hast before wee have plainly con- |sumus confessi: illud autem affir-
fes) bot this we affirme, that na |mamus, neminem. unquam | preter

Ἐκ σὴ in eird (Christ Jesus onlie ex-
Imp, or sall give
Cocoon" menti
-—€ all mt we must
fale down ar

unum Christum ita legi paruisse,
parere, aut pariturum esse, quem-
admodum lex exigit: sed cum om-
mia fecerimus, procumbamus opor-
PA doa p nacta c

| of Supe lets, Woant re RE
emos is nocht, | bili collocare.
cc och in damnable

2 Esa. Ixiv. 6.
* Luke xvii, 10,

458
Art. XVI.

OF THE KIRK.

As we beleve in ane God, Father,
Sonne, and haly Ghaist; sa do we
maist constantly beleeve, that from
the beginning there hes bene, and
now is, and to the end of the warld
sall be, ane Kirk, that is to say, ane
company and multitude of men
chosen of God, who richtly worship
and imbrace him be trew faith in
Christ Jesus, quha is the only head
of the same Kirk, quhilk alswa is
the bodie and spouse of Christ Je-
sus, quhilk Kirk is catholike, that is,
universal, beeause it conteinis the
Elect of all ages, of all realmes, na-
tions, and tongues, be they of the
Jewes, or be they of the Gentiles,
quha have communion and societie
with God the Father, and with his
Son Christ Jesus, throw the sanc-
tificatioun of his haly Spirit :? and
therefore it is called the commun-
ioun, not of prophane persounes,
-bot of Saincta, quha as citizenis of
the heavenly Jerusalem, have the
fruitioun of the maist inestimable
benefites, to wit, of ane God, ane
Lord Jesus, ane faith, and ane bap-
tisme:* Out of the quhilk Kirk,
there is nouther lyfe, nor eternall
felicitie. And therefore we utterly

SYMBOLA EVANGELICA.

Arr. XVI
DE ECOLEBIA.

— Quemadmodum credimus in unwam
Deum, Patrem, Filium, et Spiritusum
Sanctum ; tta firmissime lenem am,
quod ab usque rerum inilio fueris. |
nunc extet, ac fulura. sit sque Cop)
mundi finem una ecclesia, sd

unus coctus et multitudo homine
a Deo electorum, qui recte ac sy,

Deum venerantur et amplectumy,
per veram fidem in Jesum Chr.
etum, qui solus est caput ejus ec.

si, que et tpsa corpus est et sponsa
Christi. Zademque est catholica
hoc est, universalis ; quia omniusgs?
etatum, nationum, gentium et ün—
guarum electos. continct, sive Il“
Judei sint, seu gentes ; 1i9que com- ——
munio est et societas cum Deo Palre, =“
cumque ejus Filio Jesu Christo pr =
sanctificationem Sancti Spirilus —
atque ideo non hominum prophano—--
rum vocatur communio, sed sancto—
rum, qui etiam Hierosolymse ce
lestis sunt cives, fruunturque bonis
mazxime tncestimabiibus, nempe «um
Deo, uno Domino nostro Jesu, ng
fide, et uno baptismo. Extra han
ecclesiam nulla est vita, nulla cer.

na felicitas ; idetrco plane ex dia-
metro abhorremus ab eorum blas-
phemiis, qui asserunt, cujusvis

! Matt. xxviii. 20; Eph. i. 4.

* Coli. 18; Eph. v. 28, 24, etc. ; Rev. vii. 9.

3 Eph. ii. 19.
* Eph. iv. 5.

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.
abhorre the blasphemie of them

tiat affirme, that men quhilk live
according to equitie and justice, sal
be saved, quhat Religioun that ever
they have professed.. For as with-
out Christ Jesus there is nouther
life nor salvation; so sal there
nane be participant therof, bot
sik as the. Father hes given unto
his Sonne Christ Jesus, and they
that in time cum unto him, avowe
his doctrine, and beleeve into him,?
we comprehend the children with
the faithfull parentes? This Kirk
is invisible, knawen onelie to God,
quaha alane knawis whome he .hes
=}osen ;* and comprehends as weill
uas said is) the Elect that be de-

439
sects, aut religionis .professores fore
salvos, modo vite sue actiones ad
justitue et cequitatis normam con-
formaverint : nam uti absque Jesu
Christo sulla est vita, nulla salus ;
ita. salutis ejus nemo erit. particeps,
nisi quem. Pater dederit. Filio suo
Jesu Ohristo, quique ad eum dum
lempus habet, adveniet, ejus doctri-
nam profitebitur, et. in eum credet ;
cum adultis autem parentibus, pu-
eros etiam . comprehendi intelligo.
Haec ecclesia invisibilis est, uni
Deo cognita, qui solus novit quos
elegerit. Hoc ceque continet electos,
qui jam decesserunt, quos vulgo ec-
clesiam triumphantem appellant,
ac eos qui nunc vivunt, et adversus

parted, commonlie called the Kirk| peccatum et Satanam preliantur,
Triumphant, and they that zit live | eosque qui post nos fuluri sunt.

and fecht against sinne and Sa-
than as sall live hereafter.

Arr. XVIL

OF THE IMMORTALITIE OF THE SAULES.

The Elect departed are in peace
sud rest fra their labours:* Not
that they sleep, and come to a cer-
tame oblivion, as some Phantas-
ücke do affirme; bot that they
sre delivered fra all feare and tor-
ment, and all temptatioun, to quhilk

Arr. XVII.
DE IMMORTALITATE ANIMARUM.

Electi qui jam decesserunt, labo-
ribus liberi, pace et tranquillitate
fruuntur ; non quod dormiant, aut
oblivione sopiantur, ut fanatici qui-
dam affirmant ; sed quod ab omni
metu, cruciatu, et tentatione sint
exempti, quibus nos ac ceetert omnes

weand all Goddis Elect are subject | electi Dei sumus obnoxii quamdiu
! John iii. 86. * 2 Tim. ii. 19; John xiii. 18.
3 John vi. 87, 89, 65; xvii. 6. * Eph. i. 10; 1 Col. i. 20; Heb. xii. 4.
’ Acts ii, 89. * Rev. xiv. 13.

ZU GO deme anptormo diio discerni possit,
Ἐπ δῖος, the Kirk malignant, we af- | asseveramus, neque ab antiquitatis
=z=urpit, lineal Descence, Place ap- | patis falso titulis, mec a successione.

pointed, nor multitude of men ap-| perpetua. episcoporum, nec a certi
ping ane error. For Cain, in| loci designatione, nec a multitudine.
une and title, was preferred to| hominum in- eundem errorem con-
P*ar—erogative above all places οὗ primogeniture prerogativa Abel
δὰ e eird,’ where alswa were the|et Seth anteibat; item Hieroso-
E?"viets lineally descended fra Aa-|lyma, cetera totius. orbis. oppida ;
το σι and greater number followed | we accedebat in sacerdotibus, ab
Ux Scribes, Pharisies, and Priestes, Aarone wsque, perpetua. familie et

fainedly beleeved and ap-| successionis series; majorque erat
Proved Christ Jesus and his doc- | eorum numerus qui scribas et Pha-
Uf ne: And zit, as we suppose, no |riseeos sectabantur, quam qui Je-
ttn of sonnd jndginent will grant,| sum Christum ejusque doctrinam
renamed were the| er animo probabant : neque tamen.

Kj of God. The notes therefore | arbitramur quemquam, cui purum
Uf the trew Kirk of God we be-|et solidum sit judicium, commissu-
] and avow to be, rum ut ulli ex iis quas modo com-
feug idis thi "ptoschtnz of the memoravi ecclesiis Dei nomen attri-
Werde of God, into the quhilk God | buat. — Igitur, quam nos veram Dei
"m re e himselfe unto us, as ecclesiam. credimus et fatemur. ejus
tu writings of of the E an primum est indicium, vera Verbi

Mae au. δὲν John xv. 18,19, 20, 24; xi. 47, 59; Acts iv.1, 2,8; v. 17,18.
3 Psa, xlviii. 2,3; Matt. v. 35. * John xii, 49.

|
|
|
|
|
|
|

i grant Presse ee
ἢ fecerit aut fieri jusserit:: Mlud enim.
insulin omnes uno fatentur ore, Spiritum .
XM Hei | Dei (qui. et. unitatis; tem. est. spiri-
lc | tus) nunquam secum pugnare, Ita-
y Dosen, que, si qua cujusvis doctoris, aut

? to the | ecclesie, aut concilii interpretatio,
of God, written in| decretum aut opinio, cum expresso

— —e — — —— ox SS — —— — — —

‚xx. 31; 2 Tim. iii. 16, 17. ? John v. 39,
i. 20, 21. * Eph. iv. 8, 4.

464 SYMBOLA EVANGELICA.

ony uther place of the Scripture, it| Dei Verbo quod in alia Scripture

is a thing maist certaine, that there | parte continetur, pugnaverit, luce

is not the true understanding and | clarius est, eam nec esse veram er-

“ meaning of-the haly Ghaist, al-! plicationem, nec mentem Spiritus,
though that Councels, Realmes, and | Sancti, quantumvis. eam concilueae
Nations have approved and received | regna, et nationes probaverint €—
thesame. For we dare non receive | receperint. Nos enim nullam iam,
or admit ony interpretation quhilk | ferpretationem recipere aut admax
repugnes to ony principall point of | tere audemus, que pugnet aut cm,
our faith, or to ony uther plaine|aliquo ex praecipuis fidei nos,
text of Scripture, or zit unto the | capitibus, aut cum perspicua Bor Àj.

rule of charitie. (ura, aut cum caritatis regula.
Arr. XIX. Amr. XIX.
OF THE AUTHORITIE OF THE SCRIP- DE SCRIPTURE AUTORITATE.
TURES.

As we beleeve and confesse the | Quemadmodum credimus et con—
Scriptures of God sufficient to in-| fitemur, ex Scripturis divinis Deas
struct and make the man of God | cognitionem abunde hominibus tra——
perfite, so do we affirme and avow | di; ia affirmamus atque assevera-——
the authoritie of the same to be of | mus, a nullo hominum aut angelo-—
God, and nether to depend on men | rum, sed a Deo solo Scriptures
nor angelis. We affirme, therefore, | autoritatem pendere. Igitur quis 3
that sik as allege the Scripture to tantam esse Scripture autoritatere
have na uther authoritie bot that | volunt, quantam illi ecclesie con-ss
quhilk it hes received from the Kirk, | cedunt. suffragia, eos constanter ase
to be blasphemous against God, and | serimus adversus Deum blasphemce :
injurious to the trew Kirk, quhilk | esse, adversus veram ecclesiam core-«
alwaies heares and obeyis the voice | tumeliosos ; que sui sponsi, suige-—~w
of her awin Spouse and Pastor | pastoris vocem audit, eique οδέοιαπαιν
bot takis not upon her to be mais-| perat, neque tantum sibi assuzzsa
tres over the samin. | ut domina ejus videri velit.

! 2 Tim. iii. 16,17. * John x. 27.

mio ἐν new artc of our fait ex noe penis rejcinmad alque sécu
lex the Word of God; iilo cteriio cam, que a Dei Verbo ad consti
Westin ‘refuse the same as the |fiones et doctrinas hominum animas
doetrine of Devils, quhilk drawis | nostras avocent. Causa igitur cur
^Yxr saules from the voyce of our | generalia concilia cogerentur non ea
9rilie God to follow the doctrines | fwit, ut leges quas Deus non jussis-
ra] constitutiones of men? The set velut perpetuo. duraturas roga-
ΝΠ πιο... rent ; neque ut nova de fide dog-

, was nether to make | mata comminiscerentur, neque ut
ray perpetual Law; quhilk God be-| Verbum Dei autoritate. sua confir-
^ vc » nether zit to|marent ; multo etiam minus ul pro

- Gal. i. 11, 19, 18, 14. 31 Tim. iv. 1, 2, 3.

evil. 10, 11; Exod. xxi.; Gen. xvii, 14; Numb. ix. 13.
L x: p a Ma χὰ τὸ τὴ Mat, aan 2 27,28; Mark xiv. 22, 23,24; Luke
er 4. 95, 26.

> E =

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

469

wee break, is the communion of|tanto distet a nobis intervallo, qui

Christes bodie, and the cupe quhilk
we blesse, is the communion of his
blude. So that we confesse, and
undoubtedlie beleeve, that the faith-
full, in the richt use of the Lords

nunc mortales in terra degimus ;
hoc tamen constanter tenemus, pa-
nem quem frangimus communionem
esse corporis Jesu Christi, e£ calicem
cut benedicimus, sanguinis ejus item

Table, do so eat the bodie and esse communionem. — Itaque confite-

drinke the blude of the Lord Jesus,
that he remaines in them, and they
in him: Zea, they are so maid flesh
Of his flesh, and bone of his bones ;?
that as the eternal! God-head hes
griven to the flesh of Christ Jesus
(«uhilk of the awin conditioun and
zaature wes mortal and corruptible?)
Mafeand immortalitie; so dois Christ
«Jesus his flesh and-blude eattin and
«drunkin be us, give unto us the same
prerogatives. Quhilk, albeit we
«onfesse are nether given unto us
at that time onelie, nether zit be the
proper power and vertue of the Sac-
rament onelie; zit we affirme that
the faithfull, in the richt use of the
Lords Table, hes conjunctioun with
C Arist Jesus, as the naturall man
«man not apprehend: Zea, and far-
ter we affirme, that albeit the faith-
£ull, oppressed be negligence and
zmanle infirmitie, dois not profite
eameikle as they wald, in the verie
instant action of the Supper; zit
sall it after bring frute furtlı, as
livelie seid sawin in gude ground.

! ] Cor. x. 16.

* Eph. v. 80. * John vi. 51, etc.

mur, et procul dubio credimus, quod
fideles, in recto cence dominice usu,
ita corpus Domini Jesu edant, et
sanguinem bibant, ut ipsi in Christo
maneant, et Christus à eis: quin
et caro de carne ejus, et os ex ossi-
bus ejus ita fiunt, ut quemadmodum
carni Christi, que suapte natura
mortalis erat et corruptibilis, divi-
nitas vilam et immortalitatem lar-
gita est ; ita ut carnem Jesu Christi
edimus, et bibimus ejus sanguinem,
eisdem et nos prerogatwis dona-
mur; quas ut non eo solum tem-
pore nobis donari fatemur, meque
vi solum et potestate sacramento-
rum, sic in recto canıe dominice
usu, talem fidelibus cum Christo
conjunctionem esse affirmamus, qua-
lem humana mens capere nequeat.
Quin illud quoque afirmamus, quan-
quam fideles, aut negligentia, aut
infirmitate conditionis humane im-
pediti, in ipso actions ejus mo-
mento eum quem vellent fructum e
cena domini non percipiant ; ve-
rumtamen, velut vitale semen in

? Matt. xxvii. 50; Mark xy. 87; Luke xxiii. 46; John xix. 30.

470

For the haly Spirite, quhilk can
never be divided fra the richt in-
stitution of the Lord Jesus, wil not
frustrat the faithfull of the fruit of

that mysticall action: Bot all thir,
we say, cummis of trew faith, quhilk
apprehendis Christ Jesus, who only
makis this Sacrament effectuall
unto us. And therefore, whosoever
sclanders us, as that we aftirme or
beleeve Sacraments to be naked and
bair Signes, do injurie unto us, and
speaks against the manifest trueth.
Bot this liberallie and franklie we
confesse, that we make ane dis-
tinetioun betwixt Christ Jesus in
his eternall substance, and betwixt
the Elements of the Sacramental
Signes. So that wee will nether
worship the Signes, in place of that
quhilk is signified be them, nether
zit doe we dispise, and interpret
them as unprofitable and vaine, bot
do use them with all reverence, ex-
amining our selves diligentlie be-
fore that so we do; because we are
assured be the mouth of the Apos-
tle. That sik as eat of that bread,
und drink of that coup unworthe-
lie, are guiltie of the bodie and
blude of Christ Jesus.

SYMBOLA EVANGELICA.

uberem terram jactum aliquando in
frugem erumpet. Spiritus enim
Sanctus, qui a vera Christi. insti.
tutione unquam. potest excludi, non
committet, ut hujus mystice actionis
fructu fideles frustrentur. Hac ay.
tem omnia manare dicimus e ver,
fidei fontibus, per quam Jean,
Christum apprehendimus, qui unus
sacramentorum sworum . effectum sy;
nobis producit. Tlaque,. quicungzac
nos calumniantur, tanquam. saeream-
menia dicamus aut credamus sug
modo signa esse, non modo adver
sus mos, sed adversus veritas
sunt contameliosi. Illud autem in —9
genue confitemur, nos magnum di—€
scrimen facere inter elementa signo— €
rum sacramentalium, et cernas
Jesu Christi substantiam. Nequem
enim eum signis exhibemus hono«-»
rem, qui rei que per ea significakcm
tur est exhibendus: neque rursus
ea contemnimus, aut vana, et inui am,
lia esse arbitramur ; sed post dem *
gentem nostri examinationem, i y
reverenter utimur ; persuasum etu,
habemus ex verbis apostoli, Quicm.,,
que ex illo pane edit, aut ex — jn
calice bibit indigne, eum esse rea,
corporis et sanguinis Jesu Chr aise;

———————— ———————————
11 Cor. xi. 28, 29.

THE SCOTCH CONFESSION OF FAITH. A.D. 1560. 471

Arr. X XII. Art. XXII.
OF THE RICHT ADMINISTRATIOUN OF|DE RECTA ADMINISTRATIONE SACRA-
THE SACRAMENTIR. MENTORUM,

That Sacramentis berichtliemin-| Ad rectam sacramentorum admi-
irat, we judge twa things requisite: |nistrationem duo arbitramur esse
The ane, that they be ministrat be: necessaria ; alterum, ut ea mini-
lsachful Ministers, whom weaflirme stratio per legitimos fiat ministros :

to be only they that ar appoynted legitimos autem eos esse asserimus,
to the preaching of the word, into; quibus verbi praedicatio commissa
juwahais monthes God hes put sum |est, in quorum ora Deus exhorta-
S«»rmon of exhortation, they being |tionis indidit sermonem, modo le-
raen lauchfullie chosen thereto be |gitime ab aliqua electi sint ecclesia :
wam Kirk. The uther, that they be alterum autem, ut sub ea elemento-
zzinistrat in sik elements, and in sik rum forma, et in eum morem ad-
sort, as God hes appoynted ; else, ministrentur quem Deus instituit ;
wwe aflirme, that they cease to be the |aliogui enim vera Christi sacra-
wicht Sacraments of Christ Jesus. | menta esse desinunt, Eaque causa
And therfore it is that we flee the|est, cur in sacramentorum partici-
«loctrine of the Papistical Kirk, in| patione, a papisticee ecclesie com-
yerticipatioun of their sacraments ; | munione abhorremus, primum, quod

first, because their Ministers are na . eorum ministri Christi ministri non

Ministers of Christ Jesus; zea sunt; et (quod longe detestabilius
(quhilk is mair horrible) they suffer est) feminis, quas Spiritus Sanctus
wemen, whome the haly Ghaist will ne docere quidem in ecclesia pati-
not suffer to teache in the Congre- itur, illi permittunt, ut ctiam baptis-
gationn, to baptize: And secundly, mum administrent. Deinde, quod
because they have so adulterate | u£runque sacramentum ita suis com-
both the one Sacrament and the | mentis adulterarint, ut ejus cere-
vathe with their awin inventions, |monie, que a Christo peracta, est,
teat no part of CAriste action nulla pars antiquam et genuinam
ca. bydes in the originall puritie: For suam retineat puritatem : nam ole-.
Dyle, Salt, Spittill, and sik lyke um, sal, sputum, ceteraque id genus.
1), Baptisme, ar bot mennis in- dn baptismo, mera sunt hominum’
weentiounis. Adoration,Veneration, : commenta : panis veneratio, adora- .
bearing throw streitis and townes, tio, per urbes et vicos .gestatio, in

and keiping of bread in boxis or piride conservatio, non est sacra-
Vor. IIT.—H πὶ

4T2

buistis, ar prophanatioun of Christs
Sacramentis, and na use of thesame:
For Christ Jesus saide, Take, eat,
&c., do ze this ἐπ remembrance of
me. Be quhilk words and charge
he sanctifyed bread and wine, to
the Sacrament of his halie bodie
and blude, to the end that the ane
suld be eaten, and that all suld
drinke of the uther, and not that
thay suld be keiped to be worship-
ped and honoured as God, 88 the Pa-
pistes have done heirtofore. Who
also committed Sacrilege, steilling
from the people the ane parte of
the Sacrament, to wit, the blessed
coupe. Moreover, that tlıe Sacra-
mentis be richtly used, it is required,
that the end and cause why the
Sacramentis were institute, be un-
derstanded and observed, asweil of
the minister as of the receiveris:
For gif the opinion be changed in
the receiver, the richt use ceassis ;
quhilk is maist evident be the re-
jection of the sacrifices: As also
gif the teacher planely teache fals
doctrine, quhilk were odious and
abhominable before God (albeit
they were his awin ordinance) be-

" cause that wicked men use them to

an uther end than God hes ordaned.
The same affirme we of the Sacra-
ments in the Papistical kirk; in

SYMBOLA EVANGELICA.

mentorum Christi «sus, sed pro-
phanatio : Christus enit dizi, Acc»
cipite, comedite, ete., hoc facite £ 3
mei memoriam. His verbis, atqamrt
hoc mandato, panem et vinum. temm
corporis et sanguinis sui sacra cmm.
menta sanctificavit, ut alterum. ede.
retur, alterum biberetur ab omnium. i.
bus, non autem ut servarentur
venerationem, utque instar Det ad wey
rarentur, quod hactenus a papist— d
est factum. Iidem quoque sacrilegs,;
se alligarunt, cum alteram sacrz..
menti parlem, hoc est, sacrum cal.
cem, populo substraxerunt. Prat.
rea, ad rectum sacramentorum usum
tllud quoque est necessarium, ut in-
telligatur quem ad finem tam mini-
ster, quam qui sacramenta accipit,
ea referant : nam qui sacramentum
accipit, si secus atqui oportet de fine
ejus senserit, ibi sacramenti quoque
usus et fructus cessat ; quod el in. se;
sacrificiorum rejectione est evidens: = =
item si doctor falsam doctrinams«« a
palam obtrudat, quanıquam sacra- 3. —,
menta sint a Deo instituta, tamez-— u
quia impii alio quam quo Deus τον --- πὸ.
luit. ea referant, ei sunt ingrata . e
detestabilia. Id autem usuveni se sy
asserimus in sacramentis. eccles—=mapa,
papisticss; tota enim ceremonia ι
Christo instituta, tam in forma emu.
teriore, quam in fine et fruc mu

——————————————MSUUTUMUUUMTMOTUU UU IRUIIRR IEEE

! Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; 1 Cor. xi. 24.

In i won Dw hi nr et de loe calce bibetis, annunei-

var thu | this bródieiiiéit, dh. peontqumQhisdall
Co tege, ze sall shaw Furth, that is, dibus mortem Domini donec. ve-
©Xtoll, preach, magnifie and praise|niat. Sed quid s. mis-
aba etnies

what opinioun | missa velint haberi, ipsa - misse:
uu dente unies ipsi doctores eorum judica-
me, their awin|bunt, quippe qui, tanquam con-
vwitosesi θά, éitidlores - eeclesie ‚cum | Christo,
Docet ona iti saerificium Deo Patri offerant. pro-
Cris) and his Kirk, do offer unto | pitiatorium . pro. peccatis vivorum
God the Father, a Sacrifice propi- et mortuorum : Hance nos eorum
tiatorie for the sinnes. of the quick | doctrinam velut. contumeliosam ad-
arıd the dead. Quhilk doctrine, as | versus Jesum Christum rejicimus
blasphemous to Christ Jesus, and et detestamur ; quippe que unico
making derogation to the sufficien- | sacrificio, semel ab eo pro ommi-
ie of his only Sacrifice, once of-| bus qui sanctificabuntur oblato, de-
Kamel for pirgstions cf al ly rule e wed param fins n
pe eum usum coarguat, —

? Heb, ix. 27,28; x. 14.

—

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

tipxxcdibeisuso that tbey: are the assident, ae. de: ipsis: judicibus. t
ee eos: in ——— H—

2,0 that qe prime ὧν e doro

[T 15 Tits 1 1 Pet. ii. ? Rom. xiii, 7; 1 Pet, ii. 17.
Dur,“ * Pea, viii. 1.
n 51 Pet. ii. 14,

ΠΏ."

THE SCOTCH CONFESSION OF FAITH. A.D. 1560.

477

ler persoun joyned with sik compa- | si£ electum Jesu Christi membrum :

ny, be ane elect member of Christ
Jesus: For we acknawledge and
coxafesse, that Dornell, Cockell, and
Cs. fle may be sa wen, grow, and in
great aboundance lie in the middis
o£ the Wheit, that is, the Reprobate
ra 2y be joyned in the societie of the
ἘΞῚ Rect, and may externally use with
t. em the benefites of the worde and
<> acraments: Bot sik being bot tem-
go>orall professoures in mouth, but
-» tin heart, do fall backe, and con-
“cänew not to the end.? And there-
-£ore have they na fruite of CArists
«lesth, Resurrection nor Ascension.
Bot sik as with heart unfainedly be-
leeve, and with mouth bauldly con-
fesse the Lord Jesus, as before we
have eaid, sall most assuredly re-
ceive their guiftes:? First, in this
life, remission of sinnes, and that
be only faith in Chrzsts blude; in
samekle, that albeit sinne remaine
and continuallie abyde in thir our
mortall bodies, zit it is not imputed
Ya mto us, bot is remitted, and covered
With Christs Justice. Secundly, in
the general Judgement, there sall
be given to every man and woman
resurrection of the flesh :5 For the
Sea sall give her dead ; the Earth,
they that therin be inclosed; zea,
the Eternall our God sall stretche

scimus enim lolium, eisania, aliasque
td genus frugum pestes, una cum
tritico seri, copioseque posse cre-
scere ; hoe est, impios posse in
eundem cum electis cotum coire,
et assidue cum eisdem verbi et sa-
cramentorum beneficiis uti: verum
hujuscemodi homines, qui ad tem-
pus, neque id quidem ex animo,
veritatem profitentur, retro abeunt,
neque ad fimem usque perseverant ;
ideoque nullus ex morle, resurrec-
tione, et ascensione, Christi fructus
ad eos pertinet. At qui et animo
persuasum habent, et ore constan-
ter confitentur Dominum | Jesum
Christum, eo quo superius dixi-
mus modo, hec haud dubie recipi-
ent beneficia : primum, in hac vita
peccatorum | condonationem, | idque
duntaxat in sanguine Christi;
adeo ut quanquam peccatum re-
maneat, et continenter habitet in
hoc mortali nostro corpore, non
tamen. imputabitur nobis, sed con-
donabitur, atque operietur Christi
justitia. Deinde in generali illo
judicio redivivum cuique suum re-
stituetur corpus ; mare enim suos
reddet mortuos, terra item quos sinu
suo clausos tenet; ac sempilernus
ille noster Deus manum suam su-
per pulverem extendet, surgentque

! Matt. xiii. 24, etc
* Matt. xiii. 20, 21.

? Rom. x. 9, 13.
* Rom. vii. ; 2 Cor. v. 21.

5 John v. 28, 29.

THE SCOTCH CONFESSION: OF FAITH. A.D. 1560. 479

Jee from thy presence that hate|tua qui oderunt sanctum nomen
thy godlie Name. Give thy ser-|tuum. Da servis tuis virtutem,
wands strenth to speake thy word | ut cum omni fiducia verbum tuum
an bauldnesse, and let all. Na- eloquantur ; omnesque nationes ve-
Ziouns cleave to thy trew knawl- | ritatem tnam agnoscant et amplec-
edge. Amen. |tantur. Amen.

hir Acts and Artickles ar red in the face of Parliament, and ratifped
be the thre Estatis, at Edinburgh the 17 dap of Angnst,
the Zeir of GOD 1560 Zeiris.

480

CONFESSIO FIDEI SCOTICANZ IL

Tur SECOND Soorcg ÜONFESSION, OR THE NATIONAL Covenayn.
A.D. 1580.

[This Confession is a strong anti-papal appendix to the former, and was subecribed by the Kim,
the Council and Court, at Holyrood House, 1580, by persons of all ranks in 1581, again im 1500 and 16.
The text, with the quaint old spelling, is likewise taken from Dunlop's Collection of Scotch Confeesd «ces,
Vol. II. pp. 108 eqq. and 811 sqq. The Latin version is said to have been made by Jomx Carato, ~,
wrote the Scotch, and is superior to the one in the Syntagma Confess. (pp. 126 sQq.), which Niente que

(pp. 857 sqq.) has reproduced.]

Tue Conression or Farrn or THE Conrrssio Fiver Eccrrsm ,

Kırk or Scorrawp;
oz,
THE NATIONAL COVENANT.

We all, and every ane of us un-
derwritten, protest, That after lang
and dew examination of our awne
consciences in matters of trew and
false religion, we ar now throughlie
resovit in the trewth be the Word
and spreit of God: and theirfoir
we believe with our heartis, con-
fesse with our mouthis, subscrive
with our handis, and constantlie
aftirme before Gop and the haill
warld, That this only is the trew
Christian Faith and Religion, pleas-
ing God, and bringing salvation to
man, quhilk is now, be the mercie
of God, revealed to the warld be
the preaching of the blessed Evan-
gell; and is received, believed, and
defendit by mony and sundrie no-
tabil kirkis and realmes, but chiefly
be the Kirke of Scotland, the Kings
Majestie and three Estatis of this
Realme, as Godis eternall trewth,

and only ground of our salvation ;|.De? veritas et unicum salutis no-
as mair particularlie is expressed in | stre fundamentum recepta, credita

- SYMBOLA EVANGELICA.

ScoTICAN E;

LATINE REDDITA.

Nos universi et singuli. subgy,.
bentes profitemur, postquam. de re.
ligionis controversiis diu multumgese
apud nos deliberatum esset, cuncti: s
ad lydium veritatis dwine lapideza
accuratius. examinatis, in veritas
certa persuasione, per Dei Verbuezumm
et Spiritum. Sanctum, animos ΙΝ.
stros acquiescere: ideoque corset
credimus, ore profitemur, consign-eumo-
tis chirographis testamur et comm.
stanter asserimus, Deo teste inem
cato, et universo genere humano tay,
conscientiam | appellato, hanc. 2s 2
cam esse fidem et religionem Chri-—-^
stianam Deo acceptam, hominiqy —
salutarem, que nunc ex immense
Dei misericordia per evangelii pre.
dicationem mundo patefacta, a mul.
tis ecclesiis gentibusque clarissimis,
presertim ab ecclesia Scoticana,
rege nostro "serenissimo tribusque
regni hujus ordinibus, ut aterna

WERE

and kirk of Scotland. But in|swnt. Nominatim detestamur anti-
‘Special, we: detest and refuse the christi istius Romani im sacras
"snrped authoritie of that Romane | scripturas, in ecclesias, in magi-
“AX ntichrist upon the seriptures of |stratum | politicum, et in hominum
God, npon the Kirk, the eivill Mag- | conscientias sacrilege vendicatam
strate, and consciences of men: All | autoritatem, nefarias omnes de re-
lis tyranous lawes: made upon in-| bus adiaphoris leges, libertati Chri-
different thingis againis our Chris- stiane derogantes: impium. de sa-
‘tian libertie: His erroneous doc-|erarum literarum, de legis, de officii
rine againis the sufficiencie of the Christi, de beati. evangelii imper-
"Written word, the perfection of the | fectione dogma: perversam de pec-
law, the office of Christ, and his|cato originis, de nature nostra
Blessed Evangell : His ii ina Impaienie et in legem divinam

‘Sur natural inhabilitie and rebellion leelam fidem : ἐὰν imperfecta nostra
to Godis’ Law, our justification by | sanctitate et obedientia. legi pra-
‘faith onlie, onr-unperfect sanetifi- | standa ; de natura, numero et usu

—

the Subseryvars and approvers of | sure sectas: impia et sanguinaria
that eruell and bloodie Band con-|concilii Tridentini decrefa, omnes-
j'ured againisthe Kirk of God. And| que atrocissime istius in Christi
finallie, We detest all his vain alle- | ecclesiam conjurationis populares et
ries, ritis, signes, and traditions| fautores: denique inanes omnes
bronght in the Kirk, without or adversamur allegorias, omnesque
againis the Word of God and doc- |ritus et signa, traditiones omnes,
trime of this trew reformed Kirk;| preter aut contra — autoritatem
to the quhilk we joyn our selves| Verbi Dei ecclesia obtrusas, et
Willinglie in Doetrine, Faith, Re- | doctrine; hujus ecclesie vera re-

n, Discipline, and use of the formate: repugnantes, Cur nos ec-

Cos cepere our head: vun fide, umm disciplina
cnim be the et usu sacramentoru |

Gear Naw or ru LORD ove Ai shale ee Moni
— eontenow in the nos MP sancte promitten-

eM was subseribed at Halyrudhouse the 25 of TE 1587-8, hy the
‚the Chancelour, and about 95 other Persons, hath here added, Agree-
ing to the word, Sir John Mazwel of Pollock hath the original Parchement.

484 SYMBOLA EVANGELICA.

the same according to our vocation | jurantes, nos in ecclesve hujus de.
and power, all the dayes of our|írina et disciplina constanter ga.
lyves; under the pains conteined | sereraturos, et pro cujusque vocate
in the law, and danger baith of|ac virsbus ad extremum spiritum às.
bodie and saul in the day of Godis | fensuros ; sub poena omnium in ley
fearfull Judgment. maledictionum, ceternique cum ani.
me tum corporis exilii. periculo ἃ
tremendo tlo Dei judicio.

And seing that monie ar stirred; — Quumque sctamus non paucı, ἃ
up be Sathan, and that Homan! Satana et antichristo Romano a.
Antichrist, to promise, sweare, sub- | bornatos, promissionibus, subscrip.
scryve, aud for a tyme use the holie | tionibus δέ juramentis se obstris-
sacraments in the Kirk deceitfullie, | gere, e£ in «su sacramentorum cum

againis their awne conscience, mind-
ing heirby, first under the external
cloke of Religion, to corrupt and
subvert secretlie. Godis trew Re-
ligion within the Kirk; and after-
ward, when tyme may serve, to be-
come open enemies and persecuters
of the same, under vain houpe of
the Papis dispensation, devysed
againis the Word of God, to his
greater confusion, and their double
condemnation in the day of the
Lord Jesus: We theirfoir, willing
to take away all suspicion of hypoc-
risie, and of sic double dealing with
God aud his Kirk, protest, and call
the SEARCHER OF ALL HEARTIS for
witness, that our mindis and heartis
do fullilie agree with this our Con-
fession, promeis, aith, and subscrip-
tion: sa that we ar not movit with

ecclesia orthodoxa ad tempus. sub-
dole contra conscientiam commani-
care; versute constituentes, obtenia

interim religionis velo, in ecclesia |

verum Dei cultum adulterare d
clanculum ac per cuniculos labe-

factare; tandem per occasionm -

apertis inimicitiis oppugnare, cana
spe proposita venie dande a poe
tifice Romano, cujus rei potestalem
contra, veritatem: divinam. sibi αὐτὸ»
gat, ipsi perniciosam, ejusque as
seclis mullo magis exitiosam : Nos
igitur ut simulationis erga Deum
ejusque ecclesiam et insinceri ani-
mi suspicionem omnem amoliamur,
CORDIUM OMNIUM IN-
SPECTOREM testamur, huic
nostre confessioni, promissioni, ju-
ramento et subscriptioni | animos
nostros usquequaque respondere :

ony warldlie respect, but ar per- nwllogue rerum terrestrium — mo-

swadit onlie in our conscience, mento, sed indubia et certa notitia,

ARTICULI XXXIX. ECCLESIE ANGLICANZ. A.D. 156 =
' Tue ΤΉΙΕΤΥ-ΝΊΝΕ ARTICLES or RELIGION OF THE CHUROH OF ENGL,

PUBLISHED A.D. 1671,
Together with the Revision of the Same, as set forth by the

PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMEBIO A, |
A.D. 1801.

(1. The Latin text of the Elizabethan Articles, adopted in 1569, is a reprint of the editio of
Reginald Wolfe, royal printer, London, 1563, issued by express authority of the Qneen, and rep
by Charles Hardwick, in his History of the Articles of Religion, new edition, Cambridge, 1809, po. 377
eqq. (Hardwick gives also, in four parallel columns, the English edition of 1571, and the Fotty tes
Articles of 1558, Latin and English, with the textual variations of the Parker MS. of 15Tl,andoüme» |
printed editions.)

9. The English text is reprinted, with the old spelling, from the authorized London edition of jou
Cawood, 1571, as found in Hardwick, 1. c.

The question of the comparative authority of the Latin and English texts is anawered by Burnet,
Waterland, and Hardwick, to the effect that both are equally authentic, but that in doubtful cases teme
Latin must determine the sense. The Articles were passed, recorded, and ratified in the year imam‘

' (1568), in Latin only; but these Latin Articles were revised and translated by the Convocation of 1972€ 1,
and both the Latin and English texts, adjusted as nearly as possible, were published in the same yez-zt
by the royal authority. Subscription was hereafter required to the English Articles, called the Artic ipsae
of 1562, by the fathous Act of the XIII. of Elizabeth. See Hardwick, 1. c. p. 159.

8. The American Revision of the Articles, as adopted by the General Convention of the Protestamm—at
Ejrscopal Church in the United States, held in Trenton, New Jersey, Sept. 12, 1801, is taken from = “he
standard American edition of The Book af Common Prayer (published by the Harpere, New Yoummet,
1944, and by the New York Bible and Common Prayer-Book Soclety, 1878, pp. 518 sqq.). It has been
compared with the Journal of the Convention, edited by Dr. W. Stevens Prexr, in Journals of the Gia.
eral Convention of the Protestant Episcopal Church in the United States, 1150-1886 (Claremont, N. ἜΝ,
1874), Vol. L pp. 279 sqq.

4. To facilitate the comparison, the words iu which the English and American editions differ aay
printed in italics. The chief differences are the omission of the Athanasian Creed, in Art. VI ET.

the omission of Art. XXI., on the Authorl:y of General Councils; and the entire reconstruction of Aare
XXXVII, on the Power of the Civil Magistrate. }

The English editions of the Articles are usually preceded by the following Royal Declaration,
which is the work of Archbishop Laud (1628) :

‘Being by God's Ordinance, according to Our just Title, Defender of the Faith, and Supra, =
Governour of the Church, within these Our Dominions, We hold it most agreeable to this Our Ringly °
Office, and Our own religious Zeal, to conserve and maintain the Church committed to Our Charge,
in the Unity of true Religion, and in the Bond of Peace; and not to suffer unnecessary Disputations,
Altercations, or Questions to be raised, which may nouriah Faction both in the Church and Com.
monwealth. We have therefore, upon mature Deliberation, and with the Advice of so many of Our
Bishops as might conveniently be called together, thought fit to make this Declaration following:

* That the Articles of the Church of England (which have been allowed and authorized heretofore,
and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church
of Englund agreeable to God's Word, which We do therefore ratify and confirm, requiring all Our
loving Subjects to continue in the uniform Proffession thereof, and prohibiting the least difference
from the said Articles; which to that End We command to be new printed, and this Our Declara-
tion to be published therewith.

‘That We are Supreme Governour of the Church of England: And that if any Difference arise
about the external Policy, concerning the Jnjunctions, Canone, and other Constitutions whatsoever
thereto belonging, the Clergy in their Convocation is to order and settle them, having first obtained
leave under Our Broad Seal 80 to do: and We approving their said Ordinances and Constitutions,
providing that none be made contrary to the Laws and Customs of the Land.

ὁ That out of Our Princely Care that the Churchmen may do the Work which is proper unto them,
the Bishops and Clergy. from time to time in Convocation, upon their humble Desire, shall have
Licence under Our Broad Seal to deliberate of, and to do all such Things, as, being made plain by

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 487

therm, and assented unto by Us, shall concern the settled Continuance of the Doctrine and Discipline
ef the Church of England now established; from which We will not endure any varying or depart-
ing, iu the least .

E That for the present. though some differences have been ill raised, vet We take comfort in this,
that all Clergymen witbin Our Realm have always most willingly subscribed to the Articles estab-
ished; which is an argument to Us that they all agree in the true, usual, literal meaning of the said
Articles; ani that even in those curious points, in which the present differences lie, men of all sorts
take the Articles of the Church of England to be for them; which is an argument again, that none
of them intend anv desertion of the Articles established.

5 That, therefore, in these both curious and unhappy differences, which have for so many hundred
years, in different times and places, exercised the Church of Christ, We will, that all further curious
search be laid aside, and these disputes shut up in God's promises, as they be generally set forth to
ms inthe holy Scriptures, and the general meaning of the Articles of the Church of England accord-
i to them, And that no man hereafter shall either print or preach to draw the Article aside any
we amy, but shall submit to it in the plain and full meaning thereof: and shall not put his own sense

«xm comment to be the meaning of the Article, but shall take it in the literal and grammatical sense.

‘That if any publick Reader in either of Our Universities, or any Head or Master of a College, or
smxay other person respectively in either of them, shall affix any new sense to any Article, or shall
yPuslickly read, determine, or hold any publick Disputation, or suffer any such to be held either way,
Ru» either the Universities or Colleges respectively; or if any Divine in the Universities shall preach
«»m- print any thing either way, other than is already established in Convocation with our Royal As-

ament, he, or they the Offenders, shall be liable to our displeasure, and the Church's censure in Our
Commission Ecclesiastical, as well as any other: And we will see there sbalb be due Execution upon

Eprrio Larına PRINCEPS, ExGLisH EDITION,

1563 [1562].

1571.

AMERICAN REVISION,
1801.

Articuli, de quibus in Synodo | Articles whereupon it was} Articles of Religion;

Londinenei anno Domini,
iurta ecclesia — Anglicane

agreed by the Archbish-
oppes and Bishoppes of

established by the Bish-
ops, the Clergy, and Laity

eomputationem, M.D.LXII.| both prouinces and the| of the Protestant Episco-
adtollendamopinionumdis | whole cleargie, in the| pal Church in the United
sensionem, et firmandum in Conuocation holden at| States of America, in Con-
etera consensum,| London in the yereofour| vention, on the twelfth
inter Archiepiscopos Epis-| Lorde God. 1562. accord-| day of September, in the
eoposque utri Prouin-| ing to the computation| year of our Lord 1801.
cia, nee non etiam uniuer-| of the Churche of En-
sun Clerum concenit. glande, for the auoiding
of the diuersities of opin-
ions, and for the stablish-
yng of consent touching
true Religion.
L. I. I.
De Fide in Sacrosanctam| Of fayth in the holy Trin-| Qj Faith in the Holy Trin-
Trinitatem. stie. ity.

Wars est viuus et werus| There is but one lynyng| There is but one living
Deus atornwe, incorporeus,|and true God, euerlastyng, |and true God, everlasting,
iepartibilis, impassibilis | without body, partes, or|without body, parts, or
imme — potentia, sapien-| passions, of infinite power, |passions; of infinite pow-
tie ac bonitatis: creator εἰ wysdome, and goodnesse, er, wisdom, and goodness;
conservator omnium tum|the maker and preseruer;the Maker, and Preserver
visibilium tum inuisibilium.|of al things both visible of all things both visible

Et in Vnitate huius diuina and. inuisible. And injandinvisible. And in unity

natura (res sunt Persona, vnitie of this Godheadlof this Godhead there be

Vor III.—I τ

C—

SYMBOLA EVANGELICA.

Ep, Lar, 1563, Enouisn En. 1571. AMERICAN Revise. 1801... 2".
essentia, potentia, ac| there be three persons, of |three Persons, of one su’ == =ul
vitatis, Pater, Filius, et| one substaunce, power, and stance, power, and etec— te
8 sanctus, — * eternitie, the father, the|nity: the Father, the So: «—»50n
sonne, and the holy ghost, |and the Holy Ghost.

II. IL TI.
Verbum Dei uerum homi-| Of the worde or sonne of God | Of the Word or Son of Goes,
nem esse factum, which was made very man. | which was made very om",

Filius, qui est werbum| The Sonne, which is the) The Son, which is the
Patris ab eterno ἃ Patre worde of the Father, be-) Word of the Father, be-—-»e-
genitus uerus et aternus | gotten from euerlastyng of | gotten from everlasting cot
Deus, ac Patri consubstan-|the Father, the very and|the Father, the very anamc—3«
tialis, in utero Beate wir-|eternall GOD, of one sub- eternal God, and of or—mer»
ginis ez illius avbstantia na-\staunce with the Father, substance with the Fath
turam humanam assumpsit :|toke man's nature in the|took Man's nature in thi
ita ut dum nature, diuina| wombe of the blessed Vir-|womb of the blessed Vi Es
et humana integré atque|gin, of her substaunce: so|gin, of her substance: e =
perfecté in unitate persone, | that two whole and perfect| that two whole and perfeas——
fuerint. inseparabiliter. con- | natures, that is to say, the| Natures, that is to say, ἘΞ 79

iuncte: ex quibus est vnus|Godhead and manhood,|Godhead nnd Manho—
CHRISTVS, verus Deus et were ioyned together. in | were joined together in one"
verus Homo; qui ueré passus one person, neuer to be|Person, neverto be divide«———
est, erueifimus, mortuus, et|diuided, whereof is one|whereof is one Christ, vex
sepultus, ut Patrem nobis Christe, very GOD and|God, and very Man; wk
reconciliaret, essetque [hostia]| very man, who truely suf-|truly suffered, was erucz
! non tantüm pro culpa origi-|fered, was crucified, dead,|fied, dead, and buried,
nis, uerum etiam pro omni-|and buried, to reconcile|reconcile his Father to τ
hus actualibus hominum pec-|his father to vs and to|and to be a sacrifice, n
catia, be a sacrifice, not only for|only for original guilt, b
originall gylt, but also for|also for actual sins of me
all’ actuall sinnes of men.

De Descensu Christi ad In- | Of the goyng downe of Christe | Of the going down of Ch
feros, into hell. into Hell.

Qremmadmodum Christus| As Christe dyed for vs| As Christ died for ı
pro nobis mortuus est et se-|and was buryed: so also|and was buried, so also
pultus, ita est etiam creden- | it is to be beleued that he|it to be believed that }
dus ad Inferos descendisse. | went downe into hell. went down into Hell.

! The omission of ‘all’ dates from the year 1630, and the revised text of the Westmir
Assembly of Divines, 1647. It appears in the edition of 1628, and is restored in mod
English editions, See Hardwick, p. 279.

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 489
E». Lat. 1568, Eneiish Ep. 1571. | AwxkRICAN REVvrIS. 1801.

Resurrectio Christi. | Ofthe Resurrectionof Christe. | Of the Resurrection of Christ.
Christus vere a mortuis| Ohriste dyd truly aryse| Christ did truly rise
resurrerit, suumque corpus|agayne from death, and|again from death, and took
cam carne, ossibus, omnibus- |toke agayne his body, with |again his body, with flesh,
que ad integritatem humana | flesh, bones, and all thinges | bones, and all things apper-
natura pertinentibus, recepit, |apperteyning to the per- taining to the perfection of
cum quibus in colum ascen-|fection of man's nature,| Man's nature; wherewith
dit, ibique residet, quoad, ez-| wherewith he ascended|he ascended into Heaven,
tremo die ad iudieandos [om- into heauen, and there sit-|and there sitteth, until he
nes] homines reuersurus eit. |teth, vntyll he returne to return to judge all Men at
iudge all men at the last the last day.

day.
V. V. V.
De Spiritu sancto. Of the holy ghost. Of the Holy Ghost.

Spiritus sanctus, ἃ patre; The holy ghost, proceed-| The Holy: Ghost, pro-
et filio procedens, eiusdem est|yng from the Father and|ceeding from the Father
cum patre et fllio essentie,|the Sonne, is of one sub- |and the Son, is of one sub-
maiestatis, et gloria, uerus, staunce, maiestie, and glo-|stance, majesty, and glory,

ec eternus Deus. rie, with the Father, and|with the Father and the
the Sonne, very and eter-|Son, very and eternal God.
nall God.
VL VL | VI.
‘Divine Scripture doctrina | Of the sufficiencie of the Holy | Of the Sufficiency of the Holy
sufficit ad salutem. Scriptures for saluation. Scriptures for Salvation.

Scriptura sacra continet, Holy Scripture conteyn-| Holy Scripture contain-
omnia qua sunt ad salutem eth all thinges necessarie eth all things necessary to
necessaria, ita ut quiequid to saluation : so that what-|salvation: so that whatso-
in oa nec legitur, neque inde|socuer is not read therein, | ever is not read therein, nor
probari potest, non sit à quo- | nor may be proued therby,| may be proved thereby, is
gear ezigendum, uttanquam|is not to be required οἵ ποῖ to be required of any
Av ticulus fidei credatur, aut|anye man, that it shoulde man, that it should be be-
6 wecessitatem salutis re-| be beleued as an article of|lieved as an article of the
queari putetur. the fayth, or be thought|Faith, or be thought requi-

requisite [a8] necessarie to|site or necessary to salva-

saluation. tion. |
Sara Scriptura nomíne| In the name of holy| In the name of the Holy
eos Canonicos libros Veteris| Scripture, we do vnder- Scripture we do understand

& Novi testamenti intelligi |stande those Canonical'those canonical Books of

490 -SYMBOLA EVANGELICA. eot

Ep. Lat. 1568. Enc iso Ep. 1571. AMERICAN Revas. if

mus, de quorum autoritate bookes of the olde and the Old and New 1

in Ecclesia nunquam dubita- |newe Testament, of whose, ment, of whose autt

tum ost. aucthoritie was. neuer any | was never any deubt i
doubt in the Churche.. |Church.

Catalogus librorum sacre| Of the names and number of | Of the Names and N

Canonics scripture Ve-| the Canonicall Bookes. of the. Canonical Bo
teris Testamenti.
Genesis. Genesis. Genesis,
Ezodus. Exodus. Exodus,
Leuiticus. Leuiticus. Leviticus,
Numeri, Numerie. Numbers,
Deuteronom. Deuteronomium. Deuteronomy,
Toene. Iosue. Joshua,
Judicum. Iudges. Judges,
Ruth. Ruth. Ruth,
2 Regum. The .1. boke of Samuel. |The First Book of Sa
Puralipon. 2. The .2. boke of Samuel. |The Second Book of
2 Samuelis. The .1. booke of Kinges. uel,
Esdre. 2. The .2. booke of Kinges. |The First Book of K
Hester. The .1. booke of Chroni. |The Second Book of!
Iob. The.2.booke of Chroni. |The First Book of (
Psalmi. The .1. booke of Esdras. icles,
Prouerbia. The .2. booke of Esdras. |The Second Book of!
Ecclesiastes. The booke of Hester. icles,
Cantica. The booke of Iob. The First Book of E
Prophetas maiores. The Psalmes. The Second Book
Propheta minores, The Prouerbes. dras,
Ecclesia, or preacher. The Book of Esther,
Cantica, or songes of Sa. |The Book of Job,
4. Prophetes the greater. |The Psalms,
12. Prophetes the lesge. The Proverbe,

Ecclesiastes or Presa

Cantica, or Songs o!
mon,

Four Prophets the g

Twelve Prophets thi

Alios autem Libros (ut ait| And the other bookes,| And the other Box

Hieronymus) legit quidem| (as Hierome sayth) the|Hierome saith) the C
Ecclesia ad ezempla uita εἰ) Churche doth reade for|doth read for exam
formandos mores, illos ta-jexample of lyfe and in-|life and instruction o

ne ee One TER, 480

Τ᾿ Seriptrés for Sakai!

| -| Holy Scripture contain-
ron zaia qua sunt ad salutem eth all thinges necessarie|eth all things necessary to
Téceewaria, ita ut Viae to saluation : so that what- salvation : so that whatso-

Prresdari potest; non sit à quó- nor may be proued therby, may be Rs, thereby, is
ét ccn wigendum, ut tanquam is not to be required οὗ not to be required of any

Arge ictus fidei eredatur, aut|anye man, that it shoulde|man, that it should be be-
“an meessitatem salutis re-| be beleued as an article of Heved as an ‚article of the

|tion.

In the name of the Holy
| Scripture we do understand
those canonical Books of

Tr A; E

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 493

Ep. Lar. 1508.

esae distet, ad malum sua |of Adam, whereby man is
aestura propendeat, et caro | very farre gone from orig-
grep aduersus spiritum |inall ryghteousness, and is
ap»ecupiscat. — Vnde in vno|of his owne nature en-
ges nascentium, tram Dei | clined to euyll, so that the
ag £qn« damnationem meretur. |fleshe lusteth alwayes con-
Mana etiam in renatis hec|trary to the spirite, and
nature depráuatio ; qua fit, | therefore in euery person
et affetus carnis grace borne into this worlde, it
e pénis σαρκὸς, (quod alij|deserueth Gods wrath and
sapientiam, alij sensum, alij damnation. And this in-
a ffetum, alij studium [car- fection of nature doth re-
nis] interpretantur) legi Dei | mayne, yea in them that

ENG.LIisH Ep. 1571.

AireRICAN Revis. 1801.
of Adam; whereby man is
very far gone from original
righteousness, and is of his
own nature inclined to
evil, so that the flesh lust-
eth always contrary to the
spirit; and therefore in
every person born into
this world, it deserveth
God's wrath and damna-
tion. And this infection
of nature doth remain, yea
in them that are regener-

nonsubjiciatu, Et quanqudm|are regenerated, whereby ated; whereby the lust of
renatis et credentibus nulla|the luste of the fleshe,|the flesh, called in Greek
propler Christum. est con-|called in Greke φρόνημα φρόνημα σαρκὸς (which some

demnatio, peccati. tamen. ἐπ σαρκὸς, which some do ex-
use rationem. habere Concu- | pounde the wisdome, some
piscentiam fatetur Aposto-|sensualitie, some the affec-
tion, some the desyre of
the fleshe, is not subiect

lua.

X. .
De Libero Arbitrio.

to the lawe of God. And
although there is no con-
demnation for them that
beleue and are baptized:
yet the Apostle doth con-
fesse that concupiscence
and luste hath of it selfe
the nature of synne.

X.
Of free wyll.

fa est hominis post lap-| The condition of man
Seer, Ada conditio, ut seselafter the fall of Adam is
*turalivus suis viribus et|suche, that he can not
or is operibus ad fidem et|turne and prepare hym
* a Docationem Dei conuertere selfe by his owne naturall|his own natural strength
“fe preparare non possit: strength and good workes,'and good works, to faith,
Quare abegue gratia. Dei, |to. fayth and calling vpon/ and calling upon God.
Qua per Christum est, nos|God: Wherefore we haue| Wherefore we have no
Preuniente, ut uelimus, et|no power to do good’ power to do good works
cooperante dum volumus, ad| workes pleasaunt and ac-, pleasant and acceptable to

do expound the wisdom,
some sensuality, some the
affection, some the desire,
of the flesh), is not subject
to the Law of God. And
although there is no con-
demnation for them that
believe and are baptized;
yet the Apostle doth con-
fess, that concupiscence
and lust hath of itself
the nature of sin.

X.
Of Free-Will.

The condition of Man
after the fall of Adam is
such, that he can not turn
and prepare himself, by

| = Pen eu) | Works done. before the
ΤΩΝ Pa Cc E - χὰ we. Lam δ
Sw ste, and the: grace of qe Sce N
m — Rd ἜΝ ᾿ » οἱ pes νας;
not p "pct tmo Matias EEE
kmmban pande ee etai “ἢ s
ET NS | NESCIRE IE RC

4 P

"EAT Kuhn

"^ us — 2—PA

"v t
| " - 4 e. —— '
M sum RR

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 497

Ep. Lat. 1568. ENGLISH Ep. 1571.

hic viuant, amplius non posse | and amend our lyues. And |

peocare affirmant, aut verd therefore, they are to be
resipiscentibus poenitentia lo-| condemned, whiche say

cum denegant, they can no more sinne
as long as they lyue here,
or denie the place of for-
geuenesse to such as true-
ly repent.
XVIL XVII.
De Predestinatione et Elec-| Of predestination and elec-
tione. tion.

APradestinatio ad uitam,| Predestination to lyfe, 18].

AMERICAN REvis. 1801.
therefore they are to be con-
demned, which say, they
can no more sin as long as
they live here, or deny the
place of forgiveness to such
as truly repent.

XVII.
Qf Predestination and Elec-
tion.
Predestination to Life is

est aternum Dei propositum, |the euerlastyng purpose of |the everlasting purpose of
geo ante iacta mundi fun-|God, whereby (before the| God, whereby (before the
clarnenta, suo consilio, nobis foundations of the world,foundations of the world
qesiden oeculto, constanter were layd) he hath con-|were laid) he hath con-
«Xecxreuit, eos quos in Christo|stantly decreed by his|stantly decreed by his
edeyit ez hominum genere, a councell secrete to vs, to| counsel secret to us, to de-
s326lelicto et exitio liberare, deliuer from curse and|liver from curse and dam-

Óe72ez ficio sunt donati, lli spi-| lastyng saluation, as vessels
"i£ cius opportuno tempore made to honour. Where-
Ogoesrante, secundum proposi- fore they which be indued
Cea wa eius uocantur: woca-| with so excellent a benefite
Caer per gratiam parent : | of God, be called accordyng
ἂν“ selifcantur gratis: adop-|to Gods purpose by his spi-
Cem viur in filioe; vnigeniti| rite workyng in due season:
Aem Christi imagini effici-|they through grace obey
we-atur conformes: in bonis the callyng: they be iusti-
e»g»erbus sanctd ambulant:|fied freely: they be made
ot demum er Dei misericor- |sonnes of God by adoption:
εἴ àa pertingunt ad sempiter- they be made lyke the im-
mam felicitatem, age of his onelye begotten
sonne Jesus Christe: they

walke religiously in good

workes, and at length by

tion, as vessels made to
honour. Wherefore, they
which be endued with 80
excellent a benefit of God,
be called according to
God's purpose by his Spir-
it working in due season:
they through Grace obey
the calling: they be justi-
fied freely: they be made
sons of God by adoption:
they be made like the im-
age of his only-begotten
Son Jesus Christ: they
walk religiously in good
works, and at length, by

. . |Gods mercy, they attaine toj God's mercy, they attain

euerlastyng felicitie.

. |to everlasting felicity.

THE THIRTY-NINE.ARTICLES OF THE CHURCH OF ENGLAND. 499

. ED Lat.-1589. "ἡ ExoLism Ep. 1571. AMERICAN REViIS. 1801.
φιαν in uerbo Dei habemus| be folowed, which we haue|to be followed, which we
diserté reuelatam. expreslye declared vnto vs| have expressly declared un-

in the worde of God. to ua in the Word of God.

XVIII. XVIII. XVIII.

' Tantum in nomine Christi | Of obtaynyng eternall salua-| Of obtaining eternal Salva-
speranda est eterna sa-| tion, only by the name of | tion only by the Name of
jus. Christe. Christ.

Sent il anathematisandi| They also are to be had| They also are to be had
ga dieere" audent, wnum-|accursed, that presume to,accursed that presume to
quemque in Lege aut sexa |say, that euery man shalisay, That every man shall
quam prefitetur, esse seruan-| be saued by the lawe or|be saved by the Law or
dum: mode iusta iilam ef|sect which he professeth,|Sect which he professeth,
Zsemen natura. accurate vize-|so that he be diligent to|so that he be diligent to
git: cüm sacra litera tan-| frame his life accordyng to frame his life according to

gem leu Christi nomen that lawe, and the light of | that Law, and the light of
pradicent, in quo saluce|nature. For holy scripture; Nature. For Holy Scripture

Fri homines oporteat. doth set out vnto vs ofiely doth set out unto us only the

|. |the name of Jesus Christe, | Name ofJesusChrist, where-
whereby men must be saved. | by men must be saved.

XIX. . XIX. XIX.
De Ecclesi — Qf the Church. Qf the Church.

Eedeia Christi wuisibili. | The visible Church of| The visible Church of
est catus fidelium, in quo| Christe, is a congregation | Christ is a congregation of
Cwerbun Dei purum prodi-|of faythfull men in the|faithful men, in the which
unter, eb saeramenta, quo-| which the pure worde of the pure Word of God is
ad ea qua necessario exi- God is preached, and the preached, and the Sacra-
Freniur, iurta Christi insti- Sacramentes be duely minis- | ments be duly ministered
tectum rect2 administran-|tred, accordyng to Christes | according to Christ's ordi-
Eur. ordinaunce in all thoge|nance, in all those things

thynges that of neceseitie| that of necessity are requi-
are requisite to the same. |site to the same.

ia Romana, non s-|the Church of Rome hath the Church of Rome hath
Cà y quoad agenda et cmre-|erred, not only in their|erred, not only in their liv-
™oniarum ritus, uerum in|liuing and maner of cere-|ing and manner of Ceremo-
A&je etiam. qua .credenda| monies, but also in matters | nies, but also in matters of
Swat. oo . [of fayth. Faith:

^ TP won |
m non | Of the unworthynesse of the Of the Unworthiness of the
lit institu-| ministers, which hinder| Ministers, which hinders
uinarum. | mot the effect of the Sacra-| not the effect of the Baera-
mentes. ments,
Be wisi-| Although in the visible| Although in the visible
"unis mali. semper sint Churche the euyl be euer |Church the evil be ever
aizti, atque interdum mi-| myngled with the good, mingled with the good,
eee eles sometime the euyll and sometimes the evil
pre@-|haue cheefe aucthoritie in| have chief authority in the
ee μα ministration of the Ministration of the Word
omine agant, eiis-|worde and BSacramentes; and Sacraments, yet foras-
nde ee dort: as they do| much as they do not the
ent, illorum ministe-| not the same in their own |same in their own name,
Ea veio name but in Christes, and|but in Christ's, and do
audiendo, tum in sacra- do minister by his com-|minister by his commis
endis, JNeque|mission and auethoritie, sion and authority, we may
illorum malitiam effec-| we may vse their minis-|use their Ministry, both in
| Vots HL—K x

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 505

Ep. Lat. 1568. ... ExGLI8H Ep, 1571. AMERICAN Revıs, 1801.
bedater obeignantur, fides con-|our adoption toa: be thejof our adoption to be the
feratur, et us diuina in-|sonnes of God, by the sons of God by the Holy
wocationis, gratia augetur. |holy ghost, sre visibly| Ghost, are visibly signed

signed and sealed: fayth|and sealed; Faith is con-
is confyrmed: and grace|firmed,and Grace increased
increased by vertue of|by virtue of prayer unto
prayer vnto God. God.

Baptismus paruulorum| The beptisme of young! The Baptism of young
omnino in ecclesia retinem- children, is in any wyse Children is in any wise to
dus est, ut qui cum Ohri-|to be retayned in the|be retained in the Church,
sti institutione optimà con-| Churche, as most agre-|as most agreeable with the

grual. able with the institution |institution of Christ.
of Christe.
XXVIIL XXVIII. XXVIII.
De Coena Domini. Of the Lordes Supper. Of the Lord's Supper.

Cena Domini non est| The Supper of the Lord,| The Supper of the Lord
tavetim signum mutua be-|is not only a signe of the|is not only a sign of the
seetokatia — Christianorum loue that Christians ought|love that Christians ought
ira Cer sese, uerum potids est|to haue among them selues|to have among themselves
sacramentum nostra — per|one to another: but rather |one to another; but rather
meortem Christi redemptio-|it is a Sacrament of ourjit is a Sacrament of our
mas. Atque adeo ritd, dignd redemption by Christes Redemption - by Christ's
cf cum fide sumentibus, pa-|death. Insomuch that to|death: insomuch that to
nis quem frangimus, est|suche as ryghtlie, worthy-|such as rightly, worthily,
communicatie corporis Chri-|ly, and with fayth receaue and with faith, receive the
96$: similiter poculum beno-|the same the bread whiche! same, the Bread which we
dicfionis, est communicatio|we breake is a parttak- break is a partaking of the
Mnguinis Christi. yng of the body of | Body of Christ; and like-

Christe, and likewyse the|wise the Cup of Blessing

cuppe of blessing, is a|is a partaking of the Blood
parttakyng of the blood οὗ Christ.
of Christe.

Panis οἱ vini transub-| Transubstantiation (or| Transubstantistion (or
WÉexatiatio in Hucharisia,\the chaunge of the sub-|the change of the substance
2 sacris literis probari non |staunce of bread and wine) οὗ Bread and Wine) in the
petet, sed apertis scriptu-|in the Supper of the Lorde,|Supper of the Lord, can
as verbis aduersatur, sacra- | can not be proued by holye|not be proved by Holy
Temi naturam euertit, et| writ, but is repugnaunt to| Writ; but is repugnant to

the playne wordes of script- the plain words of Script-
ure, ouerthroweth the nat-|ure, overthroweth the nat-
ure of a Sacrament, andiure of a Sacrament, and

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND 507

ducrent et bibunt.) condemnation do eate and demnation, do eat and
drinke the signe or Sacra- drink the sign or Sacra-
ment of so great a thing. ment of so great a thing.

JDe Vtraque Specie. Of both kindes. Of both Kinda.

alike.
De unica Christi oblatione | Of the one oblation of Christe | Of the one Oblation of Christ

OBLatio Christi semelfacta,| The offering of Christ) The Offering of Christ
Perfecta est redemptio, pro-| once made, is the perfect|once made is that perfect
Piticetio, et satisfactio pro|redemption, propiciation, redemption, propitiation,
9T aus peccatis totius mun-|and satisfaction for all the and satisfaction, for all the
di tam originalibus quam | sinnes of the whole worlde, sins of the whole world,
GeteceZibus. Nequé prater|both originall and actuall, both original and actual;
Mar unicam et ulla alia\and there is none other|and there is none other
Pro Jeccatis expiatio. Vnde|satisfaction for sinne, but|satisfaction for sin, but
Misscerum sacrifieia, quibus| that alone. Wherefore the that alone. Wherefore the
“ulge diebatur, Sacerdotem sacrifices of Masses, in the sacrifices of Masses, in the
Terre Christum in remis-| which it was commonly which it was commonly
"nem, pana aut culpas pro|said that the Priestes did said that the Priest did
"iuis ot defunctis, Masphema | offer Christe for the quicke offer Christ for the quick
Fomenta sunt, et pernitionz and the dead, to haue re- and the dead, to have re-
Impostura. mission of payne or gylt, mission of pain or guilt,

were blasphemous fables,| were blasphemous fables,
and daungerous deceits. |and dangerous deceits,

CWXXL[XXXI] | XXXII. XXXII.
De Coningio Sacerdotum. | 0f the mariage of Priestes. | Of the Marriage of Priests

Episcopis, Presbyteris, et| Byshops, Priestes, and Bishops, Priests, and
Diaconis, nullo mandato di-| Deacons, are not com-|Deacons, are not com-

SYMBOLA EVANGELICA.
EsNaLrmur Ep. 1571.

Ep. Lar. 15608.

XXXII. [XXXI] |

persons, |

sunt. Alpes ie Sow thay ὧν A EEE

Qvi per publicam Ecclesim| That person whiche by| That person which by
denuntiationem rità ab uni-|open denuntiation of the|open denunciation of tie
tate ecclesia pracisus est εἰ Churche, is rightly cut of|Church is rightly cut of
excommunicatus, is ab wni-|from the vnitie of the|from the unity of '
uersa. fidelium multitudine, | Churche, and excommuni-|Church, and excommmme—rUn*
donee per pamitentiam pub-|cated, ought to be taken|cated, ought to be ta-HEÉe €^
lied reconciliatus fuerit, ar- of the whole multitude of |of the whole multitudeme- ©
bitrio Iudieis ' competentia, | the faythfull as an Heatlien|the faithful, as a tat
habendus est tanquam Eth-|and Publicane, vntill he be|and Publican, until Ὁ. "*
nicus et Publicanus, openly reconciled by pen-| openly reconciled by —
aunce, and receaued into| ance, and received into πα
[πὸ Churche by a iudgethat|Chureh by a judge
hath aucthoritie thereto.

XXXIII. (XXXIV. XXXIV.

prorsus consimiles. Nam et terly like, for at all times
uarie semper fuerunt, et they haue ben diuerse, and

they have been divers, ax
mutari possunt, pro regio- may bechaunged accordyng | |

may be changed acc

hum, temporum, et morum to the diuersitie of coun-|to the diversity of cc
diuersitate, modo nihil con- treys, times, and mens ma- |tries, times, and men's mar
tra uerbum Dei instituatur. ners, so that nothing be or-| ners, so that nothing be of
| deynedagainst Gods worde. | dained against God's Word.

il —

THE THIRTY-NINE ARTICLES OF ‘HE CHURCH OF ENGLAND. 509

Ep. Lat. 1563. ExaLisH Ep. 1571. AMERICAN Revis. 1801.

Traditiones et caremonias| Whosoeuer through his| Whosoever, through his
eocleiasticas qua cum uerbo|priuste iudgement, wyll- private judgment, willing-
Dei non pugnant, et sunt|yngly and purposely doth|ly and purposely, doth
asteritate publica énstitute| openly breake the tradi-|openly break the Tradi-
atque probata, quisquis pri-|tions and ceremonies of tions and Ceremonies of
gato consilio uolens et data |the Church, which be not the Church, which be not
opera publicó uiolauerit, is, |repugnaunt to the worde|repugnant to the Word of
«t qui peat in publicum | of God, and be ordayned | God, and be ordained and
ordinem ecclesia, quique la-|and approued by common approved by common au-
dit autoritatem Magistra-|aucthoritie, ought to be|thority, ought to be re-
tus, εἰ qui infirmorum ra- | rebuked openly (that other buked openly (that others

trum conscientias uulnerat, | may feare to do the lyke),

may fear to do the like),

public, «t exteri timeant, | as he that offendeth agaynst 88 he that offendeth against
arguendus est. the Common order of the|the common order of the

Churche and hurteth the
aucthoritie of the Magis-
trate, and woundeth the
consciences of the weake
brethren.

Qualibet ecclesia particu-| Euery particuler or na-
dar-is, siue nationalis auto-|tionaH Churche, hath auc-
$&factem habet instituendi, | thoritietoordaine,chaunge,
m ?2fcendi, aut abrogandi ca-| and abolishe ceremonies or
Twe-vnonias aut ritus Eccleri-|rites of the Churche or-

Church, and hurteth the
authority of the Magis-
trate, and 'woundeth the
consciences of the weak
brethren.

Every particular or na-
tional Church hath author-
ity to ordain, change, and
abolish, Ceremonies or Rites
of the Church ordained

“tat ἕξοι, humana tantum deyned onlye by mans auc-ionly by man’s authority,
@ttoritate institutos modo} thoritie, so that all thinges 80 that all things be done

Oris adificationem flant. |be done to edifiyng.
XXXIV. [XXXV] XXXV.
Catalogus Homiliarum. Of Homilies.

Tomus secundus Homilia-| 'The seconde booke of

to edifying.

XXXV.
Of the Homilies.
The fecond Book of

"www qua edita sunt tempore as doth the former booke'doth the former Book of
—Bivardi sexti. Itaque eas|of Homilies, which were! Homilies, which were set
ain ccclesijs per ministros di- set foorth in the time of |forth in the time of Ed-
dligmter et elavi, ut à populo|Edwarde the εἶχε: and|ward the Sixth; and there-

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 511

Ep. Lar. 1568. ExcLisH Ep, 1571. AMERICAN REVI&. 1801.
18 Of the state of Matri-|18. Of the State of Matri-
monie. mony.
19 Of repentaunce, — 19. Of Repentance.

20 Agaynst Idlenesse. 20. Against Idleness.
21 Agaynst rebellion, 21. Against Rebellion,

[This Article is received
in this Church, so far as it
declares the Books of Homi-
lies to be an explication of
Christian doctrine, and in-
structive in piety and morals,
But all references to the con-
stitution and laws of En-
gland are considered as in-
applicable to the circum-
stances of this Church ; which
also suspends the order for
the reading of said Homilies
in churches, until a revision
of them may be conveniently
made, for the clearing of
them, as well from obsolete
words and phrases, aa from
the local references.)

ZRXXY. [XXXVL] ᾿ς XXXVL XXXVI.
Of consecration of Bishops | Of Consecration of Bishops
and ministers. and Ministers.

-FLübellus de Consecratione| The booke of Consecra- The Book of Consecra-
Archieisoporum ἃ Episo-\tion of Archbyshops, and tion of Bishops, and Or-
POrum, & de ordinatione|Byshops, and orderyng of ‚dering of Priests and Dea-
Predyterorim ἃ Diacono-|Priestes and Deacons, late- cons, as set forth by the
"us editus nuper tempo-|ly set foorth in the time of | General Convention of this
Patou, Edwardi serti, &| Edwarde the sizt, and con- Church in 1792, doth con-
@rekoritats Parlamenti illis| fyrmed at the same tyme by tain all things necessary
igxmi temporibus confirma-|aucthoritie of Parliament, to such Consecration and
ean, omnia ad eiusmodi con-| doth conteyne all thinges Ordering; neither hath it
Sume=rationem d& ordinationem | necessarie to suche conse- ‚any thing that, of itself, is
raemecsaria continet, & nihil|cration and orderyng: ney- superstitious and ungodly.
Reexid quod ex se sit aut su- |ther hath it any thing, that And, therefore, whosoever
BPrertitioum aut impium.|of it selfe is superstitious. are consecrated or ordered

THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 513

Ke. Lit. 1568. ":. | — Ewarmu Ep. 1571. AMERICAN Ravis. 1801.
prieipibus, uidemus semper |haue ben geuen alwayes to
feine atiributam, hoe est, all. godly Princes’ in holy
gt omnes ‘status atque. or- | Scriptures by God him selfe,
dine fidei eue ἃ Deo com- that ts, that they should rule
eis, siue ills ecnlesiastici | al] estates and degrees com-
ὁπ, ine ciuiles, in officio|mitted to their charge by
eomtineant, ὦ contumaces ac| God, whether they be Eccle-
dieliwuentes, gladio | ciuili |siasticall or Temporall, and

sodreens. restraine with the ciuill
sworde the stubberne and
euyll doers. °

Romanus Pontifer wullam; The bishop of Rome hath
habt iurisdictionem in hoc | no iurisdiction in this Realme
reg Anglia. of Englande.

- Leges Civticn possunt Chri-| The lawes of the Realme

stiance propter. capitalia et|may punishe Christian men
, grauia crimina morte pu-|with death, for heynous and
ire. greeuous offences.

Christianis licet et ex man- It is laufull for Christian
dato Magistratus arma por- | men, at the commaundement
tare, εἰ iusta. bella admini-|of the Magistrate, to weare

arare. ‘weapons, and serue in the
warres.
XXXVII[XXXVII] | XXXVIII. XXX VIII.
Christianorum bona non | Of Christian mens goodes, | Of Christian Men's. Goods,
sunt communia. - which are not common. which are not common.

Facultates & bona Chri-| The ryches and goodes| The Riches and Goods
sianorum non sunt commu-| of Christians are not com-|of Christians are not com-
nia quoad ius & possessionem, | mon, as touching the ryght, | mon, as touching the right,
εἰ quidam Anabaptista falso | title, and possession of the title, and possession of the
iactant. Debet tamen quisque | same, as certayne Anabap- same; as certain Anabap-
de hij: qua possidet, pro fa- |tistes do falsely boast. Not-|tists do falsely boast. Not-
altatum ratione, pauperi-|withetandyng euery man|withstanding, every man

bus eleemosynas benigne dis- ought of suche thinges as|ought, of such things as

tribwure, he possesseth, liberally to|he possesseth, liberally to
geue almes to the poore,|give alms to the poor, ac-
accordyng to his habilitie. | cording to his ability.

XXVIII (XXXIX.] XXXIX. XXXIX.
' LicetChristisnis Iurare, | Of a Christian mans othe. | Of a Christian Man's Oath.
Qrvemadmodum iuramen-| Asweconfessethatvayne| As we confess that vain

THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. 515

aT. 1568.

Eneuisu Ep. 1571.

sputationem ec-|tion, in the yere of our
ana, millesimo | Lorde GOD. 1571.

m subecriptio-
quas obtulit. &
! eundem Reue-
quinto die Fe-
| praedicto,
nibus articuli.
rinceps Elisa-
ratia Anglie,
Hibernia Re-
fensor, dà. per
genter — prius

[A Table of the Articles.]!
1 Of fayth in the Trinitie.
2 Of Christe the sonne
of GOD.
8 Οὗ his goyng downe
into hell.
4 Of his Resurrection.
δ Of the holy ghost.
6 Of the sufficiencie of the
Scripture.
7 Of the olde Testament,
8 Of the three Credes,
9 Of originall sinne.
10 Of free wyll.
11 Of Iustification.

inatis, Regium |12 Of good workes.

m prabuit.

18 Of workes before iusti-
fication.

14 Of workes of superero-
gation.

15 Of Christe alone with-
out sinne.

16 Of sinne after Baptisme.

17 Of predestination and
election.

18 Of obtayning saluation
by Christe.

19 Of the Churche.

20 Of the aucthoritie of
the Churche.

21 Of the aucthoritie of
generall Counsels.

22 Of Purgatorie.

23 Of ministring in the
congregation.

24 Of speaking in the con-
gregation.

AMERICAN Revis. 1801.

heading is inserted in the later English editions after the Ratification.

516 SYMBOLA EVANGELICA. : ..

Ep, Lat. 1568. . . EsxcLisR Ep. 1571. AMERICAN HEyn 19

25 Of the Sacramentes.

26 Of the vnworthynesse
of the Ministers.

27 Of Baptisme.

38 Of the Lordes supper.

29 Of the wicked whiche
eate not the body of
Christe,

80 Of both kyndea.

81 Of Christes one obla-
tion.

82 Of the mariage of
Priestes.

83 Of excommunicate per-

7 sons. ᾿

84 Of traditions of the
Churche.

85 Of Homilies.

86 Of consecration of Min-
isters.

87 Of ciuill Magistrates.

88 Of christian mens goods,

89 Ofachristian mans othe.

40 Of the ratification.

Excusum Londini apud| T Imprinted at London
REGINALDVM Wolfium, Re- jin Powles Churchyard, by
gie Maiest. in Latinis ty-|Richarde Iugge and Iohn
pographum. ANNO DOMINI. Cawood, Printers to the
1563. Queenes Maiestie, in Anno

Domini 1571.
* Cum priuilegio Regie
maiestatis,

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a LNLNKND Ov-EVERY PERSON XEFOEB H2 2D NPOUAER
TO BE CONFIRMED BY THE BIBHOP.

Question. What is ar name ?
Ques. rer sine P^ ἡ

Ans. My Godfathers and Godmothers? in my Baptism; wherein I
fas made a member of ea z^ child of God, and an inheritor of
= kingdom of heaven. -
~~ Ques. What did ssh ed AdMeri avid: Clotehahee® then for yon? -
Ans. They did promise and vow three things in my name. First,
=at I should renounce the devil and all his works, the pomps and
-mity of this wicked world, and all the sinful lusts of the flesh. Sec-
t<ily, that I should believe all the’ Articles of the Christian Faith.
©id, thirdly; that I'shonld keep God's holy will and commandments,
‘cl walk in the same all the days of my life. |

Ques. Dost thou not think that thou art bound to believe and to
» as they have promised for thee?

Ang. Yes, verily; and by God’s help so I will. And I heartily
T SO —

r Ti Mice Episcopal Prayer-book reads My Sponsors, for My Godfathers and God-
n rines

—

worship them; for I the Lord thy God am a jealous God, and visit the
sins of the fathers upon the children unto the third and fourth gener-
ation of them that hate me; and show mercy unto thousands in them:
that love me, and keep my commandments.

III. Thou shalt not take the vamei the'Lordthiy God:t in vain: for
the Lord will not hold him guiltless that taketh his name in vain.

IV. Remember that thou keep holy the Sabbath-day. Six days shalt
thon labor, and do all that thou hast to do; but the seventh day is the
Sabbath of the Lord thy God. In it thou shalt do no manner of work,
thou, and thy son, and thy danghter, thy man-servant, and thy maid-
servant, thy cattle, and the stranger that is within thy gates. For in
six days the Lord made heaven and earth, the sea, and all that in them
Zs, and rested the seventh day; wherefore the Lord blessed the seventh
Jay, and hallowed it.

V. Honor thy father and thy mother, that thy days may be long in
the land which the Lord thy God giveth thee.

VL. Thon shalt do no murder.

VII. Thou shalt not commit adultery.

VILL Thou shalt not steal.

IX. Thon shalt not bear false witness against thy neighbor.

X. Thou shalt not covet thy neighbor's house, thou shalt not covet

thiy neighbor's wife, nor his servant, nor his maid, nor his ox, nor his
*ass, nor any thing that is his.

Ques. What dost thou chiefly learn by these Commandments ?

Ans. I learn two things: my duty towards God, and my duty to-
Wards my neighbor.

Ques. What is thy duty towards God?

Ans. My duty towards God is to believe in him, to fear him, and to
love him with all my heart, with all my mind, with all my soul, and
With all my strength; to worship him, to give him thanks, to put my
Whole trust in him, to call upon him, to honor his holy name and his
Word, and to serve him truly all the days of my life.

Ques. What is thy duty towards thy neighbor ?

Ans. My duty towards my neighbor is to love him as myself, and to
do to all men as I would they should do unto me: to love, honor, and
snecor my father and mother: to honor and obey the King [Queen],

Vor, IIL—L 1

590 SYMBOLA EVANGELICA.

and all that are put in authority under him [her]:* to submit myself e,
all any governors, teachers, spiritual pastors and masters: to order m-yp-
self lowly and reverently to all my betters: to hurt. nobody by wor-eri
nor deed: to be true and just in all my dealing: to bear no zie
nor hatred in my heart: to keep my hands from picking and ste. 38.
ing, and my tongue from evil-speaking, lying, and slandering: te ke —p
my body in temperance, soberness, and chastity: not to covet nor desir——e
other men's goods; but to learn and labor truly to get mine own living,
and to do my duty in that state of life unto which it shall please Go——À4
to call me.

Catechist. My good child? know this, that thou art not able to ug,
these things of thyself, nor to walk in the commandments of God, ar—24
to serve him, without his special grace; which thou must learn at ==_))
times to call for by diligent prayer. Let me hear, therefore, if thea; X,
canst say the Lord's Prayer.

Answer. Our Father, wAich? art in heaven, hallowed be thy narra ee.
Thy kingdom come. Thy will be done in earth, as it is in heavep—srv.
Give us this day our daily bread. And forgive us our trespasses, ag *?
we forgive them that* trespass against us. And lead us not into temp 9
tation; but deliver us from evil. Amen.

Ques. What desirest thou of God in this Prayer ?

Ans. I desire my Lord God our heavenly Father, who is the giver aot
of all goodness, to send his grace unto me, and to all people; that we aa
may worship him, serve him, and obey him, as we ought to do. And pp cxi
I pray unto God, that he will send us all things that be needful both «£7 «th
for our souls and bodies; and that he will be merciful unto us, and £> «nd
forgive us our sins; and that it will please him to save and defend uae ar u
in all dangers, ghostly and bodily ;* and that he will keep us from al" M all
sin and wickedness, and from our ghostly® enemy, and from everlasting aug
death. And this I trust he will do of his mercy and goodnese, throug" ze σὴ
our Lord Jesus Christ. And therefore I say, Amen, so be it.

! Amer. ed. : The civil authority. The editions before 1661 read instead: ‘The King tmm yj
his Ministers.’

? Substituted for the original son in the edition of 1552.

? Amer. ed. : who. * Amer. ed.: both of soul and bey.

* Amer. ed.: those who. * Amer. ed.: spiritual.

THE ANGLICAN CATECHISM, 1549. 591

Pues. How many Sacraments hath: Christ ordained in his Church ?
Ans. Two:only, as generally necessary to salvation: that is to say,
»tism, and the Supper of the Lord.

Ques. What meanest thou by this word Sacrament ἢ

Ans. I mean an outward and visible sign of an inward and spiritual
ce given unto us, ordained by Christ himself as a means whereby
receive the same, and a pledge to assure us thereof.

Ques. How many parts are there in a Sacrament ?

Ans. Two: the outward visible sign, and the inward spiritual grace.
Ques. What is the outward visible sign or form in Baptism ?

Ans. Water; wherein the person 4e baptized' 18 THE NAME OF THE
-THER, AND OF THE Son, AND OF THE Hoty (oer.

Ques. What is the inward: and spiritual grace ?

Ans. A death unto sin, and a new birth unto righteousness: for,
ing by nature born in sin, and the children of wrath, we are hereby
ade the children of grace.

Ques. What is required of persons to be baptized ἢ

4ns. Repentance, whereby they forsake sin; and Faith, whereby
y steadfastly believe the promises of God made to them in that
'rament.

qQues. Why, then, are infants baptized, when by reason of their ten-
age they can not perform them ἢ

ns. Because they promise them both by their Sureties;? which
»mise, when they come to age, themselves are bound to perform.
Ques. Why was the Sacrament of the Lord's Supper ordained ἢ
Ans. For the continual remembrance of the sacrifice of the death of
irist, and of the benefits which we receive thereby.

Ques. What is the ontward part or sign of the Lord's Supper?

Ans. Bread and wine, which the Lord hath commanded to be re-
ived.

Ques. What is the inward part, or thing signified ?

Ans. The body and blood of Christ, which are verily and indeed
ken and received by the faithful in the Lord's Supper.

! Edition of 1604: the person baptized is dipped, or sprinkled with it. The change was
made in 1661.

* Ed, of 1604: Yes; they do perform them by their Sureties, who promise and vow them
oth in their names: which, etc.

[BETH ARTICLES. A.D. 1595.

So Sep mare mpi nam

a | from Btrype'e Life and Acts af John Whitgift, Vol. II. p. 230 (Oxford edition,
copied it from the authentic MS. of the Lord Treasurer (probably presented to him by

mem μεν κα p.39 ofthe Oxford Calvert Pres cd. I TAPA RUE

ee Dowixis D.D. Joanne Ancur-
EPISOOPO Noris m Histamo Erıscoro LoNDINENSI, ET ALIIS
AMBETHJE, NOVEMBRIS 20, ANNO 1595.

— 1. Deus ab eterno pradestina-| 1. God from eternity hath pre-
vit quosdam ad vitam, et quosdam | destinated certain men unto life;
ad mortem reprobavit. certain men he hath reprobated.
" 9. Causa movens aut efficiens 2. The moving or efficient cause
pradestinationis ad vitam non|of predestination unto life is not
est provisio fidei, aut perseveran- the foresight of faith, or of per-
tie, aut bonorum operum, aut|severance, or of good works, or of
ullius rei, que insit in personis|any thing that is in the person
| predestinatis, sed sola voluntas|predestinated, but only the good
Dei. will and pleasure of God.

3. Pradestinatorum prefinitus| 8, There is predetermined a cer-
et certus numerus est qui nec|tain number of the predestinate,
augeri nec minui potest. ‘which can neither be augmented

nor diminished.

4. Those who are not predesti-
nated to salvation shall be neces-
sarily damned for their sins.

5. Vera, viva [ef] justificans| 5. A true, living, and justifying
‚des, et Spiritus Dei sanctificans faith, and the Spirit of God. justi-
non extinguitur, non excidit, non |fying [sanctifying], is not extin-

4. Qui non sunt pradestinati
ad salutem. necessario propter
peccata sua damnabuntur.

μι.

THE LAMBETH ARTICLES. A.D. 1595. 595

' Sicut. initium et perseverantia fidei a gratuita Dei electione fluit, ita non alii vere illu-
sinantur in fidem, nec alii Spiritu regenerationis donantur, nisi quos Deus elegit : reprobos vero
vel in sua cccitate manere. necesse est, vel excidere ἃ parte fidei, s si qua. in illis fuerit. .

‘ Tametst in Christo eligimur, ordina tamen illud prius est ut nos Dominus in suis censeat,
quam wt faciat Christi membra.

’ Tametsi Dei voluntas summa et prima est rerum omnium causa, et Deus diabolum et impios
emnes suo arbitrio subjectos habet, Deus tamen neque peccati causa vocari potest, neque mali
estor, neque ulli culpe obnoxius est.

‘ Tametsi Deus peccato vere infensus est et damnat quidquid est injustitic in hominibus, quia
ili displicet, non tamen nuda ejus permissione tantum, sed nutu quoque et arcano decreto guber-
ssatur omnia hominum facta.

* Tametsi diabolus et reprobi Dei ministri sunt et organa, et arcana ejus judicia exsequen-
ter, Deus tamen incomprehensibili modo sic in illis et per illos operatur ut nihil ex eorum vitio
labis contrahat, quia illorum malitia juste rectoque utitur in bonum finem, licet modus sape
abis sit abeconditws.

ὁ Inscite vel calumniose faciunt qui Deum fieri dicunt autorem peccati, si omnia eo volente et
ordinaate fiant : quia inter manifestam hominum pravitatem et arcana Dei judicia non dis-
gisgwmt.' -

Hooker’s modification of the Lambeth Articles, see in Vol. I. $ 84.

et» o e.

THE IRISH ARTICLES OF RELIGION, 1615. 529

14, The cause moving God tc fe |
men intisicabiedcntin, wir ale which
is. im the:person predestinated, but only the good pleasure of God him-
self.! . For all things being ordained for the manifestation of his glory,
and his glory being to appear both in the works of his mercy and of
lnis» justice, it seemed good to his heavenly wisdom to choose out a cer-
—— — pe his undeserved pps:

ET EUER unto life: be. line bp
God’s purpose: (his spirit working in due season), and through grace
they obey the calling, they be justified freely; they be made sons of
God by adoption; they be made like the image of his only-begotten
Son Jesus Christ; they walk religiously in good works; and at length,
by God's mercy, they attain to everlasting felicity. But such as are
not predestinated to eal vation shall finally be condemned for their sins.?

16. The godlike consideration of predestination and our election in
Christ is full.of sweet, pleasant, and unspeakable comfort to godly
persons, and such as feel in themselves the working of the spirit of
Christ, mortifying the works of the flesh and their earthly members,
anddrawing np their minds to high and heavenly things: as well be-
~Canse it doth greatly confirm and establish their faith of eternal salva-
tion, tobe enjoyed through Christ, as because it doth fervently kindle
‘their love towards,God; and, on the contrary side, for curious and
Carnal persons lacking the spirit of Christ to have continually before
‘their eyes.the sentence of God's predestination is very dangerous,
^— 17. We must receive God's promises in such wise as they be generally
"set forth unto us.in holy Scripture; and in our doings that will of God
mendadaemiabichon have expressly declared unto us in the Word
of God. .

— 4 OF THE CREATION AND GOVERNMENT OF ALL THINGR ——
"18: In the beginning of time, when no creature had any being, God,
"by his word.alone, in the space of six days, created all things, and after-
‘Wards, byhis providence, doth continue, propagate, and order them ac-
‘Sording to-his own will.

|) Eambeth Articles, ii. | | Ibid. iv.

580 SYMBOLA EVANGELICA.

19. The principal creatures are angels and men.

20. Of angels, some continued in that holy state wherein they wer
created, and are by God's grace forever established therein; other
fell from the same, and are reserved in chains of darkness unto the -
judgment of the great day.

21. Man being at the beginning created according to the image df
God (which consisted especially in the wisdom of his mind and th
true holiness of his free will), had the covenant of the law ingrafted
in his heart, whereby God did promise unto him everlasting life upon
condition that he performed entire aud perfect obedience unto ha
Commandments, according to that measure of strength wherewith he
was endued in his creation, and threatened death unto him if he did
not perform the same.

OF THE FALL OF MAN, ORIGINAL 6IN, AND THE STATE OF MAN BEFORE
JUSTIFICATION.

22. By one man sin entered into the world, and death by sin; and
so death went over all men, forasmuch as all have sinned.

23. Original sin standeth not in the imitation of Adam (as the Pe-
lagians dream), but is the fault and corruption of the nature of every
person that naturally is engendered and propagated from Adam: where-
by it cometh to pass that man is deprived of original righteousness, and
by nature is bent unto sin. And therefore, in every person born into
the world, it deserveth God’s wrath and damnation.

24. This corruption of nature doth remain even in those that are
regenerated, whereby the fleslı always lusteth against the spirit, and
can not be made subject to the law of God. And howsoever, for
Christ's sake, there be no condemnation to such as are regenerate and
do believe, yet doth the Apostle acknowledge that in itself this cor
cupiscence hath the nature of sin.

25. The condition of man after the fall of Adam is such that he can
not turn and prepare himself, by his own natural strength and good
works, to faith, and calling upon God. Wherefore, we have no power
. to do good works, pleasing and acceptable unto God, without the gra«-*
of God preventing us, that we may have a good will, and working wi ἘΞ
us when we have that good will.

26. Works done before the grace of Christ and the inspiration -

ΠΕ -

THE IRISH ARTICLES OF RELIGION, 1615. 531

is Spirit are not pleasing unto God, forasmuch as they spring not of
ML ssec terga isl veliti.
δὲ EUG UE τοῦ Quo In such scit ad God hith-willedandioous
nanded them to be done, we doubt not bnt they are sinful.

27. All sins are not equal, but some far more heinous than others;
ret the very least is of its own nature mortal, and, without God's mercy,
naketh the offender liable unto everlasting damnation.

28. God is not the author of sin: howbeit, he doth not only permit,
put also by his providence govern and order the same, guiding it in
such soft by his infinite wisdom as it tarneth to the manifestation of
MED cemere

MEL i eg,

29. The Son, which is the Word of the Father, begotten from ever-
lasting of the Father, the true and eternal God—of one substance with
"he Father—took man's nature in the womb of the blessed Virgin, of
ser substance, so that two whole and perfect natures—that is to say,
‘he Godhead and manhood—were inseparably joined in one person,
®zaking one Christ very God and very man.

30. Christ, in the truth of our nature, was made like unto us in all
‘xings—sin only excepted—from which he was clearly void, both in
his life and in his nature. He came as a lamb without spot to take
&weay the sins of the world, by the sacrifice of himself once made, and
sim (as St. John saith) was not in him. He fulfilled the law for us per-

: For our sakes he endured most grievous torments immediately
in ariel; end most painful sufferings in his body. He was crucified,
&n died to reconcile his Father unto us, and to be a sacrifice not only
for original guilt, but also for all our actual transgressions. He was
bnried, and descended into hell, and the third day rose from the dead,
and took again his body, with flesh, bones, and all things appertaining
to the perfection of man’s nature: wherewith he ascended into Heaven,
4nd there sitteth at the right hand of his Father, until he return to
judge all men at the last day.

— _____ OF. THE COMMUNICATING OF THE GRACE OF CHRIST,
31. They are to be condemned that presume to say that every man

Bi ΝΕ."

- -

- er ἊΣ "A. | ἃ ‘

| rper im tag dea e ai
that — onini Rs
d oi ification,

: “pan hall μας dto y nance ss
ur onl er, Saviour, and Justifier, ‚Jesus Christ.
th dot dive send v ἐ Chr fo or ju
Ehe we embrace the promise
En on of our sins (which thing none other
at onl, ith ¢ do: a joetite ane} ei. Junta

aith ‚ro ndentand not only the common ble

£ Christi: an ony and the persuasion of the truth of
neral, bu jalso ¢ particular application of the gracious
ospel ] to. the comfort of our own souls, whereby we
w th 8 I quem soaring ἤν an earnest trust apd

Homily Of Salvation, Part II. p.24, ed. Camb.

THE IRISH ARTICLES OF RELIGION, 1615. 535

love him with all our heart, with all our mind, and with all our soul, and
with all our etrength ; to worship him, and to give him thanks; to put
our whole trust in him, to call upon him, to honor his holy name and
his Word, and to serve him truly all the days of our life.!

47. In all our necessities we ought to have recourse unto God by
prayer: aseuring ourselves that whatsoever we ask of the Father, in the
name of hie Son (our only Mediator and Intercessor) Christ Jesus, and
according to his will, he will undoubtedly grant it.

48. We ought to prepare our hearts before we pray, and understand
the things that we ask when we pray: that both our hearts and voices
may together sound in the ears of God's majesty.

49. When almighty God smiteth us with affliction, or some great
calamity hangeth over us, or any other weighty cause to requireth, it
is our duty to humble ourselves in fasting, to bewail our sins with &
sorrowful heart, and to addict ourselves to earnest prayer, that it might

please God to turn his wrath from us, or supply us with such graces as
we greatly stand in need of.

50. *Fasting is a withholding of meat, drink, and all natural food,
with other outward delights, from the body, for the determined time
of fasting. As for those abstinences which are appointed by public
order of our State, for eating of fish and forbearing of flesh at certain
times and days appointed, they are noways meant to be religious fasts,
nor intended for the maintenance of any superstition in the choice of
meats, but are grounded merely upon politic considerations, for pro-
vision of things tending to the better preservation of the common-
wealth.

51. We must not fast with this persuasion of mind, that our fasting
can bring us to heaven, or ascribe holiness to the outward work wrought ;
for God alloweth not our fast for the work sake (which of itself is a
thing merely indifferent) but simply respecteth the heart, how it is
affected therein. It is, therefore, requisite that first, before all things,
«e cleanse our hearts from sin, and then direct our fast to such ends

ais God will allow to be good: that the flesh may thereby be chastised,
the spirit may be more fervent in prayer, and that our fasting may be
= testimony of our humble submission to God's majesty, when we ac-

! From the Catechism. * Comp. Homily Of Fasting, p. 284.
Vor. II.—M ν

THE IRISH ARTICLES OF RELIGION, 1615. 537

committed to his charge by God, whether they be ecclesiastical or
civil, within their duty, and restrain the stubborn and evil-doers with
the power of the civil sword.

59. The Pope, neither of himself, nor by any authority of the Church
or See of Rome, or by any other means with any other, hath any power
or anthority to depose the King, or dispose any of his kingdoms or
dominions; or to authorize any other prince to invade or annoy him or
his countries; or to discharge any of his subjects of their allegiance and
obedience to his Majesty ; or to give license or leave to any of them to
bear arms, raise tumult, or to offer any violence or hurt to his royal
person, state, or goretnimónt or to any of his subjects within his Maj-
esty's dominions,

60. That princes which be excommunieated or deprived by the Pope
may be deposed or murdered by their subjects, or any other whatsoever,
is impious doctrine.

61. The laws of the realm may punish Christian men with death for
heinous and grievous offenses.

62. It is lawful for Christian men, at the commandment of the
magistrate, to bear arms and to serve in just wars.

OF OUR DUTY TOWARDS OUR NEIGHBORS,

63. "Our duty towards our neighbors is, to love them as ourselves,
and to do to all men as we would they should do to us; to honor and
obey our superiors; to preserve the safety of men’s persons, as also
their chastity, goods, and good names; to bear no malice nor hatred in
our hearts; to keep our bodies in temperance, soberness, and chastity ;
to be true and just in all our doings; not to covet other men's goods,
but labor truly to get our own living, and to do our duty in that estate
of life unto which it pleaseth God to call us.

64. For the preservation of the chastity of men's persons, wedlock is
commanded unto all men that stand in need thereof. Neither is there
any prohibition by the Word of God but that the ministers of the
Church may enter into the state of matrimony: they being nowhere
commanded by God's law either to vow the estate of single life or to
abstain from marriage. Therefore it is lawful also for them, as well

! Comp. Catechism,

THE IRISH ARTICLES OF RELIGION, 1615. 589

made of evil ministers, and that they be aceused by those that have
knowledge of their offenses, and pam dum ——

min, ΝΥ.

judgment be deposed.
Moers I any man to take upon him the —

BE ed ind erat teiinds dins he air
to judge lnvflly called and sent which be chosen and called to is
ee

viv wm] « ndo

ra understood of the people, is a thing plainly re-
pugnant to the Word of God and the er
. 73. That person which by publie denunciation of the Church is
rightly eut off from the unity of the Church, and excommunicate;
ought to be taken of the whole multitude of the faithful as a heathen
and publican, until by repentance he be openly reconciled and received
(coo coctis n m of such as have authority in that be-

74. God hath given power to his ministers, not simply to forgive
sins (which prerogative he hath reserved only to himself), but in his
name to deelare and pronounce unto such as truly repent and un-
feignedly believe his holy Gospel the absolution and forgiveness of
sins. Neither is it God's pleasure that his people shonld be tied to
make a particular confession of'all their known sins unto any mortal
man: howsoever, any person grieved in his conscience upon any special
eause may well resort unto any godly and learned minister to receive
advice and comfort at his amy

OF THE AUTHORITY OF THE CHURCH, GENERAL COUNCILS, AND BISHOP
OF ROME.

75. It is not lawful for the Church to ordain any thing that is con-
trary to God's Word : neither may it so expound one place of Seript-
ure that it be repugnant to another. Wherefore, although the Church
be a witness and a keeper of holy Writ, yet as it ought not to decree
any thing against the same, &o besides the same ought it not enforce
any thing to be believed upon necessity of salvation.

. 76. General councils may not be gathered together without the com-

ὶ
ee

540 SYMBOLA EVANGELICA.

mandınent and will of princes; and when they be gathered together
(forasmuch as they be an assembly of men not always governed wit
the Spirit and Word of God) they may err, and sometimes have erredl,
even in things pertaining to the rule of piety. Wherefore things or-—
dained by them as necessary to salvation have neither strength nor am —
thority, unless it may be shown that they be taken out of holy Seript- —
ures.

77. Every particular Church hath authority to institute, to ch
and clean to put away ceremonies and other ecclesiastical rites, as then~y
be superfluous or be abused; and to constitute other, making more &~,
seemliness, to order, or edification.

78. As the Churches of Jerusalem, Alexandria, and Antioch ha,
erred, so also the Church of Home hath erred, not only in those thin 2
which concern matter of practice and point of ceremonies, but also
matters of faith. ἢ

79. The power which the Bishop of Home now challengeth to u.
supreme head of the universal Church of Christ, and to be above ζω
emperors, kings, and princes, is a usurped power, contrary to tha
Scriptures and Word of God, and contrary to the example of tı—
Primitive Church; and therefore is for most just causes taken awa_ «45
and abolished within the King's Majesty's realms and dominions.

80. The Bishop of ome is so far from being the supreme head of 4
the universal Church of Christ, that his works and doctrine do plainly
discover him to be that man of sin, foretold in the holy Scriptures, 1
whom the Lord shall consume with the spirit of his mouth, and abol—
ish with the brightness of his coming.

OF THE STATE OF THE OLD AND NEW TESTAMENT.

81. In the Old Testament the Commandments of the Law were more
largely, and the promises of Christ more sparingly and darkly pro-
pounded, shadowed with a multitude of types and figures, and so much
the more generally and obscurely delivered as the manifesting of them
was further off.

82. The Old Testament is not contrary to the New. For both in
the Old and New Testament everlasting life is offered to mankind by
Christ, who is the only Mediator between God and man, being both
God and man. Wherefore they are not to be heard which feign that

E
x

THE IRISH ARTICLES OF RELIGION, 1615. 541

the old fathers did look only for transitory promises, For they looked
for all benefits of God the Father through the merits of his Son Jesus

Christ, a8 we now do: only they believed in Christ which should come,

we in Christ already come.

83. The New Testament is full of grace and truth, bringing joyful
tidings unto mankind that whatsoever formerly was promised of
Christ is now accomplished ; and so, instead of the ancient types and
ceremonies, exhibiteth the things themselves, with a large and clear
declaration of all the benefits of the Gospel. Neither is the ministry
thereof restrained any longer to one circumcised nation, but is indiffer-

ently propounded unto all people, whether they be Jews or Gentiles.
So that there is now no nation which can truly complain that they be
shut forth from the communion of saints and the liberties of the people
of God.

84. Although the Law given from God by Moses as touching cere-
zmonies and rites be abolished, and the civil precepts thereof be not of
mecessity to be received in any commonwealth, yet, notwithstanding, no
Christian man whatsoever is freed from the obedience of the Com-
¥u2aandments which are called Moral.

OF THE SACRAMENTS OF THE NEW TESTAMENT.

85. The Sacraments ordained by Christ be not only badges or tokens
of Christian men’s profession, but rather certain sure witnesses and
effectual or powerful signs of grace and God's good will towards us,
wy which he doth work invisibly in us, and not only quicken, but also

strengthen and confirm our faith in him.

86. There be two Sacraments ordained of Christ our Lord in the
Gospel: that is to say, Baptism and the Lord’s Supper.

87. Those five which by the Church of ome are called Sacraments,

to wit: Confirmation, Penance, Orders, Matrimony, and Extreme
Unction, are not to be accounted Sacraments of the Gospel; being
such as have partly grown from corrupt imitation of the Apostles,
p*.rtly are states of life allowed in the Scriptures, but yet have not
là ke nature of Sacraments with Baptiem and the Lord's Supper, for
thaat they have not any visible sign or ceremony ordained of God, to-
ether with a promise of saving grace annexed thereto.

88. The Sacraments were not ordained of Christ to be gazed upon,

549 SYMBOLA EVANGELICA.

or to be carried about, but that we should duly use them. And in
such only as worthily receive the same, they have a wholesome effeet
and operation; but they that receive. them unworthily, thereby dray
judgment upon themselves.

OF BAPTISM. |

89. Baptism is not only an outward sign of our profession, and a
note of difference, whereby Ohristians are discerned from such as are
no Christians; but much more a Sacrament of our admission into the
Church, sealing unto us our new birth (and consequently our justifics
tion, adoption, and sanctification) by the communion which we have
with Jesus Christ.

90. The Baptism of Infants is to be retained in the Church, as agree.
able to the Word of God.

91. In the administration of Baptism, exorcism, otl, sait, spittle, and
superstitious Aallowing of the water, are for just causes abolished; and
without them the Sacrament is fally and perfectly administered, to all
intents and purposes, agreeable to the institution of our Saviour Christ.

OF THE LORD'8 SUPPER.

92. The Lord's Supper is not only a sign of the mutual love which
Christians ought to bear one towards another, but much more a Sacra-
ment of our preservation in the Church, sealing unto us our spiritual
nourishment and continual growth in Christ.

98. The change of the substance of bread and wine into the substance
of the body and blood of Christ, commonly called Zransubstantiation,
can not be proved by holy Writ; but is repugnant to plain testimonies
of the Scripture, overthroweth the nature of a Sacrament, and hath
given occasion to most gross idolatry and manifold superstitions.

94. In the outward part of the holy Communion, the body and blood
of Christ is in a most lively manner represented ; being no otherwise
present with the visible elements than things signified and sealed are
present with the signs and seals—that is to say, symbolically and rela-
tively. But in the inward and spiritual part the same body and blood
is really and substantially presented unto all those who have grace

! Comp. Eleven Articles, § viii.

THE IBISH ARTICLES OF RELIGION, 1615. 543

to receive the Son of God, even to.all those that believe in his name.
And unto such as in this manner do worthily and with faith repair
unto the Lord's table, the body and blood of Christ is not only signified
and offered, but also truly exhibited and communicated.

95. The body of Christ is given, taken, and eaten in the Lord's Sup-
per only after a heavenly and spiritual manner; and the mean where-
by the body of Christ is thus received and eaten is Faith.

96. The wicked, and such as want a lively faith, although they do
es rnaly and visibly (as St. Augustine speaketh) press with their teeth

tine Sacrament of the body and blood of Christ, yet in nowise are they
m zade partakers of Christ; but rather to their condemnation do eat and
drink the sign or Sacrament of so great a thing.

97. Both the parts of the Lord’s Sacrament, according to Christ’s
irastitution and the practice of the ancient Church, ought to be minis-
τα: τοῦ unto God's people; and it is plain sacrilege to rob them of the
3X1 ystical cup, for whom Christ hath shed his most precious blood.!

98. The Sacrament of the Zord’s Supper was not by Christ's ordi-

Mance reserved, carried about, lifted up, or worshiped.

99. The sacrifice of. the Mass, wherein the priest is said to offer up
Christ for obtaining the remission of pain or guilt for the quick and
the dead, is neither agreeable to Christ's ordinance nor grounded upon
doctrine Apostolic; but contrariwise most ungodly and most injurious
to that all-sufficient sacrifice of our Saviour Christ, offered once for-

é-~ er upon the cross, which is the only propitiation and satisfaction for
al our sins. '

100. Private mass—that is, the receiving of the Zucharist by the
pres alone, withont a competent number of communicants—is con-

t-x-ary to the institution of Christ.

<DF THE STATE OF THE SOULS OF MEN AFTER THEY BE DEPARTED OUT OF

THIB LIFE, TOGETHER WITH THE GENERAL RESURRECTION AND THE LABT
JUDGMENT.

101. After this life is ended the souls of God's children be presently

received into heaven, there to enjoy unspeakable comforts; the souls

λ of the wicked are cast into hell, there to endure endless torments.

! Comp. Eleven Articles, § x.

544 SYMBOLA EVANGELICA.

102. The doctrine of the Church of Rome concerning Zimbus Pg
trum, Limbus Puerorum, Purgatory, Prayer for the Dead, Pardon,
Adoration of Images and Relics, and also Invocation of Saints ἢ
vainly invented without all warrant of holy Scripture, yea, and is con.
trary unto the same.

103. At the end of this world the Lord Jesus shall come in the
clouds with the glory of his Father; at which time, by the almi
power of God, the living shall be changed and the dead shall be raised;
and all shall appear both in body and soul before his judgwmentaest,
to receive according to that which they have done in their bodie,
whether good or evil.

104. When the last judgment is finished, Christ shall deliver up the
kingdom to his Father, and God shall be all in all.

THE DECREE OF THE 8YNOD.

If any minister, of what degree or quality soever he be, shall pab-
liely teach any doctrine contrary to these Articles agreed upon, if,
after due admonition, he do not conform himself, and cease to disturb
the peace of the Church, let him be silenced, and deprived of all spirit.
ual promotions he doth enjoy.

Tus Five AmwrNIAN Arrıcıes.. A.D. 1610,

ial Dutch text Is taken from the first edition of 1612, as printed In De Remonatrantie en het
Danek lek te | ie Hae 11-90. tog op friend,

de Gemeent a my

Ooete ze of ra me Latin translation of Petrus Bertius wan literally copled for

ides the Re his Collection of Reformed Confessions, but it is necessary
oper understanding of tha Cannon af tho Seed of Dort Bickel (pp. 545 &qq.) gives a German
iion, Comp Vol. I. 68, pp. 08 qd.

Aart. L Am.

ville, ende door cuRı- gratiam Spiritus Sancti in|and through Christ, those
t salich te maecken, die | eundem. Filium suum eredi- | who, through the grace of
ne dia ΩΝ tori; -Pnqwo soa: ipia Jide «t| tho. Holy Ghost; shall be:
Gheestes, in den selven | obedientia fidei, per eandem | lieve on this his Son Jesus,
ἡ Some JESUM gheloo- gratiam, usque ad finem and shall persevere in this
ende in den seleen ghe-|essent perseveraturi; contra|faith and obedience of
, ende ghoorsaemheyt | vero. contumacio et incredu-|faith, through this grace,
gheloofs, door de selve|los, sub peccato et ira relin- even to the end; and, on
ade, totten eynde toe|quere et condemnare, tan-|the other hand, to leave
rden souden: en daer|quam a Christo alienos; |the incorrigible and unbe-
&, de onbekeerlycke, en| juzta verbum Evangelii Joh. |lieving in sin and under
lovige in de sonde, en|iii. 86: * Qui credit in Fili- wrath, and to condemn
r de toorne te laten, en|um, habet. vitam aternam, them as alienate from
rdoemen, als ereemt van| qui vero Filio non obtem-| Christ, according to the
ero: naer *t woordt des| perat, non videbit vitam, sed| word of the gospel in
Erangelij by Johannem | ira Dei manet super ipsum. | John iii. 86: ‘He that be-
lieveth on the Son hath

oft, die heeft het eeuwi- everlasting life; and he
even, ende wie den Soone that believeth not the Son
hoorsaem is, die en sal [shall not see life; but the

THE FIVE ARMINIAN ARTICLES, 1610. 549

endertocht syn, cor wy "t|mus alios cum wAnpodopia|coming devoid of grace,

wine met volle verseeckering- animi nostri docere. that must be more par-
le onse ghemosts souden ticularly determined out
connen leeren. of the Holy Scripture, be-

fore we ourselves can teach
it with the full persuasion
of our minds.

Det puncten alsoo voorge-| Hoe igitur articulos ita| These Articles, thus set
drogen ende geleert, houden | propositos et traditos censent | forth and taught, the Re-
«qj Remonstranten den woorde| Remonstrantes divino Verbo| monstrants deem agreea-
Gedts gelyckformich te we-|conformoes, adificationi ido-|ble to the Word of God,
wm, dichtelyck, ende in dese|neos, et in hoo quidem argu-| tending to edification, and,
materie ghenoechsaem ter sa-|mento sufficientes ad salu-|as regards this argument,
lichsit, sonder dat het van tem ; sta ut necessarium non sufficient for salvation, so
sexe sy, oft cock stichte- | sit, aut adificationi serviens, that it is not necessary or
lyck, hooger te climmen, ofte|vel altius conscendere vel in-|edifying to rise higher or
lager te dalen. Serius subsidere. to descend deeper.

! The here quoted places, or loca probantia, are not, like the others in the former articles,
written in the text, but in the margin.

wet Sed cum Synodi judicium #4:
atque ad interrogatoria, eo, quo «quum erat, modo respondere detrectarent, neque

zpud illo 1 proficerent, aliam sende bei iiis e EE
in synodis antiquis recepta, ingredi coacta fuit; atque ex scriptis, confes-
rationibus, partim antea. editis, partim. etiam huic Synodo exhibitis, examen

institutum est. Quod cum jam per singularem Dei gratiam, maz-
ac conscientia, omnium et singulorum consensu absolutum sit, Synodus

(C PmuDESTINATIONE, ET ANNEXIS EI ÜarrrrBUS,

EA Dordrechtana Verbo Dei consentaneam, atque in
etcivent to receptam esse, judicat, quibusdam

IM DOCTRINE CAPUT, DE DIVINA PRJEDESTINATIONE.

|^ —^' - AmTICULUS Primus.

m ommes homines in Adamo peccaverint, et rei sint faeti male-

ni ; et mortis sterne, Deus nemini fecisset injuriam, si universum
umatium in peceato et maledictione relinquere, ac propter pec-

or, ΠΝ Ν

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. ‚553
tum illud electionis et reprobationis in verbo Dei revelatum. Quod
ut perversi, impuri, et parum stabiles in suum — EEE
ceo Cop ^o RN ineffabile prestat solatium. —

DITE n
bu wu | Ja oh th) tn - VIL -

Est autem electio immutabile Dei propositum, quo ante jacta mundi
fundamenta ex universo genere humano, ex primsva integritate in
peccatum et exitium sua culpa prolapso, seeundum liberrimum volun-
————— gratia, certam quorundam hominum

ti m, aliis nee meliorum, nec digniorum, sed in communi mi-
EEE aliii jacentem nd: salutem elegit in Christo, quem etiam ab
sterno Mediatorem et omnium electorum caput, salutisque fundamen-
tum constituit; atque ita eos ipsi salvandos dare, et ad ejus commu-
nionem per verbum et Spiritum suum efficaciter vocare ac trahere;
seu vera et ipsum fide donare, justificare, sanctificare, et potenter in
Filii sui communione enstoditos tandem glorificare decrevit, ad de-
monstrationem suse misericordis, et laudem divitiarum gloriose suze
gratis, sicut seriptum est: Elegit nos Deus in Christo, ante jacta
mundi fundamenta, ut essemus sancti et inculpati in conspectu ejus,
eum charitate; qui predestinavit nos quos adoptaret in filios, per
Jesum. Christum, in sese, pro beneplacito voluntatis sue, ad laudem
gloriose sue gratie, qua nos gratis sibi acceptos fecit in illo dilecto.
Ephes. i. 4,5,6. Et alibi: Quos predestinavit, eos etiam vocavit ; et
quos vocavit, eos etiam justiflcavit ; quos autem justificavit, eos “ὌΝ
eos Rom. viii. 30.

VIIL
Hee electio non est multiplex, sed una et eadem omnium salvando-
rum in Vetere et Novo Testamento, quandoquidem Scriptura unieum
predieat beneplacitum, propositum, et -consilium voluntatis Dei, quo
nos ab seterno elegit et ad gratiam et ad gloriam ; et ad salutem et ad
viam salutis, quam preparavit ut in ea ambulemus.
d | IX.
Eadem hee electio facta est non ex previsa fide, fideique obedientia,

manctitate, aut alia aliqua bona qualitate et dispositione, tanquam
"caussa seu conditione in homine eligendo prerequisita, sed ad fidem,

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 555

jndicio solet aceidere, qui :de.electionis gratia, vel temere pressumentes,
τοὶ otiose et proterve fabulantes, in viis electorum ambulare nolunt.

XIV.

Ut autem hsec do divina electione doctrina sapientissimo Dei consilio

per prophetas, Christum ipeum, atque Apostolos, sub Veteri seque atque
sub Novo Testamento, est predicata, et sacrarum deinde literarum
monumentis commendata: ita et hodie in Ecclesia Dei, cui ea peculia-
riter est destinata, cum espiritu discretionis, religiose et sanete, suo loco
et tempore, miesa omni curiosa viarum altissimi scrutatione, est pro-
powrends, idque. ad sanctissimi nominis divini gloriam, et. vividum po-
puali ipsius solatium. . ..

XV.

Ceterum seternam et gratuitam hane electionis nostri gratiam eo vel
máxime illustrat, nobisque commendat Scriptura Sacra, quod porro
teststur non omnes homines esse electos, sed quosdam non electos, sive
ira »terna Dei electione preeteritos, quos scilicet Deus ex liberrimo, jus-
tissimo, irreprehensibili, et immutabili beneplacito decrevit in communi
zniseria, in quam se sua culpa precipitarunt, relinquere, nec salvifica
fide et conversionis gratia donare, sed in viis suis, et sub justo judicio
relictos, tandem non tantum propter infidelitatem, sed etiam csetera
Omnis peocata, ad declarationem justitie sue damnare, et seternum
Punire. Atque hoc est decretum reprobationis, quod Deum neuti.
Quam peccati anthorem (quod cogitatn blasphemum est) sed tremen-
Qum, irreprehensibilem, et justum judicem ac vindicem constituit.

XVI.

Qui vivam in Christum fidem, seu certam cordis fiduciam, pacem
Cwonscientie, studium filialis obedientis, gloriationem in Deo per
Christum in se nondum eflicaciter sentiunt, mediis tamen, per que
Deus ista se in nobis operaturum promisit, utuntur, ii ad reprobationis
Jt mentionem non consternari, nec se reprobis accensere, sed in usu me-
«liorum diligenter pergere, ac horam nberioris gratie ardenter deside-

are et reverenter humiliterque expectare debent. Multo autem minus
«octrina de reprobatione terreri debent ii, qui cum serio ad Deum con-
“Serti, ei unice placere, et e corpore mortis eripi desiderant, in via tamen

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 557

ihi. Joban. xvii, 6. Item, Crediderunt quotquot ordinati erant ad vitam «eternam, Act.
Wels DER EM otn onto jagto mundi /andamante, at omms aumeti, es Wie

u.
Qui docent, * Electionem Dei ad vitam sternam esse multiplicem ; aliam generalem et in-
ee ee 8 uq et banc rursum vel incompletam, revocabilem, non
sive conditionatam : vel completam, irrevocabilem, peremptoriam, seu abso-
tam.' Item, eee ane ol fru ie i ele E AREE TEE
istificantem absque electione peremptoria ad salutem esse possit, Hoc enim est humani
rebri commentum extra Scripturas excogitatum, doctrinam de electione corrumpens, et au-

Qni docent, ‘Dei beneplacitum ac propositum, eujus Scriptura meminit in doctrina elec-
mis, non consistere in eo, quod Deus certos quosdam homines prse aliis elegerit, sed in eo,
iod Deus ex omnibus possibilibus conditionibus (inter quas etiam sunt opera legis) sive ex
onium rerum ordine actum fidei, in sese ignobilem, et obedientiam fidei imperfectam, in
intis conditionem elegerit; eamque gratiose pro perfecta obedientia reputare, et vite sterne
genio dignam censere voluerit.' Hoc enim errore pernicioso beneplacitum Dei et meritum
wisti enervatur, et homines inutilibus quaestionibus a veritate justificationis gratuite, et
mplicitate avocantur; illudque Apostoli falsi arguitur; Deus nos vocavit vo-
itione sancta ; non ex operibus, sed ex suo proposito et gratia, que data est nobis in Christo
ısu ante tempora seculorum. 2 Tim. i. 9.

IV.

Qui docent, * In electione ad fidem hane conditionem prmrequiri, ut homo lumine nature
sca al ont iugum et nd vitam seternam dispositus, quasi ab ipsis electio
pendeat.' Pelagium enim sapiunt, et minime obscure falsi insimulant Apostolum
: Versati sumus olim in cupiditatibus carnis nostra, facientes que carni et cogita-
mibus libebant, eramusque natura filii ire, ut et reliqui. Sed Deus, qui dives est miseri-
rdia, } multam charitatem suam, qua dilexit nos, etiam nos cum in offensis mortui es-
mus, una vivificarit cum Christo, cujus gratia estis servati, naque suscitavit, unaque collo-
wit in calis in Christo Jesu; ut ostenderet in seculis supervenientibus supereminentes illas
es suce gratia, pro sua erga nos benignitate in Christo Jesu. — Gratia enim estis servati per
dem (et hoc non ex vobis, Dei donum est), non ex operibus, ut ne quis glorietur. Ephes. ii.
9.
Ve
Qui docent, * Eleetionem singularium personarum ad salntem, incompletam et non per-
aptorinm, factam esse ex pravisa fide, resipiscentia, sanctitate et pietate inchoata, aut ali-
inmdiu continuata : completam vero et peremptoriam ex previs® fidei, resipiscentim, sanc-
ntis, et pietatis finali perseverantia: et hanc esse gratiosam et evangelicam dignitatem,
opter quam qui eligitur dignior sit illo qui non eligitur: ac proinde fidem, fidei obedientiam,
neritatem, pietatem, et perseverantinm non esse fructus sive effectus electionis immutabilis
| gloriam, sed conditiones, et caussas sine quibus non, in eligendis complete prarequisitas,
previsas, tanquam prestitas.' Id quod toti Scripture repugnat, que hzc et alia dicta
issim auribus et cordibus nostris ingerit: lectio non est ex operibus, sed ex vocante, Rom.
.11, Credebant quotquot ordinati erant ad vitam «eternam. Act. xiii, 48, — Elegit nos in
wt sancti essemus, — Ephes. i. 4. Non vos me elegistis, sed ego elegi vos. Johan.
&16. Si ex gratia, non ex operibus. Rom. xi. 6. In hoc est charitas, non quod nos di«
zerimus Deum, sed quod ipse dilexit nos, et misit Filium suum, 1 Johan. iv. 10.

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THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 568

Resectio ERRORUM.

Exposita doctrina orthodoxa, rejicit Synodus errores eorum :

«Qui docent, ‘Quod Deus Pater Filium suum in mortem crucis destinaverit, sine certo ac
dee fnito consilio quemquam nominatim salvandi, adeo ut impetrationi mortis Christi sua ne-
cessitas, utilitas, dignitas sarta tecta, et numeris suis perfecta, completa atque integra con-
εἴ ειτὸ potuisset, etiamsi impetrata redemptio nulli individuo unquam actu ipso fuisset appli-
cata’ Hec enim assertio in Dei Patris sapientiam meritumque Jesu Christi contumeliosa,
et Scripture contraria est. : Sic enim ait Servator: Ego animam pono pro ovibus, et agnosco
eas. Johan. x. 10,27. Et de Servatore Esaias propheta: Cum posuerit se sacrificium pro
reatu, videbit semen, prolongabit dies, et voluntas Jehovie in manu ejus prosperabitur. Esai.
lii. 10. Denique, articulum Fidei, quo Ecclesiam credimus, evertit. )

II.

Qui docent, ‘Non fuisse hunc finem mortis Christi, ut novum gratie foedus suo sanguine
reipsa sanciret, sed tantum, ut nudum jus Patri acquireret, quodcunque foedus, vel gratis, vel
operum, eum hominibus denuo ineundi.' Hoc enim repugnat Scripture, que docet, Chri-
stuxm melioris, id est, novi federis Sponsorem et Mediatorem factum esse. Web. vii. 22. Et,
Tes£amentum in mortuis demum ratum esse, Heb. ix. 15,17.

III.
pai docent, ‘Christum per suam satisfactionem, nullis certo meruisse ipsam salutem et
Óch «xm, qua hec Christi satisfactio ad salutem efficaciter applicetur, sed tantum Patri acquisi-
vàsssae potestatem vel plenariam voluntatem, de novo cum hominibus agendi, et novas, quas-
Cam wnque vellet conditiones, prescribendi, quarum prestatio a libero hominis arbitrio pendeat,
ac ue ideo fieri potuisse, ut vel nemo, vel omnes eas implerent.' Hi enim de morte Christi
m 3.3:mis abjecte sentiunt, primarium fructum aeu beneficium per eam partum nullatenus agno-

s«-— want, et Pelagianum errorem ab inferis revocant.

IV.

Qui docent, * Feedus illud novum gratis, quod Deus Pater, per mortis Christi interventum
<= xam hominibus pepigit, non in eo consistere, quod per fidem, quatenus meritum Christi ap-
Wo xehendit, coram Deo justificemur et salvemur; sed in hoc, quod Deus, abrogata perfects
«-» Woedientiz legalis exactione, fidem ipsam et fidei obedientiam imperfectam pro perfecta legis
«obedientia reputet, et vits sternse premio gratiose dignam censeat.' Hi enim contradicunt
Seripture, Justificantur gratis, ejus gratia, per redemptionem factam in Jesu Christo, quem
proposuit Deus placamentum per fidem in sanguine ejus. Rom. iii. 24, 25. Et cum impio
Socino, novam et peregrinam hominis coram Deo justificationem, contra totius Ecclesise con-

sensum, inducunt.
V.

Qui docent, *Omnes homines in statum reconciliationis et gratiam feederis esse assumptos,
ita ut nemo propter peccatum originale sit damnationi obnoxius, aut damnandus, sed omnes
ab istius peccati reatu sint immunes.' Hsc enim sententia repugnat Scripture, affirmanti
nos natura esse filios ire. — (Ephes. ii. 3.]

VI.

Qui impetrationis et applicationis distinctionem usurpant, ut incautis et imperitis hanc
opinionem instillent: Deum, quantum ad se attinet, omnibus hominibus ex mquo ea beneficia
voluisse conferre, que per mortem Christi acquiruntur; quod autem quidam prz aliis parti-

cipes fiant remissionis peccatorum, et vite sterne, discrimen illud pendere ex libero eorum

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 565
IV.

Tiesiduum quidem est post lapsum in homine lumen aliquod nature,
cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de
discrimine honestorum et turpium retinet, et aliquod virtutis ac dis-
cipline externe studium ostendit: sed tantum abest, ut hoc nature
]umine ad salutarem Dei cognitionem pervenire, et ad eum se conver-
tere poesit, ut ne quidem eo in naturalibus ac civilibus recte utatur,
quinimo qualecumque id demum sit, id totum variis modis contaminet,
atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis

. redditur.
V.

Que luminis nature, eadem hsec Decalogi per Mosen a Deo Judeis
peculiariter traditi est ratio: cum enim is magnitudinem quidem pec-
cati retegat, ejusque hominem magls ac magis reum peragat, sed nec
rernedium exhibeat, nec vires emergendi ex miseria conferat, adeoque
per carnem infirmatus transgressorem maledictione relinquat, non po-
test homo per eum salutarem gratiam obtinere.

VI.

Quod igitur nec lumen nature, nec lex potest, id Spiritus Sancti vir-
tute prestat Deus, per sermonem, sive ministerium reconciliationis,
quod est Evangelium de Messias, per quod placuit Deo homines cre-
Gentes tam in Veteri, quam in Novo Testamento servare.

VII.

Hoc voluntatis sus mysterium Deus in Veteri Testamento pauciori-
bus patefecit, in Novo Testamento pluribus, sublato jam populorum
discrimine, manifestat. Cujus dispensationis caussa, non in gentis
unius pre alia dignitate, aut meliore luminis nature usu, sed in liber-
rimo beneplacito, et gratuita dilectione Dei est collocanda. Unde illi,
quibus preter et contra omne meritum tanta fit gratia, eam humili et
grato corde agnoscere, in reliquis autem, quibus ea gratia non fit, severi-
tatem et justitiam judiciorum Der cum Apostolo adorare, nequaquam
vero curiose scrutari debent.

VIII.

Quotquot autem per Evangelium vocantnr, serio vocantur. Serio

———

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 569

ioral tema cre austin eem o
"mano condemnando, aut temporales et sternas pemas promerendo.' Contradieunt euim
-Apostolo, dicenti, Rom. v. 12: Per unum hominem peccatum im mundum introiit, ac per
peccatum mors, et ita in omnes homines mors transiit, in quo omnes peccaverunt, Et vers, 16:
Sleatus ex uno introiit ad condemnationem, Item, Rom. vi. 23: Peccati stipendium mors est.

II.

Qui docent, ‘Dona spiritualia, sive habitus bonos, et virtutes, nt sunt bonitas, sanctitas, justi-
tin, in voluntate hominis, cum primum crearetur, locum habere non potuisse, ac proinde nec
àn lapsu ab ea separari.' Pugnat enim hoc cum descriptione imaginis Dei, quam Apostolus
a M vbi illam. describit ex justitia et sanctitate, quue omnino in voluntate

III.

Qui docent, ‘Dona spiritunlia non esse in morte spirituali ab hominis voluntate separata,
‘cum ea in sese nunquam corrupta fuerit, sed tantum per tenebras mentis, et affectuum in-
ordinationem impedita; quibus impedimentis sublatis, liberam suam facultatem sibi insitam
exerere, id est, quodvis bonum sibi propositum ex se, aut velle, sive eligere, aut non velle,
sive non eligere possit, Novum hoe et erroneum est, atque eo facit ut extollantur vires liv
eri arbitrii, contra Jeremie prophete dictum, cap. xvii. ἢ : Fraudulentum est cor ipsum
supra omma et perversum. Et Apostoli, Ephes. ii. 9: Znter quos (homines contumaces) εἰ
s os y "oinnes unt anam dn git cotta mes

gi ; , IV.

Qui docent, * Hominem irregenitum non esse proprie nec totaliter in peccatis mortnum, aut
«omnibus ad bonum spirituale viribus destitutum, sed posse justitiam vel vitam esurire ac sitire,
sacrificiumque Spiritus contriti, et coutribulati, quod Deo acceptum est, offerre. Adversantur
«nim hee apertis Scripture testimoniis, Ephes. ii, 1, 5: ratis mortui in offensis et peccatis.
ἘΠῚ Gen. vi. 5 et viii. 21: /maginatio cogitationum cordia hominis tantummodo mala est omni
«die. Adhzec liberationem ex miseria et vitam esurire ac sitire, Deoque sacrificium Spiritus
«contriti offerre, regenitorum est, et eorum qui beati dicuntur. Psa. li. 19 et Matt. v. 6.

Qni docent, * Hominem corruptum et animalem gratia communi, quie ipsis est lumen na-
urse, sive donis post lapsum relictis, tam recte nti posse, ut bono isto usu majorem gratiam,
Puta evangelicam, sive salutarem, et salutem ipsum gradatim obtinere possit, Et hac ratione
Deus se ex parte sua paratum ostendere, ad Christum omnibus revelandum, quandoquidem
mnuedia ad Christi revelationem, fidem, et resipiscentiam necessaria, omnibus sufficienter et
fficaciter administret, Falsum enim hoc esse preter omnium temporum experientiam
Seriptura testatur. Psa. exlvii. 19, 20: Indicat verba sua Jacobo, statuta. sua et jura sua
Zsraeli, non fecit ita ulli genti, et jura ista non noverunt, Act. xiv, 16: Deus sivit prat:
z-itis atatibus omnes gentes suis ipsarum viis incedere, Act. xvi. 6,7: Prohibiti sunt (Paulus
<=um suis) a Spiritu Sancto loqui sermonem Det in Asia. Et, Quum venissent in Mysiam,
Venlabant ire versus Bithyniam, sed non permisit eis Spiritus,

VI.
Qui docent, *In vera hominis conversione, non posse novas qualitates, habitus, seu dona in
“oluntatem ejus a Deo infundi, atque adeo fidem, qua primum convertimur, et a qua fideles

\
‘THE CANONS OF THE SYNOD OF DORT. A.D, 1619. 571

Qumtum Doctkınz Carvr, DE PERSEVERANTIA SANCTORUM.
Articulus Primus.

Qnos Deus seeundum propositum suum, ad communionem Filii sui
Domini nostri Jesu Christi, vocat, et per Spiritum Sanctum regenerat,
eos quidem et a peccati dominio et servitute, non autem & mS et
corpore peccati, penitus in hae vita liberat.

U. |

Hine quotidiana infirmitatis peccata oriuntur, et optimis etiam sanc-
torum operibus nevi adhzerescunt: que illis perpetuam sese eoram
Deo humiliandi, ad Christum crucifixum confugiendi, carnem magis ac
magis per Spiritum precum et sancta pietatis exercitia mortificandi, et
ad perfectionis metam suspirandi, materiam suggerunt; tantisper dum
hoc mortis corpore soluti, cum Agno Dei in colis regnent,

III.

Propter istas peceati inhabitantis reliquias, et mundi insuper ac Sa-
tanse tentationes, non possent conversi in ista gratia perstare, si suis vi-
ribus permitterentur. Sed fidelis est Deus, qui ipsos in gratia semel
collata misericorditer confirmat, et in eadem usque ad finem potenter
conservat.

IV.

Etsi autem illa potentia Dei vere fideles in gratia confirmantis et
conservantis, major est, quam que a carne superari possit; non semper
tamen conversi ita a Deo aguntur et moventur, ut non possint in qui-
busdam actionibus particularibus a ductu gratise, suo vitio, recedere, et
a carnis concupiscentiis seduci, iisque obsequi. Quapropter ipsis per-
petuo est vigilandum et orandum, ne in tentationes inducantur. Quod
«um non faciunt, non solum a carne, mundo, et Satana, in peccata etiam
gravia et atrocia abripi possunt, verum etiam interdum justa Dei per-
amissione abripiuntur. Quod tristes Davidis, Petri, aliorumque sancto-
zeum lapsus, in sacra Scriptura descripti, demonstrant.

; 8
Talibus autem enormibus peccatis Deum valde offendunt, reatum

572 SYMBOLA EVANGELICA.

mortis incurrunt, Spiritum S. contristant, fidei exercitium interrumpunt,
conscientiam gravissime vulnerant, sensum gratie nonnunquam ad

tempus amittunt: donec per seriam resipiscentiam in vitam revertey_

tibus paternus Dei vultus rureum affulgeat.

VI.

Deus enim, qui dives est misericordia, ex immutabili electionis prae»
posito, Spiritum Sanctum, etiam in tristibus lapsibus, a suis non pros—«ms
aufert, nec eousque eos prolabi sinit, ut gratia adoptionis, justificationssmm*

statu excidant, aut peccatum ad mortem, sive in Spiritum Sanctu —sm
committant, et ab eo penitus deserti in exitium seternum sese presas

cipitent.
VII.

Primo enim in istis lapsibus conservat in illis semen illud suum ir—aeun.
mortale, ex quo regeniti sunt, ne illud pereat aut excutiatur. Deincamed,

per verbum et Spiritum suum, eos certo et efficaciter renovat ad pcerameij.
tentiam, ut de admissis peccatis ex animo secundum Deum doleant, me.
missionem in sanguine Mediatoris, per fidem, contrito corde, oxpetamrac.,

et obtineant, gratiam Dei reconciliati iterum sentiant, miserationes Dez—
fidem ejus adorent, ac deinceps salutem suam cum timore et tremon-—ZZ-

studiosius operentur.

VIII.

Ita non suis meritis, aut viribus, sed ex gratuita Dei misericordia id
obtinent, ut nec totaliter fide et gratia excidant, nec finaliter in lapsibus
maneant aut pereant. Quod quoad ipsos non tantum facile fieri posset,
sed et indubie fieret; respectu autem Dei fieri omnino non potest: cum
nec consilium ipsius mutari, promissio excidere, vocatio seeundum pro-
positum revocari, Christi meritum, intercessio, et custodia irrita reddi
nec Spiritus Sancti obsignatio frustranea fieri aut deleri possit.

IX.

De hae electorum ad salutem custodia, vereque fidelium in fide per—wr =
severantia, ipsi fideles certi esse possunt, et sunt pro mensura fider =
qua certo credunt se esse et perpetuo mansuros vera et viva Ecclesis- amp"

membra, habere remissionem peccatorum, et vitam seternam.

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 518
X.

— Ac proinde hme certitudo non est ex peculiari quadam revelatione
‘preeter aut extra verbum facta, sed ex fide promissionum Dei, quas in
werbo suo copiosissime in nostrum solatium revelavit: ex testimonio —
Acredes. Rom. viii. 16. Denique ex serio et sancto bons conscien-
tie et sc a Ne studio. Atque hoc solido obtinendse vietorise

tio, et infallibili seternze glorie arrha, si in hoe mundo electi Dei
veu corda hominum essent miserrimi,

XI.

Emm dtire fideles in hae vita eum variis carnis dubi-
tationibus conflictari, et in gravi tentatione constitutos hane fidei plero-

phoriam, ac perseverantise certitudinem, non semper sentire. Verum
Deus, Pater omnis consolationis, supra vires tentari eos non sinit, sed
cum tentatione prestat evasionem. 1 Cor. x. 13. Ac per Spiritum
Sanctum perseverantise certitudinem in iisdem rursum excitat.

XII. :

— "Tantum autem abest, ut hsec perseverantism certitudo vere fideles
&uperbos, et carnaliter securos reddat, ut e contrario humilitatis, filialis
reverentim, vere pietatis, patientie in omni lucta, precum ardentium,
«constantis in cruce et veritatis confessione, solidique in Deo gaudii
vera sit radix: et consideratio istius beneficii sit stimulus ad serium et
continuum gratitudinis et bonorum operum exercitium, ut ex Scripture
testimoniis et sanctorum exemplis constat.

XIII.

‘Neque etiam in iis, qui a lapsu instaurantur, lasciviam aut pietatis
injuriam procreat rediviva perseverantie fiducia; sed multo majorem
<uram de viis Domini solicite eustodiendis, quse preeparat® sunt ut in
illis ambulando perseveranti sus certitudinem retineant, ne propter
petere benignitatis abusum propitii Dei facies (cujus contemplatio
80.115 vita duleior, subductio morte acerbior) denuo ab ipsis avertatur, et
zie in graviores animi cruciatus incidant.

fede ia 08 ἐς, HL -

pcent, * credentes et regenitos non tantom posse & fide josifesnte, iem grada,
[-o cie sgh en parr ag τα
(perire Nam hzc opinio ipsam justificationis ac regenerationis gratinm, et per-

| reddit, contra diserta Apostoli Pauli verba, Rom. v. 8, 9:
pro nobis mortuus est, quum adhuc essemus. peccatores, multo igitur magis, jam
ti in sanguine ejus, servabimur per ipsum ab ira. Et contra Apostolum Johannem,
i9: Omnis qui natus est ez Deo, non dat operam peccato; quin semen ejus in eo
ec quia ex Deo genitus est. Nee non contra verba Jesu Christi, Johan.
rre vitam eternam do ovibus meis, et non peribunt in eternum, nec rapiet eas quia-
manu mea; impo, qui wl eta Hoe, major ibi omi mp MM
e manu Patris mei,
di I IV.
“Vere fideles posee peccare pecento nd mortem, v in tum
E viata" Ades Joli ΕΝ cena en ri wore vi i de
et pro iis orare vetuisset, statim ver. 18 subjungat: Scimus quod

s ex Deo, non peccat (nempe illo peccati genere), sed qui genitus est ex Deo,
: | et malignus ille non tangit eum.

ocent, ‘Nullam certitudinem future perseverantim baberi posse in hac vita, al
revelatione,’ Per hane enim doctrinam vere fidelium solida consolatio in hac vita
et pontificiorum dubitatio in Ecclesiam reducitur. Sacra vero Scriptura passim hanc
nem, non ex speciali et extraorlinaria revelatione, sed ex propriis filiorum Dei sig-
mstantissimis Dei promissionibus petit. Imprimis Apostolus Paulus, Rom. viii, 89 :
s creata. potest nos separare a charitate Dei, que est in Christo Jesu, Domino nostro,

Epist, I. iii, 24: Qui servat mandata. ejus, in eo manet, et ille in eo: et per hoc
ERU. Qd ssa) ax ptite quim dedif nolis

|
! VL

t, ‘Doetrinam de persereranti@ ae salutis certitudine, ex natura et indole sua,
e em et pietati, bonis moribus, precibus aliisque sanctis exercitiis noxiam ;
pret nS esse landabile,! Hi enim demonstrant se efficaciam diving gratize,
itantis Spiritus S, operationem ignornre: et contradicunt Apostolo Johanni contra-
artis verbis affirmanti, Epist. I. iii. 2,3: Dilecti mei, nune filii Dei sumus; sed non-
factum est id quod erimus; scimus autem fore, ut quum ipse patefactus fuerit, similes
| quoniam videbimus eum, sicuti est, Et quisquis habet hanc spem in eo, purificat
sicut et ille purus est. Hi prieterea. sanctorum tam Veteris quam Novi Testamenti
| redarguuntar, qui licet de sua perseverantia et salute essent certi, in precibus tamen,
teh exercitiis, assidui fuerunt.

VII.
‘Fidem temporariorum a justificante et salvifica fide non differre nisi sola
Nam Christus ipse Matt. xiii, 20 et Lne, viii. 18 ac deinceps, triplex praterea
et veros fideles discrimen manifesto constituit, quum illos dicit semen re-
en corde bono: illos carere radice, hos radicem
*: illos fructibus esse vacuos, hos fructum suum diversa mensura, constanter

VIII.

ocent, “Non esse absurdum, hominem priore regenerntione extincta, iterato, imo
enasci.’ Hi enim per hanc doctrinam negant seminis Dei, per quod renascimur, in-

-
e op

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 577

quot nomen Servatoris nostri Jesu Christi pie invocant, eos Synodus
heec Dordrechtana per nomen Domini obtestatur, ut de Ecclesiarum
Reformatarum fide, non ex coacervatis hinc inde calumniis, vel etiam
privatis nonnullorum, tum veterum tum recentium doctorum dictis,
ssepe etiam aut mala fide citatis, aut corruptis, et in alienum sensum
detortis, sed ex publicis ipsarum Ecclesiarum Confessionibus, et ex hac
orthodoxs doctrine declaratione, unanimi omnium et singulorum to-
tius Synodi membrorum consensu firmata, judicent. Calumniatores
deinde ipsoe'serio monet, viderint quam grave Dei judicium sint subi-
turi, qui contra tot Ecclesias, contra tot Ecclesiarum Confessiones, fal-
sum testimonium dicunt, conscientias infirmorum turbant, multisque
vere fidelium societatem suspectam reddere satagunt.

Postremo hortatur hec Synodus omnes in Evangelio Christi sym-
mystas, ut in hujus doctrine pertractatione, in scholis atque in ecclesiis,
pie et religiose versentur, eam tum lingua, tum calamo, ad Divini no-
ıninis gloriam, vite sanctitatem, et consternatorum animorum solatium
sccommodent, cum Scriptura secundum fidei analogiam non solum sen-
tiant, sed etiam loqnantur; a phrasibus denique iis omnibus abstineant,

«<q we prsscriptos nobis genuini sanctarum Scripturarum sensus limites
«5 xcedunt, et protervis sophistis justam ansam preebere possint doctrinam
E=cclesiaram Reformatarum sugillandi, aut etiam calumniandi. Filius

2X Dei Jesus Christus, qui ad dextram Patris sedens dat dona hominibus,

szx-anctificet nos in veritate, eos qui errant adducat ad veritatem, calum-

"mnistoribus sans doctrine ora obstruat, et fidos verbi sui ministros spiritu
£sapientiee et discretionis instruat, ut omnia ipsorum eloquia ad gloriam
Dei, et sedificationem auditorum, cedant. Amen.

Huio capiti eadem, que prius subscribuntur nomina.

Heac omnia de Quinque Doctrine Capitibus Controversis supra com-
prehensis, ita esse gesta testatur Illustrissimorum ac Prapotentium
DD. Ordinum Generalium ad hanc Synodum Deputati, manuum
nostrarum subsignattione.

Ex GELDRIA.
MagrINUS GREGORU D., Consiliarius Ducatus Geldrie, et Comitatus Zutphania.
Hexatcus van Essen, Consiliarius Ducatus Geldrie, et Comitatus Zutphanie.

Ex HOLLANDIA.

WALRAYUS DE BREDERODE.
Hvoo Mors vax Hoty.

-—

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 579

‘vo in Ecclesia usurpata, necessario animadverti debent ; Srnopun; invocato Dal sancti πο»
Man OUAIS τὸ abe Det trie coos mimm Juin tim veterum tum
vestigiis insistens, et illustrissimorum um Generalium auc-

"ritate munita, declarat atque judicat, Pastores illos, qui partium in Ecclesia ductores, et
rorum doctores sese prebuerunt, corrupte religionis, scisse Ecclesiz unitatis, et gravissi-
orum d a: Spade, νιεγονόνηι insuper adversus supremi
agistratus in hac Synodo publicata decreta, ipsamque hanc venerandam Synodum, pervica-
v, reos et convictos teneri, Quas ob causas, primo Synodus predictis citatis omni eccle-
tstico munere interdicit, eosque ab officiis suis abdicat, et academicis functionibus etiam
dignos esse judicat, donec per seriam resipiscentiam, dictis, factis, studiis contrariis abunde
mprobatam, Ecclesia satisfaciant, et cum eadem vere et plene reconcilientur, atque ad ejus
mzmunionem recipiantur: quod nos in ipsorum bonum, et totíus Ecclesim gaudium unice
Christo Domino nostro exoptamus. Reliquos autem, quorum cognitio ad Synodum hanc
ıtionalem non devenit, Synodus Provineialibus, Classibus, et Presbyteriis, ex ordine re-
pro, committit: que omni studio procurent ne quid Ecclesia detrimenti vel in przesens ca-
re, vel in posterum metuere possit. Errorum istorum sectatores spiritu prudentis discri-
nent: refractarios, clamosos, factiosos, turbatores, quam primum officiis ecclesiasticis, et
1olasticis, que sunt sum cognitionis et curm, abdicent: eoque nomine monentur, ut nulla
‘erjecta mora, post acceptum hujus Synodi Nationalis judicium, impetrata ad hoc magis-
itus auctoritate, conveniant, ne lentitudine malum invalescat et roboretur. Ex infirmitate,
vitio temporum lapsos, vel abreptos, et in levioribus forte hssitantes, nut etiam dissenti-
tex, modestos tamen, sedatos, vite inculpatee, dociles, omni lenitate, charitatis officiis, pati-
tia, ad veram atque perfectam concordinm eum Ecclesia provocent: ita tamen, ut diligenter
ii caveant, ne quemquam ad sacrum ministerium admittant, qui doctrinz hisce synodicis
declaratz subscribere, eamque docere recuset: neminem etiam retineant,

jus manifesta. dissensione, doctrina in hac Synodo tanto consensu comprobata violari, et
Ecclesiarumque tranquillitas denuo turbari queat, — Prieterea veneranda
10. fbynodu seri. monet ecclesiasticos omnes cetus, ut invigilent diligentissime in greges
ee omnibus subnascentibus in Ecclesia novitatibus mature obviam eant, easque
iquam zizania ex agro Domini evellant: attendant scholis et scholarum moderatoribus ne
& ex privatis sententiis et pravis opinionibus juventuti instillatis, postmodum Ecclesia et
ao ereetur, Denique illustrissimis et praepotentibus DD, F«ederati Belgii
s Generalibus, gratiis reverenter actis, quod tam necessario et opportuno tempore,
δὲ labentibus Ecclesise rebus, Synodi remedio clementer succurrerint, probos et fideles
£r servos in suam tutelam receperint, pignus omnis benedictionis et presentiw divine, verbi
veritatem, in suis ditionibus sancte et religiose conservatam voluerint: nulli

4, nullis sumptibus ad tantum opus promovendum et perficiendum pepercerint: pro qui-
s eximiis officiis largissimam a Domino et publice et privatim, et spiritualem et temporalem,
nunerationem toto pectore Srxopus comprecatur: Eosdem porro Dominos clementissimos
|. se atii ut banc salutarem doctrinam, fidelissime ad verbum Dei et Reforma-
consensum a Synodo expressam, in suis regionibus solam et publice audiri
: arceant suborientes omnes hwreses et errores, spiritus inquietos et turbu-
MOS compescant : veros et benignos Ecclesiw nutritios ac tutores sese probare pergant: in
rsonas supra dietas sententiam pro jure ecclesiastico, patriis legibus confirmato, ratam esse

ing ein sus adjecto calculo, synodicas constitutiones immotas et perpetuas

co ET Jussu Srsont,

tue Fui. Lodmeis Pastor, et Synodi Nat, Actuarius,

"Tu testimonium Actorum, DAx1EL HEINSIUS.

ει DZ Ze

580 SYMBOLA EVANGELICA.

APPROBATIO ILLUSTRISSIMORUM AC PREPOTENTIUM DOMINORUM,,
DD. OngpiNvM GENERALIUM.

Ordines Generales Faderati Belgii omnibus, qui hasce visuri aut lecturi sunt, sadsem.
Notum facimus, Quum ad tollendas tristes et norias illas controversias, qua aliquot εὐλέπε
annis cum magno reipull. detrimento, et pacis Ecclesiarum perturbatione, ezort® seat wper
quinque notis Doctrine Christiane Capitibus, eorumque appendicibus, visum nobis feeit, ex
ordine in Ecclesia Dei, ipsaque adeo Belgica, Dordrechtum convocare Synodum National em
omnium Ecclesiarum Faderat Belgii ; utque illa maximo cum fructu et reipubl. emolumesa to
celebrari posset, non sine gravi molestia, magnisque impensis, ad eandem expetiverimus et & ναι.
petraverimus complures prastantissimos, doctissimos, et celeberrimos Reformate Ecclesia
Theologos exteros, uti ex predicte Synodi Decretorum subscriptione, post singula doctri ree
Capita videre est; delegatis insuper ex singulis provinciis ad ejusdem directionem nose ν-ὺ
deputatis, qui in eadem ab initio usque ad finem prasentes curam gererent, ut omnia ibideme i
timore Dei, et recto ordine, ex solo Dei verbo, sincera nostra intentions congruenter, porsey
pertractari : Cumque predicta lec Synodus singulari Dei benedictione tanto omnium et εἴσε ον.
lorum, tam exterorum quam Belgicorum, consensu, de pradictis quinque Doctrine Capitiby,
eorumque doctoribus jam judicarit, nobisque consultis et consentientibus sexto Mai proxin,
preterito decreta et sententiam hisce prafixa promulgavit ; Nos, ut exoptati fructus ez mag,
et sancto hoc opere (quale nunquam antehac Ecclesice Reformate viderunt), ad Ecclesias hary,
regionum redundare queant, quandoquidem nihil nobis aque cordi et cure est, quam gloria
Sanctissimi Nominis Divini, quam conservatio et propagatio vera Reformate Christiane Ry.
ligionis (que fundanrentum est prosperitatis et vinculum unionis Faderats Belgii), quam cop.
cordia, tranquillitas, et pax Ecclesiarum ; itemque conservatio concordia et communionis Ep.
clesiarum, que sunt in hisce regionibus, cum omnibus exteris Reformatis Ecclesiis, a quibus
nos separare nec debuimus, nec potuimus, Visis, cognitis, et mature examinatis atque expensis,

* praedicto judicio et sententia Synodi, ista plene in omnibus approbavimus, confirmacinss, et
rata habuimus, approbamus, confirmamus, et rata habemus per presentes: Volentes oc statu-
extes, ut nulla alia doctrina de quinque predictis Doctrine Capitibus in Ecclesiis harum re-
gionum doceatur aut propagetur, preter hanc, que predicto judicio sit conformis atque (oma
sentanea ; Mandantes atque imperantes omnibus ecclesiasticis cetibus, Ecclesiarum Musistra—
Sacrosancte Theologie Professoribus et Doctoribus, Collegiorum Regentibus, omnibusque — 3?
eniversum et singulis, quos hac aliquatenus concernere queant aut attingere, ut in suorum rum
nisteriorum et functionum exercitio eadem in omnibus fideliter et sincere sequantur, iisque cem
venienter sese gerant. Utque bone nostre intentioni plene ac per on.nia ubique possil satisfie——r
Deaunciamus et mandamus Ordinibus, Gubernatoribus, Deputatis Ordinum, Consiliariis εἰ
Ordinibus Deputatis provinciarum Geldric, et comitatus Zutphanie, Hollandie, et Westfrism .
Zelandie, U ltrajecti, Frisie, Transisalanie, civitatis Groninge et Omlandiarum, omnibuscezuumi*
aliis Officiariis, Judicibus, et Justitiariis, ut predicti Judicii Synodici, eorumgue quo i
dependent, observationem promoveant et tueantur, ac promovere et tueri faciant, adeo ut null 2*
in hisce mutationem aut ipsi faciant, aut ab aliis ullo modo fieri permittant : Quoniam
promovendam Dei gloriam, securitatem et salutem status harum regionum, tranquillitate»ammm εἰ
pacem Ecclesie, ita fieri debere judicamus.

Actum sub nostro sigillo, signatione Prasidis, et subscriptione nostri Graphiarii, Hape
Comitis, secundo Julii, anno millesimo, sexcentesimo et decimo nono, signatum erat.

A. Proos, ut
Et inferius
Ex mandato predictorum Prepotentium Dominorum Ordinum Generalius- zum
Subscriptum
C. AERSSEN.
Eratque spatio impressum prodictum sigillum in cera rub»— = —~

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 581

Tae Canons or THE Synop or DoRr,

As held by the Reformed [Dutch] Church in America.

[We append the English text of the Canons of Dort from the Constitution of the Reformed (formerly
Reformed Dutch) Church in America, published in New York. It contains only the positive articles
on the Five Points, and omits the Preface and Conclusion, the rejection of the opposite errors, and the
Sentence against the Remonstrants. In this abridged form the Canons of Dort are atill in force in said
Church, together with tbe Belgie Confession and the Heidelberg Catechism, although the name Dutch
(which had been first formally assumed in 1792) was dropped in 1867 from her ecclesiastical title, the
Dutch language being now superseded by the English.)

FIRST HEAD OF DOCTRINE.
Of Divine Predestination.

Art. I. As all men have sinned in Adam, lie under the curse, and
are obnoxious to eternal death, God would have done no injustice by

. leaving them all to perish, and delivering them over to condemnation

on account of sin, according to the words of the Apostle (Rom. iii.
19), ‘that every mouth may be stopped, and all the world nay become
guilty before God; (ver. 23) ‘for all have sinned, and come short of
the glory of God ;' and (vi. 23), ‘for the wages of sin is death.’

Art. II. But ‘in this the love of God was manifested, that he sent
this only-begotten Son into the world, ‘that whosoever believeth on
Khim should not perish, but have everlasting life’ (1 John iv.9; John
zii. 16).

Arr. IIL And that men may be brought to believe, God mercifully

sends the messengers of these most joyful tidings to whom he will,
aud at what time he pleaseth; by whose ministry men are called to
repentance and faith in Christ crucified. ‘How then shall they call
on him in whom they have not believed? And how shall they believe
in him of whom they have not heard? And how shall they hear
without a preacher? And how shall they preach, except they be sent ?
(Rom. x. 14, 15).

Arr. IV. The wrath of God abideth upon those who believe not
this gospel; but such as receive it, and embrace Jesus the Saviour by
a tme and living faith, are by him delivered from the wrath of God
sa. Yd from destruction, and have the gift of eternal life conferred upon
£ bem.

Arr. V. The cause or guilt of this unbelief, as well as of all other

‘gins, is nowise in God, but in man himself: whereas faith in Jesus

E S ened ef cbbadidto a will to be. one, according to
which he hath chosen us from eternity, both to grace and to glory, to
EEE ordained din
should walk therein. =
o CVV clestion was not founded upon freon faith, and the
ence of faith, or any other good quality or disposition in

PINE Bi ub arafejor condition on which it depended ; but
men are chosen to faith and to the obedience of faith, holiness, ete.
"Therefore election is the fountain of every saving good; from which
proceed faith, holiness, and. the other gifts of salvation, and finally
eternal life itself, as its. fruits and effects, according to that of the
Apostle. ‘He hath chosen us [not because we were, but] that we
should be holy and without blame before him in love’ (Eph. i. 4).

_ Arr. X. The good pleasure of God is the sole cause of this gracious
election; which doth not consist herein that God, foreseeing all possi-
ble qualities of human actions, elected certain of these as a condition
of salvation, but that he was pleased out of the common mass of sin-
"mers to adopt some certain persons as. a. peculiar people to himself, as it
Xs written, * For the children being. not yet born, neither having done
any good or evil, etc., ‘it was said [namely, to Rebecca] the elder shall
Serve the younger; as it is written, Jacob have I loved, but Esau have
X hated’ (Rom. ix. 11-13) ; and, As many as were ordained to eternal
Life believed’ (Acts xiii. 48). —
— vAxr. XI. And as’ God himself is most wise, : omnis-
«sient, and omnipotent, so the election made vente can Ber, be in-
JEerrupted nor changed, recalled nor annulled; neither can the elect be
xsast away, nor their number diminished.

— Aer, XII. The elect, in due time, though in various degrees and in
attain the assurance of this their eternal and un-
changeable election, not by inquisitively prying. into the secret and
eep things of God, bnt by observing in themselves, with a spiritual
Vor. IIIL.—P »

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 585

an assured confidence of soul, peace of conscience, an earnest endeavor
after filial obedience, and glorying in God through Christ, eflicaciously
vrought in and do nevertheless persist in the use of the means
or appointed for working these graces in us, ought not
net at the mention of reprobation, nor to rank themselves
rare wehrt aftigentiy: to persevere in the use of means,
and with ardent desires devontly and humbly to wait for a season of
richer grace. Much less cause have they to be terrified by the doctrine
of reprobation, who, though they seriously desire to be turned to God,
20 please’ blin only, and to be delivered from the body of death, can
that measure of holiness and faith to which they aspire ;
since a merciful God has promised that he will not quench the smoking
flax, nor break the bruised reed. But this doctrine is justly terrible to
those who, regardless of God and of the Saviour Jesus Christ, have
"wholly given themselves up to the cares of the world and the pleasures
of the flesh, so long as they are not seriously converted to God.

Arr. XVII. Since we are to judge of the will of God from his Word,
"which testifies that the children of believers are holy, not by nature,
but in virtue of the covenant of grace, in which they together with the
parents are comprehended, godly parents have no reason to doubt of
the election and salvation of their children whom it pleaseth God to
«call out of this life in their infancy.

Arr. XVIII. To those who murmur at the free grace of election, and
just severity of reprobation, we answer with the Apostle: * Nay but,
© man, who art thou that repliest against God ? (Rom. ix. 20); and
«quote the language of our Saviour: ‘Is it not lawful for me to do what
AX will with mine own? (Matt. xx. 15). And therefore with holy ado-
gation of these mysteries, we exclaim, in the words of the Apostle: ‘O
the Mur of the riches both of the wisdom and knowledge of God!

' unsearchable are his judgments, and his ways past finding out!
For Who hath known the mind of the Lord, or who hath been his
«counselor ? or who hath first given to him, and it shall be recompensed
zırıto him again? For of him, and through him, and to him are all
things: to whom be glory forever. Amen.’ (Rom. xi. 33-36.)

Ϊ IT
3
>

36 SYMBOLA EVANGELICA.

SECOND HEAD OF DOOTRINE.

Of the Death of Christ, and the Redemption of Men therey.

Art. L God is not only supremely merciful, but also supremely just.
And his justice requires (a$ he hath revealed himself in his Word) that
our sins committed against his infinite majesty should be punished, uct
only with temporal, but with eternal punishments, both in body amd
soul; which we can not escape, unless satisfaction be made to the jas
tice of God.

Art. II. Since, therefore, we are unable to make that satisfaction in
our own persons, or to doliver ourselves from the wrath of God, he hath
been pleased of his infinite mercy to give his only-begotten Son for ou,
surety, who was made sin, and became a curse for us and in our steaq,
that he might make satisfaction to divine justice on our behalf.

Art. III. The death of the Son of God is the only and moet perfecs.
sacrifice and satisfaction for sin; is of infinite worth and value, abın-
dantly sufficient to expiate the sins of the whole world.

Art. IV. This death derives ite infinite value and dignity from thease.
considerations; because the person who submitted to it was not ΟἹ. y
really man and perfectly holy, but also the only-begotten Son of Go,
of the same eternal and infinite essence with the Father and Holly
Spirit, which qualifications were necessary to constitute him a Saviogasmr
for us; and because it was attended with a sense of the wrath amd
eurse of God due to us for sin.

Art. V. Moreover the promise of the gospel is, that whosoever bax—¢
lieveth in Christ crucified shall not perish, but have everlasting lis™@te.
This promise, together with the command to repent and believe, oug===ht
to be declared and published to all nations, and to all persons pron—smie
cuously and without distinction, to whom God out of his good pleasure
sends the gospel.

Arr. VI. And, whereas many who are called by the gospel do rot
repent nor believe in Christ, but perish in unbelief; this is not owi
to any defect or insufficiency in the sacrifice offered by Christ upcyy
the eross, but is wholly to be imputed to themselves.

Arr. VII. But as many as truly believe, and are delivered and sare
from sin and destruction through the death of Christ, are indebted fes-—

TUE CANONS OF THE SYNOD OF DORT. A.D. 1619. BST

it belt -—- TT un er

na them infallibly toiealvatiow:: RR
that. ‘Ohrist‘by the, blood. of the cross, whereby u eonfirmed theinew
and language, all those, and those only, ahs were from etésitz adam
en the Father; that he should confer

after believing ; and having faithfully preserved Qunecin ditiis
should at last bring them free from every spot and blemish to.the en-
joyinent of glory in his own presence forever... — —

— Arr, IX. This purpose proceeding from everlasting we towards
the elect, has, from the beginning of the world to this day, been power-
fally:aceomplished, and will, henceforward, still continue to be accom-
plished, notwithstanding all the ineffectual opposition . of the gates of
hell; so that the elect in due time may be gathered together into one,
ind that pm be wanting a. Church composed of believers,
he f tion of which is laid in the blood of Christ, which may
eadfastly love ‘and faithfully serve him as their Saviour, who, as a

for his bride, laid down his life for them upon the cross;
νὰ whieh may celebrate his praises here and through all eternity.

aw 2d!

"^ — — mqHIRD AND FOURTH HEADS OF DOCTRINE.
Jf the Corruption Qf Man, his Conversion to God, and. the
Bf anner thereof.

‚u

ar. 1. Man was original], formed after the image of God. His
standing was adorned: with a tre and saving knowledge of his
tor, and of spiritual things; his heart and will were uprigbt, all
the hole Man was holy; but revolting from

ffeetions and
by the utigasiom of the devil, and abusing the freedom of his

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 589

the word or ministry of reconciliation: which is the glad tidings con-
ceming the Messiah, by means whereof it hath pleased God to save
such as.believe, as well under the Old as under the New Testament.
Axzr. VIL This mystery of his will God discovered to but a small
number under the Old Testament; under the New, he reveals himself
to many, without any distinction of people. The cause of this dis-
pemsation is not to be ascribed to the superior worth of one nation
above another, nor to their making a better use of the light of nature,
brat. results wholly from the sovereign good pleasure and unmerited
lox-e of God. Hence they to whom so great and so gracious a blessing
is «ommunicated, above their desert, or rather notwithstanding their
d» xuerits, are bound to acknowledge it with humble and grateful hearts,
azad with the Apostle to adore, not curiously to pry into the severity
mad justice of God's judgments displayed in others, to whom this grace
is» not given. Ä
Art. VIII. As many as are called by the gospel are unfeignedly
<>aalled; for God hath most earnestly and truly declared in his Word
werhat will be acceptable to him, namely, that all who are called should
«-emnply with the invitation. He, moreover, seriously promises eternal
life and rest to as mauy as shall come to him, and believe on him.
Arr. IX. It is not the fault of the gospel, nor of Christ offered
therein, nor of God, who calls men by the gospel, and confers upon
them various gifts, that those who are called by the ministry of the
Word refuse to come and be eonverted. The fault lies in themselves ;
Some of whom when called, regardless of their danger, reject the Word
Of life; others, though they receive it, suffer it not to make a lasting
impression on their heart; therefore, their joy, arising only from a
temporary faith, soon vanishes, and they fall away; while others choke
the seed of the Word. by perplexing cares and the pleasures of this
“world, and produce no fruit. This our Saviour teaches in the parable
«»f the sower (Matt. xiii.).
Art. X. But that others who are called by the gospel obey the call
sand are converted, is not to be ascribed to the proper exercise of free-
«vill, whereby one distinguishes himself above others equally furnished
with grace sufficient for faith and conversion (as the proud heresy of
Pelagius maintains); bnt it must be wholly ascribed to God, who, as
he hath chosen his own from eternity in Christ, so he [calls them

F DORT. A.D. 1619. 591

at i iv ihi = wir "s nd : n ci u bx thinatábo. clik ~
| to love their Saviour. TA

not on account of its RE by od oan to beac or

own bot, xin dod; falsehood: - „Be; therefore, who!beoomen: the subject
ever. - | Whoever is iiübuipéttibndiengbibeian altogether re-
|. resa tes qa gifts and satisfied with his own condition,

»prehension of danger, and vainly boasts the possession of
that idée inaioiats With respect to those who make an external
profession of faith and live: regular lives, we are bound, after the
example of the Apostle, to judge and speak of them in the most favor-
able manner; for the secret recesses of the heart are unknown to us.
And as to others, who have not yet been called, it is our duty to pray
for them to God, who calleth those things which be not as though
they were. But we are in no wise to conduct ourselves towards them
with haughtiness, as if we had made ourselves to differ.

Amr. XVI. But as man by the fall did not Censo. to, be a creature
endowed with understanding and will, nor did sin, which pervaded
the whole race of mankind, deprive him of the human nature, but
‚ht upon. him depravity and spiritual death ; so also this grace of
regeneration does not treat men as senseless stocks and blocks, nor
take away their will and its properties, neither does violence thereto;
but spiritually quickens, heals, corrects, and at the same time sweetly
and powerfully bends it, that where carnal rebellion and resistance
formerly prevailed a ready and sincere spiritual obedience begins to
reign; in which the true and spiritual restoration and freedom of our

kin

-—

THE CANONS OF THE SYNOD OF DORT. A.D. 1619. 593
of perfection, till being at length delivered from this body of death,
they are brought to reign with the Lamb of God in heaven.

END ὀγέμραρῳ of these: remains of bise: sin, and the
μενα uiuat οὐ ερεθν δ ER up
faithfnl, who having conferred grace, mercifully confirms. sh power-
fully preserves them therein, eren to the end. bad

QU gidervinhnie oitbeids dimidii
the power of God, who confirms and preserves true believers in a state
of grace, yet converts are not always so influenced and actuated by the
Spirit of God: as not in some particular instances sinfully to deviate

of divine grace, so as to be seduced by, and to com-
ply with, the lusts of the flesh; they must therefore be constant in
watching and prayer, that: they be. not led into temptation. When
these are neglected, they are not only liable to be drawn into great
and heinous sins by Satan, the world, and the flesh,’ but sometimes by
the righteous permission of God actually fall into these evils. This
WER of David, Peter, and other saints deseribed in Holy

A; Vi By we enormous sins, however, they very highly offend
God, ineur a deadly guilt, grieve the Holy Spirit, interrupt the exereise
of faith, very grievously wound their consciences, and sometimes lose
the sense of God's favor, for a time, until on their returning into the
right way by serious repentance, the light of God's fatherly counte-
nance again shines upon them.

Arr. VI. But God, who is rich in mercy, according to his unchange-
able purpose of election, does not wholly withdraw the Holy Spirit
from his own people, even in their melaneholy falls; nor suffer them
to proceed so far as to lose the grace of adoption and forfeit the state
of justification, or to commit the sin unto death ;? nor does he permit
them to be totally deserted, and to plunge themselves into everlasting
destruetion.

Arr. VII. For in the first place, in these falls he preserves in them
wenn seed of dang from ette or bare nen

! of the world and Satan (mundi ac Satan). —Ed.
? by the flesh, the world, and Satan (a carne, mundo, et Satana).
3 or against the Holy Ghost (sive in Spiritum Sanctum).

je =

594. SYMBOLA EVANGELICA.

lost; and again, by his Word and Spirit, he certainly and effectually
renews them to repentance, to a sincere and godly sorrow for their
sins, that they may seek and obtain remission in the blood of the Me.
diator, may again experience the favor of a reconciled God, throngh
faith adore his mercies, and henceforward more. diligently work out
their own salvation with fear and trembling.

Arr. VIII. Thus, it is not in consequence of their own merits or
strength, but of God's free mercy, that they do not totally fall from
faith and grace, nor continue and perish finally in their backslidings;
which, with respect to themselves is not only possible, but would un.
doubtedly happen; but with respect to God, it is utterly impossible,
since his connsel can not be changed, nor his promise fail, neither can
the call according to his purpose be revoked, nor the merit, intervession,
and preservation of Christ be rendered ineffectual, nor the sealing of
the Holy Spirit be frustrated or obliterated.

Agr. IX. Of this preservation of the elect to salvation, and of their
perseverance in the faith, true believers for themselves may and do
obtain assurance according to the measure of their faith, whereby they
arrive at the certain persuasion that they ever will continue true and.
living members of the Church; and that they experience forgivenes-*
of sins, and will at last inherit eternal life.

Arr. X. This assurance, however, is not, produced by any peculimsss*"
revelation contrary to, or independent of the Word of God, but springs
from faith in God's promises, which he has most abundantly reveale
in his Word for our comfort; from the testimony of the Holy Spiri X il,
witnessing with our spirit, that we are children and heirs of God (Rone =
viii. 16); and, lastly, from a serious and holy desire to preserve a goc—»
conscience, and to perform good works. And if the elect of God we =» er
deprived of this solid comfort, that they shall finally obtain the v! — vie
tory, and of this infallible pledge or earnest of eternal glory, thr- f hey
would be of all men the most miserable.

Arr. XI. The Scripture moreover testifies that believers in this” — ife
have to struggle with various carnal doubts, and that under grievz vous
temptations they are not always sensible of this full assurance of f —iaith
and certainty of persevering. But God, who is the Father of all con-
solation, docs not suffer them to be tempted above that they are s==able,
but will with the temptation also make a way to escape, that they xy

596 SYMBOLA EVANGELICA. °

CoNCLUSION.

And this is the perspicuous, simple, and ingenuous declaration of the
orthodox doctrine respecting the five articles which have been con-
troverted in the Belgic Churches; and the rejection of the errors, with
which they have for some time been troubled. This doctrine the
Synod judges to be drawn from the Word of God, and to be agreeable
to the confession of the Reformed Churches. Whence it clearly ap

ars that some, whom such conduct by no means became, have vie»

ted all truth, equity, and charity, in wishing to persuade the public =
. * That the doctrine of the Reformed Churches concerning predest&—'-
nation, and the points annexed to it, by its own genius and n
tendency, leads off the minds of men from all piety and religion; th —at
it is an opiate administered by the flesh and the devil; and the strom.
hold of Satan, where he lies in wait for all, and from which he woun_
multitudes, and mortally strikes through many with the darts both uf
despair and security; that it makes God the author of sin, UD) Daye
tyrannical, hypocritical; that it is nothing more than an interpo
Stoicism, Manicheism, Libertinism, Turcism ; that it renders men
nally secure, since they are persuaded by it that nothing can hin. er
the salvation of the elect, let them live as they please; and, theref<,
that they may safely perpetrate every species of the most atrocjo,.
crimes; and that, if the reprobate should even perform truly all cha
works of the saints, their obedience would not in the least contribnte.
to their salvation; that the same doctrine teaches that God, by a me=-e
arbitrary act of his will, without the least respect or view to any size 3,
has predestinated the greatest part of the world to eternal damnatiommm,
and has created them for this very purpose; that in the same mann!
in which the election is the fountain and cause of faith and gome— 5
works, reprobation is the cause of unbelief and impiety; that mar——mmy
children of the faithful are torn, guiltless, from their mothers’ breast t5
and tyrannically plunged into hell: so that neither baptism nor thi —he
prayers of the Church at their baptism can at all profit them; aus and
‘many other things of the same kind which the Reformed Churches na mot
only do not acknowledge, but even detest with their whole soul.

Wherefore, this Synod of Dort, in the name of the Lord, conjures «= as
many as piously call upon the name of our Saviour Jesus Christ -=art to
judge of the faith of the Reformed Churches, not from the calumr =ernies
which on every side are heaped upon it, nor from the private exp” «apres
sions of a few among ancient and modern teachers, often dishone ty
quoted, or corrupted aud wr?sted to a meaning quite foreign to t^... —lhejr
intention; but from the public confessions of the Churches themse" ^ res
and from this declaration of the orthodox doctrine, confirmed bv—— the
unanimous consent of all and each of the members of the whole Sv—— nod.
Moreover, the Synod warns calumniators themselves to consider— the
terrible judgment of God which awaits them, for bearing false wi. ryes
against the confessions of so many Churches; for distressing the «on

. A.D. 1619. 597

} en niators of iod doctrine;
is Word w with with the spirit of wisdom
: end Ic ne glory of God,

ETARIES of

‚as the due tatives of - respective
US , the Electoral uL
the R and Church of

‚and of Zutphen,

Zs Pn inh Pinna

l NE CUN ] Y 4

Ψ Ὁ.

[Fac-simile of title-page of the Westminster Confession of Faith.)

The Humble

ADVICE

ASSEMBLY
DIVINES

Now by Authority of Parliament
fitting at WESTMINSTER,

Concerning
A Confefsion of Faith:

With the QuoTrATIONS and TExTS of
SCRIPTURE annexed.

Prefented by them lately to both Houfes of Parliament.

Printed at Lonpon;
AND

Re-printed at EDINBURGH by Zvan Tyler, Printer to
the Kings moft Excellent Majeftie. 1647.

[ Fac-simile of the first page of the Westminster Confession. }

un Ton à

he Right honorable the Lords and

Commons Affembled in PARLIAMENT.

he humble Advice of the Affembly of Divines
now, by Authority of Parliament, fitting

at WESTMINSTER.
.. Concerning a Confeffion of Faith.

CHAPF. I.
Of the Holy Scripture.

Lthough the Light of Nature, and the

works of Creation and Providence do
ἊΝ fo far manifeft the Goodnefs, Wifdom,
and Power of God, as to leave men un-
excufables; yet are they not fufficient= Rom. 2. 14.
to give that knowledg οἵ God and of kom. , 19. 26
Will, which is neceffary unto falvationd. Therefore Pra. 19. 1. 2. 3.
leafed the Lord at fundry times, and in divers man- Rom. τ. 32.
s,to reveal himfelf, and to declare that his Will unto; , cor zi.
Church‘; and afterwards for the better preferving : Cor. 2. 13.
| propagating of the Truth, and for the more fure e- z Heb L1
3ifhment and comfort of the Church againft the; prov. 22. 19.
Tuption of the flefh, and the malice of Satan and of , | 22:
: world, to commit the fame wholly unto writing: Ronis 4
ich maketh the Holy Scripture to be moft neceffa- Mat. 4. 4. 7. 10.
; thofe former ways of Gods revealing his Will un- 166. δ. 19 20.

his people, being now ceafed/. tam. 3. 15,
Α 2

2 Pet. 1. I9.
II. Under / Heb. 3.1.2.

or. III.—Q ς

THE WESTMINSTER CONFESSION OF FAITH. A.D. 16%.
Conrsssıo ΕἾΡΕΙ W ESTMONASTERIENSIS.

The changes of the American revision, which occur chiefly in Ch. XXIII., relating to the Civil Magy.
trate, and in Ch. XXXI., relating to Synods and Councils, are inserted in their proper places, and markeg
by italics. Minor changes are indicated In funt-notes.

The Latin translation of the Westminster Confession nnd Catechiems by G. D. (eee Preface) appear
firet at Cambridge, 1656 (also 1659; at Edinburgh, 1694, eic. ; and at Glasgow, 1060), under the title,'Co,.
ressıo Fivrt | in Conventu theologorum authoritate | Parliamenti Anglicans indicto | Klaborata; | eiden
Parliamento postmodum | Exhibita ; | Quin et ab codem, deínuleque ab Eoclesia Scoticana | Cognila εἰ Appre
bata ; | und cum | Carzaurısmo | duplici, Masorı, MrxoRiQUE ; | B Sermone Anglicano memma cum fde| ia
Litinum versa, Cantabrigie: excudebat Johannes Field, celeberrima Academics typographus.‘

CoNFEssion or Farru.
CHAPTER I.
Of the Holy Scripture.

L Although the light of nature,
and the works of creation and
providence, do so far manifest
the goodness, wisdom, and power
of God, as to leave men inexcusa-
ble;'! yet are they not suflicient to
give that knowledge of God, and
of his will, which is necessary unto
salvation ;? therefore it pleased the
Lord, at sundry times, and in di-
vers manners, to reveal himself,
and to declare that his will unto
his Church ;? and afterwards, for
the better preserving and propa-
gating of the truth, and for the
more sure establishment and com-
fort of the Church against the cor-
ruption of the flesh, and the malice

Conressio Frpkr.
Car. I.
De Scriptura Sacro-sancta.

I. Quanquam nature lumen, oye.
raque Dei cum Creationis tum Pro-
videntie, bonitatem ejus, sapientiam,
potentiamque eo usque manifestant,
ut homines vel inde reddantur in-
excusabiles:! eam famen Dei, w-
luntatisque divine: cognitionem, que
porro est ad salutem necessaria, ne-
quedint nobis ingenerare.* Quocirca:
Domino complacitum est, variis qu-
dem modis vicibusque Ecclesie sue
semetipsum revelare, suamque hax
voluntatem patefacere ;* sed et can-
dem omnem postea literis consignare,
quo et veritati sue tam conservander
quam propagande melius connde-
ret, nec Ecclesia sua contra carg- '
corruptelam, contra malitiam mun —

"Rom. ii. 14,15; i. 19, 20; Psa. xix. 1-8;
Rom. i. 32; ii. 1.

31 Cor. i. 21; ii. 18, 14.
2 Heb. i. 1.

) give at gor hibet nice ad saltem. vie "come

dé iili othe impii nd VAM rionsdrk o pente
cellencies, and the entire perfection | se Verbum Dei et luculenter probat ;
thereof, are arguments whereby it nihilominus tamen. plena. persuasio
doth abundantly evidence itself to οὐ certitudo de ejus tam infallibili
be the Word of God; yet, notwith- | verifate, quam | authoritate divina
standing, our full persuasion and |non aliunde nascitur. quam ab in-
assurance of the infallible truth, ferma operatione Spiritus Sancti,
and divine authority thereof, is| per verbum et cum verbo ipso im
from the inward work of the Holy cordibus nostris testifieantis? Ὁ
ph ener |
the Word in our hearts? »

"VI. The whole counsel of God, - VT. Consilium Dei universum de
concerning all things necessary for | omnibus que ad suam ipsius glo-
his own glory, man’s salvation, riam, queque ad hominum salutem,
faith, and life, is either expressly fidem, vitamque sunt necessaria,
set down in Scripture, or by good aut. expresse in Scriptura. contine-
cand necessary consequence may be | fur, aut consequentia bona et neces-
deduced from Scripture: unto! saria derivari potest a Seriptura;
which nothing at any time is to be | cui nihil deinceps addendum est,
added, whether by new revelations sew novis a spiritu. revelationibus,
of the Spirit, or traditions of men.* sive traditionibus: hominum,* Το
Nevertheless we acknowledge the! fernam nihilominus illuminationem
änward illumination of the Spirit Spiritus Dei ad salutarem. eorum

«of God to be necessary for the sav-| perceptionem, que in Verbo Dei

* [Am, ed. for.]
? ] Tim, iii, 15.

= John ii, 20,27; John xvi.18,14; 1 Cor. ii. 10-12; Isa. ix, 21. ^ ^ —
*2 Tim. iii. 15-17; Gal. i. 8,9; 2 Thess. ii. 2.

dam —

sisi i dr of dud ant, poc ἐπέσαν, quique

NIMM BU scarthédand known. tino. Jaguuntur, est indagandus set
eA mn

(cocto which! X. Supremus judex, a quo omnes
teem are to de ilium: controversie sunt de-

Eee upitione of ancient writ- je sofa "Ros Ve-
ers, doctrines of men, and private | ferum, doctrine denique hominum,
spirits, are to be examined, and in οὐ privati quicunque Spiritus sunt
whose sentence we are to rest, can | ezaminandi, cujusque sententia te-

gr In. νι}:
! Isa. viii. 20; Acts xv. 15; John v. 89,46. ° Rom. xv. 4.
! John v. 39. * [Am. ed, may. ]
1 Cor. xiv 6,9, 11, 13, 24,27, 98. νῷ Pet. ἦν 90, 21; Acta xv, 15; Ame

* Col. iii John v. 46 |.

in ww βίον ny y, una, and rerum ὧι i ἡ " eas, lis ipsis, ac
isiiomotair buingyof! whon, | tantummodo manifestans. Is om-
hrongli whom, and to whom are nis entitalis fons est unicus, a quo,
ill. things;' and hath most sover-| per quem et ad quem omnia ;* sum--
eign dominion over them, to do} umque in ea dominium habet, ac.
by them, for them, or upon them per illa, pro illis, in illa pro suo
whatsoever himself pleaseth." In arbitrio quidlibet agendi | potesta-
his sight all things are open and|fem." In conspectu ejus aperta.
manifest;" his knowledge is infi- | sunt omnia ac manifesta ;" scientia.
nite, infallible, and independent | ejus infinita est, infallibilis, atque a
upon the creature; so as nothing | ereatura independens," adeo. ut illi
is to him contingent or uncertain," | contingens incertumve nihil sit ;*
2c artem all his counsels, | in. omnibus ejus. consiliis, operibus
"orks, and in all his com- | et mandatis est sanctissimus." Quic- .
nili Bboihim:ás due £romi 'an- | guid cultus, quicquid | officii, quie-
gels and men, and every other|qwid obsequii ab Angelis ili, ab
creature, whatsoever worship, serv- | hominibus, aut a quavis creatura.
à pleased to. ige EA oig uM
require of them." | timo debetur."
III In the ‚anity of the God-| IL In Deitatis unitate persone

i Psa. v. 5,6. ^ ! Rom. xi. 36. |

3 Nahum i. 2,3; Exod. xxxiv. 7. ? Rev, iv. 11; 1 Tim. vi,15; Dan. iv, 25, 36.
? John v. 26. ! Heb. iv. 13.
* Acts vii. 2. 5? Rom. xi. 88,34; Psa. cxlvii. 5.
*Psczxix 08. .-. | 4 Acts xv. 18; Ezek. xi. 5.

- #1 Tim, vi. 15; Rom. ix. 5. ^ Psa. cxlv. 17; Rom. vii, 12.
7. Acts xvii. 24, 25. = Rey. v. 12-14.
* Job xxii. 2, 93.

608 SYMBOLA EVANGELICA.

head there be three persons, of|íres sunt unius ejusdemque essentie,
one substance, power, and eter-| potentie ac eternttatis; Deus Pa—
nity: God the Father, God the|ter, Deus Filius, ac Deus Spirike =
Son, and God the Holy Ghost.'| Sancius. Pater quidem a ww,
The Father is of none, neither be-|est, nec genitus nempe nec proce —
gotten nor proceeding; the Son is|dens: Filius autem a Patre ug
eternally begotten of the Father;'|«ferne genitus:* Spiritus autemmey,
the Holy Ghost eternally proceed- | Sanctus eterne procedens a Pomme
ing from the Father and the Son.’ | Filioque."

CuaPTER III. Car. III.
Of God's Eternal Decree.* De sterno Dei Decreto.

I. God from all eternity did, by| I. Deus, e sapientissimo sancfü ——
the most wise and holy counsel of | simoque consilio voluntatis sur, li, —
his own will, freely and unchange- | bere ac tmmutabiliter, quiequid
ably ordain whatsoever comes to|unguam evenit, ab omni eterno
pass ;* yet so as thereby neither is | ordinavit ;* sta tamen, ut inde sc —™*
God the author of sin,’ nor is vio- | author peccati evadat Deus, ne =
lence offered to the will of the|voluntati creaturarum sit vis i- —-
creatures, nor is the liberty or con-| lata, neque liberlas aut contingen- — — 9
tingency of second causes taken |tia causarum secundarum ablata ap
away, but rather established.’ sit, verum potius stabilita."

II. Although God knows what-| II. Quamvis omnia cognoscafk am. τ
soever may or can come to pass Deus, que suppositis quibustr 5 —.,
upon all supposed conditions,’ yet | conditionibus sunt eventu possibu-e wp,
hath he not decreed any thing be- |lia ;* non tamen ideo quicquam de —
cause he foresaw it as future, or crevit quoniam illud previderat αἴας ον;
as that which would come to pass | futurum, aut positis talibus conem... 7;
upon such conditions.’ [tionibus eventurum."

III. By the decree of God, for| III. Deus, quo gloriam summe,
the manifestation of his glory,|manifestaret, nonnullos homiras 2 a,

———

m ᾿ na--—---———————————————— —
! | John v. 7; Matt. iii. 16, 17; xxviii. 19; © James i. 18,17; 1 John i. 5; [Am. ed. xz a

2 Cor. xiii. 14. vii. 29].
3 John i. 14, 18. 7 Acts ii. 23; Matt. xvii. 12; Acts iw. 91
? John xv. 26: Gal. iv. 6. 28; John xix. 11; Prov. xvi. 83. ,
* [Am. ed. decrees. ] 5 Acts xv. 18; 1 Sam. xxiii, 11, 12; Mamm,
* Eph. i. 1, ; Rom. xi. 33; Heb. vi. 17; xi. 21, 28.

Rom. ix. 15,18. * Rom. ix. 11,18, 16, 18.

προ ἐνερ she deren autem Deus
t unto glory, so hath he, by electos ad gloriam | destinavit, sic

ins: thereunto.’ Wherefore they tatis su proposito - eterno simul et
» are steeds being fallen in|liberrimo. | Quapropter electi, post-

S. v)ST j Matt; xxv, 41. Rom, ix. 11, 13,16; Eph. i. 4, 9.

m. ix. 22,23; Eph. i. 5, 6; Prov. xvi. 4. ° Eph. i. 6, 12.
lim. ii. 19; John xiii. 18. ' 1 Pet. i, 2; Eph. i, 4, δὲ ii. 10; 2 Thess. ii.
h. i. 4,9, 11; Hom. viii, 30; 2 Tim. i. 13. di
95 1 Thess, v. 9. ]

THE WESTMINSTER CONFESSION OF FAITH, 1647.

611

lation to all that sincerely obey the | militatis, diligentie et consolationis

gospel.’

CnAPTER IV.
Of. Creation.
L. It pleased God the Father, Son,

copiosce omnibus sincere obedientibus
evangelio.'
Cap. IV.
De Creatione.

I. Deo, Patri, Filio et Spiritui

and Holy Ghost, for the manifes- | sancto, complacitum est,’ quo eterne
tation of the glory of his eternal!sue cum potentie ium sapientie
power, wisdom, and goodness,’ in | bonitatisque gloriam manifestaret,’
the beginning, to create or make mundum hunc, et que in eo conti-
of nothing the world, and all things | nentur universa tam visibilia quam
therein, whether visible or invisi- | invisibilia, in principio intra sex die-
ble, in the space of six days, and all | rum spatium creare, seu ex nihilo con-
very good.‘ dere, alque omnia quidem bona valde.‘
II. After God had made all oth-| IL Postquam omnes alias creatu-

er creatures, he created man, male ras condidisset Deus, creavit. homi-
and female,’ with reasonable and | nem marem et feminam, animabus
immortal souls,‘ endued with knowl- | inditis rationalibus ac $mmortali-
edge, righteousness, and true holi- | bus,’ imbutos cognitione, justitia, ve-
miese, after his own image, having | raque sanctitate, ad suam ipsius ima-
the law of God written in their! ginem, habentes in cordibus suis
hearts,’ and power to fulfill it ;* and inscriptam Divinam legem," simul et
yet under a possibility of transgres- | eandem implendi vires;" non tamen
sing, being left to the liberty of) sine quadam violandi possibilitate ;
their own will, which was subject liberati siquidem permissi erant
unto change." Beside this law | voluntatis sue haud immutabilis."
written in their hearts, they re-! Prater autem hanc in cordibus eo-
ceived a command not to eat of | rum inscriptam legem de non come-
the tree of the knowledge of good | dendo ex arbore scientie boni malique

3 Fon. xi. 5,6, 20; 2 Pet. i. 10; Rom. viii. * Gen. i. 27.
83; Luke x. 20. * Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 48;
-- Web. i. 2; John i. 2, 8; Gen. i. 2; Job Matt. x. 28.
xxvi. 18: xxxiii. 4. 7 Gen. i. 26; Col. iii. 10; Eph. iv. 24.
» 3Hom. i. 20; Jer. x. 12; Psa. civ. 24; xxxii. ° Rom. ii. 14, 15.
5, 6. ® Eccles. vii. 29.

» «3en. ch. i; Heb. xi. 8; Col. i.16; Acts 19 Gen. iii. 6; Eccles. vii. 29.
zxvii. 24.

THE WESTMINSTER CONFESSION OF FAITH, 1647. 613

above, and against them, at his |supra' aut etiam contra ea pro ar-
pleasure.’ bitrio suo operetur.

IV. The almighty power, un-| IV. Omnipotentem Dei potentiam,
searchable wisdom, and infinite | sapientiam inscrutabilem, bonitatem-
goodınes of God so far manifest|que infinitam providentia ejus eo
tkre@rmeelves in his providence that | usque manifestat, ut vel ad primum
it extendeth itself even to the first |lapsum, omniaque reliqua. peccata,
fall, and all other sins of angels seu hominum sint sive angelorum, se
1 «1 men, and that not by a bare | extendat ;* neque id quidem permis-
P'eurinission, but such as hath joined | sione nuda,* verum cui conjuncta est
With it a most wise and powerful sapientissima potentissimaque eorum

winding, and otherwise ordering | limitatio,' ac aliusmodi ad sanctos

Arıd governing of them, in a mani-|sibi propositos fines dispensatione
fold dispensation, to his own holy | multiplici ordinatio et gubernatio ;"
**1ids;' yet so as the sinfulness ia lamen ut omnis eorum vitiositas
thereof proceedeth only from the ‘a sola proveniat creatura, a Deo neu-
Creature, and not from God; who, (iquam, qui sanctissimus quum sit
being most holy and righteous, nei-: justissimusque neque est, nec esse
ther is nor can be the author or! quidem potest peccati autor aut ap-
zapprover of sin.' | probator.’

V. The most wise, righteous, and | V. Sapientissimus, justissimus, et
gzracious God doth oftentimes leave ‘gratiosissimus idem Deus, sepenu-
for a season his own children to: mero filios suos tentationibus multi-
manifold temptations and the cor- ' fariis, suorumque cordium corrup-

ruption of their own hearts, to chas- tioni ad tempus permittit; quo ob

tise them for their former sins, or admissa prius peccata. castiget eos,
to discover unto them the hidden’ vel corruptionis iis detegat vim oc-
strength of corruption and deceit- cultam, cordiumque suorum fraudu-
fnlness of their hearts, that they lentiam ut humilientur ;" quoque eos
may be humbled;* and to raise excitet ad strictam magis et constan-
tiıem to a more close and constant fem a seipso proferendis suppetiis

2 Ron. iv. 19-21. * Acts xiv. 16.
= Ὁ Kings vi. 6; Dan. iii. 27. * Psa. Ixxvi. 10; 2 Kings xix. 28.
=» Rom. xi. 82-84; 2 Sam. xxiv.1; 1 Chron. ° Gen. 1. 20; Isa. x. 6, 7, 12.
xxi 1; 1 Kings xxii. 22, 23; 1 Chron. 7 James i. 13, 14, 17; 1 John. ii. 16; Psa
~ 4.198,14; 2 Sam. xvi. 10; Acts ii. 23; ]. 21.
" 9 Chron. xxxii. 25, 26, 31; 2 Sam. xxiv. !

616

during this life, doth remain in
those that are regenerated;' and
although it be through Christ par-
doned and mortified, yet both it-
self and all the ınotions thereof
are truly and properly sin.’

VI. Every sin, both original and
actual, being a transgression of the
righteous law of God, and con-
trary thereunto,’ doth, in its own
nature, bring guilt upon the sin-
ner, whereby he is bound over to
the wrath of God' aud curse of
the law,’ and so made subject to
death,’ with all miseries spiritual,’
temporal,’ and eternal.”

Cuaprer VII.
Of God's Covenant with Man.

I. The distance between God and
the creature is so great that al-
though reasonable creatures do

owe obedience unto him as their|afori suo debeant, nullam tame.
Creator, yet they could never have! fruitionem cjus tanquam. sue beg — —

SYMBOLA EVANGELICA.

hac vita manet etiam in regenilis > >
et quamvis per Christum ei comm,
donata sit et mortificata ; πὰς,
minus tam ipsa, quam ejus ME a.
universi vere sunt ac proprie me.
cata."

VI. Peccatum omne cum orig
nale tum actuale, quum juste Dre;
legis transgressio. sit eique. contre—2a-
ria, peccalori suapte natura re
tum infert quo ad iram Dem,
ac maledictionem legis" subeundomse- "^
obligatur, adeoque redditur ob
zius morti’ simul et miseriis ow
nibus spiritualibus, temporalibus. es,
ac aternis,"

Car. VII.
De fcedere Dei cum homine.
I. Tanta est inter deum et cre-—).

turam distantia, ut licet. creatum,
rationales obedientiam ili ul. cse.

any fruition of him as their bless- | titudinis ac praemii habere unquam, —
edness and reward but by some| potuissent, ni voluntaria — fuisset

voluntary condescension on God's

part, which he hath been pleased

to express by way of covenant.”
II. The first covenant made with

! ] John i. 8, 10; Rom. vii. 14, 17, 18, 23;
James iii. 2; Prov. xx. 9; Eccles. vii.
20.

* Rom. vii. 5, 7, 8, 25; Gal. v. 17.

51 John iii. 4.

* Rom. ii. 15; iii. 9,19.

* Eph. ii. 3.

* Gal. iii. 10.

aliqua ex parte Dei condescentio; ad
quam ipsi exprimere placuit ido «Ὁ
federe."
II. Primum fedus cum hominibus =>"
ΝΩ͂Ν
! Rom. vi. 28.
® Eph. iv. 18.

9 Rom. viii. 20; Lam. iii. 39.

10 Matt. xxv. 41; 2 Thess. i. 9.

! Isa. xl. 18-17; Job ix. 32, 88; 1 Sam. ii erar Al
25; Psa.c.2,8; cxiii 5, 6; Job sitz ei
2,8; xxxv. 7,8; Luke xvii 10; Ac—» etm. «ct
xvii. 24, 2b.

frequently set forth in the Script- er sepe nomine Testamenti in-
ure by the name of a testament, | digitatur, respectu. nimirum mortis
in reference to the death of Je-| Testatoris Jesu Christi, eterneque
sus Christ the testator, and to the | illius hereditatis, quam is una cum
everlasting inheritance, with all ommibus eam spectantibus inibi le-
things belonging to it, therein be- gabat.’

queathed.'-

V. This covenant was different-| — V. Hoe fedus sub Lege atque sub
Ty administered in the time of the | Evangelio administratum est modo
law and in the time of the gos- alio atque alio.' Sub Lege quidem
pel:* under the law it was adınin- | per promissiones, prophetias et sa-
istered by promises, prophecies, | crificia, per circumcisionem, agnum

* Gal. iii, 12; (Am. ed. Hos. vi, 7; Gen, ii, ° Mark xvi. 15,16; John iii, 16; Rom. x. 6,
16, 17), . 9; Gal. iii. 11. [Am. ed. v. 87].
* Rom. v. 12-20; x. 5. © Ezek, xxxvi. 26, 97; John vi. 44, 43;
* Gen. ii.17; Gal. iii. 10. ' Heb. ix. 15-17; vii. 22; Luke xxii, 20;
"Gal. iii. 21; Rom. iii. 20, 21; viii, 3; Gen. 1 Cor. xi. 25.
iii. 15; Isa. xlii, 6, * 9 Cor. iii, 6-9.

THE WESTMINSTER CONFESSION OF FAITH, 1617. 619

Cuarrer VIIL Car. VIII.
Of Christ the Mediator. De Christo Mediatore.
ω It pleased God, in his eternal| I. Complacitum est Deo Filium
rpose, to choose and ordain the aus unigenitum Dominum Jesum
itd Jesus, his only-begotten Son, | in «terno suo proposito eligere at-
be the Mediator between God | que ordinare ut Mediator esset inter

id man, the Prophet, Priest,’ | Deum et hominem, Propheta, Sa-

id King;* the Head and Saviour | cerdos,! et Rex,‘ caput idem et sal-

* his Church, the Heir of all, vator Ecclesie sue ;* rerum om-

tings,’ and Judge of the world;' nium heres,’ Mundique Judex ;’

nto whom he did, from all eter- | cui ab eterno populum dedit futu-
ity, give a people to be his seed, rum illi in semen, ac per illum
Nd to be by him in time re-|síato tempore redimendum, vocan-
leemed, called, justified, sanctified, | dum, justificandum, sanctificandum
and glorified.’ ac glorificandum."

II. The Son of God, the second) II. Filius Dei persona secunda
person in the Trinity, being very in Trinitate, verus nempe idem
&nd eternal God, of one substance, | ceternusque Deus, substantie cum
and equal with the Father, did,| Pafre unius ejusdemque, eique co-
when the fullness of time was|cgualis, cum | advenerat temporis
come, take upon him man's nat-| plenitudo, assumpsit. naturam hu-
ure,'* with all the essential proper- sanam," «na cum omnibus cjus
ties and common infirmities there- | proprietatibus essentialibus, com-
of, yet without sin:" being con-|munibusque infirmitatibus, unmu-
«ceived by the power of the Holy |nem tamen a peccato," conceptus

Ghost in the womb of the Virgin | seilicet in utero eque substantia
“Mary, of her substance." So that: Marie Virginis," virtute Spiritus
two whole, perfect, and distinct! Sancti. Adeo sane ut nature due,
natures, the Godhead and the man- | integre, perfecto, distincteque Dei-
hood, were inseparably joined to-|ías ac humanitas in una cademque

————— a"

ı Isa, xlii 1; 1 Pet. i. 19, 20; John iii. 16; — ? Acts xvii. 81.

2 Tim. ii. 5. ® John xvii. 6; Psa. xxii. 30; Isa. liii. 10,
5 Acts iii. 22; [Am. ed. Deut. xviii. 15]. * ] Tim. ii. 6; Isa. 1v. 4, 5; 1 Cor. i. 30.
s Fieb. v. 5,6. 9 John i. 1,14; 1 John v. 20; Phil. ii. 6;
« Pıa.ii.6; Luke i. 38. Gal. iv. 4.
+ FEph.v. 28. 2 Heb. ii. 14, 16,17 ; iv. 15.

¢ Fdleb.i2. 3 Luke i. 27, 31, 35; Gal. iv. 4.

620

gether in one person, without con- i persona indissolubili nexw conjunctoe

version, composition, or confusion.'

Which person is very God and | tione, aut confusione. Que quideay,
very man, yet one Christ, the, persona vere Deus est ac vere home,

only mediator between God and
man.’

III. The Lord Jesus, in his hu-
man nature thus united to the di-
vine, was sanctified and anointed
with the Holy Spirit above meas-
ure;’ having in him all the treas-
ures of wisdom and knowledge,‘
in whom it pleased the Father that
all fullness should dwell;* to the
end that, being holy, harmless, un-
defiled, and full of grace and truth,’
he might be thoroughly furnished
to execute the office of a mediator
and surety.” Which office he took
not unto himself, but was there-
unto called by his Father,’ who put
all power and judgment into his
hand, and gave him commandment
to execute the same.'

IV. This office the Lord Jesus did
most willingly undertake," which,
that he mightdischarge, he was made
under the law," and did perfectly
fulfill it;" endured most grievous
torments immediately in his soul,’

! Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet.
iii. 18; 1 Tim. iii. 16.

? Rom. i. 8, 4; 1 Tim. ii. o.

? Psa. xlv. 7; John iii. 84.

* Col. ii. 3.

* Col. i. 19.

” Acts x. 98; Heb. xii. 24; vii, 22.

SYMBOLA EVANGELICA.

fuerint, sine conversione, composa...

unus (amen Christus, unicus inte,
Deum et hominem Mediator.

III. Dominus Jesus in human
sua natura divine hunc modum cosy _
juncta sanctificatus est, ac Spiritum,
sancto supra mensuram unctus,' ¢ am
se habens omnes sapientie noliie==
que thesauros ;* in quo Patri w=
sum est ut omnis plenitudo ink
bitaret,' aique eo quidem fine umm
sanctus, innocuus, intamınalus, ple-—-
nusque gratie ac veritatis existens, ee,
ad Mediatoris Vadisque unus
exequendum perfecte esset. instruc—amc-
tus.” Quod ille officium non arrt——.
puit sibi, verum a Patre erat ams]
id vocatus, qui omnem ei potest,
tem ac judicium in manus domm;
und cum mandato exercendi."

IV. Hoc munus promtissima — ,,
luntate in se suscepit. Dom is,
Jesus," quod ut expleret factus e
sub Lege," eam perfecle imple.
vit," immediate in anima" sua gs-en-
vissimos subiit cruciatus, in (ar.

* Heb. v. 4, 5.

* John v. 22, 27 ; Matt. xxviii. 18; Acts ii. y

10 Psa. xl. 7, 8; Heb. x. 5-10; John x. !
Phil. ii. 8.

!! Gal. iv. 4.

? Matt. iii. 15; v. 17.

? Matt. xxvi. 37, 38;

xxvii, 46.

Luke xxii 44; MN

THE WESTMINSTER CONFESSION OF FAITH, 1647. 621

1 most painful sufferings in his | pore’ vero perpessiones quam ma-
Ay; was crucified, and died;' |zime dolorificas ; crucifixus. est, ac
4 buned, and remained under the | mortuus ;’ sepultus est, mansitque

wer of death, yet saw no corrup-
x.’ On the third day he arose
mm the dead,‘ with the same body
which he suffered;* with which
3 he ascended into heaven, and
re gitteth at the right hand of
Father, making intercession ;'
| shall return to judge men and
rela at the end of the world.”
7. The Lord Jesus, by his per-
| obedience and sacrifice of
welf, which he through the
nal Spirit once offered up unto
i, hath fully satisfied the jus-
of his Father,’ and purchased
only reconciliation, but an ever-
ing inheritance in the kingdom
heaven, for all those whom the
ter hath given unto him.”
VI. Although the work of re-
nption was not actually wrought
Christ till after his incarnation,
t the virtue, efficacy, and benefits
ereof were communicated unto
e elect, in all ages successively
ym the beginning of the world,
and by those promises, types,

sub mortis potestate ; nec tamen ul-
lam vidit corruptionem. — Tertio die
surrexit a mortuis,‘ cum eodem in
quo passus fuerat. corpore,! cum quo
etiam ascendit in colum, ibique se-
dens ad dextram Paíris* intercedit,
redsturus inde tm consummatione
mendi, ad homines angelosque ju-
dicandum."

V. Dominus Jesus obedientia sua
perfecta, suique ipsius sacrificio ;
quod per clernum Spiritum Deo
semel obtulit, justitie Patris plene
satisfecit, ac omnibus ei a Patre
datis non modo reconciliationem ;
verum etiam ceternam hereditatem
in regno colorum acquisivit."

. VI Quamvis redemptionis opus
non nisi post incarnationem | ejus,
a Christo. quidem actu effectum
fuerit, vis tamen ejus, efficacia, et
beneficia per omnia tam inde a
mundi primordis elapsa — secula
electis sunt communicata, in et per
promissiones illas, typos, et sacri-

att., chaps. xxvi. xxvii.

il. ii. 8.

ts ii 23, 24, 27; xiii. 87; Rom. vi. 9.
~or. xv. 8, 4.

tan xx. 25, 27.

ἐπὶ xvi. 19.

zx. viii. 84; Heb. ix. 24; vii. 25.

* Rom. xiv. 9, 10; Acts i. 11; x. 42; Matt.
xiii. 40-42; Jude 6; 2 Pet. ii. 4.
* Rom. v. 19; Heb. ix. 14, 16; x.14; Eph. v.
2; Rom. iii. 25, 26.
9 Dan. ix. 24, 26; Col. i.19, 20; Eph. i. 11,
14; John xvii. 2; Heb. ix. 12, 15.

Te — ptis unten | ge n een ont arua il uus d

«m ne ns ren on
AN. When: God convert a sin-|

5 (Am. ed. Serie 1

= Matt. xvii.12; James i. 14; Deut, xxx. 19;
[Am. ed, John v, 40].

* Eccles, vii. 29; Gen. i. 26.

* Gen, ii. 16,17; 5.6.

* Rom. v. 6; viii. 7; John xv. 5.

OF FAITH, 1647. 623

τ Eph. ii. 1, 5; Col. ii. 18,

* John 1144,65; 1 Cor. ii. 14; Eph. ii. 2-5;
Titus iii. 3-5.

* Col, i, 18 ; John viti. 34, 36,

* Phil. ii, 13; Rom, vi, 18, 22.

-— — -

- 7

694 SYMBOLA EVANGELICA. | b

as that, by reason of his remaining | manentem adhue in eo corruplio— ——
corruption, he doth not perfectly, | nem, bonum nec perfecte velit ; -—
nor only, will that which is good, but | que id tantummodo, verum cora
doth also will that which is evil. | quandoque malum.

V. The will of man is made| V. Voluntas humana perfecte

perfectly and immutably free to |immutabiliter libera ad bonum sum ὦ

good alone, in the state of glory|lum redditur nom wisi $& SZ,
only.' glorie."

CHAPTER X. Car. X.
Of Effectual Calling. De vocatione efficaci.

1. All those whom God hath pre-| I. Deus quos ad vitam pradestina. — ἘΞ
destinated unto life, and those only, | vit omnes, eosque solos dignatur pr €
he is pleased, in his appointed and | verbum suum et spiritum" constilulo <>Wo
accepted time, effectually to call,’| suo acceptoque tempore vocare efi- —E
by his Word and Spirit, out of|caciter* e statu illo peccati et mor- —-«.
that state of sin and death, in which | tis in quo sunt natura constifuti, „=
they are by nature, to grace and|ad gratiam ac salutem per Jesum guy
salvation by Jesus Christ;* enlight- | Christum ;° idque mentes ecorunbwre..,
ening their minds, spiritually aud | illuminando, ut modo spiritual e, —
savingly, to understand the things | salutari que Dei sunt intelligant = 2.
of God;' taking away their heart tollendo eorum cor lapideum, ,
of stone, and giving unto them an | nandoque eis cor carneum ;" volue.
heart of flesh;' renewing their |tates eorum renovando ac pro PR y
wills, and by his almighty power |tentia sua omnipotente ad DOM ain
determining them to that which | determinando,’ et ad Jesum C ws
is good,’ and effectually drawing | stum trahendo efficaciter ;° sta t.
them to Jesus Christ;* yet so as|men ut ili nihilominus |
they come most freely, being made | veniant, volentes nempe facti
willing by his grace.” illius gratiam." |

II. This effectual call is of God's! II. Eficax hec vocatio est ae. sol,

ler

'! Gal. v. 17; Rom. vii. 15, 18, 19, 21, 23. * Acts xxvi. 18; 1 Cor.ii. 10,12; Eph.i. 1

? Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; 7 Ezek. xxxvi. 26. “οἰ

Jude 24. * Ezek. xi. 19; Phil. ii. 13; Deut. Xxxzmem g.
* Rom. viii. 30; xi. 7 ; Eph. i. 10, 11. Ezek. xxxvi. 27. '
* 2 Thess. ii. 18, 14; 2 Cor. iii. 8, 6. * Eph. i. 19; John vi. 44, 46. [
* Rom. viii. 2; Eph. ii. 1-5; 2 Tim. i. 9, '" Cant.i. 4; Psa.cx. 8; John vi. 87; rom. |

10. vi. 16-18.

THE WESTMINSTER CONFESSION OF FAITH, 1647.

625

free and special grace alone, not | Dei gratia, gratuita illa et speciali ;

froın any thing at all foreseen iu
mean ;' who is altogether passive
therein, until, being quickened and
renewed by the Holy Spirit,’ he
is tliereby enabled to answer this
call, and to embrace the grace
offered and conveyed in it.’
IL Elect infants, dying in in-
cy, are regenerated and saved
by Christ through the Spirit,‘ who
Wrearketh when, and where, and
how he pleaseth.! So also are all
Other elect persons, who are in-
«npable of being outwardly called
by the ministry of the Word.‘

IV. Others, not elected, although
they may becalled by the ministry of
the Word, and may have some com-
mon operations of the Spirit,’ yet

they never truly come unto* Christ,
and therefore can not be saved :"

a nulla autem re in homine pre-
visa ;' qui in hoc negotio se habct
omnino passive, donec per spiritum
sanctum vivificatus ac renovatus,'
potis inde factus sit vocationi huic
respondere, gratiamque inibi obla-
tam et exhibitam amplexari.’

III. Electi infantes in infantia
sua morientes regenerantur salvan-
turque a Christo pe spiritum* (qui
quando et ubi, et quo sibi placuerit
modo operatur),' sicut et reliqui electi
omnes, quotquot externe vocationis
per ministerium verbt sunt inca-
paces."

IV. Alit autem, qui non electi sunt,
ut ul verbi ministerio vocari possint,
communesque nonnullas operationes
Spiritus experiri, nunquam tamen
vere ad Christum accedunt, proin-
deque nec salvari possunt." Multo

much less can men, not professing | quidem minus poterunt illi, quotquot

the Christian religion, be saved in
any other way whatsoever, be they
never so diligent to frame their
lives according to the light of na-
ture and the law of that religion
they do profess;" and to assert
and maintain that they may is

religionem Christianam non profi-
tentur (summam licel operam nava-
verint moribus suis ad nature lu-
men, istiusque quam profitentur re-
ligionis legem componendis), extra
hanc unicam viam salutem unquam
obtinere." Atque huic quidem contra-

s 2Tim.i.9; Titus iii. 4, 5; Eph. ii. 4, 5,8,9;
Rom. ix. 11.
= 1Cor. ii. 14; Rom. viii. 7; Eph. ii. 5.
3 John vi. 37; Ezek. xxxvi. 27; John v.
25.
€ Luke xviii. 15, 16, and Acts ii. 38, 89, and
John iii. 8, δ, and 1 John v. 12, and Rom.

viii. 9, compared.

* John iii. 8.

* ] John v. 12; Acts iv. 12.

* Matt. xxii. 14.

? [Am. ed. to.)

9 John vi. 64-66; viii. 24.

U Acts iv. 12; John xiv. 6; Eph. ii. 12; John
iv. 29; xvii. 8.

Christ did, in the. follness of. time, | (
die for their sins, and rise again |eorum peccatis, et in justificationem
for their justification:' neverthe- eorum resurrexit :’ nihilo minus ta-
less, they are not justified until men justificati prius non sunt, quam
the Holy Spirit doth, in due time, | Christum eis in tempore suo opportu-
actually apply Christ unto them.‘ | no Spiritus Sanctus actu applicuerit."
—VW. God doth continue to for-| V. Perseverat Deus eorum pec-
give the sins of those that are caía condonare quos semel justifi-
justified ;^ and. although they can | cavit," quin et etiamsi excidere statu
mever fall from the state of justi- | justificationis nunquam possint ; "
—eation," yet they may by their | fieri tamen potest ut ire Dei, pa-
sins fall under God's fatherly dis- | ferne quidem illi, per peccata. sua
pleasure, and not have the light | se ezponant, nec lumen paterni vul-
«of his countenance restored unto fus prius sibi habeant restitutum,
"khem, until they humble them- | quam semet. ipsos. humiliaverint,

= Rom. v. 8-10; 19: 1. "Lim. ii. 5, 6; Heb, x. * Rom. iii, 26; Eph. ii. 7.
10, 14; Dan. ix. 24, 26; Isa. lii. 4-6, —" Gal, iii, 8; 1 Pet. i. 2, 19, 20; Rom, viii, 80,

10-12. * Gal. iv. 4; 1 Tim. ii, 6; Rom. iv. 25.
= Rom. viii. 32. * Col. i. 21, 22; Gal. ii. 16; Titus iii, 4-7.
= 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2. * Matt, vi. 12; 1 John i. 7, 9; ii. 1, 9.

ἜΝ

L They who are efiectosllj called |

and regenerated, having a new heart
and a new spirit created in them,
are further sanctified, really and|

personally, through the virtue of|

Christ’s death and resurrection,’ by |
his Word and Spirit dwelling in|
them ;* the dominion of the whole

body of sin is destroyed,’ and the

several lusts thereof are more and
more weakened and mortified,* and
— more and more quickened and
rengthened, in all saving graces,"
to the ΡΩΝ of true holiness,
without which no man shall see
the Lord.
II. This sanctification is throngh-
ut in the whole man,’ yet imper-

fect in this life; there abideth still.
some remnants of corruption in

every part,‘ whence ariseth a con-
tinnal and irreconcilable war, the
flesh lnsting against the spirit, and
the spirit against the flesh.’

IIL In which war, although the
remaining corruption for a time
may much prevail,” yet, through
tthe continual supply of strength
from the sanctifying Spirit of
*1 Cor. vi. 11; Acts xx. 32; Phil. iii. 10;

Rom. vi. 5, 6.
= John xvii, 17; Eph. v. 26; 2 Thess. ii. 13.
= Nom. vi. 6,14.

= Gal. v. 24; Rom. viii. 13,
= Col. i. 11; Eph. iii. 16-19.

- “ t
De Sanctificatione. _

1: Guíguohaftniin cuim εν
regenerantur, cor novum habentes

novumque spiritum. in se creatum,

sunt virtute mortis et resurrectionis
Christi! per verbum ejus spiritumque
in eis inhabitantem? ulterius sancti-
ficati, realiter quidem ac personali-
ters totiu a b domini

im eos destruitur, ejusque varie
libidi lebilitantur. indie "
magisque ac mortificantur ;* illi in-

terim magis magisque in omni gratia

tur indies,’ ad praxim vera sancti-
monice, qua quidem destitutus nemo
unquam videbit Dominum."

II, Universalis est hae et per to-
tum hominem diffusa sanctificatio,
verum in hac vita est imperfecta non-
nullis corruptionis reliquiis adhuc in
omni parte remanentibus," unde bel-

lum exoritur perpetuum. et implaca-

bile; hine carne adversus spiritum,
illinc spiritu adversus carnem con-
cupiscente,"

III. In quo quidem bello lieet
corruptio residua possit aliquandiu
prevalere plurimum," pars tamen
regenita, sanctificante Christi spi-

ritu perpetuas ferente suppetias,

* 2 Cor. vii. 1; Heb. xii. 14.

? 1 Thess. v. 93.

* 1 John i. 10; Rom. vii, 18, 23; Phil, iii.
12.

* Gal. v. 17; 1 Pet. ii, 11,

? Hom. vii. 23.

ONFESSION OF FAITH, 1647. 631

MEA e edifipia en recumbentia pro justificatione, sanc-
ees bs virtue of the cove- | tificatione, ipsaque adeo vita eterna,

AIL. This faith is different in| III, Fides hac pro diversis ejus
degrees, weak or strong;* may be|gradibus debilior est aut fortior ;*
weakened, bnt gets the victory;' | tisque modis ac debilitari potest, non
growing up in many to the attain- | ifa tamen quin victrix evadat ;" et
ment of a full assurance throngh | quidem in multis ad plenam usque
Christ,‘ who is both the author | certitudinem per Christum adolescit,'

and finisher of our faith.' qui fidei nostra idem author est et
3 consummator."
Of Repentance unto Life. De resipiscentia ad vitam,

I. Repentance unto life is an| I. Resipiscentia ad vitam est gra-
evangelical grace, the doctrine |tia Evangelica, cuius. quidem doc-
whereof is to be preached by ev- | trina pariter ac illa de fide in Chri-
©ry minister of the gospel, as well | stum est a singulis ministris Evan-
as that of faith in Christ.’ gelii predicanda.

IL By it a sinner, out of the| 11. Per eam peccator ex inspectu
sight and sense, not only of the|sensuque nom solum periculi verum
«langer, but also of the filthiness | efiam turpitudinis, ac nature pec-
and odiousness of his sins, as con- | catorum | suorum | prorsus abomi-
trary to the holy nature and right- | nande,' utpote sancte Dei nature,
ous law of God, and upon the justeque legi adversantium, atque
fa pprehension of his mercy ine perspecta ejus erga pomitentes in
X ;hrist to such as are penitent, so Christo misericordia, ita peccata

srieves for and hates his sins sua deflet ac detestatur, ut ab eis

=as to turn from them all unto omnibus ad Deum convertatur" cum |

«Sod, purposing and a proposito conatuque in cunctis man-

= John i. 12; Acts xvi. 81; Gal. ii. 20; Acts * Heb. xii. 2.

xv, 11. 5 Zech. xii. 105 Acts xi. 18.
= el, v. 13,14; Rom, ir. 19, 20; Matt. vi. * Luke xxiv. 47; Mark i. 15; Acts xx. 21.
30; viii. 10. * Ezek. xviii.80,81; xxxvi. 31; Isa. xxx. 22;
5 T-uke xxii, 31 ,92; Eph. vi. 16; 1 John v. 4, 5. Psa. li. 4; Jer. xxxi. 18, 19; Joel ii. 12, 13;
* FKdeb, yi. 11,12; x. 22; Col. ii. 2. Amos v.15; Psa. cxix. 128; 2 Cor. vii. 11,
Vor. ILS 8

ance to Reema iat: ioo caenged; e———

ceive him? - in lina tee dio
cum charitate recipere."
v Of Good Works. De bonis operibus.

I. Good works are only such
as God hath commanded in his |qu@ in verbo suo sancto precepit
holy Word, and not such as,| Deus ;* minime autem ea que ab-
without the warrant thereof, are sque ulla illius authoritate, sunt ab
devised by men out of blind zeal, | hominibus excogitata, sive e caco
“or upon any pretense of good in-| zelo id faetum fuerit, seu bone in-
tention.' tentionis pretextu quoviscunque.*

II. These good works,doneinobe-| 11. Bona hac opera e conscientia
<lience to God's commandments, mandatorum Dei prestita vive ve-
zıre the fruits and evidences of a reque fidei fructus sunt ac evi-
true and lively faith;* and by them | dentice ;^ per hac fideles gratitudi-
believers manifest their thankful-| nem suam manifestant, de salute
z3ess, strengthen their assurance, |certitudinem suam augent, fratres
edify their brethren, adorn the} suos «edificant, Evangelii ^ profes-
profession of the gospel,’ stop the | sionem ornant,' obturant ora ad-
znouths of the adversaries,” and | versantibus," ac Deum denique glo-
gzlorify God," whose workmanship | rificant," cuius opificium sunt in
they are, created in Christ Jesus | Jesu Christo ad hee creati," quo

fructum habentes ad sanctimo-

thereunto,” that, having their fruit
anto holiness, they may have tlıe niam, finem consequantur. eternam
vitam."

nd, eternal life.”
Til. Their ability to do good III. Quod bonis operibus idonei
* James v. 16; Luke xvii. 3, 4; Josh. vii, 19; * Psa. cxvi. 12, 19; 1 Pet. ii, 9.
Psa. li, throughout. * 1 John ii. 8, 5; 2 Pet. i. 5-10.
™ 2 Cor.ii.8; [ Amer. ed. Gal, vi, 1,2]. * 2 Cor. ix. 2; Matt. v. 16.
= Micah vi. 8; Rom. xii. 2; Heb. xiii. 21. ! Tit, ii, 5,9-12; 1 Tim. vi. 1.
= Matt. xv. 9; Isa. xxix. 18; 1 Pet. i. 18; * 1 Pet. ii, 15.
Rom. x. 2; John xvi. 2; 1 Sam. xv.21- 51 Pet. ii, 12; Phil. i, 11; John xv. $:
2 Eph.ii.10.

23,
= ames ii. 18, 22, ! Rom. vi. 22,

THE WESTMINSTER CONFESSION OF FAITH, 1647. 635

persons of believers being accepted | à gratiam. per Christum. fidelium
also are accepted in him,‘ not as| per eundem accepta sunt ;* non quod
though they were in this life wholly | in Aac vita sint omnis culpe prorsus
wnblamable and unreprovable in |immunia, queque in conspectu Dei
God's sight;* but that he, looking | nullam reprehensionem mereantur ;*
upon them in his Son, is pleased | verum quod illa vespiciens in filio
to accept and reward that which is | suo Deus, quod sincerum est, uteun-"
sineere, although accompanied with | que multis infirmitatibus ac imper-

znany weaknesses and imperfec-| fechonibus involutum, acceptare dig-
tions.’ — netur ac remunerari.'

VIL Works done by unregener-| VII. Opera nondum regenitorum,
ate men, although for the matter | licef, quoad materiam pracepto di-
cf them they may be things which | vino conformia esse possint, sibique
God commands, and of good use |ipsis et aliis item utilia ;* cum ta-
both to themselves and others;'|men neque a corde profluant per fi-

- ----“. -ὶ

* Rom. iii. 20; iv. 2, 4, 6; Eph. ii, 8,9, Titus * Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii, 38 ;
iii. 5-7; Rom. viii. 18; Psa. xvi. 2; Job Gen. iv. 4 with Heb. xi. 4.

xxii. 2, 3; xxxv. 7, 8. ® Job ix. 20; Psa, cxliii. 2,
* Lake xvii. 10. ' Heb. xiii. 20, 21; 2 Cor. viii. 12; Heb. vi.
= Gal. v. 22, 93. 10; Matt. xxv. 21, 93.
* Isa. Ixiv. 6; Gal v, 17; Hom. vii. 15, 18; * 2 Kings x. 20, 31; 1 Kings xxi, 27, 29;

Pie. cilii, 3; éxxx. 8. Phil. i, 15, 16, 18,

THE WESTMINSTER CONFESSION OF FAITH, 1647. 631

of the Spirit and of the seed of|sione;' a natura denique foederis

God within them ;' and the nature| gratie ;* e quibus omnibus etiam

of the covenant of grace:* from |emergit certitudo qusdem et infalli-

all which ariseth also the certain- | bilitas.’ |

ty and infallibility thereof.’
III. Nevertheless they may,

comforts;* have their hearts hard- onimullos amittunt, corda sibi ha-
ened,” and their consciences wound- | bent indurata,’ et vulneratas consci-
ed;" hurt and scandalize others," | entias ; "^ aliis nocumento sunt et of-
and bring temporal judgments | fendiculo," sibimet ipsis denique ac-

upon themselves." cersunt judicia Dei temporalia."
CuarrER XVIII. Car, XVIII.

Of the Assurance of Grace and Salvation. De certitudine gratie et salutis.

I. Although hypocrites and oth-| I. Quamvis fieri potest wt hypo-
er unregenerate men may vainly | crite aliique homines non regeniti spe
deceive themselves with false hopes | vana falsisque (pro corrupte nature:
and carnal presumptions of being | more) opinionibus presumptis, se de-
in the favor of God and estate of | cipiant, favorem Dei, statumque sa-

salvation," which hope of theirs | lutis sibi falso arrogantes ; ^ quee il-
* John xiv. 16, 17; 1 John ii, 27; iii, 9. * Pasa. li. 8, 10, 12; Rev. ii, 4; Cant. v, 2, 3,
* Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12]. 4, 6.
* John x. 28; 2 Thess, iü.3; 1 John ii, 19; ° Isa, xxxvi. 17; Mark vi. 52; xvi. 14; [Am.
[ Am. ed, I Thess. v. 23, 24]. ed. Psa, xcv. 8].
! Matt. xxvi, 70, 72, 74. ? Psa, xxxii. 8, 4; li, 8.
* Psa. li. title and verse 14; [Am, ed. 2 Sam, ™ 2 Sam. xii. 14.
xii, 9, 18]. " Pea, Ixxxix. 31,32; 1 Cor. xi. 82.
T isd ib 2 Sam. xi. 27. ? Job viii. 13, 14; Micah iii. 11; Deut. xxix,
" Eph. iv 19; John viii, 41,

one to give all diligence to make cationem suam sibi et electionem
his calling and election sure ;? that | certam faciat, omnem adhibere dili-
thereby his heart may be enlarged | gentiam," unde cor suum habeat pace
in pesce soéh joy in the Holy et ano MO SP EBENEN HOUR.
Morsiaddacscengtis and cheer- ra webore.ahr alacritate dila-
ance:' so far is it from inclining | fum abest ut homines inde ad om-

by some sudden en aliqua vehementi ac subitanea ; uti
tation; by God's withdrawing the | etiam Deo vultus sui lumen subdu-
light of his countenance, and suf- cente, ac permittente ut vel illi qui
fering even such as fear him to| ipsum timent in tenebris ambulent
walk in darkness and to have no | omni prorsus lumine viduati:* nun-
light:* yet are they never utterly quam tamen | destituuntur | penitus
destitnte of that seed of God, and illo Dei semine vitaque fidei. Chri-
life of faitli, that love of Christ sti illa fratrumque dilectione, ea
and the brethren, that sincerity of | sinceritate cordis et pietatis officia
heart and conscience of duty, out prestandi conscientia ; unde per

*1 Cor. ii. 12; 1John iv. 13; Heb. vi. 11, 12; 14; 2 Cor. vii. 1; Rom. viii. 1, 12; 1 John

Eph. iii. 17-19. iii. 2,3; Psa. exxx. 4; 1 John i. 6, 7.
"23Petil0. . 5 Cant. v. 2, 9, 6; Psa, li, 8, 12, 14; Eph. iv.
* Rom.v.1,2,5; Rom, xiv.17; xv.13; Eph. 30, 31; Psa. xxvii, 1-10; Matt. xxvi.

1.8, 4; Psa. iv. 6, 7; exix. 32. 69-72; Psa. xxxi. 22; Ixxxviii. through-

* 1John ii. 1,2; Hom. vi, 1, 2; Titus ii. 11,12, out; Isa, 1.10,

THE WESTMINSTER CONFESSION OF FAITH, 1647. 041.
nances, partly of worship, prefigur- | continentes ; partim de cultu, owe

the New Testament"

v. The moral law doth forever Wi Don metal ninm RONDE
bind all, as well justified persons as | catos quam alios quosvis perpetuo li-
others, to the obedience thereof ;" | gat ad obedientiam illi exhibendam;*
and that not only in regard of the | neque id quidem solummodo vi ma-
matter contained in it, but also in | eric que in illa continetur, verum
respect of the authority of God the | etiam virtute authoritatis eandem
Creator who gave it Neither doth | constituentis creatoris Dei ;' neque
Christ in the gospel any way dis-| sane hoc ejus vinculum in evangelio
solve, but much strengthen, this ob- | ula ratione. dissolvit. Christus, ve-
ligation’ i

VL Althongh true believers be) VI. Quamvis vere fideles non sint
not under the law as a covenant of | sub lege tanquam sub operum federe,
works, to be thereby justified or|wnde aut justificari possint aut con-
condemned ;* yet is it of great use | demnari:* est tamen ea illis non
to them, as well as to others; in | minus quam aliis vehementer utilis,
that, as a rule of life, informing wt que quum sit vite norma, illos
them of the will of God and their | voluntatem divinam suumque offi-

! Heb. ix.; x. 1; Gal. iv. 1-3; Col. ii. 17. * Rom. xiii. 8-10; Eph, vi. 2; 1 John ii, 3, 4,

51 Cor. v. 7; 2 Cor. vi. 17; Jude 23. 7,8; [Am, ed. Rom, iii. 81, and vi. 15].

* Col. ii. 14, 16,17; Dan. ix. 27; Eph. ii. 15,16. * James ii. 10, 11.

* Exod. xxi.; xxii. 1-29; Gen. xlix. 10, with " Matt. v. 17-19; James ii. 8; Rom. iii. 81,
1 Pet. ii. 13, 14; Matt. v. 17, with vers. ° Rom. vi. 14; Gal, ii. 16; iii. 18; iv, 4, 5;
$8, 39; 1 Cor, ix. 8-10. Acts xiii, 39; Rom. viii. 1.

from the guilt of sin, the condemn-

ing wrath of God, the curse of the
moral law ;* and in their being de-
livered from this present evil world,
bondage to Satan, and dominion of | ¢
sin,‘ from the evil of aflictions, the
sting of death, the victory of the
grave, and everlasting damnation;*
as also in their free access to God,‘
and their yielding obedience unto
him, not out of slavish fear, but a
child-like love and’ willing mind.’
All which were common also to

believers under the law ;" but un-

der the New Testament the liberty
of Christians i is further enlarged in

! Gal. iii. 21; [Am. ed. Titus ii. 11-14].

Beck. xxxvi. 27; Heb. viii. 10 with Jer.
xxxi. 33.

* Titus ii. 14; 1 Thess, i. 10; Gal. iii. 13.

*Gal.i.4; Coli, 18; Acts xxvi.18; Rom.
vi. 14,

sita est, quod a reatu peccati, ab ira
Dei condemnante, a legis Moralis
maledictione immunes fiant,! quod a
preesenti malo seculo, a dura Sa-
ione servitute, dominioque pecca-
* ab afjlictionum malo, ab aculeo
tps a sepulchri victoria ab «-
terna denique damnatione’ liberen-
tur ; Quodque libere cis liceat ad
Deum accedere :* eique non e metu
servile, verum. e filiali dilectione,
promtoque animo prabere valeant
obedientiam. Atque hec quidem
omnia cum fidelibus sub lege habent
communia, Verum sub Novo Tes-
tamento ulterius adhue ‚se extendit
libertas Christiana ; in quantum
* Rom. viii, 28 ; Peeled thi 1 Cor, xv.
54-57 ; Róm, viii. 1.
! Rom. v. 1, 2.
? [A m. ed. inserts a after and.]

* Rom. viii. 14, 15; 1 John iv. 18,
’ GaL iii. 9, 14.

en ee of | que vel. ejusmodi opiniones publica-
such practices, as are contrary to verint, praxesve defenderint, quc lu-
the light of nature, or to the known | mini nature, aut religionis Christi-
principles of Christianity, whether | ane de fide, de cultu, aut moribus
concerning faith, worship, or con- | principiis notis, aut pietatis denique
versation ; or.to the power of god- | vi ac efficacice adversantur ; vel ejus-
liness; or such erroneous opinions | modi opiniones praxesve erroneas,
or practices, as, either in their own | gue aut sua natura aut publicationis
nature, or in the manner of pub- | defensionisve modo, externae paci ac
lishing or maintaining them, are | eufaxic, quas in Ecclesia sua stabi-
destruetive to the external peace | livit Christus, perniciem minitantur ;
and order which Christ hath estab- | omnino licitum est tum ab iis facti

of the Church,’ and by the power | tere.‘
of the Civil Magie nts

! [ Am. ed, powers. ‘Dent. xiii, 6-12; Rom, xiii. 3, 4, with 2

]
1 Matt. xii. 25; 1 Pet. ii, 18, 14, 16; Rom. John v. 10, 11; Ezra vii. 23-28; Rey.
xiii. 1-8; Heb. xiii. 17. xvii. 12, 16, 17; Neh. xiii, 15, 17, 21, 29,

* Hom. i. 32 with 1 Cor. v. 1, 5, 11, 13; 2 25,30; 2 Kings xxiii, 5, 6, 9, 20, 21; 2
John v. 10, 11 ; and 2 Thess. iii. 14, and 1 Chron. xxxiv. 33; xv. 12, 13, 16 ; Dan.
Tim. vi. 3-5, and Titus i. 10, 11, 13 and iii. 29; 1 Tim. ii. 2; Isa. xlix. 23; Zech,
iii. 10, with Matt. xviii. 15-17; 1 Tim.i. — xiii. 2,9.

19, 20; Rev. ii, 2, 14, 15, 20; iii. 9. * [ Am. ed. omits and by the power of the Civil
} . Magistrate, also the proof-texts. ]

NFESSION OF FAITH, 1647. 647

me! andati ay be csi eG qua,

IV. Prayer is to be made "e IV. Preces pro rebus non nisi lici-
things lawful,’ and for all sorts of | tis sunt facienda, pro hominibus au-
men living, or that shall live here- | tem cuiuscunque generis, vivis scilicet,
after;* but not for the dead,’ nor | aut etiam victuris aliquando ;* pro
for those of whom it may be known mortuis autem neutiquam ;" sed neque
that they have sinned the sin unto | pro iis, de quibus constare possit eos
death." peccatum ad mortem perpetrasse."

V. The reading of the Seript-| V. Seripturarum lectio cum ti-
ures with godly fear;" the sound |more pio;" verbi praedicatio so-
preaching;" and conscionable hear- | lida," ejusdemque auditio religiosa
ing of the Word, in obedience unto | ez obedientia erga Deum, cum intel-
God with understanding, faith, and | lectw, fide et reverentia ;" Psalmo-
reverence;" singing of psalms with | rum cum gratia in corde cantatio,"
grace in the heart;' as, also, the| prout. etiam Sacramentorum, qua
due administration and worthy re- | Christus instituit, debita admini-

iving of the sacraments instituted | stratio, et participatio. digna, sunt

‚Christ; are all parts of the or- | divini cultus religiosi partes, et qui-

ry religious worship of God :'* | dem ordinarii." Reiigiosa insuper
es religious oaths," vows," sol- | juramenta," votaque ; " solennia je-

‘Psa. Ixv. 2. 3 9 Sam. xii, 21-23 with Luke xvi. 25, 26;

John xiv. 18, 14; 1 Pet. ii. 5. Rev. xiv. 13,

Rom. viii. 26 9? 1 John v. 16.

1 Johny: 14. " Acts xv. 21; Rev. i. 8,
Psa, xlvii, 7; Eccles. v. 1, 2; Heb. xii Β 2 Tim. iv. 2.

Gen. xviii, 27 ; James v. 16; i. 6, 7; p 2 James i, 22; Acts x, 33; Matt, xiii. 19;
xi. 24; Matt. vi. 12, 14, 15; Col. iv. 2; Heb, iv. 2; Isa. Ixvi, 2.

Eph. vi. 18, '* CoL iii, 16; Eph. v. 19; James v. 18.
1 Cor. xiv. 14. 5 Matt. xxviii. 19; 1 Cor. xi. 23-29; Actsii, 42,
1 John v. 14. ! Deut. vi. 13 with Neh. x. 29.
' I Tim. ii. 1, 2; John xvii 20; 2 Sam. vii. ' Isa. xix. 21 with Eccles. v. 4, 5; [Am, ed.
29; Ruth iv. 12. Acts xviii, 18.—Am. ed. reads and vows].

Vor. IIL—T r

THE WESTMINSTER CONFESSION OF FAITH, 1617.

zinning of the world to the res-
ection of Christ, was the last day
the week; and, from the resur-
;tion of Christ, was changed into
» first day of the week,' which in
wipture is called the Lord's day,’
d is to be continued to the end
the world, as the Christian Sab-
th.’
VIIL This Sabbath is then kept
ely unto the Lord, when men, after
due preparing of their hearts, and
‘dering of their common affairs
aforehand, do not only observe an
oly rest all the day from their own
orks, words, and thoughts, about
eir worldly employments and rec-
ations ;* but also are taken up the
1016 time in the public and private
arcises of his worship, and in the
ties of necessity and mercy.'

Cuarrer XXII.
Qf Lawful Oaths and Vows.
L A lawful oath is a part of re-
gious worship,’ wherein, upon just

649

quidem ab orbe condito ad resurrec-
lionem usque Christi dies ultimus
erat in septimana ; deinde autem a
Christi resurrectione in. septiman«e
diem primum transferebatur ;' qui
quidem in Scriptura Dies Domini-
cus * nuncupatur, estque perpetuo ad
finem. mundi tanquam | Sabbatum
Christianum celebrandus.’

VIII. Tunc autem hoc Sabbatum
Deo sancte celebratur, quum post
corda rite preparata, et compositas
suas res mundanas, homines non so-
lum a suis ipsorum operibus, dictis,
cogitatis ; (que circa illas exerceri
solent) a recreationibus etiam ludi-
eris quietem. sanctam toto observant
die ;* verum etiam in exercitiis di-
vini cultus publicis privatisque, ac in
officus necessitatis et misericordie
toto «llo tempore occupantwur.'

Car. XXII.
De Juramentis, votisque licitis.
I. Juramentum licitum est pars
cultus religiosi, qua (occasione justa

scasion, the person swearing sol- oblata) qui jurat, Deum, de co quod
nnly calleth God to witness what asserit. aut promittit, solenni modo
' asserteth or promiseth; and to | testatur ; eundemque appellat se se-
ige him according to the truth | cundum illius quod jurat veritatem

falsehood of what he sweareth.' | aut falsitatem judicaturum.

LI. The name of God only is that

an. ii. 2, 3; 1 Cor. xvi. 1, 2; Acts xx. 7.

ev. i. 10.

sxod. xx. 8, 10, with Matt. v. 17,18.

smod, xx. 8; xvi. 28, 25, 26, 29,30; xxxi.
15-17 ; Isa. lviii. 18; Neh. xiii. 15-22.

II. Per solum Dei nomen jurare

* Isa. lviii. 13; Matt. xii. 1-18.

* Deut. x. 20.
' Exod. xx. 7; Lev. xix. 12; 2 Cor. i. 28;

2 Chron. vi. 22, 28.

THE WESTMINSTER CONFESSION OF FAITH, 1647.

651

the words, without equivocation or | manifesto, sine cquivocatione aut

ınental reservation. It can not
oblige.to sin; but in any thing not
sinful, being taken, it binds to per-
formance, although to a man's own
hurt:* nor is it to be violated, al-
though made to heretics or infi-
dels.'

'W. A vow is of the like nature
with a promissory oath, and ought
to be made with the like religious
care, and to be performed with the
like faithfulness.‘

VL It is not to be made to
zamy creature, but to God alone:*
zand that it may be accepted, it is
to be made voluntarily, out of faith

wand conscience of duty, in way of:

tthankfulness for mercy received,
«or for the* obtaining of what we
want; whereby we more strictly
"bind ourselves to necessary duties,
or to other things, so far and so
long as they may fitly conduce
thereunto.”
VII. No man may vow to do

any thing forbidden in the Word of
God,or what would hinder any duty
therein commanded, or which is not
in his own power, and for the per-

reservatione mentali quaviscunque.'
Ad peccandum quenquam obligare
nequi, verum in re qualibet cui abest
peccatum, qui semel illud prestitit,
adimplere tenetur, vel etiam cum
damno suo ;* neque sane licet, quam-
vis hereticis datum aut infidelibus,
violare.’

V. Votum, nature consimilis est
cum juramento promissorio, parique
debet tum religione nuncupari tum

fide persolvi."

VI. Non est ulli creature, sed Deo
soli nuncupandum,' et quo gratum
Vlt esse possit acceptumque, est qui-
dem lubenter, e fide, officiique nostri
conscientia suscipiendum, vel grati-
tudinis nostra ob accepta beneficia
testande causa, vel boni alicujus,
quo indigemus, consequendi ; per hoc
autem nosmet ad officia necessaria
arctius obligamus ; vel etiam ad res
alias quatenus quidem et quamdiu
istis subserviunt.'

VII. Nemini quicquam vovere li-
cet se acturum, quod» aut verbo Dei
prohibetur ; aut officium aliquod int-
bi praeceptum impediret, quodve non
est in voventis potestate, et cut pre-

formance whereof he hath no prom- | stando vires illi Deus non est polli-

* Jer. iv. 2; Pea. xxiv. 4.
2 1 Sam. xxv. 22, 82-84; Psa. xv. 4.

® Psa. Ixxvi. 11; Jer. xliv. 25, 26.
* [Am. ed. omits the. ]

® Ezek. xvii. 16, 18,19; Josh. ix. 18, 19, with 1 Deut. xxiii. 21,23; Psa. 1.14; Gen. xxviii.

[Ixvi. 18, 14.
; Eccles. v. 4-6; Psa. Ixi. 8;

20-22; 1 Sam. i. 11 ; Psa, lxvi. 18, 14 ;
exxxii. 2-5.

ments, or the power of the keys of tem assumere sibi non est licitum :'
hath authority, and it is his duty to | ille, eique incumbit providere ut Ec-
take order, that unity and peace be clesie unitas ac tranquillitas con-
preserved in the Church, that the) servetur, ut veritas Dei pura et in-
truth of God be kept pure and en- | fegra custodiatur, ut supprimantur
tire, that all blasphemies and here- | blasphemie omnes, heeresesque, ut in
sies be suppressed, all corruptions | cultu ac disciplina omnes corruptela:
and abuses in worship and disci-|ac abusus aut precaveantur aut
pline prevented or reformed, and | reformentur, omnia denique insti-
all the ordinances of God duly set- | tuta divina, ut rite statuminentur,
tled, administered, and observed.’ | administrentur, observentur? Que
For the better effecting whereof | omnia quo melius prestare possit,
he hath power to call synods, to| potestatem habet tum Synodos con-
be present at them, and to pro-|vocandi, twm ut ipsis intersit, pro-
vide that whatsoever is transacted | spiciatque, ut quicquid in iis tran-
in them be according to the mind | sigatur sit menti divine consenta-
of God.' neum.*

The above section is changed in the American revision, and adapted to the separation of
Church and State, as follows:

[IH. Civil magistrates may not assume to themselves the admin-
istration of the Word and Saeraments (2 Chron. xxvi. 18); or the
power of the keys of the kingdom of heaven (Matt. xvi.19; 1 Cor. iv.
1,2); or, in the least, interfere in matters of faith (John xviii. 86;
Mal. ii.7; Acts v.29). Yet as nursing fathers, it is the duty of.
civil magistrates to protect the Church of our common Lord, with-
out giving the preference to any denomination of Christians above
ΝΠ Ό © manner thas a. eacleslentiia? quive

"2 Chron. xxvi, 18 with Matt. xviii, 17 and 2 Kings xviii. 4; 1 Chron. xiii. 1-9; 2
xvi. 19; 1 Cor. xii, 28, 29; Eph, iv. 11, Kings xxiii, 1-26; 2 Chron, xxxiv, 33;
12; 1 Cor. iv. 1, 2; Hoes. x15: Heb. v. 4. 2 Chron, xv. 12, 13.

" Iss. xlix, 98; Psa. cxxii, 9; Ezra vii. 28— ? 2 Chron. xix, 8-11; chaps. =x Hi a
28; Lev. xxiv. 16; Dent. xiii, 5, 6, 12; Matt, ii, 4, 5. |

L
THE WESTMINSTER CONFESSION OF, FAITH, 1647, 655
Cuapter XXIV, mn Car. XXIV...
Of Marriage and Divorce. — |. De Conjugio et Divortio.
I. Marriage is to be between one I, Conjugium inter unum virum
man and one woman: Be is it —— αΟ debet

T Marge was ordained for

for Groventiny of urn:

HI. It is lawful for all sorts of TIL Mosrimowo jeighouielaton
people to marry who are able with | minum. generi. licitum est, qui con-
judgment to give their eonsent.’ sensum suum prebere valent cum
Yet it is the duty of Christians to | judicio ;* Veruntamen | solum in
marry only in the Lord.’ And, | Domino connubia inire debent Chri-
therefore, such as profess the true stiani ;' proindeque quotquot religi-
reformed religion should not mar- onem veram reformatamque profi-
ry with infidels, Papists, or other tentur, non debent Infidelibus, Pa-
idolaters: neither should such as| pistis, aut aliis quibuscunque idolo-
are godly be unequally yoked, by | latris connubio sociari ; neque sane
marrying with such as are notori- | debent qui pii sunt impari jugo c0-
ously wicked in their life, or main- | pulari, conjugium eum illis contra-
tain damnable heresies.’ | hendo qui aut improbitate vite: sunt
notabiles, aut damnabiles tuentur
| heereses,"
19 Thess. ii. 4; Rev. xiii, 15-17. * Heb. xiii. 4; 1 Tim. iv. 3; 1 Cor. vii, 86.
* Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17; 38; Gen. xxiv. 57, 58.

[ Am. ed. 1 Cor. vii. 2; Mark x. 6-9]. ' 1 Cor. vii. 29.
? Gen. ii. 18, ' Gen, xxxiv. 14; Exod. xxxiv. 16; Deut,

* Mal. ii. 15. vii, 3, 4; 1 Kings αἰ 4 ; Neh. xiii, 25-27;
* 1 Cor. vii. 2, 9. Mal. ii, 11, 12; 2 Cor. vi. 14.

THE WESTMINSTER CONFESSION OF FAITH, 1647. 657

the Church or civil magistrate, is | Magistratu civili subveniri possit,
ca use sufficieng of dissolving the | sufficiens causa nulla esse potest con-
bond of marriage ;' wherein a pub-| jugii vinculum dissolvendi.' Atque
lic and orderly course of proceed- hac quidem in re procedendi ordo
ingr is to be observed; and the per- | publicus et regularis est observandus,
8Oms concerned in it, not left to | nec persona ille, quarum jus agitur,

their own wills and discretion in; sunt suo arbitrio judiciove in causa

their own case.’ propria permittenda.’
CHaprer XXV. Cap. XXV.
Qf the Church. De Ecclesia.

AL The catholic or universal} I. Catholica sive Universalis Ec-
Church, which is invisible, consists clesia ea que est invisibilis constat e
9 € the whole number of the elect, | foto electorum numero, quotquot fu-
that have been, are, or shall be|erunt, sunt, aut erunt. unquam in
= zathered into one, under Christ the | unum collecti, sub Christo ejusdem
liead thereof; and is the spouse,| Capite; estque sponsa, corpus ac
thie body, the fullness of him that | plenitudo ejus qui implet omnia in

Xi1lleth all in all.’ omnibus.'

IT. The visible Church, which is} II. Ecclesia visibilis (que ctiam
zalso catholic or universal under the | sub Evangelio, Catholica est et uni-
gospel (not confined to one nation | versalis, non autem unius gentis fi-

as before under the law) consists of | nibus, ut pridem sub lege, circum-
all those, throughout the world, that | scripta) ex 118 omnibus constat, un-
profess the true religion,‘ and of*|decungue terrarum sint, qui veram
their children;* and is the king- |religionem profitentur,' una cum eo-
dom of the Lord Jesus Christ, the|rundem liberis ;* estque Regnum
house and family of God,' out of | Domini Jesu Christi, Domus et fa-
which there is no ordinary possi- | milia Dei,’ extra quam quidem ordi-

bility of salvation.’ narie fieri nequit ut quivis salutem
consequatur."

? Matt. xix. 8,9; 1Cor. vii. 15; Matt. xix. 6. 21; Rom. xi. 16; Gen. iii. 15; xvii. 7;

= Deut. xxiv. 1-4; [Am. ed. Ezra x. 3]. (Am. ed. Gal. iii. 7, 9, 14; Rom. iv.

= Eph. i. 10, 22, 23; v. 23, 27, 82; Col. i. 18. throughout].
= 1Cor.i.2; xii. 12, 18; Psa. i. 8; Rev. vii." Matt. xiii. 47; Isa. ix. 7.

9; Rom. xv. 9-12. ' © Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix.
=> [Am. ed. together with, instead of and of.) 18].
= | Cor. vii. 14; Acts ii. 89; Ezek. xvi. 20, * Acts ii. 47.

all that is called God. supra quicquid dicitur Deus,’

E | go ADU Arb

lowship and commiunion in the |omem inire tenentur et conservare,
worship of God, and in perform- | cum in divino cultu, tum alia officia
ing such other spiritual services as | spiritualia. prestando, que ad mu-
tend to their mutual edifieation;*|fwam eorum «adificationem conferre
as also in relieving each other in| possint ;* Quin etiam porro. suble-
outward things, according to their|vando se mutuo in rebus externis,
several abilities and necessities.| pro ratione cujusque vel facultatum

! Matt. xxiii, 8-10; 2 Thess. ii. 2, 4, 8, 9; ? Eph. iv. 15, 16; 1 Cor, xii. 7; iii, 21-23;
Rev. xiii. 6. Col. ii. 19.
41 John i 3; Eph. ii. 16-19; John i, 16; *1 Thess. v. 11, 14; Rom, i. 11, 12, 14;
Eph. ii. 5,6 ; Phil. iii. 10; Rom. vi. 5, 6; 1 John iii. 16-18; Gal. vi. 10.
2 Tim. ii. 12. 5 Heb, x. 24, 25; Acts ii, 42, 46; Isa. ii, 9:
1 Cor. xi, 20,

THE WESTMINSTER CONFESSION OF FAITH, 1647. 661

& spiritual relation or sacramental | er signum et rem significatam rela-
uziion,betweenthesign andthething | to quedam spiritualis, sive Sacra-
sigsnified; whence it comes to pass «mentalis unio; unde fit ut alterius
that the names and the’ effects of nomina et effectus alteri quandoque
the one are attributed to the other. tribuantur."

. II. The grace which is exhibited} III. Que in Sacramentis sive per
in or by the sacraments, rightly | ea rite adhibita exhibetur gratia, per
Used, is not conferred by any power | vim aliquam tis intrinsccam non
χα them; neither doth the efficacy confertur, neque ex intentione vel
Of ἃ sacrament depend upon the| pietate administrantis pendent Sa-
Piety or intention of him that doth | cramenti vis ac efficacia ;’ verum ex
*.«X minister it but upon the work | operatione Spiritus,‘ ac verbo insti-
€» the Spirit,‘ and the word of in- | tutionis, quod complectitur cum pre-
Et-itution, which contains, together | ceptum, unde celebrandi Sacraments
Ἂν Ἰ a precept authorizing the use | potestas fit, tum etiam promissionem
*t-hereof, a promise of benefit to} de beneficiis digne percipientibus ex-
"wworthy receivers.' hibendis."

IV. There be only two sacra-| IV. Sacramenta duo tantum sunt
mnents ordained by Christ our Lord |a Christo Domino nostro in Evan-
An the gospel, that is to say, Baptism | gelio instituta, Baptismus scilicet, et
and the Supper of the Lord: nei- |cena Domini; quorum neutrum de-

ther of which may be dispensed by | bet nisi a ministro verbi legitime or-
any but by a minister of the Word | dinato dispensari."
lawfully ordained.'

V. The sacraments of the Old | V. Sacramenta Veteris Testa-
Testament, in regard of the spir- | menti si res spirituales per ea signi-
itual things thereby signified and | ficatas exhibitasque respiciamus,
exhibited, were, for substance, the | quoad substantiam eadem fuere cum

Same with those of the New.’ his sub Novo.’
Cuarter XXVIII. Cap. XXVIII.
Of Baptism. De Baptismo.

L Baptism is a sacrament of the| I. Baptismus est sacramentum

= An. ed. omits the. * Matt. xxvi. 27, 28; xxviii. 19, 20.
== Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii.5. * Matt. xxviii. 19; 1 Cor. xi. 20, 23; iv. 1;
79» Rom. ii. 28, 29; 1 Pet. iii. 21. IIeb. v. 4.

= Matt. iii. 11; 1 Cor. xii. 18. ΤΊ Cor. x. 1-4; [Am. ed. 1 Cor. v. 7,8].

CU e

THE WESTMINSTER CONFESSION OF FAITH, 1647. 663

of one or both believing parents | etiam infantes qui a Parente vel al-
are to be baptized.' tero vel utroque fideli procreantur,
sunt baptizandi.

V, Although it be a great sin to| V. Quamvis grave peccatum sit
contemn or neglect this ordinance,’ | institutum hoc despicatui habere vel
yet grace and salvation are not so negligere ;* non tamen ei salus ct
inseparably annexed unto it, as that | gratia ita individue annectuntur, ut
no person can be regenerated or absque allo nemo unquam regenerari
saved without it, or that all that | aut salvari possit, aut quasi indu-

are baptized are undoubtedly re- | bium omnino sit regenerari omnes
£'Yxerated.' jen baptizantur.'

WI. The efficacy of baptism is; VI. Baptismi efficacia ei temporis
MOt tied to that moment of time | momento quo administratur non ad-
“herein it is administered ;° yet, stringitur.‘ Nihilominus tamen, usu
τὰ oOtwitlstanding, by the right use, debito hujus instituti non offertur so-
ΟΣ this ordinance the grace prom- lum promissa gratia, verum etiam
E£yed is not only offered, but really | omnibus (tam infantibus quam adul-
*»zxxhibited and conferred by the) tis) ad quos gratia illa e consilio
K3oly Ghost, to such (whether of Divine voluntatis pertinet, per Spi-
zuge or infants) as that grace be-;rifum Sanctum in tempore suo con-
Lougeth unto, according to the stituto realiter confertur et exhibe-

; nel
«-ounsel of God's own will, in his: tur.‘
appointed time.”
VII. The sacrament of baptism | VII. Sacramentum Baptismi ei-
35 but once to be administered to | dem persone non est nisi semel ad-

gany person.’ ministrandum.'
CHAPTER XXIX. Cap, XXIX.
Of the Lord’s Supper. De Cana Domini.

1, Our Lord Jesus, in the night| I. Dominus noster Jesus eadem
we herein he was betrayed, instituted | qua prodebatur nocte instituit. cor-

? (en. xvii. 7, 9, with Gal. iii. 9, 14, and Col. ? Rom. iv. 11; Acts x. 2, 4, 22, 31, 45, 47.
ii. 11, 12, and Acts ii. 88, 89, and Rom. iv. * Acts viii. 13, 23.
11, 12; 1 Cor. vii. 14; Matt. xxviii. 19; * John iii. 5, 8.
Mark x. 13-16; Luke xviii. 15; [Am. “ Gal. iii. 27; Tit. iii. 5; Eph. v. 25, 26; Acts
ed. Acts xvi. 14, 15, 88]. ii. 38, 41.
* Juke vii. 80 with Exod. iv. 24-26. * Tit. iii, 5.
Vor. IIL—U v.

THE WESTMINSTER CONFESSION OF FAITH, 1647.

III. The Lord Jesus hath, in this
ordinance, appointed his ministers
to declare his word of institution to
the people, to pray, and bless the ele-

ments of bread and wine, and there-
by to set them apart from a common
to an holy use; and to take and
break the bread, to take the cup,
and (they communicating also them-
Sel ves) to give both to the commu-
Dicant, but to none who are not
Sn present in the congregation.”
XV. Private masses, or receiving
Chi, sacrament by a priest, or any
Other, alone;’ as likewise the de-
Mal of the cup to the people;*
Worshiping the elements, the lifting
them up, or carrying them about
for adoration, and the reserving
them for any pretended religions
tase, are all contrary to the nature
of this sacrament, and to the insti-
tution of Christ.’

V. The outward elements in this
sacrament, duly set apart to the uses
«xrdained by Christ, have such rela-

tion to him crucified, as that truly,
yet sacramentally only, they are
sometimes called by the name of
the things they represent, to wit, the
body and blood of Christ;* albeit,
in substance and nature, they still

2 Matt. xxvi. 26-28, and Mark xiv. 22-24,
and Luke xxii. 19, 20, with 1 Cor. xi. 28-
27.

> Acts xx. 7; 1 Cor. xi. 20.

665

IIT. In hoc suo instituto precepit
Dominus Jesus Ministris suis, ver-
bum institutionis populo declarare,
orare, ac elementis pant scilicet ac
vino benedicere, eaque hac ratione a
communi ad sacrum usum separare,
quineliam panem accipere οἱ fran-
gere ; poculum item in manus acci-
pere; atque (communicantibus una
ipsis) utrumque communicantibus ex-
hibere, nemini autem a congrega-
tione tunc absenti."

IV. Misse private, sive perceptio
hujusce Sacramenti a solo vel Sacer-
dote vel alio quovis ;* prout. etiam
poculi a populo detensio,* elemento-
rum adoratio, quoque adorentur ele-
vatio aut circumgestatio, ut et pra-
textu religiosi usus cujuscunque as-
servatio, sunt quidem omnia tum
hujusce Sacraments nature tum
Christi institutioni plane contra-
ria.”

V. In hoc Sacramento cxterna
elementa ad usus a Christo institu-
los rite separata, ita ad eum cruci-
fixum referuntur ut rerum quas re-
proesentat nominibus (corporis nempe
ac sanguinis Christi) vere quidem, at
Sacramentaliter tantum, sint nuncu-
pata,! manent siquidem adhuc quoad
substantiam et naturam vere solum-

? ] Cor. x. 6.

* Mark iv. 23; 1 Cor. xi. 25-29.
® Matt. xv. 9.

$ Matt. xxvi. 26-28.

THE WESTMINSTER CONFESSION OF FAITH, 1617. 667

they receive not the thing signified | per ea significatam non recipiunt ;
tlae»reby ; but by their unworthy |verum indigne illuc. accedendo, vei
c »zuing thereunto are guilty of the | fiunt corporis ac sanguinis Dominici
b«x«1y and blood of the Lord, to|ad sui ipsorum condemnationem.
their own damnation. Wherefore | Quapropter homines impii et ignari
all ignorant and ungodly persons, | prout communioni cum Deo potiun-

as they are unfit to enjoy commun-

iom with him, so are they unworthy '

de nullatenus sunt idonei, ita. pror-
sus indigni sunt qui accedant. ad

Of the Lord's table, and can not, | mensam Domini; neque sine gravi
without great sin against Christ, | i» Christum peccato, possunt (quam-
vv Ex ile they remain such, partake of | diu tales esse non destiterint Sacra
these holy mysteries, or be admit-| hic mysteria. participare ;' vel ad

tec thereunto.’

CHAPTER XXX.
Of Church Censures.

I. The Lord Jesus, as king and
Xxead of his Church, hath therein
=x ppointed a government in the
Faand of Church officers, distinct

rom the civil magistrate.’

II. To these officers the keys of

*he kingdom of heaven are com-
anitted, by virtue whereof they have
power respectively to retain and

remit eins, to shut that kingdom
against the impenitent, both by the
Word and censures; and to open it
onto penitent sinners, by the minis-
try of the gospel, and by absolution
from censures, as occasion shall re-
q uire.*

ea participandum admitti."

Cap. XXX.

De Censuris Ecclesiasticis.

I. Dominus Jesus quatenus Rer
et caput Ecclesie suce constituit. in
ea regimen, quod in officiariorum
Ecclesiasticorum manu foret, dis-
tinctum a civili. Magistratu.'

II. Officiartis hisce claves regni
celorum sunt commisse, quarum vir-
tute obtinent potestatem. peccata, vel
retinendi vel remittendi pro varia
peccantium conditione ; impoeniten-
tibus quidem regnum illud tam per
verbum quam per censuras occlu-
dendi, peccatoribus vero peenitentibus
tam evangelii ministerio quam abso-
lutione a censuris idem aperiendt,
prout occasio postulaverit.*

2 1 Cor. xl. 27-29; 2 Cor. vi. 14-16; [Am.
ed. 1 Cor. x. 21].

* 1 Cor. v. 6, 7, 18; 2 Thess. iii. 6, 14, 15;
Matt. vii. 6.

* Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12;

Acts xx. 17, 28; Heb. xiii. 7, 17, 24; 1
Cor. xii, 28; Matt. xxviii. 18-20; [Am.
ed. Psa. ii. 6-9; John xviii. 36].

* Matt. xvi. 19; xviii. 17, 18; John xx. 21-
28; 2 Cor. ii. 6-8.

THE WESTMINSTER CONFESSION OF FAITH, 1647. 669
"The American edition here adds the following :

[And ἐξέ belongeth to the overseere and other rulers of the particular
| CPs ee rches, by virtue of their office, and the power which Christ hath
egr£2»en them for edifioation, and not for destruction, to appoint such
assemblies (Acts xv.) ; and to convene together in them, as often as
ze shall judge it expedient for the good of the Church (Acts xv. 22,
23,%)]

IL As magistrates may lawfuly| II Quemadmodum licitum. est
<za.1] a synod of ministers and other | Magistratibus Synodum Ministro-
Mit persons to consult and advise | rum aliorumque quà sunt idonei con-
‘we ath about matters of religion ;' &o,; vocare, quibuscum de religionis re-
A € magistrates be open enemies to! bus deliberent ac consultent:' Ita si
@ Aye Church, the ministers of Christ, | Magistratus fuerint. Ecclesice hostes
«<>f themselves, by virtue of their aperti, licebit. Christi ministris a se-
«—»flice, or they, with other fit per-| ipsis virtute officit, eisve cum aliis

<Sons, upon delegation from their|donets, accepta prius ab Ecclesiis
«hurches may meet together in| suis delegatione, in istiusmodi con-
«such assemblies! *? ventibus congregari."

III. [1f.] It belongeth to synods | III. Synodorum et Conciliorum
and councils, ministerially, to de- | est controversias fidei et conscientiee
termine controversies of faith, and | casus, ministerialiter quidem, deter-
cases of conscience; to set down! minare ; regulas ac prescripta quo
rules and directions for the better | melius publicus Dei cultus ejusque

Ordering of the publie worship of | Ecclesi regimen ordinentur consti-
God,and government of his Church; | fuere; Querelas de mala admini-
to receive complaints in cases of | stratione delatas admittere, deque iis
Xonaladministration, and authorita- | authoritative decernere. Que qui-
W-ively to determine the same: which | dem decreta et decisiones, modo verbo
«Jecrees and determinations, if con- | Dei consenserint, cum reverentia
ssonant to the Word of God, are to| sunt ac summissione excipienda ;
“Whe received with reverence and sub- | Non quidem solum quod verbo Dei
anission, not only for their agree-| sint consentanea, verum etiam gratia
ment with the Word, but also for| potestatis ea constituentis, ut que

ı Isa. xlix. 23; 1 Tim. ii. 1,2; 2 Chron. xix, ? Acts xv. 2, 4, 22, 23, 25.

8-11; chaps. xxix., xxx. ; Matt. ij. 4, 5; * [Am. ed. omits this whole section. ]
Prov. xi. 14.

THE WESTMINSTER CONFESSION OF FAITH, 1647.

e face of God in light and glory,
aiting for the full redemption of
pir bodies:’ and the souls of the
cked are cast into hell, where
3y remain in torments and utter

the great day. Besides these
o places for souls separated from
3ir bodies, the Scripture acknowl-
greth none.

XL At the last day, such as are
cand alive shall not die, but be
‚zanged;" and all the dead shall
» raised up with the self-same
»<lies, and none other, although
i th different qualities, which shall
» united again to their souls for-
"epr.*

III. The bodies of the unjust
all, by the power of Christ, be
ised to dishonor; the bodies of
© just, by his Spirit, unto honor,
«À be made conformable to his
vm glorious body.'

CHAPTER XXXIII.
Of the Last Judgment.
I. God hath appointed a day
Therein he will judge the world in
gzhteousness by Jesus Christ,’ to

Web. xii. 23; 2 Cor. v. 1, 6, 8; Phil. i. 28,
with Acts iii. 21 and Eph. iv. 10; [Am.
ed. 1 John iii. 2].

Make xvi. 28, 24; Acts i. 25; Jude 6,7;
1 Pet. iii. 19.

671
ciptuntur, ubi Dei faciem in lumine
ac gloria intuentur, corporum suorum
plenam redemtionem | expectantes :'
Anime vero improborum conjiciun-

| fur in Gehennam, ubi inter diros cru-
ricness, reserved to the judgment |

cialus in lenebris exterioribus. con-
cluse manent, ad judicium magni
illius diei asservate.’ Locum autem
animabus a corpore solutis extra
hosce duos Scriptura Sacra non
agnoscit. ullum.

II. Novissimo illo die, qui compe-
rientur in vivis non morientur qui-
dem sed mutabuntur ;* qui mortui
fuerint resuscitabuntur omnes, ipsis-
simis 118 corporibus quibus viventes
aliquando fungebantur, ac non aliis,
utut qualitate differentibus ; que de-
^uo animabus queque suis cerno
conjugio wunientur.'

III. Injustorum corpora ad dede-
cus per polentiam Christi suscita-
buntur ; justorum autem corpora
per spiritum ejus ad honorem, fient-
que hec conformia corpori ipsius
glorioso."

Car. XXXIII.
De ultimo judicio.
I. Diem Deus designavit quo mun-
dum in justitia judicabit per Jesum
Christum ;* cut a Patre data est

51 Thess. iv. 17; 1 Cor. xv. 51, 52.

* Job xix. 26, 27; 1 Cor. xv. 42-44.

5 Acts xxiv. 15: John v. 28, 29; 1 Cor. xv.
42; Phil iii. 21.

* Acts xvii. 81.

THE WESTMINSTER CONFESSION OF FAITH, 1647. 673

greater consolation of the godly in
their adversity:' so will he have
that day unknown to men, that they
may shake off all carnal security,
and be always watchful, because
they know not at what hour the
Lord will come; and may be ever
prepared to say, Come, Lord Jesus,
come quickly. Amen.

CnanLxs HeRLE, Prolocutor.
CORNELIUS BunGks, Assessor.
Herbert PALMER, Assessor.
Henry RoBRoUGHE, Scriba.
ADoNIRAM ByrriErp, Scriba.

tum ob majus piorum. solatium in
rebus adversis :' ita sane diem ip-
sum vult ab hominibus 1gnorari, quo
securitatem omnem carnalem excuti-
ant, et nunquam non sint. vigilantes
(quum qua hora venturus sit Domi-
nus ignorant) utque semper sint
parati ad dicendum Veni Domine
Jesu, etiam cito veni! Amen.

* 2 Pet. iii. 11,14; 2 Cor. v. 10,11; 2 Thess.i. * Matt. xxiv. 86, 42-44; Mark xiii. 85-37;

5-7; Luke xxi.27,28; Hom. viii, 23-25.

Luke xii. 85, 86; Rev. xxii. 20.

[Fac-simile of first page of Larger Catechism, ed. 1647.]

(3)
TO

The Right honorable the Lords and

Commons Affembled in PARLIAMENT ;

The humble Advice of the Affembly of Divines
fiting at WESTMINSTER.

Concerning

A larger Catechifm.

QUESTION.

ne] Hat is the chief and highefl end of man?
| : ya A. Mans chiefand higheft end is, to glori-
YA VAVAE] fie God, and fully to enjoy him for ever.
lE ΜᾺ ASE Q. How doth it appear that Ühere 1s a God?
— A. The very light of nature in man, and
the works of God, declare plainly that there isa God: but
his Word and Spirit only do fufficiently and effectually
reveale him unto men for their falvation.
Q. What is the Word of God ?
A. The holy Scriptures of the Old and New Tefta-
ment are the Word of God, the only Rule of Faith and
obedience.

A 2 Q. How

NSTER SHORTER CATECIIISM, 1647. 677
BE stems tia, bonitate ac veritate infinitus,
pope truth. (eee ac imma.

Godhead ?
rented agus in|

he work of creation is| Resp. Opus creationis est quo
cing all things of nothing, | Deus per verbum potentie suc om-
ord of his power, in the | nia ser dierum spatio ex nihilo con-
ix days, and all very good. | didit, atque omnia quidem valde bona,
0, How did God create | — Quies. Qualem. ereavit Deus ho-
minem ?

od ereated man, male and | Resp. Deus hominem creavit ma-
fter his own image, in rem ac feminam, juxta suam. ipsius
e, righteousness, and holi- | imaginem, in cognitione, justitia ac

THE WESTMINSTER SHORTER CATECHISM, 1647. 679

thesy were created, was their eating | exciderunt, erat comestio fructus in-
thes forbidden fruit. terdicti.

qQues. 16. Did all mankind fall in| Ques. Totumne genus humanum

A cHam’s first transgression ? cecidit in prima Adami transgres-
^. (stone ?

_Ans. The covenant being made| Resp. Quandoquidem fedus cum
writh Adam, not only for himself, | Adamo ictum fuerat non suo tantum
buat for his posterity, all mankind | sed e£. posterorum suorum nomine ;
descending from him by ordinary | exinde factum est ut totum genus
gremeration, sinned in him, and fell | humanum ab illo generatione ordi-
wich him, in his first transgres- | naria procreatum, in eo peccaverit,

SiOz. . cumque eo ceciderit, 1n. prima ejus
transgressione.

Ques. 17. Into what estate did the| — Quses. In quem vero statum pre-

fex Ei bring mankind ? cipitavit lapsus iste humanum genus?

—Ans. The fall brought mankind| Resp. Lapsus iste humanum ge-
in ὁ an estate of sin and misery. — nus in statum peccati ac miserie
praecipitavit.

Ques. 18. Wherein consists the| Ques. In quo consistit. status il-
sa s3fulness of that estate whereinto | lius in quem lapsus est homo pecca-
wean fell? minositas ?

Ans. The sinfulness of that es-| Resp. Status in quem lapsus est
tzate whereinto man fell, consists in | homo peccaminositas consistit. in
tEze guilt of Adam's first sin, the | reatu primi illius peccati quod Ada-
ww ant of original righteousness, and | mus admisit, in defectu originalis ju-
the corruption of his whole nature, ' stitia, totiusque natura corruptione,
"vl ich is commonly called original | quod Peccatum originale vulgo di-
Sir: ; together with all actual trans- ;cilur; una cum omnibus peccatis
$= r-excions which proceed from it. |actualibus exinde profluentibus.

Ques. 19. What is the misery of | Quies. Que miseria est illius sta-
€ Feat estate whereinto man fell ? tus in quem homo lapsus est ?

Ans. All mankind by their fall| Resp. Universum genus humanum
le»st communion with God, are un-|lapsu suo communionem cum Deo

“Aer his wrath and curse, and so | perdidit, sub ira ejus et maledictione
xorwde liable to all the’ miseries in| est constitutum, adeoque cunctis hu-

! Older editions omit the.

Vor. IIL.—X x

THE WESTMINSTER SHORTER CATECHISM, 1617.

681

of .= Priest, and of a:King, both | Sacerdotis ac Regis, cum in humi-

in his estate of humiliation and
ex aa itation. e

Ques. 94. How doth Christ exe-

cele the office of a Prophet ?

Ans. Christ execnteth the office
of a Prophet, in revealing to us by
bis Word and Spirit, the will of
God for our salvation.

Ques. 25. How doth Christ exe-
esste the office of a Priest?

Ans. Christ executeth the office
Of a Priest, in his once offering up
Of himself a sacrifice to satisfy di-
vixee justice and reconcile us to
God, and in’ making continual in-
texx-cession for us.

Ques. 26. How doth Christ exe-
cede the office of a King?

Ans. Christ executeth the office
of a King, in subduing us to him-
serit, in ruling and defending us,
za. Yilin' restraining and conquering
zal his and onr enemies. Ὁ

Ques. 27. Wherein did Christ’s
Fsumiliation consist ?

Ans. Christ’s humiliation con-

liationis tum in exaltationis sue
statu.

Quses. Quomodo Prophetee munere
defungitur Christus ? |

Resp. Christus defungitur Pro-
phete munere, voluntatem Dei in
salutem nostram nobis per verbum
suum spiritumque revelando.

Ques. Qua ratione exequitur
Christus munus Sacerdotale ?

Resp. Christus exequitur. Sacer-
dotale munus, semetipsum semel in
sacrificium offerendo, quo justitie
divine. satisfaceret, nosque Deo con-
clliaret ; prout. etiam perpetuo pro
nobis intercedendo.

Quas. Qui exequitur Christus
munus Regium ?

Resp. Christus exequitur. munus
Regium nos sibi subjugando, nos gu-
bernando, tuendoque, ut etiam hostes
suos nostrosque coércendo ac debel-
lando.

Quss. In quo constitit Christi
humiliatio ?

Resp. Humiliatio Christi in eo

sisted in his being born, and that constitit. quod fuerit natus, et qui-
imn a low condition, made under dem humilt conditione, factus sub
the law, undergoing the miseries|lege, quodque vite hujus miserias,
Of this life, the wrath of God, | iram Dei mortemque crucis execra-
arıd the cursed death of the cross ; | bilem subierit ; quod sepultus fuerit,
ira being buried, and continuing|ect sub potestate mortis aliquandiu
uxader the power of death for a commoratus.

time.

x ΕΣ ΕΣ ! Older editions omit in.

THE WESTMINSTER SHORTER CATECHISM, 1647. 683

tat are effectually called — Widtonteomituoiéguh sunt vocati
tim this et

Ques. 33. What is justification? |
Ans. Justifieation is an act of|
od’s free grace, wherein he par- | fie Dei gratuite, quo peccata nobis
»neth all our sins, and accepteth | condonat omnia, nosque tanquam ju-
| as righteous in his sight, only | stos in conspectu suo acceptat, prop-
ir the righteousness of Christ im- | fer solam Christi justitiam nobis im-
ited to us, and received by faith | putatam, per fidem tantum. appre-
Ques, 34. What is adoption ? Quies. Quid est adoptio ?

Ans. Adoption is an act of God’s| Resp. Adoptio est actus gratie
ee grace, whereby we are received | Dei gratuite, quo in numerum re-
to the number, and have a right to cipimur ae jus obtinemus ad omnia

| the privileges, of the sons of God. | privilegia filiorum Dei.
Ques. 35. What is sanctification ? | Ques. Quid est sanctificatio ?

Ans. Sanctification is the work
"God's free grace, whereby we
e renewed in the whole man after
e image of God, and are enabled
ore and more to die unto sin, and
re unto righteousness.

‘Ques. 36. What are the benefits
hich in this life do accompany or
no from justification, adoption,
id. sanctification ?

Ans. The benefits which in this
le do accompany or flow from
stification, adoption, and sanctifi-
tion, are, assurance of God's love,

Resp. Sanctificatio est opus gra-
tie Dei gratuite, quo in toto homine
secundum imaginem Dei renovamur,
et potentes. efficimur, qui magis. in
dies magisque peccato quidem mori-
amur, justitice autem vivamus.

Quses. Qucenam sunt illa beneficia
que justificationem, adoptionem. et
sanctificationem in hae vita vel co-
mitantur, vel ab eis promanant ?

Resp. Que justificationem, adopti-
onem et sanctificationem in hae vita
vel comitantur. vel ab eis promanant
beneficia, sunt certitudo amoris Dei,

684 τ τι SYMBOLA EVANGELICA.

peace of consciénce, joy in the Holy | pax conscientiz, gaudium in Spiri,
Ghost, increase of grace, and perse- | Sancto, gratia incrementum, in caqye
verance therein to the end. ad finem usque perseverantia, —
Ques. 37. What benefits do believ-| Ques. Quenam a Christo bay.
ers receive from Christ at death? — | ficia in morte percipiunt fideles? .
Ans. The souls of believers are,| Resp. Anime fidelium in mork
at their death, made perfect in ho-| fiunt perfecte. sancte, &c. protinus
liness, and do immediately pass into in. gloriam transferuntur ; corpora
glory; and their bodies, being still|vero «sque Christo unita in sepul-

united to Christ, do rest in their |chris ad resurrectionem usque qui—

graves till the resurrection. escunt.

Ques. 38. What benefits do believ-| Quses. Que tandem. . beneficia at

ers receive from Christ at the resur- | Christo percipiunt fideles in τε

rection ? rectione f

Ans. At the resurrection, believ-| Resp. In resurrectione ΜΝ ΓΝ dili
ers being raised up in glory, shall | scitati in gloria, palam agnoscentw-ae--w
be openly acknowledged and ac-|et absolventur in die judicii, feniquar gu
quitted in the day of judgment, | perfecte: beati plena Dei in OPE bg,

and made perfectly blessed in the | eternum fruitione.
full enjoying of God to all eternity.

Ques. 39. What is the duty which Quo. Quid autem offci ac obe

God requireth of man? ὁ — ^ | vantice ab homine exposcit Deus >
Ans. The duty which God re-| Resp. Officium quod ab πον,

quireth of man is obedience to his | Deus exposcit, est obedientia volu, e.

revealed will. tati ejus revelata exhibenda.

Ques. 40. What did God at first| Quses. Quid homini primum res —-
reveal to man for the rule of his | lavit Deus, quod foret ipsi obedientiz 9-9

obedience ? regula ?

Ans. The rule which God atfirst| Resp. Obedientie regula, quan: «& 9
revealed to man, for his obedience, | Deus homini primum revelavit, eras» δ

was the moral law. Lex moralis.

Ques. 41. Wherein is the moral| Quses. Ubinam summatim oma

law summarily comprehended ? prehenditur lex moralis ?

Ans. The moral law is summari-| Resp. Lex moralis summatim com/#

ly comprehended i in the ten com- proenditur s in aeiinge-
mandmente.

E»

Quas. 42, What is the hdi |^ Qus. Dic quenam sit Decalogi
eni "s summa ? "Δι πον và
‘Ans. The sum of the. ten com- - |... Resp. Summa Decalogi est. ut

mandments is, to love the Lord our | Dominum . nostrum toto corde, tota
God with all out heart, with all our | anima, tota. mente, totisque viri-
soul, with all our strength, and with | bus: nosíris. diligamus ;. proximum
all aur winds.end oct neighbor ^ omo: angit. quil wenaipsMiot
ourselves. ; &fonoulw

Ques. 43. What is the preface to Ges. Qurnam et Deel pr
the ten commandments ? . fatio? :

τορι, ip tit Ripiteipiqnsfulip istius
mandments is in these words: I am bis continetur [Ego sum Dominus
the Lord thy God, which brought thee Deus tuus, qui te eduxi e terra
out of the land of Egypt, out of the Miro
house of bondage. j Cr ἢ οὖν |

~~ Ques, 44. What doth the preface |. Quis. Qui. μιν eot Dea
4o the ten commandments teach us? (rst !

i| gi | 5d
Pim Mandatum primum est

me.
Ques: 46: What is required in th | Queis, Zn. νμαμίαίυ rina qui
Ars commander? τς jeigitun® -

Ans. The first commandment} Resp. In mandato dae pripibur

forbiddeth the bmsbtitsivufs dod | ei) WASTE pur SUME

by images, or any other way not |aut alia ratione quaviseunque quam

appointed in his Word. in verbo suo Deus non prascripsit.
Ques. 52, What are. the reasons| Ques. Quenam sunt rationes

annexed to the second command-| precepto secundo annexe ?

ment ?

Ans. The reasons annexed to the| Resp. Rationes secundo praecepto
second commandment are, God's | annexe sunt, supremum Dei in nos
sovereignty over us, his propriety' dominium, illius jus in nobis peculi-
in us, and the’ zeal he hath to his | are, zelusque quo swum ipsius cultum

own worship. prosequitur,
Ques. 58, Which is the third com-| — Quies. Age quodnam est tertium
mandment ? mandatum ?

| Ans, The third commandment; Resp. Mandatum tertium sic ha-
is, Thou shalt not take the name of | betur [Nomen Domini Dei tui ina-
the Lord thy God in vain: for the niter non usurpabis; non enim eum
Lord will not hold him guiltless that | pro insonte habebit Dominus qui

taketh his name in vain. nomen ejus inaniter adhibuerit].
Ques. 54. What is required in the| Ques. Quid exigitur in mandato
third commandment ? tertio ?

Ans. The third eommandment| Resp. Mandatum tertium exigit
requireth the holy and reverent use μέ Dei nomina, titulos, attributa, in-
of God's names, titles, attributes, | stituta, verba, operaque sancte sum-
ordinances, word, and works. maque cum reverentia adhibeamus.

: London ed. of 1658 reads property, and his zeal. .

to himself. T. [rin iium radium.

Sabbath? = .... vit Deus? - A & |
Ans, From the beginning of the Ros. Dans. dehienateria SERE

Sabbath. |
Ques. 60. Hoi is the- Sabbath. to Quas. Qui autom. ct albam
be sanctified ?.— sanctificandum ? > -

Ans. The Sabbath fs. feiheisaue: Resp. Sabbatum est sanctifican-
tified by a holy resting all that day, | dum. diem illum integrum | sancte
‚even from »such worldly employ- | quiescendo, etiam a negotiis et recre-
‘ments and recreations as are law-|ationibus mundanis, aliis. quidem
"ful on other days; and spending diebus haud. illicitis ;. totumque illud
the whole time in the publie and | temporis ( preterquam quod operibus
"private exercises of God's worship, | necessitatis ac misericordie insu-
except so much as is to be taken | mendum fuerit). cultus Divini exer-
‚up in the works of necessity and | citiis publicis λέων. emo

mercy. TN do.
- Ques. 61. What, is’ Yerbiddenin Quis, Quid prelitetur. in man
the fourth commandment ? dato quarto? ..

Ans, The fourth eommandment |. Resp. Mandatum pe prohi-
forbiddeth the) omission,‘ or. care- | bet officiorum. qua- inibi requiruntur,
less performance, of the duties re- | cum. omissionem tum prestationem

"quired;and-the-profaning the day segligoniem:, ; yn etiam "qui diei

"London ed. of-1658:: unto the Lord. - - ? London ed. of 1608 : wit: are ; the sing)!
* London ed. of 1658 inserts Aath. * London ed. of 1658: the omission Qf careful,

mandment ,
Ans. The sixth commandment is,| Resp. Mandatum sextum hisce ver-

Thou shalt not kill. bis comprehenditur [Non occides].
Ques. 68. What is required in the| Quses. Quid a nobis exigit man-
sizth commandment ? datum sextum ?

Ans, The sixth commandment) Resp. Exigit a nobis mandatum
requireth all lawful endeavors to | sextum, ut vitam cum nostram tum
preserve our own life, and the life aliorum honestis quibuscunque. ra-

of others. tionibus tueamur.
Ques. 69. What is forbidden in| —Quses. Quid vero prohibet. sextum
the sixth commandment ? mandatum ?

Ans. The sixth commandment| Resp. Sextum mandatum prohi-
forbiddeth the taking away of our | bet vitam nobismetipsis, aut injuste
own life, or the life of our neigh- | proximo vitam adimere, aut quid-
bor unjustly, or whatsoever tendeth | vis quod eo tendat agere.
therennto,

Ques, 70, Which is the seventh | Quss, Quodnam est mandatum

commandment ? septimum ?
Ans. The seventh commandment; Resp. Mandatum septimum hee

ptiipdiutd is thy neigh- | asinum, neque aliud denique quie-

quam quod est proximi tui].
Flat require ὧν th Qus. In decimo Ten quid
andment ?.. exigitur? .

6 tenth commandment| Resp. Preceptum deciding
ull contentment with our | ut sorti nostra plane acquicscamus,
ition, with a right and wique in proximum et quecunque
frame of spirit toward. ——— pe
or,and all that is his. | mur.

. What is forbidden in | Quum Que prohibentur decimo
ommandment ? mandato ?

ie tenth commandment) Resp. Mandatum decimum prohi-
all Gmoonjestnent with | bet rerum nostrarum displicentitiy

! London ed. of 1658: ΜΕΝ

-
— ur —— = —!

NSTER SHORTER CATECHISM, 1647. 695.

A What fih ἐν nn Qus. nes Sides in Jesum.
Christum ? —- οἱ -
SP Fides in Jesum Christen

m Ohrist; doth; with it line ae yeraiisineseäek ri D
»d of his sin, turn from | illo ad Deum | convertitur, cum no-
tod, with full purpose of, | ve conet ENERO ane
eavor after, new obedi- |
iS. What are the outward | Ques. Quaenam sunt externa
ary means whereby C hrist | media quibus Christus nobis com-
ateth to us the benefits of |municat redemptionis suc benefi-
n? cia ?
he outward and ordinary| Resp. Media externa ac ordina-
hereby Christ communi-|ria quibus Christus nobis commu-
us the benefits of redemp- |nicat redemptionis suce beneficia
his ordinances, especially | sunt ejus instituta, verbum praser-
, sacraments, and prayer;|tim, sacramenta, et oratio; que
‚are made effectual to the | quidem omnia electis redduntur. cf-
salvation. | ficacia ad salutem.
i9. How is the word made| — Quzes. Qua ratione fit verbum ef-
0 salvation ? ficax ad salutem ?
he Spirit of God maketh| Resp. Spiritus Dei lectionem derbi
ing, but especially the| precipue ‘vero pradicationem ejus
+ of the word, an effectual | reddit medium eficax convincendi,
Ew and convert- convertendique aai. o"

! London ed. of 1658 omits a.

ΠΟῪ Y

96. What is the Lord's| Ques. Quid est cena Domini?
[he Lord's Supper is ἃ sac-| ^ Resp. Cana Domini est Saera-
wherein, by giving and re- | mentum, in quo pane ac vino secun-
»read and wine, according | dum Christi institutum datis ac-
Us appointment, his death | ceptisque, mors ejus ostenditur ; que
1 forth, and the worthy re- | qui digne participant, corporis ejus

re, not after a corporal and jet sanguinis (non quidem corporeo
ianner, bnt by faith, made οὐ carnali modo, verum) per fidem
8 of his body and blood, | fiunt participes, omniumque ipsius
his benefits, to their spirit- | beneficiorum ad nutritionem suam
rishment and growth in me suumque in gratia in-

vorthily partake of the|digne cupiunt participare, requiri-
upper, that they examine | fur, ut semet examinent cum de cog-

THE WESTMINSTER SHORTER CA’

ne a dirigere velit ae dispmere. ἢ
PR Quess. Qui -
^st vt petitione ? pM sound

in the third petition? ; sr:

Ans. In the third petition, which! Resp. In petitione tertia, scil. hisce
is, * Thy will be done on earth as ἐξ verbis [fiat voluntas tua in terris
is in heaven,’ we pray that God by | sicut in colis] precamur efficere velit
his grace would make us able and | Deus, ut nos per gratiam voluntatem
willing to know, obey, and submit | ejus tum cognoscere, tum ei in omni-
to his will in all things, as the an- | bus obtemperare, et nos submittere,
gels do in heaven. id quod in celis faciunt. Angeli, et

valeamus et velimus.

Ques. 104. What do we pray for| Ques. Quid oramus in petitione
in the fourth petition ? | quarta ?

Ans. In the fourth petition,| Resp. In quarta petitione que sic
which is, * Give us this day our daily | habetur [Panem nostrum quotidia-
bread,’ we pray that of God's free| num da nobis hodie] oramus ut e
gift we may receive a competent | donatione Dei gratuita, bonorum
portion of the good things of this | qwe hujus vite sunt portionem ido-
life, and enjoy his blessing with | neam obtineamus, ejusque una cum

its benedictione perfruamur.

! London ed, of 1658 : might,

the earth: thomshalt not buy. down te iis, nec eis servies : siquidem ego
thyself to them, nor serve them: for | Dominus Deus tuus Deus sum zelo-
I the Lord thy God am a jealous | typus, visitans iniquitates patrum in
God, visiting the iniquity of the| filios ad tertiam usque quartamque
fathers upon the children unto the | progeniem osorum mei, exhibens vero
third and fourth generation of them | misericordiam ad millenas usque
that hate me; and showing mercy | diligentium me ac mandata mea ob-
unto thousands of them that love | servantium.

me and keep my commandments.

III. Thou shalt not take the name| IIL. Nomen Domini Dei tui ina-
of the Lord thy God in vain: for |niter non usurpabis ; non enim eum
the Lord will not hold him guilt-| pro insonte habebit Dominus qui
less that taketh his name in vain. | nomen ejus inaniter adhibuerit. —

IV. Remember the Sabbath-day| IV. Memineris diem Sabbati ut
to keep it holy. Six days shalt |sanctifices eum; sex diebus opera-
thou labor, and do all thy work; | beris et facies omne opus tuum, sep-
but the seventh day is the Sabbath | fimus vero dies sabbatum est Domini
of the Lord thy God; in it thou | Dei tui, opus in eo nullum facies tu,
shalt not do any work, thou, nor thy | neque servus tuus, nec ancilla tua,
son, nor thy daughter, thy man-| neque jumentum tuum, neque hospes
servant, nor thy maid-servant, nor |tuus quicunque intra portas tuas |
thy cattle, nor thy stranger that is | commoratur : Nam sez diebus perfe-

THE WESIMINSTER SHORTER CATECHISM, 1647.

Tas Okee».

believe in God the Father al-
ity, maker of heaven and earth;
in Jesus Christ his only Son,
Lord; who! was conceived hy
Ioly Ghost, born of the Virgin
y; Buffered under Pontius Pi-
was crucified, dead, and buried;
escended into hell:* the third
he roee again from the dead;
icended into heaven, and sitteth
he right hand of God the Fa-
almighty ; from thence he shall
» to judge the quick and the
. Ibelieve in the Holy Ghost;
ioly catholic church; the com-
ion of saints; the forgiveness of
‚ the resurrection of the body;
the life everlasting. Amen.

e., Continued in the state of the dead,
nder the power of death, until the third

^08

— "SvMBOLUM.

. Credo in Deum Patrem omnipo-
tentem, creatorem coli ac terre; et
in Jesum. Christum fiium ejus wuni-
cum, Dominum nostrum ; qui con-
ceptus est e Spiritu sancto, natus
er Maria Virgine; passus sub
Pontio Pilato, crucifixus, mortuus
et sepultus ; descendit ad inferos :*
tertio die resurrexit a mortwis : as-
cendit in colum, et sedet ad dex-
tram Dei patris omnipotentis : unde
venturus est ad judicandum vivos
et mortuos. Credo in Spiritum
Sanctum : Sanctam ecclesiam catho-
licam : Sanctorum communionem :
remissionem peccatorum, resurrectio-
nem corporis et vitam ceternam.
Amen.

* i. e., Permansit in statu mortuorum et sub
potestate mortis usque ad diem tertium.

! London ed. of 1658: which.

eo addition on p. 704.]

SYMBOLA EVANGELICA.

PARS TERTIA:

MODERN PROTESTANT CREEDS.

THE SAVOY DECLARATION, 1658. 707

AVOY DECLARATION OF THE CONGREGATIONAL
CHURCHES. A.D. 1658.

oy DroragATION consists of a lengthy Preface, n Confession of Faith, and a Platform of Dis-
har meer y etn neg il of the second, the chapters and sections in which it difTere
'estminster Confession of Falth. Bee Vol L pp. 829 eqq. The first edition appeared in Lon-
Δ} eras irem Fleld and sold by John Allen *at the Sun Rising in Paul's Church-yard'
vhích fs s in possession of Rev. Dr. H. M. Dexter, of Boston).

x ncc υκονῦν spelling and punctuation) of the second edition, which appeared

ECLA R AIION
OF THE
AlT Hand ORDER
Owned and practifed in the
ngregational Churches

NGLAND:

Agreed unon and confented unto
By theır
DERS and MESSENGERS
LN

heir Meeting at the SAVOY,
Octob. 12. 1658.

| LONDON
d for D.Z. And are to be fold in Pawés Church-yard, δες
Street, and Weftmznfter-Hall, 1659.]

Confessions, so the inward freeness, willingness, and readiness of the Spirits of the Confessors.
do contribute the beauty and loveliness thereunto: As it is in Prayer to God, so in Confessions
made to men. Jf two or three met, do agree, it. renders both, to either the more acceptable.
The Spirit of Christ is in himself too /ree, great and generous a Spirit, to suffer himself to be
used by any human arm, to whip men into belief; he drives not, but gently leads into all
truth, and persuades men to dwell in the tents of like precious Faith ; which would lose of its
preciousness and value, if that sparkle of freeness shone not in it: The Character of His
People, is to be a willing people in the day of his power (not Man's) in the beauties of holi-
ness, which are-the Assemblings of the Saints: one glory of which Amemblings in that first
Church, is said met with one accord; wetter ore id
sied of, in the instance of that first Church, for all other that should sueceed. —

And as this great Spirit is in himself free, when, and how far, and Svvimupibii edm)
where and when he doth work, he carrieth it with the same freedom, and is said to be a free
Spirit, as he both is, and works in us: And where this Spirit of the Lord is, there is liberty.

Now, as to this Confession of ours, besides, that a conspicuous conjunction of the particulars
mentioned, hath appeared therein: ‘There are also four remarkable Attendants thereon, which
added, might perhaps in the eyes of sober and indifferent Spirits, give the whole of this
Transaction a room and rank amongst other many good and memorable things of this Age;
at least all set together, do cast as clear a gleam and manifestation of God's Power and Pres-
ence, as hath appeared in any such kind of Confessions, made by so numerous a company

later years. — —

"The first, is the Temper (or distemper rather) of the Times, during which, these Churches
have been gathering, and which they have run through. All do (out of a general sense) com-
plain that the times have been perilous, or difficult times (as the Apostle foretold) ; and that
in respect to danger from seducing spirits, more perilous than the hottest seasons of Per-
secution.

We have failed through an stuation, Fluxes and Refluxes of great varieties of Spirits,
Doctrines, Opinions and Occurrences, and especially in the matter of Opinions, which have
been necompanied in their several seasons, with powerful persuasions and temptations, to
seduce those of our way. It is known, men have taken the freedom (notwithstanding what
Authority hath interposed to the contrary) to vent and vend their own vain and accursed
imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as take the
whole Round and Circle of Delusions, the Devil hath in this small time, ran; it will be found,
that every Truth, of greater or lesser weight, hath by one or other hand, nt one time or
another, been questioned and called to the Bar amongst us, yea, and impleaded, under the
pretext (which hath some degree of Justice in it) that all should not be bound up to the
"Iraditions of former times, nor take Religion upon trust.

Whence it hath come to pass, that many of the soundest Professors were put upon a new
search and disquisition of such Truths, ns they had taken for granted, and yet had lived upon
xhe comfort of: to the end they might be able to convince others, and establish their own
hearts ngninst that darkness and unbelief, that is ready to close with error, or nt lenst to
doubt of the truth, when error is speciously presented. And hereupon we do professedly nc-
count it one of the greatest advantages gained ont of the Temptations of these Times, yea
the honor of the Saints and Ministers of these Nations, That after they had sweetly been ex-

ercised in, and had improved practical and experimental Truths, this should be their further
Lot, to examine and discuss, and indeed, anew to learn over every Doctrinal Truth, both out
eof rhe Scriptures, and also with a fresh taste thereof in their own hearts; which is no other
than what the Apostle exhorts to, Try all things, hold fast that which is good. Conversion
tanto God at first, what is it else than a savory and affectionate application, and the bringing
Isome to the heart with spiritual light and life, all truths that are necessary to salvation, to-
grether with other lesser Truths? ΑἸ] which we had afore conversion taken in but notionally
from common Education and Tradition.
- Now that after this first gust those who have been thus converted should be put upon a new

THE SAVOY DECLARATION, 1058, 711

t best times (which were their first times) have arrived unto: This Con-
fein wl bling farà ἃ = annoi opponit wo tht optet n SERED and ROS

"These rc considerations have been taken from. he seasons we have gone through.

"Thirdly, let the space of time itself, or days, wherein from first to last the whole of this
Confession was framed and consented to by the whole of us, be duly considered by sober and
ingenuous spirits: the whole of days in which we had meetings about it (set aside the two
Lord's days, and the first day's meeting, in which we considered and debated what to pitch
upon) were but 11 days, part of which also was spent by some of us in Prayer, others in con-
sulting; and in the end all agreeing. We mention this small circumstance but to this end
(which still adds unto the former) That it gives demonstration, not of our freeness and will-
ingness only, but of our readiness and preparedness unto so great a work; which otherwise,
and in other Assemblies, hath ordinarily taken up long and great debates, as in such a variety
of matters of such concernment, may well be supposed to fall out, And this is no other than
what the Apostle Peter exhorts unto, Be ready always to give an answer to every man that
asketh you a reason, or account of the hope that is in you. The Apostle Paul saith of the
spiritual ‘Truths of the Gospel, That God hath prepared them for those that love him. The
inward and innate constitution of the new Creature being in itself such as is suited to all those
‘Truths, as congenial thereunto : But although there be this mutual adaptaess between these
two, yet snch is the mixture of ignorance, darkness and unbelief, carnal reason, pre-occupa-
tion of judgment, interest of parties, wantonness in opinion, proud adhering to our own per-
sunsions, and perverse oppositions and averseness to agree with others, and a multitude of
such like distempers common to believing man: All which are not only mixed with, but at
times (especially in such times as have passed over our heads) are ready to overcloud our

, and fo cause our eyes to be double, and sometimes prevail as well as lusts, and do
bius our wills and affections: And such is their mixture, that although there may be existent
an habitual preparedness in men's spirits, yet not always a present rendiness to be found,
specially not in such a various multitude of men, to make a solemn and deliberate profession
of all truths, it being ns great a work to find the spirits of the just (perhaps the best of Saints)
ready for every truth, as to be prepared to every good work.

It is therefore to be looked nt, ns a great and special work of the Holy Ghost, that so nu-
merous a company of Ministers, and other principal brethren, should so readily, speedily, and
jointly give up themselves unto such a whole Body of Truths that are after godliness.

This argues they had not their faith to seek; but, as is said of Ezra, that they were ready
Seribes, and (as Christ) instructed unto the Kingdom of Heaven, being as the good house-
holders of so many families of Christ, bringing forth of their store and treasury New and Old.
It shows these truths had been familiar-to them, and they acquainted with them, as with
their daily food and provision (as Christ's allusion there insinuates): In a word, that so they
had preached, and that so their people had believed, as the Apostle speaks upon one like par-
ticular occasion. And the Apostle Pauw! considers (in cases of this nature) the suddenness or
length of the time, either one way or the other; whether it were in men's forsaking or learn-
ing of the truth. Thus the suddenness in the Galatians’ case in leaving the truth, he makes
a wonder of it: I marvel that you are SO SOON (that is, in so short a time) removed from
the true Gospel unto another. Again on the contrary, in the Hebrews he aggravates their
backwardness, That when for the time you ought to be Teachers, you had need that one teach
you the very first principles of the Oracles of God. The Parallel contrary to both these hav-
ing fallen out in this transaction, may have some ingredient and weight with ingenuous spirits
in its kind, according to the proportion is put upon either of these forementioned in their ad-
verse kind, and obtain the like special observation.

This accord of ours hath fallen out without having held any correspondency together, or pre

Vor. IIL—Z z

2 SYMBOLA EVANGELICA. _

ed consultation, by which we might come to be advised of one another's minds. We al-
not this as a matter of commendation in us; no, we acknowledge it to have been a grent
eglect: And accordingly one of the first proposals for union amongst us was, That there
ight be a constant correspondence held among the Churches for counsel and mutual edifi-
‚tion, so for time to come to prevent the like omission. —
We confess that from the first, every [one], or at least the generality of our Churches, have
been in a manner like so many Ships (though holding forth the same general colors) launched
singly, and sailing apart and alone in the vast Ocean of these tumultuating times, and tbey
exposed to every wind of Doctrine, under no other conduct than the Word and Spirit, and
their particular Elders and principal Brethren, without Associations among ourselves, or so
much as holding out common lights to others, whereby to know where we were.

But yet whilst we thus confess to our own shame this neglect, let all acknowledge, that
God hath ordered it for his high and greater glory, in that his singular care and power should
have so watched over each of these, as that all should be found to have steered their course
by the sarne Chart, and to have been bound for one nnd the same Port, and that npon this
general search now made, that the same holy and blessed truths of all sorts, which are cur-
rent and warrantable amongst all the other Churches of Christ in the world, should be found
to be our Lading.

The whole, and every [one] of these things when put together, do cause us (whatever men
of prejudiced and opposite spirits may find out to slight them) with a holy admiration, to say,

That this is no other than the Lord's doing; and which we with thanksgiving do take froum

his hand as a special token upon us for good, and doth show that God is faithful and upright-
towards those that are planted in his house: And that as the Faith was but once for all, andi —
intentionally first delivered unto the Saints; so the Saints, when not abiding scattered, bus
gathered under their respective Pastors according to God's heart into an house, and Church
unto the living God, such together are, as Paul forespake it, the most steady and firm pil/ aum
and seat of Truth that God hath any where appointed to himself on earth, where his truth oe
best conserved, and publicly held forth ; there being in such Assemblies weekly a rich dwelling X
of the Word amongst them, that is, n daily open house kept by the means of those goose
Householders, their Teachers and other Instroctors respectively appropriated to them, who
Christ in the virtue of his Ascension, continues to give as gifts to his people, himself dwellinsemmmg
amongst them; to the end that by this, as the most sure standing permanent means, ume
Saints might be perfected, till we all (even all the Saints in present and future ages) do com ——e
by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of tms
Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ
(which thongh growing on by parts and piecemeal, will yet appear complete, when that gre— «t
and general Assembly shall be gathered, then when this world is ended, and these dispenssss-a-
tions have had their fullness and period) and so that from henceforth (such a provision beim
made for ns) we be no more children tossed to and fro, and carried about with every wind nf
Doctrine.

And finally, this doth give a fresh and recent demonstration, that the great Apostle md
High-priest of our profession is indeed ascended into heaven, and continues there with power
and care, faithful as a son over his own house, whose house are we, if we hold fast the com I
dence and the rejoicing of the hope firm unto the end: nnd shows that he will, as he hamwth
promised, be with his own Institutions to the end of the world.

It is true, that many sad misearriages, divisions, breaches, fallings off from holy Ordinance
of God, have along this time of tentation ( especially in the beginning of it) been foundk in
some of our Churches; and no wonder, if what hath been said be fully considered; Many
reasons might further be given hereof, that would be a sufficient Apology, without the help
of a retortion upon other Churches (that promised themselves peace) how that more destroj
Ing ruptures have befüllen them, and that in a wider sphere and compass; which thongb it
Should not justify us, vet may serve to stop others’ mouths,

Let Rome glory of the peace in, aud obedience of her Children, against the Reformed

THE SAVOY DECI ION, 1658. 713

Churehes for their divisions that occurred (especially in the first rearing of them) whilst we
all know the causes of their dull and stupid peace to have been carnal interests, worldly cor-
respondencies, and coalitions, strengthened by gratifications of all sorts of men by that Re-
ligion, the principles of blind Devotion, Traditional Faith, Ecclesiastical Tyranny, by which
she keeps her Children in bondage to this day. We are also certain, that the very same
prejudices that from hence they would cast upon the Reformed (if they were just) do lie as
fully against those pure Churches raised up by the Apostles themselves in those first times :
for as we have heard of their patience, sufferings, consolations, and the transcending gifts
poured out, and graces shining in them, so we have heard complaints of their divisions tuo,
of the forsakings of their Assemblies, as the custom or manner of SOME was (which later
were in that respect felo de se, and needed no other delivering up to Satan as their punish-
ment, than what they exeeuted upon themselves). We read of the shipwreck also of Faith
and a good Conscience, and overthrowings of the faith of SOME; and still but of some not
all, nor the most: which is one piece of an Apologv the Apostle ngain and again inserts to
future ages, and through mercy we have the same to make, — —

And truly we take the confidence professedly to say, that these tentations common to the
purest Churches of Saints separated from the mixture of the world, though they grieve us (for
who is offended, and we burn not ?), yet they do not at all stumble us, ns to the truth of our
way, had they been many more: We eny it again, these stumble us no more (as to that point)
than it doth offend us against the power of Religion itself, to have seen, and to see daily in

called out and separated from the world by an effectual work of conversion,
that they for a while do suffer under disquietments, vexations, turmoils, unsettlements of
spirit, that they are tossed with tempests and horrid tentations, such as they had not in their
former estate, whilst they walked according to the course of this world: For Peter hath suf-
ficiently instructed us whose business it is to raise such storms, even the Devil's; and also
whose design it is, that after they have suffered a while, thereby they shall be settled, per-
Jected, stablished, that have so suffered, even the God of all Grace. And look what course of
dispensation God holds to Saints personally; he doth the like to bodies of Saints in Churches,
and the Devil the same for his part too: And that consolatory Maxim of the Apostle, God
shall tread down Satan under your feet shortly, which Paul uttereth concerning the Church
of Rome, shows how both God and Satan have this very hand therein; for he speaks that
very thing in reference unto their divisions, as the coherence clearly manifests; and so you
have both designs expressed at once.

Yea, we are not a little induced to think, that the divisions, brenches, etc., of those primitios
Churches would not have been so frequent among the people themselves, and not the Elders
only, had not the freedom, liberties, and rights of the Members (the Brethren, we mean) been
stated and exercised in those Churches, the same which we maintain and contend for to be in
ours, |

Yea (which perhaps may seem more strange to many) had not those Churches been con-
stitated of members enlightened further than with notional and traditional knowledge, by a
new and more powerful light of the Holy Ghost, wherein they had been made partakers of the
Holy Ghost and the heavenly gift, and their hearts had tasted the good Word of God, and the
Powers of the world to come, and of such Members at lowest, there had not fallen out those
kinds of divisions among them,

For Experience hath shown, that the common sort of mere Doctrinal Professors (such as
the most are nowadays), whose highest elevation is but freedom from moral scandal, joined
with devotion to Christ through mere Education, such as in many Turks is found towards
Mohammed, that these finding and feeling themselves not much concerned in the active part of
Religion, so they may have the honor (especially upon a Reformation of a new Refinement)
that themselves are approved Members, admitted to the Lord's Supper, and their Children ro
the Ordinance of Baptism: they regard not other matters (as Gallio did not), but do easily
and readily give up themselves unto their Guides, being like dend fishes carried with the
common stream ; whereas those that have a further renewed Light by a work of the Holy

iia

SYMBOLA EVANGELICA.

st, whether saving or temporary, are upon the quite contrary grounds apt to be busy
it, and inquisitive into, what they are to receive and practice, or wherein their Consciences
professedly concerned and involved: And thereupon they take the freedom to ezamine
| try the spirits, whether of God or no: And from hence are more apt to dissatisfaction,
1 from thence to run into division, and many of such proving to be enlightened but with a
uporary, not saving Faith (who have such a work of the Spirit upon them, and profession

them, as will and doth approve itself to the judgment of Saints, and ought to be so judged,

itil they be otherwise discovered) who at long-run, prove hypocrites, through indulgence

nto Lusts, and then out of their Lusts persist to hold up these divisions unto breach of, om.
‚epartings from, Churches, and the Ordinances of God, and God is even with them for i -—
‘hey waxing worse and worse, deceiving and being deceived; and even many of those that rr,
sincere, through a mixture of darkness and erroneousness in their Judgments, are for a a
apt out of Conscience to be led away with the error of others, which lie in wait to deceive.

Insomuch as the Apostle upon the example of those first times, forseeing also the like erem, +»,
in following generations upon the like causes, hath been bold to set this down as a raled Cam,
that likewise in other Churches so constituted and de facto emprivileged as that of t4,
Church of Corinth was (which single Church, in the Sacred Records about it, is the complete,
Mirror of Church Constitution, Order, and Government, and Events thereupon ensuing, of
any one Church whatever that we have story of), his Maxim is, There must be also division;
amongst you; he setly inserts an [A4 SO] in the case, as that which had been in his own ob.
servation, and that which would be ἐπὶ τὸ πολὺ the fate of other Churches like thereunto, a
prophesieth he: And he speaks this as peremptorily, as he doth elsewhere in that other, We
must through many tribulations enter into the Kingdom of Heaven: Yea, and that all that
will Ave godly in Christ Jesus, shall suffer persecution: There is a [MUS 7] upon both alike;
and we bless God, that we have run through both, and do say, and we say no more, That as
it was then, so it is now, in both respects.

However, such hath been the powerful hand of God's providence in these, which have been
the worst of our Trials, That out of an approved Experience and Observation of the Issue,
we are able to add that other part of the Apostle's Prediction, That therefore such rents must
he, that they which are approved may be made manifest among you; which holy issue God
(ns having aimed at it therein) doth frequently and certainly bring about in Churches, as he
doth bring upon them that other fate of division, Let them therefore look unto it, that are the
Authors of such disturbances, as the Apostle warneth, Gal. v. 10. The experiment is this,
That we have seen, and do daily see, that multitudes of holy and precious souls, and (in theme
Holy Ghost's word) approred Saints, have been, and are the more rooted and grounded by
means of these shakings, and do continue to cleave the faster to Christ, and the purity of his
Ordinances, and value them the more by this cost God hath put them to for the enjoying of
them, Who having been planted in the House of the Lord, have flourished in the Courts of
our God, iu these evil times, to show that the Lord is upright. And this experimented event

Chal /

ud
AM

ΠΝ Un»

from out of such divisions, hath more confirmed us, and is a louder Apology for us, than all E
that our opposites are able from our breaches to allege to prejudice us.

We will add a few words for conclusion, and give a more particular account of this ou; en
Declaration. In drawing up this Confession of Faith, we have had before us the Articles of ^j
Religion, approved and passed by both Houses of Parliament, after advice had with an As. ~~
sembly of Divines, called together by them for that purpose. To which Confession, for the on
substance of it, we fully assent, as do our Brethren of New England, and the Churches also et

cf Scotland, as each in their general Synods have testified.

A few things we have added for obviating some erroneous Opinions, that have been more dii
broadly and boldly here of late maintained by the Asserters, than in former times; and made c
other additions and alterations in method, here and there, and some clearer Explanations, as e^
we found occasion.

We have endeavored throughout, to hold to such Truths in this our Confession, as are more
sroperly termed matters of Faith ; and what is of Church-order, we dispose in certain Propo-

τῷ

715

as then were, and still are controverted and under dispute "man disci roges eei
Faith. The 30th cap. therefore of that Confession, as it was presented to them by the As-
sembly, which is of Church Censures, their Use, Kinds, and in whom placed: As also cap, 31,

of Synods and Councils, by whom to be called, of what force in their Decrees and Determina-
tions. And the 4th Paragr. of the 20th cap., which determines what Opinions and Practices
disturb the peace of the Church, and how such Disturbers ought to be proceeded against by
the Censures of the Church, and punished by the Civil Magistrate. Also a great part of the
24th eap. of Marriage and Divorce. ‘These were such doubtful assertions, and so unsuitable to
a Confession of Faith, as the Honorable Houses in their great Wisdom thought fit to lay them
aside: There being nothing that tends more to heighten Dissensions among Brethren, than
to determine and adopt the matter of their difference, under so high a Title, as to be an
Article of our Faith: So that there are two"whole Chapters, and some Paragraphs in other
Chapters in their Confession, that we have upon this account omitted; and the rather do we
give this notice, because that Copy of the Parl. followed by us, is in few men's hands; the
other as it came from the Assembly, being approved of in Scotland, was printed and hastened
into the world, before the Parl, had declared their Resolutions about it; which was not till
June 20, 1648, and yet bath been, and continueth to be the Copy (ordinarily) only sold,
printed, and reprinted for these 11 years.

After the 19th cap. of the Law, we have added a cap. of the Gospel, it being a Title that
may not well be omitted in a Confession of Faith : In which Chapter, what is dispersed, and
by intimation in the Assemblies’ Confession, with some little addition, is here brought to-
gether, and more fully, under one head.

That there are not Scriptures annexed, as in some Confessions (though in divers others it's
otherwise), we give the same account as did the Reverend Assembly in the same case; which
was this: ‘The Confession being large, and so framed, ns to meet with the common Errors,
*if the Scriptures should have been alleged with any clearness, and by showing where the
strength of the proof lieth, it wonld have required a Volume.'

We say further, it being our utmost end in this (as it is indeed of a Confession) humbly to
give an account what we hold nnd assert in these matters; that others, especially the
Churches of Christ may judge of us accordingly: This we aimed at, and not so much to in-
struct others, or convince gainsayers. These are the proper works of other Institutions of
Christ, and are to be done in the strength of express Scripture. A Confession is an Ordi-
nance of another nature.

What we have laid down and asserted about Churches and their Government, we humbly
conceive to be the Order which Christ himself hath appointed to be observed, we have en-
deavored to follow Seripture light; and those nlso that went before us according to that Rule,
desirous of nearest uniformity with Reforming Churches, as with our Brethren in New En-
gland, so with others, that differ from them and us.

The Models and Platforms of this subject laid down by learned men, and practiced by
Churches, are various : We do not judge it brotherly, or grateful, to insist upon comparisons,
as some have done; but this Experience teacheth, That the variety, and possibly the Dis-
putes and Emulations arising thence, have much strengthened, if not fixed, this unhappy per-
sunsion in the minds of some learned and good men, namely, That there is no settled Order
laid down in Scripture; but it's left to the Prudence of the Christian Magistrate, to compose
or make choice of such a Form ns is most suitable and consistent with their Civil Government,
Where this Opinion is entertained in the persuasion of Governors, there, Churches asserting
their Power and Order to be jure divino, and the appointment of Jesus Christ, can have no
better nor more honorable Entertainment, than a Toleration or Permission.

Yet herein theie is this remarkable advantage to all parties that differ, about what in Gov-

116 SYMBOLA EVANGELICA.

ernment is of Christ's appointment; in that such Magistrates have a far greater latitude in
conscience, to tolerate and permit the several forms of each so bound up in their persvasie,
than they have to submit unto what the Magistrate shall impose: And thereupon the Magistrate
exercising an indulgency and forbearance, with protection and encouragement to the people of
God, so differing from him, and amongst themselves: Doth therein discharge as great a feith-
fulness to Christ, and love to his people, as can any way be supposed and expected from any
Christian Magistrate, of what persuasion soever he is. And where this clemency from Gov-
ernors is shown to any sort of persous, or Churches of Christ, upon such a principle, it will ia
equity produce this just effect, That all that so differ from kim, and amongst themselves, stand-
ing in equal and alike difference from the principle of such a Magistrate, he is equally fres to
give alike liberty to them, one as well as the other.

This. faithfulness in our Governors we do with thankfulness to God acknowledge, and to
their everlasting honor, which appeared much in the late Reformation. The Hierarchy, Com-
mon Prayer-Book, and all other things grievous to God's People, being removed, they made
choice of an Assembly of learned men, to advise what Government and Order is meet to be
established in the room of these things; and because it was known there were different opin- __
ions (as ulways hath been among godly men) about forms of Church Government, there was by
the Ordinance first sent forth to call an Assembly, not only a choice made of persons of several»
persuasions, to sit as Members there, but liberty given, to a lesser number, if dissenting, to re~
port their Judgments and Reasons, as well and as freely as the major part.

Hereupon the Honorable House of Commons (an Indulgence we hope will never be for.
gotten) finding by Papers received from them, that the Members of the Assembly were not
like to compose differences amongst themselves, so as to join in the same Rule for Church
Government, did order further as followeth : Chat a &ommittee of Rords anb Commons,
etc., do take (nto consfderation the ol€erences of tbe Opinions In the Sissemblp εἴ
3Bfo(nes In polnt of Ehurch government, and to endeabor a unlon If ft be pessibic;
and In case that can not be Done, to endBeabor the finding out some Way, pow fac tens
ver consclences, obo can not In all things submit to the same Rule Wwblch that be
established, map be born with according to the Word, and as map stand with tbe
3Bublfc Peace.

By all which it is evident, the Parliament purposed not to establish the Rule of Church
Government with such rigor, as might not permit and bear with a practice different from
what they had established: In persons and Churches of different principles, if occasion were.
And this Christian Clemency and indulgence in our Governors, hath been the foundation of
that Freedom and Liberty, in the managing of Church affairs, which owr Brethren, as well as
WE, that differ froın them, do now, and have many years enjoyed.

The Honorable Houses by several Ordinances of Parliament after much consultation, hav-
ing settled Rules for Church Government, and such an Ecclesiastical Order as they judged
would best joint with the Laws and Government of the Kingdom, did publish them, requiring
the practice hereof throughout the Nation; and in particular, by the Min. of the Pr. of Lon.
But (upon the former reason, or the like charitable consideration) these Rules were not im——
posed by them under any Penalty, or rigorous enforcement, though frequently urged there—
umto by some.

Our Reverend Brethren of the Province of London, having considered of these Ordinances,
and the Church Government laid down in them, declared their Opinions to be, That there is
not a complete Rule in those Ordinances ; also, that there are many necessary things mot yet
established, and some things wherein their consciences are not so fully satisfied, These
Brethren, in the same Paper, have published also their joint Resolution to practice in all
things according to the Rule of the Word, and according to these Ordinances, so far as they
conceive them [to] correspond to it, and in so doing, they trust they shall not grieve the Spirit
of the truly godly, nor give any just occasion to them that are contrary minded, to blame their
proceedings.

We humbly conceive that ( WE being dissatisfied in these things as our Brethren) the like

THE SAVOY DECLARATION, 1658. 717

liberty was intended by the Honorable Houses, and may be taken by us of the Congregational
way (without blame or grief to the spirits of those Brethren at least), to resolve, or rather to
continue in the same Resolution and Practice in these matters, which indeed were our prae-
tices in times of grentest opposition, and before this Reformation was begun.

And as our Brethren the Ministers of London, drew up and published their opinions and

about Church Government into an entire System ; so we now give the like pub-
lie account of our Consciences, and the Rules by which we have constantly practiced hitherto ;
1 we have here drawn up, and do present. Whereby it will appear how much, or how
le we differ in these things from our Presbyterian Brethren,

And we trust there is no just cause why any man, either for our differing from the present
settlement, it being out of Conscience, and not out of contempt, or our differences one from
another, being not wil/ful, should charge either of us with that odious reproach of Schism.
And indeed, if not for our differing from the State settlement, much less because we differ
from our Brethren, our differences being in some lesser things, and circumstances only, as
themselves acknowledge. And let it be further considered, that we have not broken from
them or their Order by these differences (but rather they from us), and in that respect we less
deserve their censure; our practice being no other than what it was in our breaking from
Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up
by them; and we will not say how probable it is, that the yoke of Episcopacy had been upon
our neck to this day, if some such way (as formerly, and now is, and hath been termed

Schism) had not with much suffering been then practiced, and since continued in.

For Novelty wherewith we are likewise both charged by the Enemies of both, it is true, in
respect of the public and open Profession, either of Presbytery or Independency, this Nation
hath beeu a stranger to ench way, it's possible, ever since it hath been Christian; though for
ourselves we are able to trace the footsteps of an Independent Congregational way in the
ancientest customs of the Churches ; as also in the Writings of our soundest Protestant Di-
vines, and (that which we are much satisfied in) a full concurrence throughont in all the sub-
stantial parts of Church Government, with our Reverend Brethren the odd Puritan Non-con-
Jormists, who being instant in Prayer and much sufferings, prevailed with the Lord, and we
reap with joy, what they sowed in tears. Our Brethren also that are for Presbyterial Sub-
ordinations, profess what is of weight against Novelty for their way.

And now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into
the hearts of our Governors, to tolerate and permit (as they have done many years) persons
of each persuasion, to enjoy their Consciences, though neither come up to the Aule estab-
lished by Authority: And that which is more, to give us both Protection, and the same en-
couragement, that the most. devoted Cun/formists in those former Superstitious Times en-
joyed ; yea, and by a publie Law to establish this Liberty for time to come; and yet further,
in the midst of our fears, to set over us a Prince that owns this Establishment, and cordially
resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to
the disturbance of the Civil Peace.

This should be a very great engagement upon the hearts of all, though of different persua-
sions, to endeavor our utmost, jointly to promote the honor and prosperity of such a Gov-
ernment and Governors by whatsoever means, which in our Callings as Ministers of the
Gospel, and as Churches of Jesus Christ the Prince of Peace, we are any way able to do; as
also to be peaceably disposed one towards another, and with mutual toleration to love as
brethren, notwithstanding such differences: remembering, as it's very equal we should, the
differences that are between Presbyterians and Independents being differences between fellow-
servants, and neither of them having authority given from God or Man, to impose their

one more than the other. That our Governors after so solemn an establishment,
should thus bear with us both, in our greater differences from their Rule: and after this, for
any of us to take a fellow-serv ant by the throat, upou the account of a lesser reckoning, and
nothing due to Aim upon it, is to forget, nt least not to exercise, that compassion and tender-
ness we have found, where we had less ground to challenge or expect it.

718 SYMBOLA EVANGELICA.

Our prayer unto God is, That whereto we have already attained, we all may walk by the
same rule, and that wherein we are otherwise minded, God would reveal it to us in his dee
time,

A DeEcLARATION or Farrn.

(As the Savoy Declaration is merely a modification of the Westminster Confession to suit the Congre
gational polity, it is only necessary to note the principal omissions, additions, and changes, which will
be better understood by comparison with the corresponding original and with the more thorough change
made by the American Presbyterians in Cbap. XXIII. 8.)

Chap. XX. is added to the Westminster Confession (which accounts for the change of
numbers of chapters after Chap. X X.), and reads as follows:

CHAPTER XX.
Of the Gospel, and of the Extent of the Grace thereof.

I. The covenant of works being broken by sin, and made unprofitable
unto life, God was pleased to give unto the elect the promise of Christ,
the seed of the woman, as the means of calling them, and begetting in
them faith and repentance. In this promise the gospel, as to the sub-
stance of it, was revealed, and was therein effectual for the conversion
and salvation of sinners.

II. This promise of Christ, and salvation by him, is revealed only in
and by the Word of God; neither do the works of creation or provi-
dence, with the light of nature, make .discovery of Christ, or of grace
by him, so much as in a general or obscure way; much less that men,
destitute of the revelation of him by the promise or gospel, should be
enabled thereby to attain saving faith or repentance.

III. The revelation of the gospel unto sinners, made in divers times,
and by sundry parts, with the addition of promises and precepts for
the obedience required therein, as to the nations and persons to whom
it is granted, is merely of the sovereign will and good pleasure of God,
not being annexed by virtue of any promise to the due improvement
of men's natural abilities, by virtue of common light received withont
it, which none ever did make, or can so do: and therefore in all ages
the preaching the gospel hath been granted unto persons and nations,
as to the extent or straitening of it, in great variety, according to the
counsel of the will of God.

IV. Althongh the gospel be the only outward means of revealing
Christ and saving grace, and is as such abundantly sufficient there-
unto; yet that men who are dead in trespasses may be born again,

THE SAVOY DECLAHATION, 1658, 719

quickened, or regenerated, there is moreover necessary an effectual,
irresistible work of the Holy Ghost upon the whole soul, for the pro-
dueing in them [of] a new spiritual life, withont which no other means
are sufficient for their conversion unto God,

In the chapter on * Christian Liberty re ας. of Conscience’ slight modifications are
made in two sections, as follows :

Savoy 'DECLARATION.
Char, XXI.
II. God alone is Lord of the con-
science, and hath left it free froin
the doctrines and commandments

Cuar, XX.

II. God alone is Lord of the con-
science, and hath left it free from
the doctrines and commandments
of men, which are in any thing|of men, which are in any thing
contrary to his Word, or not con-|contrary to his Word, or beside
tained in it; so that to believe|it, in matters of faith or wor-
such doctrines, or to obey such|ship; so that to believe such doc-
commands out of conscience, is to |trines, or to obey such command-
betray true liberty of conscience; | ments out of conscience, is to be-
and the requiring of am implicit|tray true liberty of conscience ;
faith and an absolute and blind|and the requiring of an implicit
obedience is to destroy liberty of|faith and an absolute and blind
conscience, and reason also. obedience is to destroy liberty of

| conscience, and reason also,

III. They who, upon pretense of} III. They who, upon pretense of
Christian liberty, do practice any | Christian liberty, do practice any
sin, or cherish any lust, as they sin, or cherish any lust, do thereby.
do thereby pervert the main de-|destroy the end of Christian lib-
sign of the grace of the gospel to |erty; which is, that being deliv-
their own destruction; so they ered out of the hands of our ene:
wholly destroy the end of Chris- mies, we might serve the Lord with-
tian liberty, which is, that being | ont fear, in holiness and righteous-
delivered out of the hands of onr | ness before him all the days of our
enemies, we might serve the Lord life.
without fear, in holiness and right-
eousness before him all the days
of our life.

THE SAVOY DECLARATION, 1658.

Savoy DECLARATION.

121

WESTMINSTER CONFES- | AMER. PRESB. REVISION
SION.

OF THE WESTM. CONF.

It is the duty of civil mag-
istrates to protect the per-
son and good name of all
their people, in such an
effectual manner as that
no person be suffered, ei-
ther upon pretense of re-
ligion or infidelity, to offer
any indignity, violence,
abuse, or injury to any
other person whatsoever:
and to take order that all
religious and ecclesiastical
assemblies be held without
molestation or disturbance.

In Chap. XXV., ‘Of Marriage,’ the Savoy Declaration omits sections 5 and 6, and the
last clause of section 4, Chap. X XIV., of the Westminster Confession.

Savoy DECLARATION.
Cuar. XXVI.—Of the Church.

I. The catholic or universal
Church, which is invisible, consists
€f the whole number of the elect,
that have been, are, or shall be
gezathered into one under Christ,
tthe Head thereof; and is the

spouse, the body, the fullness of
him that filleth all in all.

II. The whole body of men
throughout the world, professing
the faith of the gospel, and obe-
dience unto God by Christ ac-

Gording unto it, not destroying
their own profession by any er-
X-ors everting the foundation, or
winholiness of conversation, are
zand may be called the visible

WESTMINSTER CONFESSION.
Cuar. XXV.—Of the Church,

I. The catholic or universal
Church, which is invisible, consists
of the whole number of the clect,
that have been, are, or shall be
gathered into one, under Christ the
Head thereof; and is the spouse,
the body, the fullness of him that
filleth all in all.

II. The visible Church, which is
also catholic or universal under
the gospel (not confined to one
nation as before under the law),
consists of all those, throughout
the world, that profess the true
religion, aud of their children;
and is the kingdom of the Lord
Jesus Christ, the house and fam-

THE SAVOY DECLARATION, 1658. 723

IV. There is no other head of| VI. There is no other head of the
the Church but the Lord Jesus, Church but the Lord Jesus Christ:
Christ; nor can the Pope of Rome | nor cau the Pope of Rome, in any
in any sense be head thereof; but sense, be head thereof; but is that
it [he] is that Antichrist, that man | Antichrist, that man of sin and son
of sin and son of perdition that|of perdition that exalteth himself
exalteth himself in the Church |in the Church against Christ, and
against Christ, and all that is|all that is called God.
called God, whom the Lord shall
destroy with the brightness of his
coming.

V. As the Lord is in care and
love towards his Church, hath in
his infinite wise providence exer-
cised it with great variety in all
ages, for the good of them that
love him, and his own glory; so,
according to his promise, we ex-
pect that in the latter days, Anti-
christ being destroyed, the Jews
called, and the adversaries of the
kingdom of his dear Son broken,
the churches of Christ being en-
larged and edified through a free
and plentiful communication of
light and grace, shall enjoy in this
world a more quiet, peaceable, and
glorious condition than they have
enjoyed.

These Savoy modifications and changes of the Westminster Confession were approved and
adopted by American Congregationalists in the Synod of Boston, 1680, and in the Synod
„at Saybrook, 1708.

—

—— € over them, and to minister to them

VILL. The Members of these Churche are Saints by Calling; visibly
rn RG NIIP: Du atn AA ipie: -

ir Obedience unto that Call of Christ, who being further known
to Mh. “cities ty their ‘confamion obithe ‘Baithcwisuphy fn epp
the power of God, declared by themselves, or otherwise manifested,
do willingly consent to walk together according to the appointment
of Christ, giving up themselves to the Lord and to one another
by the Will of God, in professed subjection to the Ordinances of the

Gospel. |

IX. The Officers appointed by Christ to be chosen and set apart by
the Church so called, and gathered for the peculiar adıninistration of
Ordinances and execution of Power or Duty which he intrusts them
with, or calls them to, to be continued to the end of the World, are
Pastors, Teachers, Elders, and Deacons,

X. Churches thus gathered and assembling for the Worship of
GOD are thereby visible and public, and their Assemblies (in what
place soever they are, according as they have liberty or opportunity)
are therefore Church or Public Assemblies.

XI. The way appointed by Christ for the calling of any person, fitted
and gifted by the Holy Ghost, unto the Office of Pastor, Teacher, or
Elder, in a Church, is that he be chosen therennto by the common
suffrage of the Church itself, and solemnly set apart by Fasting and
Prayer, with Imposition of Hands of the Eldership of that Ohureh,
if there be any before constituted therein: And of a Deacon, that he
be cliosen by the like suffrage, and set apart by Prayer and the like
Imposition of Hands.

XII. The Essence of this Call of a Pastor, Teacher, or Elder unto
Office consists in the Election of the Church, together with his accep-
tation of it, and separation by Fasting and Prayer: And those who are
so chosen, though not set apart by Imposition of Hands, are rightly
constituted Ministers of Jesus Christ, in whose Name and Anthority
they exercise the Ministry to them so committed. The Calling of
Deacons consistetl: in the like Election and acceptation, with separa-
tion by Prayer.

_ XIII. Although it be incumbent on the Pastors and Teachers of the

XIX. The Üenenrés. so appointed by Chrieb^wiv Aditionfeioiruid
Excommunication; and whereas some offenses are or may be known
only to some, it is appointed by Christ that those to whom they are so
known do first admonish the — — M— offenses
where any sin, before all), and in case of non-amendment upon private
admonition, the offense being related to thé: Oelde re
not manifesting his repentance, he is to be duly admonished in the
Name of Christ by the whole Church, by the Ministry of the Elders of
the Church ; and if this Censure prevail not for his repentance, then
he is to be cast ont by Exeommunication, with the consent of the
Churches, when and where they have opportunity so to do, so none
are to be admitted unto the Privileges of the Ohurches who do not
submit themselves to the Rule of Christ in the Censures for the Gov-
ernment of them.

XXL This being the way prescribed by Christ in ease of offense, no
Church-members, upon any offenses taken by them, having performed
their duty required of them in this matter, ought to disturb any
Church order, or absent themselves from the public Assemblies or the
Administration of any Ordinances, upon that pretense, but to wait
upon Christ in the further proceeding of the Church.

XXII The Power of Censures being seated by Christ in à particu-
lar Church, is to be exercised only towards particular members of each
Church respectively as such ; and there is no power given by him unto
any Synods or Ecclesiastical Assemblies to Excommunieate, or by their
publie Edicts to threaten Excommunication or other Church Oensures
against Churches, Magistrates, or their people, upon any account, no
man being obnoxious to that Censure but upon his personal miscar-
riage as a Member of a particular Church.

XXIII. Although the Church is a Society of men assembling for
the celebration of the Ordinances according to the appointment of
Christ, yet every Society assembling for that end or purpose, upon the
account of cohabitation within any civil Precincts or Bounds, is not
thereby constituted a Church, seeing there may be wanting «among

Vor. IIL—A a a

No SAY a ge

olas ia

Sali cigs ai kr; be ip T
inciples respectively, though they walk not in all things a ῥ᾽»
Lis ze Dd Walkie uid ordine. v , iih

730 SYMBOLA EVANGELICA.

THE DECLARATION OF THE CONGREGATIONAL UNION
OF ENGLAND AND WALES. A.D. 1838.

(This is printed annually in the Congregational Year-Book, London. See Vol. L p. 180.)

DEcLARATION OF THE FArrg, CHvRcH ORDER, AND DrecrPLINE OF THE
CoNGREGATIONAL OR INDEPENDENT DISSENTERS.

Adopted at the Annual Meeting of the Congregational Union,
May, 1838.

The CoxcREGATIONAL Churches in England and Wales, frequently called InDEPENDENT,
hold the following doctrines, as of divine authority, and as the foundation of Christian faith
and practice. They are also formed and governed according to the principles hereinafter
stated.

PRELIMINARY NOTES.

1. It is not designed, in the following summary, to do more than to state the leading doc-
trines of faith and order msintained by Congregational Churches in general.

2. It is not proposed to offer any proofs, reasons, or arguments, in support of the doetrines
herein stated, but simply to declare what the Denomination believes to be taught by the pen
of inspiration. |

8. It is not intended to present.a scholastic or critical confession of faith, but merely such
8 statement as any intelligent member of the body might offer, as containing its leading

rinciple. —
P 4. tt is not intended that the following statement shonld be put forth with any authority,
or as a standard to which assent should be required.

5. Disallowing the utility of creeds and articles of religion as a bond of union, and pro-
testing against subscription to any human formularies as a term of communion, Congrega-
tionalists are yet willing to declare, for general information, what is commonly believed
among them, reserving to every one the most perfect liberty of conscience.

6. Upon some minor points of doctrine and practice, they, differing among themselves,
allow to each other the right to form an unbiased judgment of the Word of God.

T. They wish it to be observed, that, notwithstanding their jealousy of subscription to
creeds and articles, and their disapproval of the imposition of any human standard, whether
of faith or discipline, they are far more agreed in their doctrines and practices than any
Church which enjoins subscription and enforces a human standard of orthodoxy ; and they
believe that there is no minister and no church among them that would deny the substance
of any one of the following doctrines of religion, though each might prefer to state his senti-

ments in his own way.

PRINCIPLES OF RELIGION,

I. The Scriptures of the Old Testament, as received by the Jews,
and the books of the New Testament, as received by the Primitive
Christians from the Evangelists and Apostles, Congregational Churches
believe to be divinely inspired, and of supreme authority. These writ-
ings, in the languages in which they were originally composed, are to

be cousulted, by the aids of sound criticism, as a final appeal in all con-
troversies ;; but the common version they consider to be adequate to
the ordinary purposes of Christian instruction and edification.

IL They believe in One God, essentially wise, holy, just, and. good
eternal, infinite, and immutable in all natural and moral perfections ;
the Creator, Supporter, and Governor of all beings and of all things.

IIL They believe that God is revealed in the Scriptures, as the
Father, the Son, and the Holy Spirit, and that to each are attributable
the same divine properties and perfections. . The doctrine of the
divine existence, as above stated, they cordially believe, without at-
tempting fully to explain. |
_ IV. They believe that man was created after the divine image, sin-
less, and, in his kind, perfect.

. V. They believe that the first man disobeyed the divine command,
fell from his state of innocence and purity, and involved all his pos-
terity in the consequences of that fall.

VL They believe that, therefore, all mankind are born in sin, and
that a fatal inclination to. moral evil, utterly incurable by human
means, is inherent in every descendant of Adam.

VIL They believe that God, having, before the foundation of the
world, designed to redeem fallen man, made disclosures of his mercy,
which were the grounds of faith and hope from the earliest ages.

VIII. They. believe that God revealed more fully to Abraham the
covenant of his grace, and, having promised that from his descendants
should arise the Deliverer and Redeemer of mankind, set that patriarch
and his posterity apart, as a race specially favored and separated to
his service: a peculiar Church, formed and carefully preserved, under
the divine sanction and government, until the birth of the promised

1X. They believe that, in the fullness of the time, the Son of God
was manifested in the flesh, being born of the Virgin Mary, but con-
ceived by the power of the Holy Spirit; and that our Lord Jesus
Christ was both the Son of Man and the Son of God ; partaking fully
and trnly of human nature, though without sin—equal with the Father
and ‘the express image of his person.’

X. They believe that Jesus Christ, the Son of God, revealed, either
personally in his own ministry, or by the Holy Spirit in the ministry

CONGREGATIONAL UNION OF ENGLAND AND WALES, 1833, 1738

ind tho latter’ to bó celebrated Ly, Christus! disces nii e token of
faith in the Saviour, and of brotherly love.

XIX. They believe that Ohrist will finally come to judge the whole
human race aecording to their works; that the bodies of the dead will
be raised again; and that as the Supreme Judge, he will divide the
righteous the wicked, will receive the righteous into ‘life ever-
lasting,’ but send away the wicked into ‘everlasting punishment.’

XX. They believe that Jesus Christ directed his followers to live
together in Christian fellowship, and to maintain the communion of
saints; and that, for this purpose, they are jointly to observe all divine
ordinances, and maintain that church order and discipline which is
either expressly enjoined by inspired institution, or sanctioned by the
undoubted example of the apostles and of apostolic churches,

PRINCIPLES OF CHURCH ORDER AND DISCIPLINE.

I. The Congregational Churches hold it to be the will of Christ that true believers should
volontarily assemble together to observe religious ordinances, to promote mutual edification
and holiness, to perpetuate and propagate the gospel in the world, and to advance the glory
and worship of God, through Jesus Christ; and that each society of believers, having these
objects in view in its formation, is properly a Christian Church,

II, They believe that the New ‘Testament contains, either in the form of express statute, or
in the example and practice of apostles and apostolic churches, all the articles of faith neces-
sary to be believed, and all the principles of order and discipline requisite for constituting
snd governing Christian societies; and that human traditions, fathers and councils, canons
amd creeds, possess no authority over the faith and practice of Christians,

IL They acknowledge Christ as the only Head of the Church, and the officers of each
chorch ander him, as ordained to administer his laws impartially to oll; and their only ap-
peal, in all questions touching their religious faith and practice is to the Sacred Scriptures,

IV. They believe that the New Testament authorizes every Christian church to elect its
own officers, to manage all its own affairs, and to stand independent of, and irresponsible to,
all anthority, saving that only of the supreme and divine Head of the Church, the Lord Je-
sus Christ.

V. They believe that the only officers placed by the apostles over individual cunis are
the bishops or pastors and the deacons; the number of these being dependent upon the num-
bers of the Church ; and that to these, as the officers of the Church, is committed respectively
the administration ofi its spiritual and temporal concerns—subject, however, to the. approba-
tion of the Church.

VI. They believe that no persons should be received as members of Christian churches
bur such as make a credible profession of Christinnity, nre living nccording to its precepts,
and attest a willingness to be subject to its discipline; and that none should be excluded
from the fellowship of the church but such as deny the faith of Christ, violate his laws, or
refuse to submit themselves to the discipline which the Word of God enforces.

VIL 'The power of admission into any Christian church, and rejection from it, they be-
lieve to be vested in the church itself, and to be exercised only through the medium of its
own officers.

VIII. They believe that Christian churches should statedly meet for the celebration of
public worship, for the observance of the Lord's Supper, and far the sanctification of the first

day of the week.

—

DECLARATION OF THE BOSTON COUNCIL, 1865. 735

Divine Redeemer, that, through the presence of the: promised Com-
forter, he will enable us to transmit, them in purity to our children.

In the times that are before us as a nation, times at once of duty
aud of danger, we rest all our hope in the gospel of the Son of God.
lt was the grand peculiarity of our Puritan fathers that they held
this gospel, not merely as the ground of their personal salvation, but as
declaring the worth of man by the incarnation and sacrifice of the Son
of God, and therefore applied its principles to elevate society, to regn-
late education, to civilize humanity, to purify, law, to reform. the
Church and the State, and to assert and defend liberty; in. short, to
mold and redeem, by its all-transforming energy, every thing that be-
longs to man in his individual and social relations.

It was the faith of our fathers that gave us this free land in which
we dwell It is by this faith only that we can transmit to our chil-
dren a free and happy, because a Christian, commonwealth, m

We hold it to be a distinctive excellence of our Congregational
system that it exalts that which is more above that which is less im-
portant, and by the simplicity of its, organization facilitates, in com-
munities where the population is limited, the union of all true believ-
ers in one Christian church, and that the division of such communities
into several weak and jealous societies, holding the same common
faith, is a sin against the unity of the body of Christ, and at once the
shame and scandal of Christendom.

We rejoice that, through the influence of our free system of apos-
tolie order, we can hold fellowship with all who acknowledge Christ,
and act efficiently in the work of restoring unity to the divided Church,
and of bringing back harmony and peace, among all *who love our
Lord Jesus Christ in sincerity,’

Thus recognizing the unity of the Church of Christ in all the world,
and knowing that we are but one branch of Christ's people, while ad-
hering to our peculiar faith and order, we extend to all believers the
hand of Christian fellowship upon the basis of those great fundamental
truths in which all Christians should agree.

With them we confess our faith in God, the Father, the Son, and
the Holy Ghost [the only living and true God] ;! in Jesus Christ, the

"The words in brackets were inadvertently omitted in the volume of Proceedings, but in-

serted in the text of the Manual. See Cong. Quarterly, Vol. X. p. 877, where Dr. Quint
shows that they belong to the original MS.— Ed.

THE OBERLIN DECLARATION, 1871. 137

THE OBERLIN DECLARATION OF THE NATIONAL
CONGREGATIONAL COUNCIL. A.D. 1871.

(The National Council of Congregational churches, which was organized at Oberlin, Ohio, Nov. 17,
1871, and which holds triennial sessions, adopted a Constitution with the following declaration of
principles concerning faith and Church polity.]

The Congregational churches of the United States, by elders and
messengers assembled, do now associate themselves in National
Council : | |

To express and foster their substantial unity in doctrine, polity, and
work ; and

To consult upon the common interests of all the churches, their
duties in the work of evangelization, the united development of their
resources, and their relations to all parts of the kingdom of Christ.

They agree in belief that the Holy Scriptures are the suflicient and
only infallible rule of religious faith and practice; their interpretation
thereof beiug in substantial accordance with the great doctrines of the
Christian faith, commonly called Evangelical, held in our churches
from the early times, and sufficiently set forth by former General
Councils.

They agree in belief that the right of government resides in local
churches, or congregations of believers, who are responsible directly to
the Lord Jesus Christ, the One Head of the Church universal and of
all particular churches; but that all churches, being in communion one
with another as parts of Christ's catholic Church, have mutual duties
subsisting in the obligations of fellowship.

The churches, therefore, while establishing this National Council for
the furtherance of the common interests and work of all the churches,
do maintain the scriptural and inalienable right of each church to self-
government and administration; and this National Council shall never
exercise legislative or judicial authority, nor consent to act as a council
Of reference.

ION OF 1688, 739

appointment of the erde institution, order,
or government of the Church is invested in a supreme and sovereign
but is no other than Antichrist, that man of sin and son of perdition,
that exalteth himself in the Church against Christ, and all that is called
God; whom the Lord shall destroy with the brightness of his coming.
. &. In the execution of this power wherewith he is so intrnsted, the
Lord Jesus ealleth out of the world unto himself, through the ministry
of his Word, by his Spirit, those that are given unto him by his Father,
that they may walk before him in all the ways of obedience which he
prescribeth to them in his Word. Those thus called he commandeth
to walk together in particular societies or churches, for their mutual
edification, and the due performance of that public worship which he
requireth of them in the world.

6. The members of these churches are saints by calling, visibly
manifesting and evidencing (in and by their profession and walking)
their obedience unto that call of Christ; and do willingly consent to
walk together according to the appointment of Christ, giving up them-
selves to the Lord and one to another, by the will of God, in the pro-
fessed subjection to the ordinances of the gospel.

ἢ. To each of these churches thus gathered, according to his mind
declared in his Word, he hath given all that power and authority
which is any way needful for their carrying on that order in worship

and discipline which he hath instituted for them to observe, with
commands and rules for the due and right exerting and executing of
that power.

8. A particular dans gathered and completely organized, aecord-
ing to the mind of Christ, consists of officers and members; and the
officers appointed by Christ to be chosen and set apart by the Church
(so-called and gathered) for the peculiar administration of ordinances,
and exeention of power and duty, which he intrusts them with or ealls
them to, to be eontinued to the end of the world, are bishops or elders
and deacons.

9. The way appointed by Christ for the calling of any person, fitted
and gifted by the Holy Spirit, unto the office of bishop or elder in the
church is that he be chosen thereunto by the common suffrage of the
Church itself, and solemnly set apart by fasting and prayer, with im-

THE BAPTIST CONFESSION OF 1688. 741
or administration, wherein either the churches in general are concerned
or any one church, in their peace, union, and edification; or any mem-
ber or members of any church are injured, in or by any proceedings
in censures not agreeable to truth and order: it is according to the
mind of Christ that many churches, holding communion together, do
by their messengers meet to consider and give their advice in or about
that matter in difference, to be reported to all the churches concerned ;
howbeit these messengers assembled are not intrusted with any church
power properly so called, or with any jurisdietion over the churches
themselves, to exercise any censures either over any churches or per-
sons, to impose their determination on the churches or officers.

Instead of Chapter XXVII., *Of the Sacraments,' of the Westminster Confession, the fol-
lowing is given (Ch, XXVIII. B. C.):

OF BAPTISM AND THE LORD'8 SUPPER.

1. Baptism and the Lord's Supper are ordinances of positive and
sovereign institution, appointed by the Lord Jesus, the only Lawgiver,
to be continued in his Church to the end of the world.

2. These holy appointments are to be administered by those only
who are qualified, and therennto called, according to the commission
of Christ.

Similarly (Ch. XXVIII. W. C.; Ch. XXIX. B. C.):

OF BAPTISM.

1. Baptism | is an ordinance of the New Testament ordained by Je-
sus Christ to be unto the party baptized a sign of his fellowship with
him in his death and resurrection; of his being engrafted into him;
of remission of sins; and of his giving up unto God, through Jesus
Christ, to live and walk in newness of life.

2. Those who do actually profess repentance towards God, faith in
and obedience to our Lord Jesus, are the only proper subjects of this
ordinance,

3. The outward element to be used in this ordinance is water,
wherein the party is to be baptized in the name of the Father, and
of the Son, and of the Holy Spirit.

4. Immersion, or dipping of the person in water, is necessary to the
due administration of this ordinance.

Chapters XXX., ‘Of Church Censures,'and XXXI., ‘Of Synods and Councils,’ of the
Westminster Confession are omitted. On the other hand, a chapter * Of the Gospel and the
Extent of the Grace thereof’ is added from the Savoy Declaration, making Chapter XXX.
of the Baptist Confession and the Savoy Declaration.

HI OF THE FALL OF MAN.

diede» Sek mın was created ‘in holiness, under the law of his
Maker ;) but by voluntary transgression fell from that holy and happy
state;? in consequence of which all mankind are now sinners,? not by
constraint, but choice;* being by nature utterly void of that holiness
required by the law of God, positively inclined to evil; and therefore
under just condemnation to eternal ruin,° without defense or excuse."

ΤΥ. ΟΕ THE WAY OF SALVATION.

We believe that the salvation of sinners is wholly of grace,’ through
the mediatorial offices of the Son of God ;* who by the Serene
of the Father, freely took upon him our nature, yet without sin;°
honored the divine law by his personal obedience, and by his death
made a full atonement for our sins;'! that having risen from the dead,
he is now enthroned in heaven;'* and uniting in his wonderful person
the tenderest sympathies with divine perfections, he is every way quali-
tied to be a suitable, a compassionate, and an all-sufficient Saviour.

V. OF JUSTIFICATION.

We believe that the great gospel blessing which Christ * secures to
such as believe in him is Justification ;'* that Justification includes the
pardon of sin,'* and the promise of eternal life on principles of right-
eousness ; " that it is bestowed, not in consideration of any works of

—-

! Gen. i, 97; i. 31; Eccles. vii, 20; Acts xvi. 26; Gen, ii 16.

? Gen. iii. 6-24 ; Rom. v. 12.

! Rom. v, 19; John iii, 6; Psa. li, 5; Rom. v. 15-19; viii. 7,

* Isa. liii. 6; Gen, vi. 12; Rom. iii. 9-18.

> Eph. ii. 1-3; Rom. i. 18; i. 32; ii. 1-16; Gal. iii. 10; Matt, xx. 15.

* Ezek. xviii. 19, 20; Rom. i. 20; iii. 19; GaL iii. 22;

τ Eph. ii. 5; Matt. xviii. 11; 1 John iv. 10; 1 Cor, iii, 5-7; Acts xv. 11.
* John iii. 16; i, 1-14; Heb. iv. 14; xii. 24.

* Phil. ii. 06, 7; Heb. ii. 9; ii. 14; 2 Cor. v. 21.

3? Isa, xlii. 21; Phil. ii. 8; Gal. iv. 4, 5; Rom. iii. 21.

τι Isa. liii. 4, 5; Matt. xx. 28; Rom. iv. 25; iii, 21-26; 1 John iv. 10; ii. 2; 1 Cor. xv.
1. -- Heb. ix. 13-15.

ἘΔ Heb. i. 8; i. 3; viii. 1; Col. iii. 1-4.

*3 Heb. vii. 25; Col. ii. 9; Heb. ii. 18; vii. 26; Psa, Ixxxix. 19; xiv.
ἘΦ John i. 16; Eph. iii. 8.

25 Acts xii. 39; Isa: iii 11,12; Rom, viii, 1.

** Rom. v. 9; Zech. xiii. 1; Matt, ix. 6; Acts x. 43.

=? Rom. v. 17; Titus iii. 5,6; 1 Pet. iii. 7; 1 John ii, 25; Rom. v. 21.
Vor. IIL-—BD bp

THE NEW HAMPSHIRE BAPTIST CONFESSION, 1833. 745

lessness, and of the way of salvation by Christ,! we turn to God with un-
feigned contrition, confession, and supplication for mercy ;? at the same
time heartily receiving the Lord Jesus Christ as our Prophet, Priest, and
King, and relying on him alone as the only and all-sufficient Saviour,’

IX. OF GOD'8 PURPOSE OF GRACE.

We believe that Election is the eternal purpose of God, according
to which he graciously regenerates, sanctifies, and saves sinners;* that
being perfectly consistent with the free agency of man, it comprehends
all the means in connection with the end ;* that it is a most glorious
display of God's sovereign goodness, being infinitely free, wise, holy,
and unchangeable ;* that it utterly excludes boasting, and promotes hu-
mility, love, prayer, praise, trust in God, and active imitation of his free
mercy ;* that it encourages the use of means in the highest degree;* that
it may be ascertained by its effects in all who truly believe the gospel ;°
that it is the foundation of Christian assurance; and that to ascertain
it with regard to ourselves demands and deserves the utmost diligence,"

X. OF SANOTIFICATION.

We believe that Sanctification is the process by which, according to
the will of God, we are made partakers of his holiness; that it is a
progressive work; ?? that it is begun in regeneration ;'* and that it is
carried on in the hearts of believers by the presence and power of the
Holy Spirit, the Sealer and Comforter, in the continual use of the ap-

! John xvi. 8; Acts ii. 37, 38; xvi. 30, 31.

* Luke xviii, 13; xv. 18-21; James iv. 7-10; 2 Cor. vii. 11; Rom. x. 12, 13; Psa, li,

? Rom. x. 9-11; Acts iii. 22,23; Heb. iv. 14; Psa.ii, 6; Heb.i.8; viii. 25; 2 Tim. i, 12,

*2 Tim, i. 8,9; Eph. i. 3-14; 1 Pet. i. 1, 2; Rom. xi. 5,6; John xv. 15; 1 John iv. 19;
Hos. xii. 9. .

* 2 Thess, ii. 15,14; Acts xiii. 48; John x. 16; Matt. xx. 16; Acts xv, 14.

* Exod. xxxiii. 18, 19; Matt, xx. 15; Eph. i. 11; Rom. ix. 28, 24; Jer. xxxi. 3; Rom. xi.
28,29; James i.17, 18; 2 Tim. i, 9; Rom. xi. 82-36.

11 Cor. iv. 7; i. 26-31; Rom. iii. 27; iv. 16; Col. iii. 12; 1 Cor. iii. 5-7; xv. 10; 1 Pet.
w. 10; Acts i. 24; 1 Thess. ii, 13; 1 Pet. ii. 9; Luke xviii. 7; John xv, 16; Eph. i. 16; 1
“Thess. ii. 12.

*2 Tim. ii. 10; 1 Cor, ix. 22; Rom. viii. 28-30; John vi. 87-40; 2 Pet. i. 10.

* 1 Thess, i. 4-10.

!? Rom. viii. 28-30; Isa. xlii, 16; Rom. xi. 29.

!! 9 Per, i. 10, 11; Phil, iii. 12; Heb. vi. 11.

151 Thess, iv. 3; 1 Thess. v. 23; 2 Cor. vii, 1; xiii.9; Eph.1. 4.

! Prov. iv. 18; 2 Cor. iii. 18; Heb. vi. 1; 2 Pet. i. 5-8; Phil. iii, 12-16,

^ John ii. 29; Rom. viii 5; John iii. 6; Phil. i, 9-11; Eph. i. 13, 14,

by his Word; that its only scriptural officers are Bishops, or Pastors,
and Deacons,* whose qualifications, UM VEGA TWO ney eS
the Epistles to Timothy and Titus. =

XIV. OF BAPTISM AND THE LORD’S SUPPER.
liever,? into the name of the Father, and Son, and Holy Ghost;* to show
forth, in a solemn and beautiful emblem, our faith in the crucified, bur-
ied, and risen Saviour, with its effect in our death to sin and resurrection
to a new life;* that it is prerequisite to the privileges of a Church re:
lation; and to the Lord's Supper, in which the members of the Church,
by the sacred use of bread and wine, are to commemorate together the
dying love of Christ;" preceeded always by solemn self-examination *

XV. OF THE CHRISTIAN SABBATH.

We believe that the first day of the week is the Lord's Day, or
Christian Sabbath;? and is to be kept sacred to religious purposes,'?
by abstaining from all secular labor and sinful recreations;™ by the de-
vout observance of all the means of grace, both private"? and publie; ?
and by preparation for that rest that remaineth for the people of God."

XVI. OF CIVIL GOVEENMENT.

We believe that civil government is of divine appointment, for the
interests and good order of human BOCIDEY ; ;" and that mapa. are

! Eph. iv. 7; 1 Cor. xiv. 12; Phil. i. 27; 1 Cor. xii. 14.

3 Phil. i. 1; Acts xiv. 23; xv. 92; 1 Ts. ii. ; Titus i.

? Acts viil, 26-39; Matt. ii, 5, 6: John iii, 29, 28; iv. 1, 2; Matt. xxviii, 19; Mark xvi.
16; Acts ii. 38; viii, 12; xvi. 52-34; xviii. 8.

* Matt, xxviii. 19; Acts x, 47, 48; Gal. iii, 27, 28.

5 Rom. vi. 4; Col. ii, 12; 1 Pet. iii, 20, 21; Acts xxii. 16,

* Acts ii. 41, 42; Matt. xxviii. 19, 20; Acts and Epistles.

* 1 Cor. xi. 26; Matt. xxvi. 26-29; Mark xiv. 22-25; Luke xxii. 14-20,

* 1 Cor. xi. 28; v. 1, 8; x. 3-32; xi. 17-32; John vi, 26-71.

* Acts xx. 7; Gen. ii. 3; Col. ii. 16, 17; Mark ii. 27; John xx. 19; 1 Cor, xvi. 1, 2.

'? Exod. xx. 8; Rev. i. 10; Psa. exviii. 24.

™ Isa, lviii, 18, 14 ; Ivi. 2-8.

1? Psa. exiti. 15.

+2 Heb. x. 24, 25; Acts xi. 26; xiii. 44; Lev. xix. 30; Exod. xlvi. 3; Luke iv. 16; Acts
xvii. 2,3; Psa, xxvi. 8; Ixxxvii. 3.

1* Heb. iv. 3-11.

? Rom. xiii. 1-7; Deut. xvi. 18: 1 Sam. xxiii. 3; Exod. xviii. 23; Jer. xxx, 21,

CONFESSION OF THE FREE-WILL BAPTISTS. A.D.1834,1868,
Tc TIU ἀδυγθνδ᾽ από Manet bythe Quaim] Const uf die ὅλον Wit; Borna SE

fessions have been put in italics, viz., Ch. IL, 2 and 3, and Ch. VILL and XIIL)

CHAPTER I.
The Holy Seriptures.

These are the Old and New Testaments; they were written by holy
men, inspired by the Holy Spirit, and contain God's revealed will to
man. They are a suflicient and infallible guide in religious faith and
practice. |

CHAPTER II.
Being and Attributes of God.

The Seriptures teach that there is only one true and living God,
who is a Spirit, self-existent, eternal, immutable, omnipresent, omnis-
cient, omnipotent, independent, good, wise, holy, just, and merciful;
the Creator, Preserver, and Governor of the universe; the Redeemer,
Savionr, Sanetifier, and Judge of men; and the only proper objeet of
Divine worship.

The mode of his existence, however, is a subject far above the un-
derstanding of man—finite beings can not comprehend him. There is
mothing in the universe that can justly represent him, for there is none
like him. He is the fountain of all perfection and happiness, He is

zrlorified by the whole inanimate creation, and is worthy to be loved
=and served by all intelligences.
CHAPTER III,
Divine Government and. Providence.
— Ἰ God exercises a providential care and superintendence over all
is creatures, and governs the world in wisdom and mercy, according

CHAPTER V.
Of Christ. |
| SECTION IL. —

Jesus Christ, the Son of God, possesses all divine perfeetions. As
he and the Father are one, he, in his divine nature, filled all the offices
and performed the works of God to his creatures that have been the
subjects of revelation to us. As man, he performed all the duties to-
ward God that we are required to perform, repentance of sin excepted.

His divinity is proved from his titles, his attributes, and his works.

1. His titles.—The Bible ascribes to Christ the titles of Saviour,
Jehovah, Lord of Hosts, the First and the Last, God, true God, we
God, God over all, mighty God, and the everlasting Father.

2% His attributes—He is eternal, unchangeable, omnipresent, om-
niscient, omnipotent, holy, and is entitled to Divine worship.

3. His works.—By Christ the world was created; he preserves and
governs it; he has provided redemption for all men, and he will be their

final judge.
SECTION IL—THE INCARNATION OF CHRIST.

The Word, which in the beginning was with God, and which was
God, by whom all things were made, condescended to a state of humil-
iation in being united with human nature, and becoming like us,
pollution and sin excepted. In this state, as a subject of the law, he
was liable to the infirmities of our nature; was tempted as we are;
bnt lived our example, and rendered perfect obedience to the Divine
reqnirements. As Christ was made of the seed of David according
to the flesh, he is called ‘The Son of Man; and as the Divine ex-
istence is the fountain from which he proceeded, and was the only
agency by which he was begotten, he is ealled the Son of God, being
the only begotten of the Father, and the only incarnation of the Di-
vine Being.

CHAPTER VI.
The Holy Spirit.

1. The Scriptures ascribe to the Holy Spirit the acts and attributes
«of an intelligent being. He is said to guide, to know, to move, to give
Enformation, to command, to forbid, to send forth, to reprove, and to
Be sinned against.

CONFESSION OF THE FREE-WILL BAPTISTS, 1854, 1B68. 758

CHAPTER VII.
The Gospel Cal.

- The call of the gospel is co-extensive with the atonement to all
men, both by the word and the strivings of the Spirit ; so that salva-
tion is rendered equally possible to all; and if any fav of eternal
life, the fault is wholly their own.

CHAPTER IX.
Repentance.

The repentance which the gospel requires includes a deep convic-
tion, a penitential sorrow, au open confession, a decided hatred and an
entire forsaking of all sin. This repentance God has enjoined on all
men; and without it in this life the sinner must perish eternally.

CHAPTER X.
Faith.

Saving faith is an assent of the mind to the fundamental truths of
revelation; an acceptance of the gospel, through the influence of the
Holy Spirit; and a firm confidence and trust in Christ. The fruit of
faith is obedience to the gospel. The power to believe is the gift of
God; but believing is an act of the creature, which is required as a
condition of pardon, and without which the sinner can not obtain salva-
tion. All men are required to believe in Christ; and those who yield
obedience to this requirement become the children of God by faith.

CHAPTER XI.
Regeneration.

As man is a fallen and sinful being, he must be regenerated in order
to obtain salvation. This change is an instantaneous renewal of the
heart by the Holy Spirit, whereby the penitent sinner receives new
life, becomes a child of God, and disposed to serve him. This is
«called in Seripture being born again, born of the Spirit, being quick-
«ned, passing from death unto life, and a partaking of the divine
mature.

154 SYMBOLA EVANGELICA.

OHAPTER XII.
Justification and Sanctification.

1. JvermricATION.— Personal justification implies that the person justi-
fled has been guilty before God ; and in consideration of the atonement
of Christ, accepted by faith, the sinner is pardoned and absolved from
the guilt of sin, and restored to the divine favor. Though Christ’s
atonement is the foundation of the sinners redemption, yet without
repentance and faith it can never give him justification and peace
with God.

2. SANCTIFICATION is a work of God's grace, by which the soul is
cleansed from all sin, and wholly consecrated to Christ. It com-
mences at regeneration, and the Christian can and should abide in
this state to the end of life, constantly growing in grace and in the
knowledge of our Lord Jesus Christ.

CHAPTER XIII.
Perseverance of the Saints.

There are strong grounds to hope that the truly regenerate will per-
severe unto the end and be saved, through the power of divine grace
which is pledged for their support; dut their future obedience and
final salvation are neither determined nor certain ; since, through
infirmity and manifold temptations, they are in danger of falling ;
and they ought therefore to watch and pray, lest they make shipwreck
of faith, and be lost.

CHAPTER XIV.
The Sabbath.
This is one day in seven, which, from the creation of the world, GodS,

has set apart for sacred rest and holy service. Under the former diss ;
pensation, the seventh day of the week, as commemorative of the wor”.

of creation, was set apart for the Sabbath. Under the gospel, the fire
day of the week, in commemoration of the resurrection of Christ, amır-,
by authority of the apostles, is observed as the Christian Sabbath. C»
this day all men are required to refrain from secular labor, and devc» —.
themselves to the worship and service of God.

INFESSION OF THE FREE-WILL BAPTISTS, 1834, 1868. ὅδ

CHAPTER XV.
The Church,
- A Cmmisriaw CHUROH is an organized body of believers in Christ,
who statedly assemble to worship God, and sustain the ordinances of
the gospel agreeably to his Word. In a more general sense it is the
whole body of Christians throughout the world, and only the regenerate
are real members. Believers are admitted to a particular church, on
giving evidence of faith, and receiving baptism and the hand of fel-
lowship.
| The Gospel Ministry.

1. Quaırıcatıons OF MiwisrERS.— They must possess good natural
and acquired abilities, deep and ardent piety, be specially called of
God to the work, and ordained by the laying on of hands.

2. Dvrrgs or MixisrEns.— These are, to preach the Word, administer
the ordinances of the gospel, visit their people, and otherwise perform
the work of faithful pastors.

CHAPTER XVII.
Ordinances of the Gospel. |

1. Curistran Barrism.—This is the immersion of believers in water
in the name of the Father, the Son, and the Holy Spirit, in which are
represented the burial and resurrection of Christ, the death of Christians
to the world, the washing of their souls from the pollution of sin, their

zising to newness of life, their engagement to serve God, and their
zresurrection at the last day.

2. Tug Lorp’s Surrer.—This is a commemoration of the death of
“Christ for our sins, in the use of bread, which he made the emblem of
Enis broken body, and the cup, the emblem. of his shed blood; and by
xt the believer expresses his love for Christ, his faith and hope in him,
zand pledges to him perpetual fidelity.

It is the privilege and duty of all who have spiritual union with
X ;hrist thus to commemorate his death; and no man has a right to
#orbid these tokens to the least of his diseiples.'

* [This last clause commits the Free-will Baptists to the principle and practice of opem
*—«ommunion, —Ed. ]

THE CONFESSION OF THE WALDENSES. A.D. 1655.

(This Confession belongs to the Calvinistie family, and is in part au abridgment of the Gallican Con-
fession of 1559. It is still in furce, or at least highly prized among the Waldenses in Italy. The occa-
sion which called it forth entitles it to special consideration. M pt eb Sa Fasti eas e

| of their arque nemi Tg a ge the fHghifal petares of

the confiscation property
bythe conca of ho property an eye-witness.) wid tego: Qt tines bir etos atrocities roused

the indignation of the Christian world. Oliver Cromwell, then Lord Protector of England, ordered a
ΠΥ ooh trating, cxt Sir Simul Molan] se s nera] sommaioner δὰ the Dake ol Raver
(Charles Emanuel IL), opened a subscription with £2000 from his private purse, and brought Protest-
a cca ae enchant ce desir wed aparente Lore et epe m ihr a Ds
a sense of shame, The dispatches were written by his foreigu secretary, the great Puritan poet, in
classical Latin and in the lofty spirit of bis immortal sonnet, composed at that time,

' ‘Avenge, Ὁ Lord, thy slaughtered axints, whose bones
Lie scattered on the Alpine mountains cold.’

Cromwell dled too soon to Anish this noble work of intervention In behalf of humanity and religious
liberty. Of the more than £38,000 then ralsed by public subscription in England alone for the poor
Waldenses, only £22,000 reached them; the remaining £16,333 Charles IL unscrupulously wasted on
his private pleasures under the pretext, worthy of a Stuart, that *he was not bound by auy of the en-
gagements of an usurper and tyrant, nor reputable for le dela" A fit illastration of the spirit of the
Restoration,

The Confession was probably composed by Jean Lesen, who was at that time the Moderator of the
churehes in Pledmont, and became afterwards their historian (d. in exile, tun martyr sans sang,’ a8
ποτ Lario about 1096). icio ia tom φάτω on tod anie ths μον αν πύργο UON
remark, ‘la derniere confession de leur Foy qu'ils publierent aprés leura massacres de l'an 1655" (Vol, L p.
112). It was brought to Euglaud by Morlaud, together with many valuable MSS., which he received
from pastors Antoine and Leger, and deposited In the University library at Cambridge, in Aug., 1658.

The French text is found in Lxaxm, Histoire den Eglises Vaudoises (Leyde, 1069, 9 vols. fol.), Vol. 1.
pp. 112-116 (where the Athanasian Creed is added in Vandois and French, as a part of their creed
taught to the children): in C. U. Haun, Geschichte der Ketzer im Mittelalter, Vol. II. pp. 668-673; Brut
(Pastur of La Tour), Livre de Famille (Geneva, 1890). A Latin text, together with an English version, is
given in Pevnan, An Histor. Defence of the Waldenses or Vaudois, with Introd, and Appendizes by Tu.
Sms (Lond. 1820), pp, 445—454, frum the MSS, of Peyran, the Moderator of the Wald. Churches iu 1819.
The English text alone In printed in Dr. E. Hxxpzxzsow's The Vaudois (London, 1845), pp. 251-250, and
in Wırztam Hazrrrz's translation of Dr. Avexis Muston, The Israel of the Alps: a History of the Per-
seculiona af the Waldenses (London, 1852), pp. 300-306. I have taken the French original from Leger, with
the old spelling. The Euylish translation of Hazlitt is very Imperfect, and has been corrected.

The older Confessions of the Waldenves, published by Perrin, Leger (Vol. L), nnd Hahn (Vol. II. p.
647 2qq.), are partly of doubtful origin, and have merely historical interest. See Vol. I. pp. 668 &aqq.]

BRIEVE CONFESSION DE FOY DES|A BRIEF CONFESSION OF FAITH OF

ÉGLISES REFORMEES DE PIEMONT. THE REFORMED CHURCHES OF
PIEDMONT.
JPubliée avec lear Manifeste à l'occasion des effroy- | Published with their Manifesto on the occasion of
ables massacres de l'an 1655, the frightful massacrer of the year 1655,

Parce que nous avons apris que nos Ad-| Having understood that our ndrersaries,
woersdires ne se contentans pas de nous avoir|not contented to have most cruelly perse-
Qmersecutés, et dépoüillés de tous nos biens, | cuted us, and robbed ns of all our goods
our nous rendre tant plus odieus, vont en- | and estates, have yet an intention to render
ore semans beaucoup de faus bruits, qui | us odious to the world by spreading abroad
WEendent non seulement à fletrir nos per-| many false reports, and so not only to de-

758

sonnes, mais sur tout à noircir par des in-
James calomnies la sainte et salutaire Doc-
trine, dont nous faisons profession, nous som-
mes obligés, pour desabuser l'esprit de ceux
qwi pourroient avoir esté preoccupés de ces
sinistres impressions, de faire une briéve Dec-

laration de nótre Foy, comme nous l'avons |

Sait par le passé et conformement à la Pa-
role de Dieu, afin que tout le monde voye la
Sausseté de ces Calomnies, et le tort qu'on a
de mous hair, et de nous persecuter pour une
Doctrine si innocente.

Nous Croyons.

I. Qwal y a un seul Dieu, qui
est une essence spirituelle, eter-
nelle, infinie, tout sage, tout mise-
ricordieuse, et tout juste; en un
mot tout parfaite; et quil y a
trois Personnes en cette beule et
simple essence, le Pere, le Fils, et
le S. Esprit.

II. Que ce Dieu 8’est manifeste
aux hommes par ses @uvres, tant
de la Creation, que de la Provi-
dence, et par sa Parole, revelée
au commencement par Oracles
en diverses sortes, puis redigee
par écrit és Livres qu'on appelle
Ü Escriture Sainte.

III. Qw el faut vecevo?r, comme
nous recevons cette Sainte Eeri-

ture pour Divine, et Canonique, .
say, for the constant rule of our
Foy, et de nötre vie, et qu'elle est faith and life: as also that the

contenüe pleinement és Livres de,

c'est-à-dire pour regle de nötre

SYMBOLA EVANGELICA.

fame our persons, but likewise to asperse
with most shameful calumnies that holy and
wholesome doctrine which we profess, we
feel obliged, for the better information of

those whose minds may perhaps be preoc-
cupied by sinister opinions, to make a short
declaration of our faith, such as we have
heretofore professed as conformable to the
Word of God; and so every one may see
the falsity of those their calumnies, and also
how unjustly we are hated and persecuted
for a doctrine so innocent.

We believe,

I. That there is one only God,
who is a spiritual essence, eter-
nal, infinite, all-wise, all-merciful,
and all-just, in one word, all-per-
fect; and that there are tlıree
persons in that one only and sim-
ple essence: the Father, Son, and
Holy Spirit.

II. That this God has manifest-
ed himself to men by his works of
Creation and Providence, as also
by his Word revealed unto us, first
by oracles in divers manners, and

afterwards by those written books am

which are called the Holy Script—
ure.

III. That we ought to receive
this Holy Scripture (as we do) for
divine and canonical, that is to

same is fully contained in the Olq

Ancien et du Nouveau Testa- |and New Testament; and that by
ment: que dans ÜAncien Testa-|the Old Testament we must un.

THE CONFESSION OF THE WALDENSES, 1655.

ment doivent estre compris seule-
ment les Livres que Dieu. a com-

mis.a U’ Église Judaique, et qu'elle
a tofjours .approuvé ou reconnii

pour Divins, ἃ sgavoir les cing
Livres de Moise, Josué, les Juges,
Ruth, le 1 et 2 de Samuel, le 1 et
2 des fois, le 1 et 2 des Chro-
niques ou Paralipomenon, le 1
@ Esdras, Nehemie, Esther, Job, les
Pseaumes, les Proverbes de Salo-
mon, l’ Ecclesiaste, le Cantique des
Cantiques, les 4 grands Prophetes
et les 12 petits: et dans le Nou-
veau les 4 Evangiles, les Actes des
Apötres, les Epitres de S. Paul,
une aux Domains, deux aux Co-
rinthiens, une aus Galates, une
aus Ephesiens, une aux Philip-
gens, une aux Colossiens [deux
aux Thessaloniciens, deux à Ti-
mothée, une ἃ Tite, une ἃ Philé-
*7n0n], U’ Epitre aux Hébreuz, une
de S. Jacques, deux de S. Pierre,
£rois de S. Jean, une de S. Jude,
et Ü Apocalypse.

IV. Que nous reconnoissons la
Divinite de ces Livres Sacrés, non
seulement par le témoignage de
δ᾽ Église, mais principalement par
V’eternelle et indubitable verité de
la Doctrine qui y est contenüe,
par Vexcellence, sublimite, et ma-
Jesté du tout Divine qui y paroit,
et par l'opération du SS. Esprit,

159

derstand only such books as God
did intrust the Jewish Church with,
and which that Church has al-
ways approved and acknowledged
to be from God: namely, the five
books of Moses, Joshua, the Judges,
Ruth, 1 and 2 of Samuel, 1 and 2
of the Kings, 1 and 2 of the
Chronicles, one of Ezra, Nehemiah,
Esther, Job, the Psalms, the Prov-
erbs of Solomon, Ecclesiastes, the
Song of Songs, the four great and
the twelve minor Prophets: and
the New Testament containing the
four gospels, the Acts of the Apos-
tles, the Epistles of St. Paul—1 to
the Romans, 2 to the Corinthians,
1 to the Galatians, 1 to the Ephe-
sians, 1 to the Philippians, 1 to the
Colossians [2 to the Thessalonians,
2 to Timothy, 1 to Titus, 1 to
Philemon],! and the Epistle to the
Hebrews; 1 of St. James, 2 of St.
Peter, 3 of St. John, 1 of St. Jude,
and the Revelation.

IV. We acknowledge the divin-
ity of these sacred books, not only
from the testimony of the Church,
but more especially because of the
eternal and indubitable truth of
the doctrine therein contained, and
of that most divine excellency, sub-
limity, and majesty which appears
therein; and because of the opera-

! [Omitted by Leger and Hahn, no doubt inadvertently. ]

Vor. II—C co

—

IX. Que Vhomme a perdu par| IX. That man by his transgres-
sa transgression, la justice et la sion lost that righteousness and
sainteté qu'il avoit receiie, encou-|holiness which he had received,
rant avec Vindignation de Dieu,|and thus incurring the wrath of
la mort et la captivité, sous la| God, became subject to death and
puissance de celuy qui a Vempire| bondage, under the dominion of
de la mort, assavoir le Diable, à | him who has the power. of death,
ce point que son frane arbitre est| that. is, the devil; insomuch. that
devenu serf et éclave du peché,| our free will:has become a servant
tellement que de nature tous les|and a slave:to sin: and thus all
hommes, et Juifs et gentils, sont) men, both Jews and Gentilesaze
Enfans d’Ire, tous morts en leurs| by nature children. of wrath, be-
Jautes et pechés, et par 'consé- | ing all dead in their: trespasses
quant incapables d'avoir. aucun | and sins, and consequently. incapa-
bon movement pour le salut, ni|ble of the least good motion to any
méme former aucune bonne pen-|thing which concerns their salva-
see sans la grace; toutes leurs tion: yea, incapable of one good
imaginations et. pensées m'estant thought without God's grace, all —
que mal en tout tems. — their imaginations being wholly

evil, and that continually. |

X. Que toute la posterité | X. That all the posterity of
d'Adam, est coüpable en luy de, Adam is guilty in him of his diso-
sa desobeissance, infectée de sa cor-| bedience, infected by his corrup-
ruption, et tombée dans la méme tion, and fallen into the same ca-
calamité jusques aus petits En-|lamity with him, even the very in-
Jans dés le ventre de leur Mere, fants from their mothers" womb,
d'ou vient le nom de Peché orgi- | whence is derived the name of

| original sin.

XL Que Dieu retire de.cettecor-\ XI. That God saves from: this
ruption et condamnation, les per-| corruption and condemnation those
sonnes quil a éleiies par sa mise- whom he has chosen [from the
vicorde en son Fils Jesus Christ,y foundation of the world, not for
Zaissant les autres par un droit ir- any foreseen disposition, faith, or
uem de la. liberté [δὲ Juslioo. holiness in them, but]' of his

1 (The words in brackets are given by Hazlitt and Henderson (perhaps from Morland), but
"mre not found in the French of Leger and Hahn. ] 4

762 | SYMBOLA EVANGELICA.
mercy in Jesus Christ his. Son;
passing by all the rest, according
to the irreprehensible reason of his
'freedom and justice.

XII. Que Jesus Christ ayant XII. That Jesus Christ having
esté ordonné de Dieu en son decret | been ordained by the eternal de
eternel, pour estre le seul Saveur, | cree of God to be the. only Sav-
et l'unique Chef de son Corps, qui|iour and only head of his body
est 1’ Église, il l’a rachetée par eon | which is the Church, he redeemed
propre Sang, dans Vaccomplisee-|it. with his own blood in the full.
ment des tems, et luy offre et|ness of time, and . communicates
communique tous ses benefices par |unto the same all his benefits by
? Evangile. . means of the gospel.

XII. Qw4 y a deux natures| XIII. That there are two natures
en Jesus Christ, la Divine et |in Jesus Christ, viz., divine and hu-
Ühumaine vrayement en une|man, truly united in one and the
méme personne, sans confusion,| same person, without confusion,
sans division, sans separation, | division, separation, or alteration;
sans changement ; cháque nature|each nature keeping its own dis
gardant ses proprietés distinctes, tinct proprieties; and that Jesus
et que Jesus Christ est vray ! Christ is both true God and true
Dieu et vray homme tout en-| man.
semble.

XIV. Que Dieu a tant aimé le, XIV. That God so loved they
monde, qu'il a donné son Füs| world, that is to say, those whom.
pour nous sauver par son obeis- he has chosen out of the worlCa,
sance tres-parfaite, nommement |that he gave his own Son to S NL.
par celle qu'il a montré en souf-|us by his most perfect obedien τ:
Jrant la mort maudite de la|(especially that obedience whic}
Croix, et par les victoires quil a|he manifested in suffering the
remporté sur le Diable, le péché, | cursed death of the cross), and ali,
et la mort. by his victory over the devil, sin,

and death.

XV. Que Jesus Christ ayant, XV. That Jesus Christ having
Suit Ventiere expiation de nos | made a full expiation for our sing
pechés par son sacrifice tres-par-\ by his most perfect sacrifice once

THE CONFESSION OF THE WALDENSES, 1655. 763

‚fait, une fois offert en la Croiz,
4 ne peut, ni ne doit estre ret-
tere sous quelque pretexte que oe
soil.
XVI. Que le Seigneur Jesus
nous ayant pleinement reconorlie
ἃ Dieu par le Sang de sa Croix,
c'est par son seul merite, et non
par nos auvres, que nous sommes
absous et justifiés devant luy.

XVII. Que nous avons union
avec Jesus Christ, et communion
d ses benefices par la Foy, qui
sappuye sur les promesses de vie,
qui nous sont faites en son Evan-
gile.

XVIII. Que cette Foy vient de

offered on the cross, it neither can
nor ought to be repeated upon any
pretext whatsoever, as they pretend
to do in the mass. |

XVI. That the Lord Jesus hav-
ing fully reconciled us urito God,
through the blood of his cross, it is
by virtue of his merits only, and
not of our works, that we are &b-
solved and justified in his sight.

XVII. That we are united to
Jesus Christ and made partakers
of his benefits by faith, which
rests upon those promises of life
which are made to us in his
gospel. |

XVIII. That this faith is the

"operation gracieuse et efficace du gracious and efficacious work of

S. Esprit, qui Eclaire nos ames, et
les porte à sappuyer sur la mise-
»icorde de Dieu, pour s'appliquer
de merite de Jesus Christ.

XIX. Que Jesus Christ est né-
tre vray et unique Mediateur :
non seulement de Redemption,
mass aussi d’Intercession, et que
par ses merites et sa media-
tion, nous avons accés au Pere,
‚pour : Vinvoquer avec la sainte
confiance d’estre exawcés, sans
guiil soit besoin d'avoir recourse
a aucun autre intercesseur que
luy. -

the Holy Spirit, who enlightens
our souls, and persuades them to
lean and rest upon the mercy of
God, and so to apply the merits
of Jesus Christ.

XIX. That Jesus Christ is our
true and only Mediator, not only
redeeining us, but also interceding
for us, and that by virtue of his
merits and intercession we have
access unto the Father, to make
our supplications unto him, with a
lioly confidence that he will grant
our requests, it being needless to
have recourse to any other inter-
cessor besides himself.

XX. Que comme Diew nous| XX. That as God has promised
promet la regeneration en Jesus|us regeneration in Jesus Christ, so

164

SYMBOLA EVANGELICA.

Christ, ceus qui sont unis à luy|those who are united to him by a

par une vive Foy, dowent s’adon-
ner, et vadonnent en effét, à bonnes
auvres.

XXI. Que les bonnes cuvres
sont st necessaires aus fideles,
quils ne peuvent parvenir au
Royaume des Creux sans les
‚faire, estant vray que Dieu les a
preparées afin que nous y chemi-
noins, qu'ains? nous devons fuir
les vices, et nous adonner aux
vertus Chrétiennes, employant les
janes et tous autres moyens, qui
peuvent nous servir ἃ une chose
&i saente.

XXII. Que bien que nos euvres
ne puissent pas meriter, nötre

living faith ought to apply, and do
really apply themselves, unto good
works.

XXI That good works are so
necessary to the faithful that
they can not attain the kingdom
of heaven without the same, see-
ing that God hath prepared them
that we should walk therein; and
therefore we ought to flee from
vice, and apply ourselves to Chris-
tian virtues, making use of fasting,
and all other means which may
conduce to so holy a thing.

XXII. That, although our good
works can not merit any thing, yet

Seigneur ne laissera pas de les the Lord will reward or recompense

recompenser de la Vie Eternelle,
par une continuation miseri-
cordieuse de sa grace, et en vertu
de la constance immuable des pro-
messes qu'il nous en fait.

XXIII. Que ceux qui possedent
la Vie Eternelle en suite de leur
Foy, et de leurs bonnes auvres,
doivent estre confiderés comme
Saints, et glorifiés, loiiés pour
leurs vertus, imites en toutes les
belles actions de leur vie, mais
non adorés, ni invoqués, puis
qwon ne dott prier qu'un seul
Dieu par Jesus Christ. —

XXIV. Que Dieu sest recüeilli

them with eternal life, through the
merciful continuation of his grace,
and by virtue of the unchangeable

constancy of his promises madex

unto us.

XXIIL That those who are a
ready in the possession of eterna 3
life in consequence of their faitf,-
and good works ought to be con. _

sidered as saints and glorified per.
sons, and to be praised for their
virtue and imitated in all good
actions of their life, but neither
worshiped nor invoked, for God
only is to be prayed unto, and
that through Jesus Christ.

XXIV. That God has chosen

THE CONFESSION OF THE WALDENSES, 1655.

une Église dans le monde, pour 16] one Church in the wo
salut des hommes, quelle n'a qu'un | salvation of men, anc
seul Chef, et fondament, qu$ est| Church has one only
Jesus Christ. foundation, which is Je

XXV. Que cette Église est la| XXV. That this Cli
compagnie des fideles, qui ayans | company of the faithfu
esté éleus de Dieu, devant la|ing been elected by (
Fondation du monde, et appellés the foundation of the
par une sainte vocation, sunissent | called with a holy ca
pour suivre la Parole de Dieu, themselves to follow
croyans ce gual nous y enseigne, οἵ God, believing wha
et vivans en 8a crainte. teaches them therein, ar

his fear.

XXVI. Que cette Église ne peut| XXVL That this C
defaillar, ow estre aneantie, mais |not fail, nor be annil
qu'elle doit estre perpetuelle. must endure forever [a

the elect are upheld an
by the power of God i
that they all persevere 1
unto the end, and remai
the holy Church, as so n
members thereof ].'

XXVII. Que tous #y doivent, XXVII. That all me
ranger, et se tenir dans sa com- | join with that Church, :

Munion. | tinue in the communion
XXVIII. Que Dieu ne nous y| XXVIII. That God
Wxwtruit pas seulement par sa Pa- only instruct us by his
sole, mais que de plus τὶ a instetué| has also ordaincd cer
elles Sacremens pour les joindre d | ments to be joined *
«sette Parole, comme des moyens | means to unite us to Jt
pour nous unir ἃ Jesus Crist, | and to make us parta!
et pour communiquer ἃ ses bene- | benefits; and that ther
Jíces, et quil m'y en a que deux|two of them belongin

. communs ἃ tous les membres dei mon to all the memt

! The words in brackets are not represented in the French text of Leger,
from Henderson and Hazlitt.

-—

les veut communiquer pour nour-|same unto us as the food of eter-
riture en vie eternelle, fais nous |a life, we humbly beseech thee to
cette grace que de vraye sincerité | grant us this grace that in true
de coeur, et d'un zele ardant nous sincerity of heart and with an ar-
recevions de luy un si grand bene- | dent zeal we may receive from him
fice, c'est qu'en eertaine Foy nous so great a benefit ; that is, that we
jouissione de son Corps et de son | may be made partakers of his body
Sang, voire de luy entierement, and blood, or rather of his whole
ete. | self, by a sure and certain faith
Les termes de nbtre Liturgie, The words of the Liturgy are
sont: 'Premierement done, croy- these: ‘Let ws then believe first
ons à ces promesses, que Jesus of all the promises which Christ
Christ qui est la veritó méme a (who is the infallible truth) has
prononeées de sa bouche, assavoir| pronounced with his own mouth,
qu'il nous veut vrayement faire viz, that he will make us truly
participans de son Corps et de son | partakers of ^is body and blood,
Sang, afin que nous le possedions |tAat so we may possess him en-
entierement en telle sorte qu'il £irely, in such a manner that he
vive en nous, et nous en luy. may live in us and we in him.
Ceus de nötre Catechisme public| The words of our Catechism are
sont de méme en la Section 53. |the same, Vella Dominica 53,
'XXXI Qu'il est necessaire que, . XXXI. That it is necessary the
lÉglise aye des Pasteurs, jugés | Church should have pastors known
biens instruits, et de bonne vie, par | by those who are employed for that
ceux qui en ont le droit, tant pour | purpose to be well instructed and
gprécher la Parole de Dieu, que of a good life, as well to preach
pour administrer les Sacremens, the Word of God as to administer
εἰ veiller sur le troupeau de Jesus the sacraments, and wait upon the
Christ, suivant les regles d’une flock of Christ (according to the
Sonne et sainte Discipline, con- | rules of a good and holy discipline),
.jointement avec les Anciens et together with .elders and deacons,
Diacres, selon la pratique de after the manner of the primitive
£ Eglise ancienne. Church.
XXXII. Que Dieu a établi les) XXXII. That God hath estab-
-Hiois et les Magistrats, pour la lished. kings and magistrates. to
conduite des peuples, et que les govern the people, and that the

nous feninynonobeland. nótre pau- e and. owness, to. look upon. us
vreté δὲ petitesse, pour vrais mem-|as true members of the mystical
bres du corps mystique de Jesus|body of Christ, suffering for his
Christ, soufrans pour son Saint| name's sake, and to continue unto
Nom ; et de nous continuer Üas-|us the help of their prayers to
sistance de leurs prieres envers| God, and all other effects of their
Dieu, et tous autres bons offices | charity, as we have heretofore
de leurs charités, comme nous les| abundantly experienced, for which
avons déja abondamment experi-| we. return them our most humble
mentés, dont nous les remercions thanks, entreating the Lord with
avee toute Vhumilité, qui nous est | all our heart to be their rewarder,
possible, et suplions de tout nótre|and to pour upon them the most
ceur le Seigneur qu'il en soit luy | precious blessings of grace and
méme le remunerateur, versant sur | glory, both in this life and in that
elles les plus precieuses benedic- | which is to come. Amen.

tions de sa grace et de sa gloire,

et en cette vie, et en celle qui est à |

ADDITIONS ἃ LA SUS-DITE CONFESSION.| ADDITIONS TO THIS CONFESSION.'

^ Briéve justification touchant les points, | Brief justification concerning the points or
ou articles de Foy, que nous imputent les | articles of faith which the doctors of Rome
JDocteurs de Rome, en commun avec toutes | impute to us and to all the Reformed Churches.
les Eglises Reformées. Nous accusans de | They accuse us of believing the following arti-

croire, cles :

1. Que Dieu soit autheur du Peché. 1. That God is the author of sin;

2. Que Dieu n'est pas tout Puissant. 2, That God is not omnipotent ;

4," Que Jesus Christ s'est desesperé en la | 3. That Jesus Christ fell into despair upon
Croiz. the cross ;

5. Que dans les ceuvres du salut, ou l'home | 4. That man, in the work of salvation,
est mit par l' Esprit de Dieu, il n'y coopere non | where he is moved by the Spirit of God, is

plus qu'une piece de bois, ou une pierre. no more active than a log or a stone;
6. Qu'en vertu de la Predestination, il n'im- | 5. That, according to our notion on the
porte que l'on face bien ou mal. subject of predestination, it is of no conse-

quence whether we do good or evil ;
! Omitted by Henderson and Hazlitt. — ? The error in numbering (4 for 3, etc.) is Leger's.

CONFESSION OF THE CUMBERLAND PRESBYTERIAN CHURCH, 1829. 771

THE CONFESSION OF THE CUMBERLAND PRESI
RIAN CHURCH. A.D. 1829 (1818). -

ls in the on Predestination, while even the chapter on Perseverance [8 ! essentially retained. We

present both texts in parallel columna,
See The Confession of Faith of the Cumberland Presbyterian Church, revised and adopted by the General
cose a dan art pt m hg eundi me m e e

Assembly,
BURTON

I. God from all eternity did, by
the most wise and holy eounsel of
his own will, freely and unchange-
ably ordain whatsoever comes to
pass;' yet so as thereby neither is
God the author of sin,’ nor is vio
lence offered to the will of the
ereatures, nor is the liberty or con-
tingeney of second causes taken

‚away, but rather established.’

IL. God has not decreed any| II. Although God knows what-
thing respecting his creature man,|soever may or can come to pass
contrary to his revealed will or|upon all supposed conditions ;* yet
written word,’ which. declares his hath he not decreed any thing be-
sovereignty over all his ereatures, | cause he foresaw it as future, or
the ample provision he has made as that which would come to pass
for their salvation,* his determina- | upon such conditions.’
tion to punish the finally impen-|

L God did, by the most wise
and holy counsel of his own will,
determine to act or bring to pass
what should be for his own glory.'

! Eph. i. 11; Rom. xi. 33; Heb. vi. 17;

1 Eph. i. 11. |
= Rey. xx. 12; Rom. ii, 15; Acts xx. 27; Rom. ix. 15, 18.
Psa. ii. 7. |? James i, 13, 17; 1John i, 5; [ Am. ed. Eccl.

= Dan. iv. 34, 35; Psa. cxxxv. 6; Matt. x. vii. 29].
29-31. * Acts ii, 23; Matt. xvii. 12; Acts iv. 27,28;
* Heb. il. 9; Matt. xxii. 4; Isa. xlv, 22; 1 John xix. 11; Prov. xvi. 35.
Tim. ii, 4, 5, 6; Rev. xxii. 17; Isa. lv. | * Acts xv. 18; 1 Sam. xxiii. 11, 12; Matt.
— 14 John iii, 16; Rom. viii 25; 1 John xi. 21, 28. —
ii. 24, 10, * Rom. ix. 1], 18, 16, 18.

- —— —Ó —H

of God and his Son J which is eternal life, before he can have spiritual wisdom to discern
and detect the deceiver. Oder “16 Wan! by orvertisi tha gritioes PU. the gospel in refus-

part from him, he becomes doubly and eternally reprobated ; ur lkesthe obernist’s nina]
which will not » into pure metal, or the potter's clay, which marred upon the wheel. But
if the creatare fi this deplorable situation, he was not bound by any revealed or secret
decree of God to do so: it is his own fault. For God declares in his Word that Christ died
for the whole world ; that be offers pardon to all; that the Spirit operates on all; confirm-
iig by an oath that he has no pleasare in the death of sinners. Every invitation of the gos-
pel either promises or implies aid by the Divine Spirit. The plan of the Bible is grace and
duty. God calls (grace); sinners hearken diligently (duty); God reproves (grace); sinners
turn (duty); God pours out his Spirit (grace); sinners resist not the light, but improve it
(duty); God makes known his Word, or reveals the plan of salvation (grace); God invites
(grace); wicked men, forsake your ways (duty), your thoughts (duty), and turn to the Lord
(duty), and God will have mercy on you (grace), und God will abundantly pardon (grace).

In Chap. IX., Of Free Will, the first three and the fifth sections are
retained with an addition at the close of Sect. 3,‘ without Divine aid.’
In the fourth section the last words, ‘ but [the sinner] doth also will
that which is evil) are omitted.

In Chap. X., Of Ejfectual Calling, the fourth section is omitted, and
the third section concerning infant salvation is liberalized and made

to embrace all infants as follows:
CUMBERLAND CONFESSION, CHAP. X, | WESTMINSTER CONFESSION, CHAP. X.

IIL, Al infants dying ininfancy| III. Zleet infants, dying in in-
are regenerated and saved by Christ | fancy, are regenerated and saved
throngh the Spirit,’ who worketh| by Christ through the Spirit,’ who
when, and where, and how he|worketh when, and where, and
pleaseth ;* so also are others who|how he pleaseth.? So also are all
have never had the exercise of rea- | other elect. persons, who are. inca-
son, and who are incapable of be-|pable of being outwardly called
ing outwardly called by the minis-| by the ministry of the Word.’
try of the Word.

In Chap. XL, Of Justification, Sect. 1,* Those whom God effectually
ealleth, is changed into ‘Those whom God calleth (and who obey the
ned In Sect. 4, * God did, from all eternity, decree to justify all the
Vect, is changed into ‘God, before the foundation of the world, de-
ra to justify all true believers

^ Luke xviii. 15, 16; Acts ii. 38, 39. |' Luke xviii, 15, 16; Acts ii, 38, 39; John
= John iii, 8, | 13,5; t John v. 12; Rom, viii, 9.
|" John iii. 8.

|? | John v. 12; Acts iv. 12.

CONFESSION OF THE CUMBERLAND PRESBYTERIAN CHURCH, 1829. 775

time therein;! yet now, since life
and immortality are brought clearer
to light by the gospel, and espe-
cially since the effusion of the Holy
Ghost on the day of Pentecost,
we may not expect the true Chris-
tian to fall into such gross sins.‘
Nevertheless they may, through the
temptations of Satan, the world,
and the flesh, the neglect of the
means of grace, fall into sin, and
incur God's displeasure, and grieve
his Holy Spirit;* come to be de-
prived of some measure of their
graces and comforts, and have their
consciences wounded ; but the real
Christian can never rest satisfied
therein.*

! 2 Sam. xii. 9, 18, 14.

2 2 Tim. i. 10. Ä

? Luke xxiv. 49; Acts ii. 4.

* Acts xvii. 80, 31; Matt. xi. 11.
* Eph. iv. 80; Rev. ii. 4.

and the neglect of the means of
their preservation, fall into griev-
ous sins;' and for a time continue
therein:? whereby they incur God's
displeasure,? and grieve his Holy
Spirit;* come to be deprived of
some measure of their graces and
coinforts ;? have their hearts hard-
ened,? and their consciences wound-
ed;? hurt and scandalize others
and bring temporal judgments
upon themselves.?

! Matt. xxvi. 70, 72, 74.

? Psa, li. title and verse 14; [Am. ed. 2 Sam.
xii. 9, 13]. .

3 Isa. lxiv. 5, 7, 9; 2 Sam. xi. 27.

* Eph. iv. 80.

* Psa. li. 8, 10, 12; Rev. ii. 4; Cant. v. 2, 8,
4, 6.

7 Psa. xxxii. 3, 4; li. 8.

* 2 Sam. xii. 14.

? Psa, Ixxxix. 81, 82; 1 Cor. xi. 82.

* Norr.—To this section the following note is attached in the official edition :
* This doctrine, although it is certainly supported by incontestable proof from the Word

of God, as well as by the reason and nature of the union between Christ and his people, yet,
like all other truths, has been and may be perverted. The idea of eternal justification and
consequent perseverance is unscriptural: the way perseverance is insisted on by some
preachers in connection with the preceding parts of their sermons is certainly dangerous.
Example: First preach a superficial experience, then make n great many more allowances
for weakness and wickedness, stumbling, straying, etc., than God's Word admits, then press
perseverance, and you have the formalist or hypocrite confirmed.

* On the other hand, press the doctrines of final apostasy, if the creature does not so and so,
making the perseverance of the creature depend chiefly upon his doings: you raise in'the
amind of the unregenerate professor the fenr of hell, as a high excitement to duty; confirm
lhim in his legality ; prepare his mind, indirectly at least, to give glory to himself for his per-
@everance; settle him down in a self-confident and deplorable situation. What God's Word

Vor. IIL.—D pvp

(The Avaven DrcLAzaTION, co called from the place of its adoption, belongs to the history of

never aspired to the dignity of an anthoritative
a Path myn as ter tr la nd pa betes a ran,
the conflict which preceded

ministry represented by them, on the several topics involved. "The Declaration thus adopted became,
not Indeed a creed, but an authoritative explanation of the interpretation given to the Westminster
Symbols by the lending minds in the New School Church, as organized in 1888. It was in 1868 in-
dorsed by the General Assembly (Ὁ, 8.) as containing ‘all the fundamentals of the Calvinistic Creed,’
and this indorsemeut was one among the most effectunl steps in bringing about the reunion of the
two Churches in 1870. The document Is rather a disavowal of imputed error than an exposition of
revealed truth, and must be nnderstood from the anthropological and soteriological controversies of
that period of division now happily gone by.

Both the Exnozs and the Tacx Docrarxs may be found in the Minutes of the Assembly for 1587;
ee eee: See See also Art. on The Auburn Declaration by Prof. E. D. Moaxıs,
D.D., of Lane Seminary, in the Presbyterian Quarterly and Princeton Review, Jan. 1876, pp. 5-40.

given is an accurate copy from it, and was kindly furnished for this work by the Rev. E.D. Moasıs, D. D.
The bendings in brackets have been supplied by the editor.)

[PERMISSION OF SIN. |
_ 1, God permitted the introduction of sin, not because he was unable
to prevent it consistently with the moral freedom of his creatures, but
for wise and benevolent reasons which he has not revealed.

[ ELECTION. |
_ 2. Election to eternal life is not founded on a foresight of faith and
obedience, but is a sovereign act of God's mercy, whereby, accofding
to the counsel of his own will, he has chosen some to salvation: * yet
so as thereby neither is violence offered to the will of the creatures,
nor is the liberty or contingency of second causes taken away, but
rather established ; nor does this gracious purpose ever take effect

independently of faith and a holy life. .

[FALL OF ADAM.]
3. By a divine constitution Adam was so the head and representative
of the race that, as a consequence of his transgression, all mankind be-
tame morally corrupt, and liable to death, temporal and eternal.

THE AUBURN DECLABATION, 1837. 779

[MORAL INABILITY.]

9. While sinners have all the faculties necessary to a perfect moral
agency and a just accountability, such is their love of sin and opposition
to God and his law, that, independently of the renewing influence or
almighty energy of the Holy Spirit, they never will comply with the
commands of God.

[INTERCESSION OF CHRIST.] |

10. The intercession of Christ for the elect is previous, as well as sub-
sequent, to their regeneration, as appears from the following Scripture,
viz.: *I pray not for the world, but for them which thou hast given
me, for they are thine. Neither pray I for these alone, but for them
also which shall believe on me through their word” (John xvii. 9, 20).

[SAVING Farrn.]

11. Saving faith is an intelligent and cordial assent to the testimony
of God concerning his Son, implying reliance on Christ alone for
pardon and eternal life; and in all cases it is an effect of the special
operations of the Holy Spirit.

[ REGENERATION. |

12. Regeneration is a radical change of heart, produced by the special
operations of the Holy Spirit, * determining the sinner to that which is
good,’ and is in all cases instantaneous.

[SALVATION BY GRACE.]

13. While repentance for sin and faith in Christ are indispensable
to salvation, all who are saved are indebted, from first to last, to the
grace and Spirit of God. And the reason that God does not save all
is not that he wants the power to do it, but that in his wisdom he does
not see fit to exert that power further than he actually does.

[LIBERTY OF THE WILL.]

14. While the liberty of the will is not impaired, nor the established
connection betwixt means and end broken, by any action of God on
the mind, he can influence it according to his pleasure, and does ef-
fectually determine it to good in all cases of true conversion.

180 SYMBOLA EVANGELICA.

[ JUSTIFICATION. |
„4 Adl-beliaversare justified, not:on ithe: ground; of: peradnal merit,
‘but -eokely!: οἱ. the ground of £he.-obedidnce :and death, 6x,.in.. other
‘words, the: righteousness ‘of Uhriet. ; ‚And: while that zighbebnaness doe
mot: beoonie theirs; in the sense: of a Htersl ‘transfer of personal quali
ties and merit, yet from respect to it God om nuuc m DE
if nisi were Fg ee 4

uM :

"UT [FREEDOM rx τάττει AND vxxme] -

| 46. While all such as-reject the. Gospel of Ghrist do-it, not by eu
dots bit ἀτοοῖγ, and.all who embrace ‘it: do it. not by. caercion, bu
OO OR
them to differ.

CONFESSION OF THE EVANGELICAL FREE CHURCH OF GENEVA, 1848. 781

CONFESSION OF THE EVANGELICAL FREE CHURCH OF
GENEVA. A.D. 1848,

(The Freez Cuvgon or Geneva seceded from the established Church of the city of Calvin, and issued
in 1648 the following Confession of Faith. It fairly represents the doctrinal position of other Free
Churches which have been organized in Switzerland and France in opposition to the degenerate Re-
formed State Churches. It exhibits the Calvinism of the nineteenth century—a Calvinism moderated,
simplified, and separated from connection with the civil government.

The French text is taken from the Notice Historique sur l'église évangélique libre de Genéve par E. GuzRS,
Genéve, 1875, pp. 86-90. It is also found, together with a Presbyterian constitution and a hymn-book,
In Eglise évangélique a Genéve; Recueil de Cantiques pour les assemblées de culte, etc. Gendve and Lyon,

1864.
- The English translation was prepared for this work by my friend, Professor Err CHARLiEB, of New

York.)

PROFESSION DE FOI
de l'église évangélique libre de Genéve.

I. Nous croyons que la sainte
Ecriture est pleinement inspirée
de Dieu dans toutes ses parties, et
quelle est la seule et infaillible
regle de la fo.

II. Nous recevons comme Eeri-
tures canoniques, pour Ü Ancien
Testament, tous les livres qui nous
sont transmis à ce titre par Üuni-
versalité du peuple juif, auquel
les oracles de Deu ont été confiés
sous la surveillanee du Seigneur ;
et nous recevons également comme
Ecritures canoniques, pour le Nou-
veau Testament, tous les livres qui,
sous Ülaction de la méme Provi-
dence, nous ont été transmis ἃ ce
titre par Puniversalité des Eglises
de la chrétienté.

III. Nous adorons le Pere, le
Fils et le Saint- Esprit, un seul

CONFESSION OF FAITH
of the Evangelical Free Church of Geneva.

I. We believe that the Holy
Seriptures are entirely inspired of
God in all their parts, and that
they are the only and infallible
Rule of Faith.

II. We receive as canonical
Scriptures of the Old Testament,
all the books which have been
transmitted to us, under that title,
by the universal consent of the
Jewish people, to whom the ora-
cles of God were confided under
the guidance of Jehovah; and we
receive equally as canonical Script-
ures of the New Testament, all the
books which, under the guidance
of the same Providence, have been
transmitted to us as such by the
universal consent of the Churches
of the Christian world.

III. We worship the Father, the
Son, and the Holy Ghost, one only

que. geris appelle nouvelle aha, in ih Ms Seite, i

VIII. Nous croyons que nous| VIIL We believe that we are
sommes justifiés devant Dieu, non | justified before God, not by right-
par des euvres de justice que nous| eous works which we may accom-
ayons fuites, mais uniquement par | plish, but only by grace and through
gräce et par le moyen de la foi en faith in Christ, whose righteous-
Christ, dont la justice nous est|ness is aseribed to us. On that
imputée, C'est pourquoi nous|account we are assured that in

sommes assurés qu'en Lui nous
avons la vie éternelle, et que nul
ne nous ravira de sa main.

IX. Nous croyons que sans la
Seigneur, et que, rachetés à grand
prix, nous devons le glorifier par
nos wwvres. Et quotque le combat
entre l.esprit et la chair demeure
en nous jusqu la fin, toutefois
nous ne perdons pas courage, mais
ayant regu une volonté nouvelle,
nous travaillons à notre sanctift-
cation dans la crainte de Dieu.

X. Nous croyons que le com-
mencement et la fin du salut, la

Him we have eternal life, and that
no one can pluck us out of his
hand.

IX. We believe that without
sanctification no man will see the

Lord, and that, ransomed at a great

price, we must glorify him by onr

"works. And although the battle

between the Spirit and the flesh
exists unto the end, still we are
not discouraged, but, having re-
ceived a new will, we work for
our sanctification in the fear of

the Lord.

X. We believe that the begin-
ning and the end of onr salvation,

nouvelle naissance, la foi, la sanc- our new birth, faith , sanctification,
tification, la persévérance, sont un |and perseverance are a gratuitons
don gratuit de la miséricorde di- gift of the divine merey; the true
wine; le vrai croyant ayant été| believer having been elected in
élu en Christ avant la fondation | Christ before the foundation of
du monde, selon la préconnais- the world, according to the fore-
sance de Dieu le Pere, dans la knowledge of God, the Father, in
sanctification de T Esprit, pour | the sanctification of the Holy Ghost,

CONFESSION OF THE EVANGELICAL FREE CHURCH OF GENEVA, 1848. 785

XIV. Nous croyons qu'il y aura| XIV. We believe that there will
une résurrection des inj ustes comme |be a resurrection of the unjust
des justes ; que Dieu a arrété un|as well as of the just; that God
jour oi. il jugera le monde univer-\has decided upon a day in which
sel par Ühomme quil a destiné|he shall judge the whole world
el, TE BARI ROE τος

MEL XV. We believe that individual
lises particuli?res, établies en di-| churches, established in different
vers lieux et plus ou moins mélan-| places, composed more or less of

gées de végénérés et d’inconvertis,

doivent se faire connaitre au

monde par la profession de leur

espérance, les actes de leur culte,
et le travail de leur charité. Mais
nous Croyons aussi que, au-dessus

de toutes ces églises particuli?res

qui ont été, qui sont et qui seront,

il existe devant Dieu une sainte.

Elise universelle, composée de tous
les végénérés, et formant un seul

corps invisible dont Jésus - Christ |
est la tete et dont les membres me se-
ront entidrement manifestés qu'au.

dernier jour.

X VI. Nous croyons que le Sei-
gneur a institué le baptéme et la
C?ne comme symboles et gages du
salut qu'il nous a acquis: le bap-
téme, qui est le signe de la purifica-
tion par le sang et par Ü Esprit de
Jésus: la Cene, dans laquelle nous
recevons par la foi sa chair et son

converted and unconverted per-
to the world by the confession of
their hope, the acts of their wor-
ship, and the works of their charity.
But we also believe that, above all
these individual churches which
have been, are, and will be, there
exists before God a holy universal
Church, composed of all the re-

deemed ones, forming one invisi-

ble body of which Jesus Christ is
the head, and whose members will
be entirely known only at the last
day.

XVI. We believe that the Sav-
iour has instituted Baptism and
the Lord’s Supper as symbols and
pledges of tlıe salvation which he
has acquired for us: Baptism,
which is the sign of the purifiea-
tion by the blood and spirit of

Jesus Christ; the Eucharist, in

CREED OF THE FREE CHRISTIAN CHURCH IN ITALY. ὀ 787

— III. Iddio non vuole la morte| III. God does not desire the
del peccatore, ma che venga alla\death of the sinner, but that he
conoscenza della Verità e sia sal-\should come to the knowledge of
vato. |the truth and be saved.

IV. La salvezza vienedall amore, IV. Salvation comes from the
eterno e gratuita del Padre ; — E | eternal and gratuitous love of the
acquistata pel sacrificio espiatorio, Father; it is obtained through the
per la risurrezione e per la inter- | expiatory sacrifice, resurrection,
cessione del Figlio, che ci giustifi-\ and intercession. of the Son; it is
ca ; — Vien comunicata dallo Spi- | communicated by the Holy Spirit,
rito Santo, il quale, rigenerando il | who regenerates the sinner, unites
peccatore, lo unisce a Cristo per | him to Christ by faith, comes and
la fede, viene ad abitare in lui,| dwells in him, produces peace in
produce la pace nel suo cuore,|his heart, giving him the assurance
dandogli la sicurezza dell’ intera | of the entire remission of his sins,
remissione dei suo? peccati, lo ren-| making him free, guiding and con-
de libero, lo guida e lo consola per |soling him by means of the Word
mezzo della Parola ch’ Egli stesso | which he himself has given, seal-
ha data, lo suggella e lo custodisee, | ing and guarding him until the
per il giorno della gloriosa appa-| day of the glorious appearing
rizione del Signor nostro e Salva-| of our Lord and Saviour Jesus
tore Gest Cristo. Christ.

V. 11 Cristiano, riscattatoagran| V. The Christian, redeemed with
prezzo, deve glorificare Iddia nel|a great price, ought to glorify
corpo, nel anima e nello Spirito, | God in his body, soul, and spirit,
che ὦ Dio stesso appartengono,| which belong to God, walking in
camminando nella santificazione, holiness, without which no man
senza la quale niuno puo vedere i| can see the Lord. In order to
Signore. A cid fare, egli trova|this, he finds strength in com-

THE CONFESSION: OF THE SOCIETY OF FRIENDS,
COMMONLY CALLED QUAKERS, A.D. 1675.

[Hs ance Sheokegkea Täpese oe Lrepotions pet Rootes dumm uA M eee
Apology, contain the most authoritative summary of the principles and doctrines of the Reiaiove
ate: | ge :

edition, Birmingham, 1765, 4to. “On this and other Quaker Confessions, see Vol. L pp. 864 sqq.]

Tuxsks THEOLOGIO’.
TO THD CLERGY, OF WHAT SORT SOEVER, UNTO WHOSE HANDS THESE MAY COME;
BUT MORE PARTICULARLY
To the Doctors, Professors, and Students of Divinity in the Universities and Schools of
Great Britain, whether Prelatical, Presbyterian, or any other;

Ronert Bancrar, a Servant of the Lord God, and one of those who in derision are

called Quakers, wisheth unfeigned repentance, unto the acknowledgment of the Truth.

Frienps,—Unto you these following propositions are offered; in which, they being read and
considered in the fear of the Lord, you may perceive that simple, naked truth, which man
by his wisdom hath rendered so obscure and mysterious that the world is even burthened with
the great and voluminous tractates which are made about it, und by their vain jangling and
commentaries, by which it is rendered a hundredfold more dark and intricate than of itself
it is: which great learning, so accounted of—to wit, your school divinity, which taketh up
almost a man's whole lifetime to learn, brings not a whit nearer to God, neither makes any
man less wicked, or more righteous than he was. Therefore hath God laid aside the wise
and learned, and the disputers of this world; and Math chosen a few despicable and un-
learned instruments, as to letter-learning, as he did fishermen of old, to publish his pure and
naked truth, and to free it of those mists and fogs wherewith the clergy hath clouded it,
that the people might admire and maintain them. And among several others, whom God
hath chosen to make known these things—seeing I also have received, in measure, grace to

, be a dispenser of the same gospel—it seemed good unto me, according to my duty, to offer

unto you these propositions; which, though short, yet are weighty, comprehending much,
and declaring what the true ground of knowledge is, even of that knowledge which leads to
Life Eternal; which is here witnessed of, nnd the testimony thereof left unto the Light of

Christ in all your consciences, Farewell, R. B.
THE FIRST PROPOSITION.
Concerning the true Foundation of Knowledge.
Seeing the height of all happiness is placed in the true knowledge
of God (‘This is life eternal, to know thee the only trne God, and
Jesus Christ whom thou hast sent » the true and right understandin

! John xvii. 3.

THE CONFESSION OF THE SOCIETY OF FRIENDS, 1675. 191

of the divine revelations in the heart.

Concerning the OPES,

From these revelations of the Spirit of God to the saints have pro-

ceeded the Scriptures of truth, which contain: 1. A faithful historical
account of the actings of God's people in divers ages, with many
singular and remarkable providences attending them. 2. A prophetical
account of several things, whereof some are already past, and some
yet to come. 3. A full and ample account of all the chief principles
of the doctrine of Christ, held forth in divers precious declarations,
exhortations, and sentences, which, by the moving of God's Spirit, were
at several times, and upon sundry occasions, spoken and written unto
some churches and their pastors: nevertheless, because they are only a
declaration of the fountain, and not the fountain itself, therefore they
are not to be esteemed the principal ground of all truth and knowledge,
nor yet the adequate primary rule of faith and manners. Neverthe-
less, as that which giveth a true and faithful testimony of the first
foundation, they are and may be esteemed a secondary rule, sub-
ordinate to the Spirit, from which they have all their excelleney and
certainty; for as by the inward testimony of the Spirit we do alone
truly know them, so they testify that the Spirit is that guide by which
the saints are led into all truth: therefore, according to the Scriptures,
the Spirit is the first and principal Leader. And seeing we do there-
fore receive and believe the Seriptures, because they proceeded from
the Spirit, therefore also the Spirit is more originally and principally
the rule, according to that received maxim in the schools, Propter quod
unumquodque est tale, illud ipsum est magis tale, Englished thus:
“That. for which a thing is such, that thing itself is more such.’

THE. FOURTH PROPOSITION.
Concerning the Condition of Man in the Fall.

All Adam’s posterity, or mankind, both Jews and Gentiles, as to the
first Adam, or earthly man, is fallen, degenerated, and dead, deprived

! John xvi. 18; Rom. viii, 14.
Vor. IIL—E x x

-—

THE SIXTH PROPOSITION. «

According to which principle (or hypothesis), all the objections
against the universality of Christ's death are easily solved ; neither is
it needful to recur to the ministry of angels, and those other miraculous
means which, they say, God makes use of, to 1nanifest the doetrine
and history of Christ's passion unto such, who, living in those places
of the world where the outward preaching of the gospel is unknown,
have well improved the first and common grace; for hence it well
follows, that as some of the old philosophers might have been saved,
so also may now some—who by providence are cast into those remote
parts of the world where the knowledge of the history is wanting—be
made partakers of the divine mystery, if they receive and resist not
that grace, ‘a manifestation whereof is given to every man to profit
withal’' This certain doctrine then being received, to wit, that there
is an evangelieal and saving light and grace in all, the universality of
the love and mercy of God towards mankind—both in the death of
his beloved Son, the Lord Jesus Christ, and in the manifestation of the
light in the heart—is established and confirmed against all the objee-
tions of such as deny it. Therefore * Christ hath tasted death for every
man 7? ? not only for all kinds of men, as some vainly talk, but for every
one, of all kinds; the benefit of whose offering is not only extended
to such, who have the distinct outward knowledge of his death and
sufferings, as the same is declared in the Seriptures, but even unto
those who are necessarily excluded from the benefit of this knowledge
by some inevitable accident; which knowledge we willingly confess
to be very profitable and comfortable, but not absolutely needful unto

sueh, from whom God himself hath withheld it; yet they may be
made partakers of the mystery of his ER βοκδα ignorant of the
history—if they suffer his seed and light—enlightening their hearts—
to take place; in which light communion with the Father and Son is
enjoyed, so as of wicked men to become holy, and lovers of that power
by whose inward and secret touches they feel themselves turned from
the evil to the good, and learn to do to others as they would be done
by; in which Christ himself affirms all to be included, As ms then

' 1 Cor. xii. 7. ? Heb. ii. 9.

THE CONFESSION OF THE SOCIETY OF FRIENDS, 1675. 795

Stllaardlabigh eb di: law ‘of God, snd: in that etz
doth this perfection still admit of a growth; and there remaineth a
en ΡΝ
ee ἐῶν ἡ

vn“ tt

THE NINTH PROPOSITION.

ndis) Perseverance, and the Possibility of Falling from Grace.

Although this gift and inward grace of God be suflieient to work
out salvation, yet in those in whom it is resisted it both may and doth
become. their condemnation. | Moreover, in. whom it hath wrought in
part, to purify and sanctify them, in order to their further perfection,
by disobedience such may fall from it, and turn it to wantonness,
making shipwreck of faith; and *after having tasted of the heavenly
gift, and been made partakers of the Holy Ghost, again fall away.’
Yet such an increase and stability in the truth may in this life be at-
tained, from which there can not be a total apostasy. .

THE TENTH PROPOSITION.
Concerning the Ministry.

As by this gift, or Light of God, all true knowledge in things spirit-
ual is received and revealed ; so by the same, as it is manifested and
received in the heart, by the strength and power thereof, every true
minister of the gospel is ordained, prepared, and.supplied in the work
of the ministry; and by the leading, moving, and. drawing hereof
ought every evangelist and Christian pastor to be led and ordered in
his labor and work of the gospel, both as to the place where,as to the
persons to whom, and as to the times when he is to minister... .More-
over, those who have this authority may and ought to preach the gos-
pel, though without human commission or literature; as, on the other
hand, those who want the authority of this divine gift, however learned
or authorized by the commissions of men and churches, are to. be es-
teemed but as deceivers, and not true ministers of the gospel. Also,
who have received this holy and unspotted gift, ‘as they have freely

* Rom. vi. 14; viii. 13; 1 John iii, 6.
31 Tim. i, 6; Heb. vi. 4-6.

THE CONFESSION OF THE SOCIETY OF FRIENDS, 1675. 797

THE TWELFTH PROPOSITION.
Concerning Baptism.

As there is one Lord and one faith, so there is ‘one baptism ; which
is not the putting away the filth of the flesh, but the answer of a good
conscience before God, by the resurrection of Jesus Christ And this -
baptism is & pure and spiritual thing, to wit, the baptism of the Spirit
and Fire, by which we are buried with him, that, being washed and
purged from our sins, we may ‘ walk in newness of life; of which the
baptism of John was a figure, which was commanded for a time, and
not to continue forever.’

As to the baptism of infants, it is & mere human tradition, for which
neither precept nor practice is to be found in all the Scripture.

THE THIRTEENTH PROPOSITION.

Concerning the Communion, or Participation of the Body and
Blood of Christ.

The communion of the body and blood of Christ is inward and
spiritual, which is the participation of his flesh and blood, by which
the inward man is daily nourished in the hearts of those in whom
Christ dwells;? of which things the breaking of bread by Christ with
his disciples was a figure, which they even used in the Church for a
time, who had received the substance, for the cause of the weak; even
as ‘abstaining from things strangled, and from blood; the washing
one another's feet, and the anointing of the sick with oil;? all which
are commanded with no less authority and solemnity than the former;
yet seeing they are but the shadows of better things, they cease in such
as have obtained the substance.

THE FOURTEENTH PROPOSITION.
Concerning the Power of the Civil Magistrate, in matters purely
religious, and pertaining to the conscience.
Since God hath assumed to himself the power and dominion of the
conscience, who alone can rightly instruct and govern it, therefore it
1 Eph. iv. 5; 1 Pet. iii. 21; Rom. vi. 4; Gal. iii. 27; Col. ii. 12; John iii. 30; 1 Cor. i. 17.

21 Cor. x. 16, 17; John vi. 32, 38, 85; 1 Cor. v. 8.
3 Acts xv. 20; John xiii. 14; James v. 14.

EASTER LITANY OF THE MORAVIAN CHURCH. A.D.1749.
(This is the chief Confession of the Church of the Unrren Bxrrinerx, commonly called the Mora-

the Liturgienbuch ae |
prepared in both languages far thia Werk ly inysfriend, Ma Pu. Rey; Eng) is
8.T.D., Bishop of the Moravian Church, Bethlehem, Pa.]

Litaney am Oftermorgen | Rise Mornına ee

Syd glaube am ven Einigen Gott,| 1 believe in the One he

Vater, Sohn, und heiligen Geift, ver| Father, Son, and Holy Ghost, who
alle Dinge gefdaffen hat vurdy Se created all things by Jesus Christ,
fum Ghbrift, und war im Gbrifto, und) and was in Christ, ne the
serföhnete bie Welt mit ihm felber. | world unto himself. | -

Syd glaube an Gott, ven 3Sater| I believe in God, the Father of
aunferá Herrn Sefu Chrifti, ver ung our Lord Jesus Christ, who hath
ermáblet bat durch denfelbigen, ehe ver chosen us in him before the foun-
Welt Grund geleget war ; dation of the world;

Der und errettet bat von ber Obrig-| Who hath delivered us from the
feit ber Finfternif, und bat unà ver- power of darkness, and hath trans-
feget in das Reid) (Θείπεδ lieben|lated us into the kingdom of his
Sohnes ; dear Son;

Der uns gefegnet bat mit allerlei| Who hath blessed us with all spir-
geiftlihem Segen in himmlifden Giüz|itual blessings in heavenly places
tern burd) Chriftum ; | in Christ ; |

Und bat uns tüchtig gemacht zu vem| Who hath made us meet to be
Grbtbeil ver Heiligen im Licht, ta Er|partakers of the inheritance of the
uns verorbnet bat zur Kindfchaft ge-|saints in light: having predestinat-

gen ibn jelbít durd) Sejum Chrift, ed us unto the adoption of children
τὰ pem Wohlgefallen feines Wile) by Jesus Christ to himself, aecord-
‘en, zu obe feiner herrlichen Gina? ing. to the good pleasure of his
de, burd) weldje er unà bat angenehm | will, to the praise of the glory of
gemacht in dem Geliebten. his grace, wherein he hath made
us accepted in the Beloved.

Das ift gemiflid wahr! This I verily believe,

Wir preifen bid), Vater unb Herr) We thank thee, O Father, Lord
Himmels und ber Erven, bag bu fols|of heaven and earth, because thou

Denn er mar ber Derr, ber Engel| For he is. the Lord, the Messen-

Herriund fein Beit. hatten ibn . light in. - The Lord and his Spirit

fandt, gu predigen das angenehme hath sent him to proclaim the ac-
Jahr des Herrn. ceptable year of the Lord;

Er redete, was er wußte, und zeugte, He spoke that which he did
was er gefeben hatte ; die ibn aufnab- know, and testified that which he
men, denen gab er Macht, Gottes Kin- had seen: as many as received
der zu werden, him, to them gave he power to

Sehet! vas ift Gotted Lamm, δ. Behold the Lamb of God, which
ber Welt Cünre getragen hat: gelit- |taketh away the sin of the world;
tem unter Pontio Pilato, gefreuziget,| Suffered under Pontius Pilate,
geftorben und begraben ; it im Geifte was crucified, dead, and buried ;
bingegangen, und hat geprediget "
Gieiftern im Gefängniß ;

Am dritten Tage wieder sone The third day rose again from
den von ben Todten, und mit ihm viele|the dead, and with him many
Leiber der Heiligen, die ba fchliefen ; | bodies of the saints which slept;

Aufgefabren gen Himmel, figet auf| Ascended into heaven, and sitteth
des Baters Stuble ; on the throne of the Father; whence

Wird wiederfommen, wie man ibn | he will come, in like manner as he
aefeben bat gen Simmel fahren. was seen going into heaven.

Es fpricht ber Geift und viel The Spirit and the bride say,
Braut: Ad fomm! Come.

Und wer εὖ bóret, ber fprede:| And let him that heareth say,
Komm! Come.
Amen! ja, Herr Jefu! komm, bleib ttidt| Amen! come, Lord Jesus! come we implore

lange! thee !
Wir warten beiner, uns wird Tat bange, | With longing hearts we now are waiting for
Komm, tomm bod), fom! thee.

Come soon, Ὁ come!

Much wird er mit einem Felogefchreii The Lord will descend from
und Stimme des Erzengeld, und mit heaven with a shout, with the
ber Pofaune Gottes hernieder fommen| voice of the archangel, and with
vom Himmel, zu richten die Lebendigen| the trump of God, to judge both
und die Todten. the quick and the dead.

EASTER LITANY OF THE MORAVIAN CHURCH, 1749, 808

Und vof er Alles in Allem wirfe,|. And that he should work all in
und tbeile- m mit, nad)» | all, dividing to every man several-
vem er will. — — |ly as he will.

Dem fet Ehre ipse Gemiir, bie ‚To: him be glory in.the: Church,
in Chrifto Sefu ift, ver allgemeinen | which is in Christ Jesus, the holy,
beiligen chriftlichen Kirche, in Gemein- | universal Christian Church, in the
fchaft. ber. Heiligen, zu aller Zeit, und |communion of saints, at all times,
sen Ewigfeit zu Ewigfeit. Amen. \and ftem eternity. to eternity.

Sd glaube, baf-idy nit aus. eiges eisen.
ner Bernunft nod) Kraft an Sefum|and strength I can not believe in
Gbriftum, meinen Herrn, glauben ober ie my Lord, or come to

gu ibm fommen kann ;

Sondern bap mid) der heilige Geift But that the Holy Ghost calleth
turdyé Evangelium berufet, mit feinen | me. by the gospel, enlighteneth me

Gaben erleuchtet, im rechten Glauben.

beiliget und erhält ;

Sleichwie er die ganze Gbriftenbeit
auf Erben berufet, fammiet, erleuchtet,
beiliget, und bet Sefu Chrifto erbált,

im rechten einigen Glauben ;

In welder Chriftenheit er mir und
allen: Gläubigen täglich alle Sünven
reichlich vergiebt.

Das ift gewißlich wahr.

Sch glaube, paf. ich durch vie heilige
Taufe, welche ift das Bad der Wieder:
geburt und Erneuerung des heiligen

Geiftes, ber Gemeine Sefu Chriftt ein-

verleibt worben bin, welche er geliebet
bat, und hat fid) felbft für fie gegeben,
auf bap er fie beiliate, unb hat fie ges

teiniget durch bas Wafferbad im Wort.

Amen,
Sn diefer Gemeinfchaft ber Släubi-

with his gifts, sanctifieth and pre-
'serveth me in the true faith;

Even as he calleth, gathereth,
enlighteneth, and sanctifieth the
whole Church on earth, which he

| keepeth by Jesus Christ in the only

true faith ;

In which Christian Church God
forgiveth me and every believer all
sin daily and abundantly.

This I assuredly believe.

I believe that by holy baptism
I am embodied a member of the
Church of Christ, which he hath
loved, and for which he gave him-
self, that he might sanctify and

cleanse it with the washing of wa-

ter by the Word. Amen.

In this communion of saints my

EASTER LITANY OF THE MORAVIAN CHURCH, 1749.

Und aud) bib, bu. fterbenved Ge-
beine, wird Gott lebendig madyen, um
tefwillen, daß fein Geift in dir ge-
wohnet bat.

Amen,

Sd) glaube, bag unfre SBrüber und
Sdweftern, fo fie im Herrn entfdla-
fen find, gur oberen Gemeine gefabren
und eingegangen find in ihres Herrn
Freude ; ber Leib ift hier begraben :
Den wird Fefus Chriftus εἰπῇ beim Erwachen

Seinem verflärten Leib ähnlich machen :
Sallelyjah!

Wir armen Gitnder bitten,
bu wolleft uns erbören, lieber

Herr und Gott!
Und uns mit der vollendeten Gez

805

And the God of peace, that
brought again from the dead our
Lord Jesus, that great Shepherd of
the sheep, through the blood of
the everlasting covenant, shall also
quicken these our mortal bodies, if
so be that the Spirit of God hath
dwelt in them.

Amen.

We poor sinners pray,
Hear us, gracious Lord and God ;

And keep us in everlasting fel-

meine, und infonderbeit mit veinen|lowship with our brethren, and
biefeó Jahr über heimberufenen Die-| with our sisters, who have entered
nern und Dienerinnen, in ewiger Ge | into the joy of their Lord;

meinfchaft erhalten, und uns bereinít| Also with the servants and hand-

bei dir zufammen ausruhen laffen von
unfrer Arbeit.
Amen.

Sein’ Augen, feinen Sümb
Den Leib für uns verwund't,

maids of our Church, whom thou
hast called home in the past year,
and with the whole Church tri-
umphant; and let us rest together
in thy presence from our labors.
Amen.
They are at rest in lasting bliss,
Beholding Christ our Saviour:

Our humble expectation is
To live with him forever.

Lord, grant me thy protection,
Remind me of thy death

METHODIST ARTICLES OF RELIGION, 1784. 807

METHODIST ARTICLES OF RELIGION. A.D. 1784

(The Twenty-five Articles of Religion were drawn up by Joun Waser for the American Methodists,
and adopted at a Conference in 1784. They underwent some changes, chiefly verbal, and Art. 28d,
acknowledging the sovereignty of the people of the United States, was adopted by the Methodist

iscopal Church in 1804. They are a liberal and Jadicious abridgment of the Thirty-nine Articles
of the. Church of England, the Calvinistic and other features being omitted (Arts. 8, 8, 18, 15, 17, 18, 20,
21,26, 29, 81, 38, 84, 86, and 87).

The text is taken from the official manual of The Doctrines and Discipline of the Methodist Episcopal

Church, ed. by Bishop Haxzıs, New York, 1872.]

I. OF FAITH IN THE HOLY TRINITY.

There is but one living and true God, everlasting, without body
«or parts, of infinite power, wisdom, and goodness; the Maker and Pre-
server of all things, visible and invisible. And in unity of this God-
head there are three persons, of one substance, power, and eternity,

the Father, the Son, and the Holy Ghost.

I. OF THE WORD, OR SON OF GOD, WHO WAS MADE VERY MAN.

The Son, who is the Word of the Father, the very and eternal God,
of one substance with the Father, took man’s nature in the womb of
the blessed Virgin; so that two whole and perfect natures—that is to
say, the Godhead and manhood—were joined together in one person,
never to be divided, whereof is one Christ, very God and very man,
who truly suffered, was crucified, dead and buried, to reconcile his
Father to us, and to be a sacrifice, not only for original guilt, but also
for the actual sins of men.

HL OF THE RESURRECTION OF CHRIST.
Christ did truly rise again from the dead, and took again his body,
with all things appertaining to the perfection of man’s nature, where-

with he ascended into heaven, and there sitteth until he return to judge
all men at the last day.

IV. OF THE HOLY GHOST.

The Holy Ghost, proceeding from the Father and the Son, is of
one substance, majesty, and glory with the Father and the Son, very

and eternal God.
Vor. IIL—F rr

METHODIST ARTICLES OF RELIGION, 1784. 800

VII. OF FREE WILL.

The condition of man after the fall of Adam is such that he can
iot turn and prepare himself, by his own natural strength and works,
o faith and calling upon God; wherefore we have no power to do
‘ood works, pleasant and acceptable to God, without the grace of God
ıy Christ preventing us, that we may have a good will, and working
vith us, when we have that good will.

IX. OF THE JUSTIFICATION OF MAN.

We are accounted righteous before God only for the merit of our
‚rd and Saviour Jesus Christ by faith, and not for our own works or
leservings. Wherefore, that we are justified by faith only is a most
wholesome doctrine, and very full of comfort.

X. OF GOOD WORKS.

Although good works, which are the fruits of faith, and follow
ifter justification, can not put away our sins, and endure the severity
f God's judgments; yet are they pleasing and acceptable to God in
-hrist, and spring out of a true and lively faith, insomuch that by them
| lively faith may be as evidently known as a tree is discerned by its
ruit.

XI. OF WORKS OF SUPEREROGATION.

Voluntary works—besides, over, and above God's commandments
—which are called works of supererogation, can not be taught without
wrogancy and impiety. For by them men do declare that they do
ot only render unto God as much as they are bound to do, but that
hey do more for his sake than of bounden duty is required: whereas
Jhrist saith plainly, When ye have done all that is commanded you,
ay, We are unprofitable servants.

XII. OF SIN AFTER JUSTIFICATION.

Not every sin willingly committed after justification is the sin
igainst the Holy Ghost, and unpardonable. Wherefore, the grant of
epentance is not to be denied to such as fall into sin after justification :
ıfter we have received the Holy Ghost, we may depart from grace
riven, and fall into sin, and, by the grace of God, rise again and amend

METHODIST ARTICLES OF RELIGION, 1784. 811

: The sacraments were not ordained of Christ to be gazed upon, or to
be carried about, but that we should duly use them. And in such
only as worthily receive the same they have a wholesome effect or
operation; but they that receive them unworthily purchase to them-
selves condemnation, as St. Paul saith, 1 Cor. xi. 29.

XVII. OF BAPTISM.

Baptism is not only a sign of profession, and mark of difference,
whereby Christians are distinguished from others that are not baptized ;
but it is also a sign of regeneration, or the new birth. The baptism
of young children is to be retained in the Church.

XVIII. OF THE LORD'8 BUPPER.

The Supper of the Lord is not only a sign of the love that
Christians ought to have among themselves one to another, but rather
is a sacrament of our redemption by Christ's death ; insomuch that, to
such as rightly, worthily, and with faith receive the same, the bread
which we break is a partaking of the body of Christ; and likewise
the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and
wine in the Supper of our Lord, can not be proved by Holy Writ, but
is repugnant to the plain words of Scripture, overthroweth the nature
of a sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the Supper only
after & heavenly and spiritual manner. And the means whereby the
body of Christ is received and eaten in the Supper is faith.

The sacrament of the Lord's Supper was not by Christ's ordinance
reserved, carried about, lifted up, or worshiped.

XIX. OP BOTH KINDS.

The eup of the Lord is not to be denied to the lay people; for
both the parts of the Lord's Supper, by Christ's ordinance and com-
mandment, ought to be administered to all Christians alike.

XX. OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS.

The offering of Christ, once made, is that perfect redemption,
propitiation, and satisfaction for all the sins of the whole world, both

METHODIST ARTICLES OF HELIGION, 1784. 813

XXIV. OF CHRISTIAN MEN’S GOODS.

The riches and goods of Christians are not common, as touching
the right, title, and possession of the same, as some do falsely boast.
Notwithstanding, every man ought, of such things as he possesseth,
liberally to give alms to the poor, according to his ability.

XXV. OF A OHRISTIAN MAN'S OATH.

As we confess that vain and rash swearing is forbidden Christian
men by our Lord Jesus Christ and James his apostle, so we judge that
the Christian religion doth not prohibit but that a man may swear
when the magistrate requireth, in a cause of faith and charity, so it be
done according to the prophet’s teaching, in justice, judgment, and
trath.

EFORMED EPISCOPAL ARTICLES OF RELIGION, 1875. 815

times of the restitution of all things. To those who look for him he
shall appear a second time without sin unto salvation. Then shall he
change the body of our humiliation that it may be fashioned like unto
his glorious body. He will take to himself his great power, and shall
reign till he have put all enemies under his feet.
| ARTICLE IV. ——
Of the Holy Ghost.
The Holy Ghost, proceeding from the Father and the Son, is of one
substance, majesty, and glory with the Father and the Son, very and
It is the work of the Holy Ghost to reprove and convince the world
of sin, and of righteousness, and of judgment; to take of the things of
Christ and show them to men; to regenerate—making men willing,
leading them to faith in Christ, and forming Christ in them the hope
of glory; to strengthen them with might in their inner man, that
Christ may dwell in their hearts by faith; and to secure in them that
τ walking in the ways of God which is called the Fruit of the Spirit.
The true Church is thus called out of the world, and is builded together
for an habitation of God, through the Spirit.

ARTICLE V.

Of the Sufficiency of the Holy Scriptures for Salvation.

All Scripture is given by inspiration of God. Holy men of God
spake as they were moved by the Holy Ghost: Holy Scripture is there-
fore the Word of God; not only does it contain the oracles of God,
but it is itself the very oracles of God. And hence it containeth all
things necessary to salvation: so that whatsoever is not read therein,
nor may be proved thereby, is not to be required of any man, that it
should be believed as an article of faith, or be thought requisite or
necessary to salvation. In the name of the Holy Scripture we do
understand the canonical books of the Old and New Testament, viz. :

Of the Old Testament :

Genesis, Deuteronomy, The 1st Book of Samuel, —
Exodus, | Joshua, The 2d Book of Samuel,
Leviticus, | Judges, The 1st Book of Kings,
Numbers, | Ruth, The 2d Book of Kings,

REFORMED EPISCOPAL ARTICLES OF RELIGION, 1875. 817

' man, that natural is engendered of the offspring of Adam,
eby man is wholly gone from original righteousness, and is of his
nature inclined to evil, so that the flesh lusteth always contrary
e spirit; and therefore in every person born into this world it
veth God's condemnation. Men are, as the Apostle speaks, * by
Ὁ the children of wrath.’ And this infection of nature doth re-
—yea, in them that are regenerated. And although there is no
xmnation for them that are in Christ Jesus, yet the Apostle doth
ss that concupiscence or lust in such hath of itself the nature of

ARTICLE VIII.
Of Maws Condition by Nature.

e condition of man after the fall of Adam is such that he can
urn and prepare himself, by his own natural strength and good
3, to faith and calling upon God. Wherefore we have no power
| good works pleasant and acceptable to God without the grace
d by Christ first inclining us, that we may have a good will, and
ing with us when we have that good will.

ARTICLE IX.
Of Works before Justification.

orks commonly called good before the grace of Christ and the
‘ation of his Spirit, have not the nature of obedience to God, for-
ch as they spring not of faith in Jesus Christ, neither do they
| men meet to deserve or to receive grace.

ARTICLE X.
Of Hegeneration or the New Birth.
generation is the creative act of the Holy Ghost, whereby he
rts to the soul a new spiritual life.

id whosoever believeth in Christ is born again, for, saith the
ture, ‘ye are all the children of God by faith in Christ Jesus.’

ARTIOLE XI.
Of Faith.
e faith which brings justification is simply the reliance or de-

»nce on Christ which accepts him as the sacrifice for our sins,
i8 our righteousness.

REFORMED EPISCOPAL ARTICLES OF RELIGION, 1875. 819

ARTICLE XIV.
Of the Sonship of Believers.

Believers in Christ are born of God, through the regenerating power
of his Spirit, and are partakers of the Divine nature; for if “that
which is born of the flesh is flesh,’ so “that which is born of the Spirit
is spirit.

And all who are thus born of God are sons of God, and joint heirs
with Christ; and therefore, without distinction of name, brethren with
Christ and with one another.

ARTICLE XV.
Of Good Works.

‘Good works, which are the fruits of faith, and follow after justifica-
tion, are pleasing and acceptable to God in Christ, and do spring out,
necessarily, of a true and lively faith ; insomuch that by them a lively
faith may be as evidently known as a tree discerned by the fruit.
They who truly believe will seek to do the will of God, and they who
do not thus seek are not to be accounted true believers.

ARTICLE XVI.
Of Works of Supererogation.

Voluntary works, besides, over, and above God's commandments,
which they call works of supererogation, can not be taught without
arrogancy and impiety. For by them men do declare that they do
not only render unto God as much as they are bound to do, but that
they do more for his sake than of bounden duty is required. Whereas
Christ saith plainly: ‘When ye have done all that are commanded to
you, say, We are unprofitable servants.’

ARTICLE XVII.

Salvation only in Christ.

Holy Scripture doth set out unto us the name of Jesus Christ only,
whereby men must be saved. His was a finished work and completely
sufficient. Without any merit or deserving on our part he has secured

! l'The Eng. Vers. reads: ‘all those things which are commanded you’ (Luke xvii. 10). —Ed. ]

REFORMED EPISCOPAL ARTICLES OF RELIGION, 1875. 891

if we say we have no sin, we deceive ourselves, and the truth is not

in us.
ARTICLE XXI.

Of the Church.

The souls dispersed in all the world, who adhere to Christ by faith,
who are partakers of the Holy Ghost, and worship the Father in spirit
and in truth, are the body of Christ, the house of God, the flock of the
Good Shepherd—the holy, universal Christian Church.

A visible Church of Christ is a congregation of believers in which
the pure Word of God is preached and Baptism and the Lord's Supper
are duly ministered according to Christ's ordinance, in all those things
that of necessity are requisite to the same. And those things are to
be considered requisite which the Lord himself did, he himself com-
manded, and his apostles confirmed.

As the Church of Jerusalem, Alexandria, Antioch, and Rome have
erred, so also others have erred and may err, not only in their living
&nd manner of ceremonies, but also in matters of faith.

ARTICLE XXII.
Of the Authority of a Church.

A. Church hath power to decree ceremonies and to establish forms
of worship and laws for the government and discipline of its members,
and to declare its own faith; yet it is not lawful for any Church to
ordain or decide any thing that is contrary to God's Word written,
^ neither may it so expound one place of Scripture that it be repngnant
to another. And as the Church ought not to decree any thing against
the same, so besides the same ought it not to enforce any thing to be
believed for necessity of salvation. The Nicene Creed, as set forth in
the Prayer-Book of this Church, and that which is commonly called
the Apostles’ Creed, ought to be received and believed; for they may
be proved by Holy Scripture.

! [As in the Anglican and the Protestant Episcopal Articles, so here Constantinople—the
great rival of Rome and chief representative of the Eastern Church—is omitted, no doubt un-
designedly; but some Anglo-Catholics, zealous for intercommunion with the Greek Church,
derive comfort from the omission.)

REFORMED EPISCOPAL ARTICLES OF RELIGION, 1876. 893

bompsny by sacraments, most. few in number, most easy to be kept,
most excellent in signification, viz, Baptism and the Lord's Supper.

Those five so-called Sacraments—that is to say, Confirmation, Pen-
ance, Orders, Matrimony, and Extreme Unction—are not to be counted
for Sacraments of the gospel, being such as have grown partly of the
corrupt following of the Apostles, partly are states of life allowed by
the Soriptures; but yet have not like nature of Sacraments with Baptism
and the Lord's Supper, for that they have not any visible sign or cere-
mony ordained of God.

And in such only: as worthily receive Baptism and the Lord's Sup-
per are they of spiritual benefit, and yet hot that of the work wrought
(ez opere operato), as some men speak. Which word, as it is strange
and unknown to Holy Scripture, so it gendereth no godly, but a very
superstitious sense. In such as receive them rightly, faith is confirmed
and grace increased by virtue of prayer to God. But they that receive —
them unworthily purchase to themselves judgment, as St. Paul saith ;
while it is equally true that none, however conscious of unworthiness,
are debarred from receiving them, if they are trusting in the Lord
Jesus Christ alone for salvation.

ARTICLE XXVI.
E Of Baptism.

Baptism represents the death of believers with Christ, and their
rising with him to newness of life. It is a sign of profession, whereby
they publicly declare their faith in him. It is intended as a sign of
regeneration or new birth. 'They that are baptized are grafted into
the visible Church: the promises of the forgiveness of sin and of
adoption to be the sons of God by the Holy Ghost are visibly set forth.
The baptism of young children is retained in this Church, as agreeable
to ancient usage and not contrary to Holy Writ. -

ARTICLE XXVII.
Of the Lord's Supper.

The Supper of the Lord is a memorial of our Redemption by Christ's
death, for thereby we do show forth the Lord's death till he come. It
is also a.symbol of the soul’s feeding upon Christ. And it is a sign of

the communion that we should have with one another.
Vor. IIL—G aa

ARTICLE XXX. |
Of the one Oblation of Christ finished upon the odis
The offering of Christ once made is that perfect redemption, pro-
pitiation, and satisfaction for all the sins of the whole world, both orig-
inal and aetual; and there is none other satisfaction for sin but that
alone. And as there is only this one sacrifice in the Christian Church,
once made, never to be repeated, so there is but the one Priest, even
Jesus Christ, the Apostle and High-Priest of our profession. Where-
fore the sacrifices of masses, in the which it is commonly said that the
priest offers Christ for the quick and the dead, for the remission of
pain or guilt, or any representations of the Lord's Supper as a "op,
are blasphemous fables and dangerous deceits.

ARTICLE XXXI.
Of Certain Erroneous Doctrines and Practices.

The Romish doctrines concerning purgatory, penance, and satisfac-
tion have no support from the Word of God, and are, besides, contra-
dietory of the completeness and sufficieney of the redemption in Christ
Jesus, of justification by faith, and of the sanctifying efficacy of God
the Holy Ghost. Praying for the dead is man’s tradition, vainly in-
vented, and is in violation of the express warnings of Almighty God
to the careless and unconverted. The adoration of relics and images,
and the invocation of saints, besides that they are grounded upon no
warranty of Scripture, are idolatrous practices, dishonoring to God,
and compromising the mediatorship of Christ. It is also repugnant to
the Word of God to have public prayer in the Church, or to minis-
ter the ordinances, in a tongue not understood by the people.

ARTICLE XXXIL.
Of Confession and Absolution.

Private confession of sins to a priest, commonly known as Auricu-
lar Confession, has no foundation in the Word of God, and is a human
invention. It makes the professed penitent a slave to mere human
authority, entangles him in endless scruples and perplexities, and opens
the way to many immoralities.

If one sin against his fellow-man, the Seripture requires him to

[ u 4
! Itf wil i950 I JA " "ni ,v
^

THE DOOTRINAL BASIS OF THE EVANGELIOAL, AL

iltesililones hin ao EBANGE. Αγ), 1846) 00 1o sw vd

Adopted a e Organisation ofthe American Branch ifthe Ba
gelical Alliance, in January, 1867.

[The Nine Articles were adopted by the first meeting of the Evan Alliance, in London, 1940,
expone atem mm mn agro! Anes ix London rn

Aug. 19¢h to Sept, 2d, 1846, Published by order of the Conference, London, 1847.
Th each ve ri nee wa bd yi Ameria Srna μος
Honse, 1 doctrinal
Baltes ab lar tt ta Gtr Gotten tac inca thats mee το oe ene

The Evangelical Alliance Is no Church, and has no authority to issue and enforce an ecclesiastical
creed. It is simply a voluntary association of individual Christians for the promotion of

anion and religious liberty; but as such it may declare on what doctrinal basis it proposes to labor for
Se aus, and how much or how. little of the ftaditional faith is takes for granted qunong is Mambo]

Resolved, That in forming an Evangelical Alliance for the United States, in co-operative
anion with other Branches of the Alliance, we have no intention or desire to give rise to a
new denomination or sect ; nor to affect an amalgamation of Churches, except in the way of
facilitating personal Christian intercourse and a mutual good. understanding ; nor to interfere
in any way whatever with the internal affairs of the various denominations; but, simply, to
big Individual Chéistiaris uto closer fellowaliip: and: é0soperation/éa the baslé of the epic
itual union which already exists in the vital relation of Christ to the members. of his body, in
all ages and countries.

Resolved, That in the same spirit we propose no new creed; but, taking broad, historical,
and evangelical catholic ground, we solemnly reaffirm and profess our faith in all the doc-
trines of the inspired Word of God, and the consensus of doctrines as held by all true Chris-
tians from the beginning. And we do more especially affirm our belief in the Divine-human
person and atoning work of our Lord. and Saviour Jesus Christ, as the only and sufficient
source of salvation, as the heart and soul of Christianity, and as the centre of all true Chris:
tian union and fellowship.

Resolved, That, with this explanation, and in the spirit of a just Christian liberality in re-
gard to the minor differences of theological schools and religious denominations, we also
adopt, as a summary of the consensus of the various Evangelical Confessions of Faith, the
Articles and Explanatory Statement set forth and agreed on by the Evangelical Alliance at
its formation in London, 1816, and approved by the separate European organizations; which
articles are as follows : '

‘1. The Divine inspiration, authority, and sufficiency of the Holy
Seriptures.

*2. The right and duty of private judgment in the interpretation of
the Holy Scriptures.

‘3. The Unity of the Godhead, and the Trinity of the persons therein.

! In the original form the Articles are introduced by the following sentence:

* The parties composing the Allinnce shall be such persons only as hold and maintain what
are usually understood to be evangelical views in regard to the matters of doctrine under-
stated, namely —'

APPENDIX:
THE SECOND HELVETIC CONFESSION

IN ENGLISH.

:ZIUAHIIA

| , Pe
£01220 1200 VITAL diQU32 AN
Apud o cree weg x

APPENDIX.

ENGLISH VERSION OF
THE SECOND HELVETIC CONFESSION, A.D. 1566.
(Comp. V ol. IIL pp. 233-306.)

[In view of the fall summary of this important Confession in Vol. I. 896-490, a translation was omitted
in the previons editions of Vol IIL But as the volumes are now sold separately, it is herewith added
in the third edition. Several chupters are taken, with slight changes, from the old English translation
li Phe Harmony of Reformed Confessions, Cambridge, 1566; 3d ed. London, 1649; and again, ibid. 1842.
The division of chapters into sections is conformed to the Latin text, pp. 288-806.)

CHAPTER I.—OF THE ‘HOLY SCRIPTURE BEING THE TRUE WORD OF GOD.

We believe and confess the Canonical Scriptures of the holy proph-
ets and apostles of both Testaments to be the true Word of God, and
to have sufficient authority of themselves, not of men. For God him-
self spake to the fathers, prophets, apostles, and still speaks to us
through the Holy Scriptures.

And in this Holy Scripture, the universal Church of Christ has all
things fully expounded which belong to a saving faith, and also to
the framing of a life acceptable to God ; and in this respect it is ex-
pressly commanded of God that nothing be either put to or taken
from the same (Deut. iv. 2; Rev. xxii. 18, 19).

We judge, thérefore, that from these Scriptures are to be taken true
wisdom and godliness, the reformation and government of churches;
as also instruction in all duties of piety ; and, to be slıort, the confirma-
tion of doctrines, and the confutation of all errors, with all exhorta-
tions; according to that word of the Apostle; * All Scripture given by
inspiration of God is profitable for doctrine, for reproof, etc. (2 Tim.
iii. 16, 17). Again, ‘These things write I unto thee,’ says the Apostle
to Timothy, ‘that thou mayest know how thon oughtest to behave thy-
self in the house of God, etc. (1 Tim. iii. 14, 15). Again, the self-
same Apostle to the Thessalonians: ‘When,’ says he, ‘ye received
the word of us, ye received not the word of men, but as it was indeed,
the Word of. God,’ etc..(1 Thess..ii. 13). For the Lord himself has

THE SECOND HELVETIC CONFESSION. 833
poise: Fang een unto diis God, both by eniin diat
examples. Bis

We therefore detent all the “ieresica of Axtemón) ioni condi
the Valentinians, of Cerdon, and the Mareionites, wlıo denied that the
Seriptures proceeded from the Holy Spirit ; indies: received not, or
interpolated and corrupted, some of them.

"And yet we do not deny that certain books of the Old Testament
were by the ancient authors called Apocryphal, and by others Zeele-
siastical ; to wit, such as they would have to be read in the churches,
but not alleged to avonch or confirm the authority of faith by them.
As also Augustine, in his De Civitate Dei, book xviii, chapter 38,
makes mention that *in the books of the Kings, the names and books
of certain prophets are reckoned; but he adds that *they are not
in the canon,’ and that *those books which we have suflice unto god-
liness.’

IRPRETING THE HOLY SCRIPTURES; AND OF FATHERS,
COUNCILS, AND TRADITIONS.

The Apostle Peter has said that ‘the Holy Scriptures are not of
any private interpretation’ (2 Pet. i. 20). Therefore we do not allow
all kinds of exposition. Whereupon we do not acknowledge that which
they call the meaning of the Church of Rome for the true and nat-
ural interpretation of the Seriptures; which, forsooth, the defenders of
the Romish Church do strive to force all men simply to receive; but
we acknowledge only that interpretation of Seriptures for orthodox
and genuine which, being taken from the Seriptures themselves (that is,
from the spirit of that tongue in which they were written, they being
also weighed according to the eireumstances and expounded according
to the proportion of places, either of like or of unlike, also of more and
plainer), accords with the rule of faith and charity, and makes notably
for God's glory and man's salvation. !

Wherefore we do not despise the interpretations of the holy Greek
and Latin fathers, nor reject their disputations and treatises as far as
they agree with the Scriptures; but we do modestly dissent from them
when they are found to set down things differing from, or altogether
contrary to,the Scriptures. Neither do we think that we do them any
wrong in this matter; seeing that they all, with one consent, will not

CHAPTER IL-—OF IN’

We believe and teach that God is one in essence or nature, subsist-
ing by himself, all-sufficient in himself, invisible, without a body, in-
tinite, eternal, the Creator of all things both visible and invisible, the
chief good, living, quickening and preserving all things, pis og on
poema wise, gentle or merciful,just and true. ——

- And we detest the multitude eek
“The. Lord thy God is one God’ (Deut. vi. 4). ‘I am the Lord thy
God; thou shalt have no strange gods.before my face’ (Exod. xx. 9,
3). ‘I am the Lord, and there is none other; beside me there is no
God. Am not I the Lord, and there is none other beside ime alone? a
just God, and a Saviour; there is none beside me" (Isa. xlv. 5, 91). *I
the Lord, Jehovah, the werdifalGod,graciem and long-sufferin ng, and
abundant in goodness and truth, ete. (Exod. xxxiv. 6). |

We nevertheless believe and teach that the — ah
indivisible God is in person inseparably and without eonfusion distin-
guished into the Father, the Son, and the Holy Spirit: so,as the Fa-
ther has: begotten the Son from eternity, the Son is’ begotten in an
»nspeakable manner; and the Holy Spirit proceeds from them both,
and that from eternity, and is to be worshiped with them both. So
that there are not three Gods, but three persons, consubstantial, coeter-
nal, and coeqnal; distinct, as touching their persons ; and, in order, one
going before another, yet withont any inequality. For, as touching
their nature or essence,they are so joined together that they are but
one God; and the divine essence is common to Maece se
and the Holy Spirit.'

For the Scripture has delivered unto us a manifest distinction of
persons; the angel, among other things, saying thus to the Blessed
Virgin, ‘The Holy Spirit shall come upon thee, and the power of the
Highest shall overshadow thee ; and that holy thing which shall be born
shall be called the Son of God’ (Luke i. 35), Also, in the baptism of
carats a voice was heard from heaven, saying, ‘This is my beloved

s Lest any man should singer us, as though we did make the persons all existing togelh-
er, but not all of the same essence, or else did make a God of divers natures joined together in
one, you must understand this joining together so as that all the persons (though distinet.
from the other in properties) be yet but one and the same whole Godhead, or so AS
"and every of the persons have the whole and absolute Godhead.

THE SECOND HELVETIC CONFESSION 837

any whit benefit the godly? And seeing that he abideth in us by the
Spirit, ‘we are therefore the temples of God’ (1 Cor. iii. 16); but
‘what agreement hath the temple of God with idols ? (2 Cor. vi. 16).
And seeing that the blessed spirits and saints in heaven, while they
lived here, abhorred all worship done unto themselves (Acts iii. 12, and
xiv, 15; Rev. xix. 10, and xxii. 9), and spake against images, who can
think it likely that the saints in heaven, and the angels, are delighted
with their own images, whereunto men do bow their knees, uncover
their heads, and give such other like honor?

But that men might be instructed in religion, and ut in mind of
heavenly things and of their own salvation, the Lord commanded to
preach the Gospel (Mark xvi. 15)—not to paint and instruct the laity
by piterbs; he also instituted sacraments, but he nowhere appointed

Furtheemars, i in every place which way soever we turn our eyes, we
may see the lively and true creatures of God, which if they be marked,
as is meet, they do much more effeetually move the beholder than all
the images or vain, unmovable, rotten, and dead. pietures of all men
whatsoever; of which the prophet spake truly, ‘They have eyes, and
see not,’ etc. (Psa. exv. δ).

Therefore we approve the judgment of Lactantius, an ancient writer,
who says,‘ Undoubtedly there is no religion where there is a picture.’
And we affirm that the blessed bishop Epiphanius did well, who, find-
ing on the church-doors a veil, that had painted on it the picture, as it
might be, of Christ or some saint or other, he eut and took it away ;
for that, contrary to the authority of the Scriptures, he had seen the
picture of a man to hang in the Church of Christ: and therefore he
charged that from henceforth no such veils, which were contrary to re-
ligion, shonld be hung up in the Church of Christ, but that rather
such seruple should be taken away which was unworthy of the Church
of Christ and all faithful people. Moreover, we approve this sentence
of St. Augustine, * Let not the worship of men's works be a religion
unto us; for the workmen themselves that make such things are better,
whom yet we ought not to worship’ (De Vera Religione, cap. 55).

be saved, but the name of Christ? (Acts iv. 12). Those, doubtless, who
rest in him by faith do not seek any thing without Christ. :

Yet, for all that, we do neither despise the saints nor think basely of
them; for we acknowledge them to be the lively members of Christ,
the friends of God, who have gloriously overcome the flesh and the
world. Kir Webefows: Toto: chen nn iBretkited; and honor them also;
yet not with any worship, but with an honorable opinion of them, and
with just praises of them. We also do imitate the saints, for we de-
sire, with the most earnest affections and prayers, to be followers of
their faith and virtues; to be partakers, also, with them of everlast-
ing salvation; to dwell together with them everlastingly with God, and
to rejoice with them in Christ. And in this point we approve that
saying of St. Augustine, in his book De Vera Religione, * Let not the
worship of men departed be any religion unto us; for, if they have
lived holily, they are not so to be esteemed as that they seek such hon-
ors, but they will have us to worship Him by whose illumination they
rejoice that we are fellow-servants as touching the reward. "They are
therefore to be honored for imitation, not to be worshiped for religion's
sake; ete.

And we mnucli less believe that the relics of saints are to be adored
and worshiped. Those ancient holy men seemed sufficiently to have
honored their dead if they had honestly eommitted their bodies to
the earth after the soul was gone up into heaven; and they thought
that the most noble relies of their ancestors were their virtnes, doc-
trine, and faith; which as they commended with the praise of the dead,
so they did endeavor to express the same so long as they lived upon
earth.

Those aneient men did not swear bnt by the name of the only Jeho-
vali, as it is commanded by the law of God. Therefore, as we are for-
bidden to ‘swear by the name of strange gods’ (Exod. xxiii, 13; Josh,
xxiii. 7), so we do not swear by saints, although we be requested there-
unto. We therefore in alb these things do reject that doctrine which
iva too much honor unto the saints in heaven.

CHAPTER VL-—OF THE PROVIDENCE OF GOD.
its that all things, both in heaven and in earth and in all

creatures, are sustained and governed by the providence of this wise,

Vor. III.—H πὴ

“There s shall 1 not so KEEN as one soul verb; teiibor ball buie
from your heads? (Acts xxvii. 22, 34); yet, the mariners devising how
they might find a way to escape, the same Paul says to the centurion
and to the soldiers, * Unless these remain in the ship, ye can not be
safe’ (Acts xxvii. 31). For God, who has appointed every thing his
end, he also has ordained the beginning and the means by which we
must attain unto the end. The heathens ascribe things to blind fort-
nue and uncertain chance; but St. James would not have us say,‘ To-
day or to-morrow we will go into such a city, and there. buy and sell ;
but he adds, * For that which ye should say, If the Lord will, and if we
live, we will do this or that? (James iv. 13, 15). And Augustine says,
* All those things which seem to vain men to be done advisedly in the
world, they do but accomplish his word because they are not done by
his commandment. And, in his exposition of the 148th Psalm, ‘It
seemed to be done by chance that Saul, seeking his father’s asses, should
light on the prophet Samuel; but the Lord had before said to the
prophet, ‘ To-morrow I will send unto thee a man of the tribe of Ben-
jamin, ete. (1. Sam. ix. 16). >

CHAPTER VIL—OF THE CREATION OF ALL THINGS; OF ANGELS, THE DEVIL,
AND MAN.

his good and almighty God created all things, both visible and in-
visible, by his eternal Word, and preserves the same also by his eternal
Spirit: as David witnesses, saying, * By the word of the Lord were the
heavens made, and all the host of them by the breath of his month’
(Psa. xxxiii. 6); and, as the Scripture says, * All things that the Lord
created were very good’ (Gen. i. 31), and made for the use and profit
of man.

Now, we say, that all those things do proceed from one beginning:
and therefore we detest the Manichees and the Mareionites, who did
wickedly imagine two substances and natures, the one of good, the
other of evil; and also two beginnings and two gods, one contrary to
the other—a good and an evil.

Among all the ereatures, the angels and men are most’ excellent.
Touching angels, the Holy Scripture’ says, * Who maketh his angels
spirits, his ministers a flaming fire’ (Psa. civ. 4); also,‘ Are they not

ing drowned in evil coneupiscence, and clean turned away from God,
but prone to all evil, full of all wickedness, distrust, contempt, and ha-
tred of God, can do no good of ourselves—no, not so much as think
any (Matt. xii. 34, 35).

And, what is ara medo d pt Aare A RN
thoughts, words, and deeds, committed against the law of God, we
bring forth corrupt fruits, worthy of an evil tree: in which respect we,
through our own desert, being subject to the wrath of God, are in dan-
ger of just punishment; so that we had all been cast away from God,
had not Christ, the Deliverer, brought us back again. -

By death, therefore, we understand not only bodily death, which is
onee to be suffered of us all for our sins, but also everlasting punish-
ments due to our corruption and to our sins. For the Apostle says,
‘We were dead in trespasses and sins, and were by nature the children
of wrath, even as others; but God, who is rich in mercy, even when
we were dead in sins, quiekened us together with Christ? (Eph. ii. 1-5).
Again,‘ As by one man sin entered into the world, and by sin, death,
and so death passed upon all men, forasmuch as all men have sinned,’
etc. (Rom. v. 12).

We therefore acknowledge that original sin is in all men; we ac-
knowledge that all other sins which spring therefrom are both called
and are indeed sins, by what name soever they may be termed, whether
mortal or venial, or also that which is called sin against the Holy Spir-
it, which is never forgiven.

We also confess that sins are not equal (John v. 16, 17), although
they spring from the same fountain of corruption and unbelief, but
that some are more grievous than others (Mark iii. 28, 99); even as the
Lord has said, ‘It shall be easier for Sodom’ than for the eity that de-
spises the word of the Gospel (Matt. x. 15). We therefore condemn
all those that have taught things contrary to these; but especially Pe-
lagius, and all the Pelagians, together with the Jovinianists, who, with
the Stoics, count all sins equal. We in this matter agree fully with St.
Augustine, who produced and maintained his sayings ont of the Holy
Seriptures. Moreover, we condemn Florinus and Blastus (against whom
also Irenseus wrote), and all those who make God the author of sin;
seeing it expressly written,‘ Thon art not a God that loveth wicked-
ness; thou hatest all them that work iniquity, and wilt destroy all that

Jerständi vida
of his will, and altogether changed into a stone or stock. - Nevertheless,
these things are so altered in-man that-they are not able to do that now

which they could do: before his fall. Ror his understanding is dark-
ened, and his will, which before was free, is now become a servile will;
for it serveth sin, not nilling, but willing—for it is called a will, and not
a nill. Therefore, as touching evil or sin, man does evil, not compelled
either by God or the devil, but of his own accord ; and in this respect
he has a most free will. . But whereas we see that oftentimes the most
evil deeds and counsels of man are hindered by God, that they can
not attain their end, this does not take from man liberty in evil, but
God by his power does prevent that which man otherwise purposed
freely; as Joseph's brethren did. freely purpose to slay Joseph ; but
they were not able to:do it, beeause it seemed otherwise good to God
in his secret counsel,
- But, as touching goodness and vites; mani: understanding does not
of itself judge aright of heavenly things. For the evangelical aud
apostolical Scripture requires regeneration of every one of us that will
be saved. Wherefore onr first birth by Adam does nothing profit ns
to salvation. Panl says, ‘The natural man receiveth not the things
of the Spirit, ete, (1 Cor. ii. 14). . The same Paul elsewhere denies that
we are fsuflicient of ourselves to think any thing as of ourselves’ (2
Cor. iii. 5).
_ Now, it is evident that the mind or understanding is the guide of the
will; and, seeing the guide is blind, it is easy to be seen how far the
will can reach. Therefore man, not as yet regenerate, has no free-will
to good, no strength to perform that which is good. The Lord says in
the Gospel, * Verily, verily, I say unto yon, whosoever committeth sin is
the servant of sin’ (John viii. 34). And Paul the Apostle says, * The
earnal mind is enmity against God; for it is not subject to the Iamrof
God, neither indeed can be’ (Rom. viii. 7).

_ Furthermore, there is some understanding, of earthly things remain-
ing in man after his fall... For God has of mercy left him wit,

cede ut

THE § c ECOND F T i T ^ | Γ᾿ [ ἢ

force. that. oh: wholly quench: the work of th Spirit therfore
firmity, and dien whit at all of their froe-will. — For that which St.
Augustine does repeat so often out of the apostle ought always to be
kept in mind by the faithful: * What hast thou that thou didst not re-
ceive? and if thou didst receive it, why dost thou glory, as if thou
hadst not received it?’ (1 Cor. iv. 7). Hitherto may be added that
eveuts of things are in the hand of God. For which cause Paul be-
sought the Lord that he would prosper his journey (Rom.i. "- Where-
fore, in this respect also, free-will is very weak. -

But in outward things no man denies but that both re
and the unregenerate have their free-will; for man hath this constitu-
tion common with other creatures (to whom he is not inferior) to will
some things and to nill other things. So he may speak or keep silence,
go out of his house or abide within. Although herein also God's power
is evermore to be marked, which brought to pass that Balaam could not
go so far as he would (Numb. xxiv. 13), and that Zacharias, coming ont
of the Temple, could not speak as he would have done (Luke i. 22).

In this matter we condemn the Manichsans, who deny that the begin-
ning of evil unto man, being good, came from his free-will. We con-
dein, also, the Pelagians, who affirm that an evil man has free-will
sufliciently to perform a good precept. Both these are confuted by the
Scripture, which says to the former, * God made man upright? (Eccles.
vii. 29); and to the latter, *If the Son make you free, then ye shall be
free indeed’ (John v viii. ΜῈ

CHAPTER X.—OF THE PREDESTINATION OF GOD AND THE — OF
THE SAINTS,

God has from the beginning freely, and of his mere armer
respect of men, predestinated or elected the saints, whom he will save
in Christ, according to the saying of the apostle,‘ And he hath chosen
us in him before the foundation of the world’ (Eph. i. 4) ; and again,
‘Who hath saved ns, and called us with an holy calling, not according to
our works, but according to his own purpose and grace, which was given
unto us, throngh Jesus Christ, before the world was, but is now made
manifest by the appearance of our Saviour Jesus Christ’ (2 Tim, i.9, 10).

repentance, that they may come to amendment ont of the snare of the

devil, which are taken of him at his pleasure? (2 ‘Tim. ii: 24-26), — ^:
a a ee RA TCR CER LE νος

to be preached (Led. EEE EEE et sew εν Ὁ
^ We therefore condemn those who seek otherwhere than.in-Christ
whether they be chosen from all eternity, and what God has decreed
of them before all beginning. For men cnet bean tbe; Gospel pranch-
ed, and believe it. If thou believest, and art in Christ, thou mayest
undoubtedly hold that thou art elected... For the Father nie
unto us in Christ his eternal sentence of predestination, as we even
now showed out of the apostle, in 2 Tim. i. 9, 10. This is therefore
above all to be taught and well weighed, what great love of the Father
toward us:in Christ is revealed. We must hear what the Lord does
daily preach nnto: us in his Gospel: how he calls and says,‘ Come unto
1ne'all ye that labor and are burdened, and L will refresh you’ (Matt.
xi. 28); and; God so loved the world, that he.gave his only-begotten
Son; that whosoever believeth in him should not perish, but have ever-
lasting life? (John iii. 16); also, ‘It is: not the will of your Father in
heaven that any of these little ones should perish’ (Matt. xviii. 14).

- Let Christ, therefore, be our looking-glass, in whom we may behold
our predestination. We:shall have a most evident and sure testimony
that we are written in the Book of Life if we communicate with Christ,
and ‘he be: ours, and we be his, by a trne faith. «| Let this comfort ns in
the temptation touehing predestination, than which there is none more
dangerous: that the promises of God are general to the faithful; in
that he says; * Ask, and ye shall receive; every one that asketh: receiv-
eth' (Luke xi. 9, 10). And, to conclude, we pray, with the whole
Oburch of God, *Our Father which art in heaven’ (Matt. vi. 9); and
jn-baptism, we are ingrafted into the body of Christ, and we are fed
ie his» Ghurdi, oftentimies, wit his flesh and blood, unto everlasting
life, «Thereby, being strengthened, we are commanded to ‘ work out
our salvation with fear and trembling,’ according to that precept: of
Paul, in Phil ii. 12. ἰ

seed of Abraham’ (Heb. ii. 16). And John the apostle ΡΥ Ho that
believeth not that Jesus Christ is come in the flesh is not of God" (1
Johniv.3). The flesh of Christ, therefore, was neither flesh in show only,
nor yet flesh brought from heaven, as Valentinus and Mareion dreamed.

Moreover, our Lord Jesus Christ had not a soul without sense and
reason, as Apollinaris thought; nor flesh without a soul, as Eunomins
did teach; but a soul with itetrödeon; arid Gosh. white sensts;byiehich
senses he felt true griefs in the time of his passion, even as he himself
witnessed when he said, * My soul is heavy, even to death’ (Matt. xxvi.
38); and,‘ My soul is troubled,’ ete. (John xii. 27).

We acknowledge, therefore, that there be in one ennai freie
Christ our Lord two natures—the divine and the human nature; and
we say that these two are so conjoined or united that they are not swal-
lowed np, confounded, or mingled together; but rather united or join-
ed together in one person (the properties of each nature being safe and
remaining still) so that we do worship one Christ our Lord, and not
two. I say one, true God and man, as touching his divine nature, of
the same substance with us, and ‘in all points tempted like as we are,
yet without sin? (Heb. iv. 15).

As, therefore, we detest the heresy of Nestorius, which makes two

Christs of oné and dissolves the uniom of the person, so do we abomi-
nate the madness of Eutyches and of the Monothelites and Monophy-
sites, who overthrow the propriety of the human nature,
- "Therefore we do not teach that the divine nature in Christ did suf-
fer, or that Christ, according to his human nature, is yet in the world,
and so in every place. For we do neither think nor teach that the body
of Christ ceased to be a true body after his glorifying, or that it was
deified and so deified that it put off its properties, as touching body and
soul, and became altogether a divine nature and began to be one sub-
stanee alone; therefore we do not allow or receive the unwitty subtle-
ties, and the intricate, obscure, and inconstant disputations of Schwenk-
feldt, and such other vain janglers, about this matter; neither are we
Schwenkfeldians.

Moreover, we believe that our Lord Jesns Christ did truly suffer and
die for us in the flesh, as Peter says (1 Pet. iv. 1. We abhor the most
impious madness of the Jacobites, and all the Turks, who execrate
the passion of our Lord. Yet we deny not but that*the Lord of glory,

| nus, against whom Jerome wrote.
d — ee
shall at length be saved and have an end of their torments; for the
Lord himself has absolutely set it down that * Their, worm dieth not,
and the fire is not quenched’ (Mark ix.44). . . sach (yey) les coils
Moreover, we condemn the Jewish dreams, that before the day of
RE hd Mrs We PRU a that the god-

2 Ww world; their iwiekeil:enernies insing

proce indes fot ori tbe Wrangdicel trash (Mattei wih.

Luke xxi.), and the eeeitclias ARERR PS: ἡ Epistle to the
Thessalonians ii., and in the Second Epistle to rt Pre t
found to teach far otherwise. 5 ^ |

_ Furthermore, by his passion. or death, eud;by;allithese things which
he did and suffered for our sakes from the time of his coming in the
flesh, our Lord reconciled, his heavenly. Father unto. all) the: faithful
(Rom. v. 10); purged their sin (Heb, i. 3); spoiled death, broke in, sun-
der condemnation and hell; and by his resurrection from the dead
brought again and restored life and immortality (Kom. iv. 25; 1 Cor.
xv. 17; 9 Tim. i. 10). For he is our righteousness, life, and resurrec-
tion (John vi. 44) ; and, to be short, he is the fullness and perfection,
the salvation aud most abundant sufficiency, of all the faithful... For
the apostle says, ‘So it pleaseth the Father that all fullness should
dwell in him? (Col. i. 19), and * In him ye are complete’ (Col. ii, 10).
- For we teach and believe that this Jesus Christ our Lord is the only
and eternal Saviour of mankind, yea, and of the whole world, in. whom
all are saved. before the. law, nnder the law, and in the time of the
Gospel, and so many as shall yet be saved to the end οὗ the world.
For the Lord himself, in the Gospel, says; * He that. entereth, not. in
by the door into the sheepfold, but climbeth up the other way, he is
& thief and a robber' (John x. 1). *I am the door of the sheep"
(ver. 7). And also in another place of the same Gospel he says,
* Abraham saw my day, and rejoiced’ (John viii. 56)... And the Apos-
tle Peter says, * Neither is there salvation in any other, but in Christ;
for among men there is given no other name under heaven whereby
they might be saved’ (Acts iv. 12). We believe, therefore, that throngh
the grace of our Lord Jesus Christ we shall be saved, even as our fa-
thers. were... For Panl says, that ‘All our fathers did eat the same

more largely expounded in the books of Moses (Exod. xx. 1-17; Deut.
v. 22). For plainness' sake we divide it into the moral law, which is
contained in the commandments, or the two tables expounded in the
books of Moses; into the ceremonial, which does appoint ceremonies
and the worship of God; and into Kanga neon which is, occupied
about political and domestic affairs. |
_ We believe that the whole will of God,' and si seed
gem part of this life, are fully delivered in this law. For other-
wise the Lord would not have forbidden that “any thing should be either
added to or taken away from this law’ (Dent. iv. 2, and xii.32); neither
would he have eommanded us to go straight forward in this, and * not to
decline ont of the way, either to the right hand or to the left’ (Josh. i. 7).
. We teach that this law was not given to men, that we should be jus-
tified by keeping it; but that, by the knowledge thereof, we might
rather acknowledge our infirmity, sin, and condemnation ; and 50, de-
spairing of our strength, might turn unto Christ by faith. For the
apostle says plainly, ‘The law worketh wrath’ (Rom. iv. 15); and ‘by
the law cometh the knowledge of sin’ (Rom. iii. 20); and, ‘If there
had been a law given whieh wonld have justified and given us life,
surely righteousness should have been by the law. But the Scripture
(to wit, of the law) has concluded all under sin, that the promise by the
faith of Jesus Christ should be given to them which believe" (Gal. iii.
21, 22). ‘Therefore, the law was our schoolmaster to bring us to
Christ, that we might be justified by faith’ (ver. 24).: For neither could
there ever, neither at this day can any flesh satisfy the law of God, and
fulfill it, by reason of the weakness in our flesh,’ which remains and
sticks fast in ns, even to our last breath. For the apostle says again,
‘That which the law could not perform, inasmuch as it was weak
through the flesh, that did God perform, by sending his own Son in
the likeness of sinful flesh' (Rom. viii. 3). Therefore, Christ is the
perfecting of the law, and our fulfilling of it; who, as he took away
the curse of the law, when he was made a eurse for us (Gal. iii. 13), so
does he communicate unto us by faith his fulfilling thereof, and his
righteousness and. abedienae are imputed unto us. |

- Understand, as concerning those things which men are bound to Arm to God, E
also to their neighbors.
* That is, any man, although he be regenerate.
Vor. IIL-—I 1 1

THE SECOND HELVETIC CONFESSION, 807

everlasting things ; as of God's favor, remission of sins, and life ever-
lasting, through faith in Jesus Christ. Now, the fathers had not only
outward or earthly, bat spiritual and heavenly promises in Christ. For
the Apostle Peter says that *the prophets, which prophesied of the
grace that should come to us, have searched and inquired of his salva-
tion’ (1 Pet. i.10). Whereupon the Apostle Paul also says, that * the
Gospel of God was promised before by the prophets of God in the
Holy Scriptures’ (Rom. i.2). Hereby, then, it appears evidently that
the fathers were not altogether destitute of all the Gospel. —

And although, after this manner, our fathers had the Gospel in the
writings of the prophets, by whieh they attained salvation in Christ
through faith, yet the Gospel is properly called *glad and happy
tidings; wherein, first by John Baptist, then by Christ the Lord him-
self, and afterwards by the apostles and their suecessors, is preached
to us in the world, that God has now performed that which he prom-
ised from the beginning of the world, and has sent, yea, and even given
unto us, his only Son, and, in him, reconciliation with the Father, re-
mission of sins, all fullness, and everlasting life. "The history, there-
fore, set down by the four evangelists, declaring how these things were
done or fulfilled in Christ, and what he taught and did, and that they
who believe in him have all fullness—this, I say, is truly called the
Gospel. The preaching, also, and Seripture of the apostles, in which
they expound unto us how the Son was given us of the Father, and, in
him, all things pertaining to life and salvation, is truly called the doc-
trine of the Gospel; so as even at this day it loses not that worthy
name, if it be sincere.

The same preaching of the Gospel is by the apostle termed the Spir-
it, and “the ministry of the Spirit! (2 Cor, iii. 8): because it lives and
works through faith in the ears, yea, in the hearts, of the faithful,
through the illumination of the Holy Spirit. For the letter, which is
opposed unto the Spirit, does indeed signify every outward thing, but
more especially the doctrine of the law, which, withont the Spirit and
faith, works wrath, and stirs np sin in the minds of them that do not
truly believe. For which cause it is called by the apostle *the min-
istry of death’ (2 Cor. iii. 7) ; for hitherto pertains that saying of the
apostle, ‘the letter killeth, but the Spirit giveth life’ (ver. 6). The
false. apostles preached the Gospel, corrupted by mingling of the law

THE SECOND HELVETIC CONFESSION, 859

MM and virtue, wherein to exercise himself holily are

And surely this is trne repentane—namely, an unfeigned turning
unto God and to all goodness, and. a serious. vica stir Be
from all evil. Now we do expressly say, that this repentance is the
mere gift of God, and not the work of our own strength. For the
apostle directs the faithful minister diligently to ‘instruct those who
oppose the truth, if so be at any time the Lord may give them re-
pentance, that they may acknowledge the truth’ (2 Tim. ii. 25). Also
the sinful woman in the Gospel, who. washed Christ's feet with her
tears; and Peter, who bitterly wept and bewailed his denial of his
Master—do mauifestly show what mind the penitent man should have,
to wit, very earnestly lamenting his sins committed. Moreover, the
prodigal son, and the publican in the Gospel, that is compared with the
Pharisee, do set forth unto us a most fit pattern of confessing our sins
to God... The prodigal son said,‘ Father, I have sinned against heaven,
and against thee: I am not worthy to be called thy son; make me as
one of thy hired servants’ (Luke xv. 18,19), The publican, also, not
daring to lift up his eyes to heaven, but smiting his breast, cried,
‘God be mereiful unto me a sinner' (Luke xviii. 13). And we doubt
not but the Lord received them. to merey. ‚For John the apostle says,
‘If we confess our sins, he is faithful and just to forgive us our sins,
and purge us from all iniquity. If we say we have not sinned, we
make him a liar, and his word is not in us’ (1 John i. 9, 10),

We believe that this sincere confession, which is made to God alone,
either privately between God and the sinner, or openly in the church,
where that general confession of sins is rehearsed, is sufficient; and
that it is not necessary for the obtaining of remission of sins that any
man should confess his sins unto the priest, whispering them into his
ears, that, the priest laying his hands on his head, he might receive
absolution: because we find no commandment nor example thereof
in the Holy Seripture. David protests and says, 'I made my fault
known to thee, and my unrighteousness did I not hide from thee. I
said, I will confess my wickedness to the Lord against myself, and thou
hast forgiven the heinousness of my sin? (Psa. xxxii. 5). Yea, and the
Lord, teaehing us to pray, and also to confess our sins, said, * So shall
ye pray: Our Father which art in heaven, forgive us our debts, even ag

“ff

away the key of knowledge: ye have not entered in yourselves, and.
those that would have entered ye forbade’ (Luke xi. 52). — —

. Rightly, therefore, and effectually do ministers absolve, when they
preach the Gospel of Christ, and thereby remission of sins; which is
promised to every one that believes, even as every one is baptized ; and
to testify of it that it does partieularly appertain to all. Neither do
we imagine that this absolution is made any whit more effectual for
that which is mumbled into some priest’s ear, or upon some man's.
head particularly; yet we judge that men must be taught diligently
to seek remission of sins in the blood of Christ, and that every one is
to be pnt in mind that forgiveness of sins does belong unto him.

But how diligent and careful every penitent man ought to be in the
endeavor of a new life, and in slaying the old man and raising up the
new man, the examples in the Gospel do teach us. For the Lord said-
to him whom he had healed of the palsy, ‘ Behold, thou art made
whole: sin no more, lest a worse thing come unto thee’ (John v. 14).
Likewise to the woman taken in adultery he said,*Go thy way, and.
sin no more’ (John viii, 11), By which words he did mean that
any man could be free from sin while he lived in this flesh; bnt
he does commend unto us diligence and an earnest care, that we (I
say) should endeavor by all means, and beg of God by prayer, that
we fall not again into sins, out of which we are risen after the manner,
and that we may not be overeome of the flesh, tlie world, or the devil.
Zaechseus, the publican, being received into favor by the Lord, cried
out, in the Gospel, * Behold, Lord, the half of my goods I give to the
poor; and if I have taken from any man any thing by false aecusa- .
tion, I restore him fourfold’ (Luke xix. 8). After the same manner:
we preach that restitution and mercy, yea, and giving of alms, are nec-,
essary for them who truly repent. And, generally, out of the apos-
tle’s words we exhort men, saying,‘ Let not sin reign in your mortal
body, that ye should obey it through the lusts thereof. Neither give
ye your members as weapons of unrighteonsness to sin ; but-give "—
selves unto God’ (Rom. vi. 12, 13). |

Wherefore we condemn all the ungodly speeches of those who aes
the preaching of the Gospel, and say, To return uuto God is very easy,
for Christ has purged all our sins. Forgiveness of sing is éasily’ ob-
tained; what, therefore, will it hurt to sin? And, We need not take

THE SECOND HELVETIC CONFESSION. 563

Now, it is most certain that — ——— τς
the judgment-seat of God convicted of ungodliness, and guil
But we are justified —that is, acquitted VW AE I sd τες
the Judge, through the grace of Christ alone, and not by any respect or
merit of ours. For what is more plain than that which Paul says ?—
‘All have sinned, and are destitute of the glory of God, and are justi-
fied freely by grace, — og ^whieh is in Christ Jesus’
(Rom. iii. 23,24). . ny

For Christ idi agis: inii assi indici ichs níodd, and did
satisfy the justice of God. God, therefore, is merciful unto our sins
for Christ alone, that suffered and rose again, and does not impute them
unto us, But he imputes the justice of Christ unto us for our own;
so that now we are not only cleansed from sin, and purged, and holy,
but also endued with the righteousness of Christ; yea, and acquitted
from sin, death, and eondemnation (2 Cor, v. 19-21); finally, we are
righteous, and heirs of eternal life. To speak properly, then, it is God
alone that justifieth us, and that only for Christ, by not imputing unto
us our sins, but imputing Christ's righteonsness unto us (Rom. iv.
23-25).

But because we do receive this justification, not by any works, but
by faith in the merey of God and in Christ; therefore, we teach and
believe, with the apostle, that sinful man is justified only by faith in
Christ, not by the law or by any works. For the apostle says, *We
eonelnde that man is justified by faith, without the works of the law"
(Rom. iii; 28). ‘If Abraham were justified by works, he hath whereof
to boast; but not with God, For what saith the Seripture? Abraham
beliéved God, and it was eounted unto him for righteonsness; but to him
that worketh not, but believeth on him that justifieth the ungodly, his
faith is connted for righteousness’ (Roin. iv. 2, 8, 5; Gen. xv. θ), And
again, *Ye are saved by grace, through faith; and that not of your.
selves: it is the gift of God; not by works, lest any might have cause
to boast, etc. (Eph. ii. 8, 9). Therefore, because faith does apprehend
Christ our righteousness, and does attribute all the praise of God in
Christ; in this respect justification is attributed to faith, chiefly be-
cause of Christ, whom it receives, and not because it is a work of ours;
for it is the gift of God. Now, that we do receive Christ: by faitli the
Lord shows at large (John vi. 27, 33, 35, 48-58), where he puts eating

in the Apostles’ Creed; yea, and of God himself, the chief blessed.
ness; and especially of God's promise, and of Christ, who is the con-
summation of all the promises. And this faith is the mere gift of
God, because God alone of his power does give it to his elect, aceord-
ing to measure; and that when, to whom, and how much he will; and
that by his Holy Spirit, through the means of preaching the Gospel
and of faithful prayer. This faith has also its measures of increase;
which, unless they were likewise given of God, the apostles would
never have said, * Lord, inerease our faith’ (Luke xvii. 5).

Now, all these things which we have hitherto said of faith, the apos-
tles taught them before us, even as we set them down. For Paul says,
* l'aith is the ground,’ or sure subsistence, ‘of things hoped for, and the
evidence, or clear and certain comprehension, ‘of things which are not
seen’ (Heb. xi. 1 And again he says that ‘all the promises of God
in Christ are yea, and in Christ are amen? (2 Cor. i. 20). And the
same apostle says to the Philippians that *it was given them to believe
in Christ’ (Phil i. 29). And also,* God doth distribute unto every
man a measure of faith’ (Rom. xii. 3). And again, ‘All men have not
faith’ (2 Thess. iii. 2); and, * All do not obey the Gospel’ (2 Thess. i. 8).
Besides, Luke witnesses and says,‘ As many as were ordained to life,
believed’ (Acts xiii. 48). And therefore Panl also calls faith ‘the
faith of God's elect’ (Tit.i.1). And, again, Faith cometh by hearing,
and hearing by the word of God? (Rom. x. 17). And in other places
he oftentimes wills men to pray for faith. .And the same also called
faith powerful, and that showeth itself by love (Gal. v. 6). This faith
pacifies the conscience, and opens to us a free access unto God ; that
with eonfidence we may come unto him, and may obtain at his hands
whatsoever is profitable and necessary. The same faith keeps us in
our duty which we owe to God and to our neighbor, and fortifies our
patience in adversity; it frames and makes a true confession, and (in
& word) it brings forth good fruit of all sorts; and good works (which
are good indeed) proceeds from a lively faith by the Holy Spirit, and
are done of the faithful according to the will or rule of God's word.
For Peter the Apostle says, * Therefore, giving all diligence thereunto,
add, moreover, to your faith virtue; and to virtue, — and to
knowledge, temperance,’ ete. (2 Pet. i. 5, 6).

It was said before that the law of God, which is the will of God. did

866 THE SECOND HELVETIC CONFESSION,

prescribe unto us the pattern of good works. And.the apostle says;
‘This is the will of God, even your sanctification, that ye abstain from
all uncleanness, and that no man oppress or deceive his brother in any
matter’ (1 Thess. iv. 3,6). But as for sach works and worships of God
as are taken up upon our own liking, which St. Paul calls ‘ will-wor-
ship’ (Col. ii. 28), they are not allowed nor liked of God. -Of such the
Lord says in the Gospel, * They worship me in vain, teaching for doc-
trine the precepts of men’ (Matt. xv. 9).

We therefore disallow all such manner of works, and we approve
and urge men unto such as are according to the will and command-
ment of God. Yea, and these same works that are agreeable to God's
will inust be done, not to the end to .merit eternal life by them; for
‘life everlasting, as the apostle says, ‘is the gift of God’ (Rom. vi. 28),
nor for ostentation's sake, which the Lord does reject (Matt. vi. 1, 5, 16),
nor for lucere, which also he mislikes (Matt. xxiii. 23), but to the glory
of God, to commend and set forth onr calling, and to yield thankful-
ness unto God, and also for the profit of our neighbore.. For the Lord
says again in the Gospel, * Let your light so shine before men that they
may see your good works, and glorify your Father which is in heaven’
(Matt. v. 16). Likewise the Apostle Paul says, ‘Walk worthy of your
calling’ (Eph. iv. 1). Also, ‘Whatsoever ye do,’ says he, ‘ either in word.
or in deed, do all in the name of the Lord Jesus, giving thanks to God
the Father by him’ (Col. 11). 17). * Let no man seek his own, but every
man his brother’s’ (Phil. ii. 4). And, ‘ Let ours also learn to show forth
good works for necessary uses, that they be not unprofitable’ (Tit. iii,
14).

Notwithstanding, therefore, that we teach with the apostle that a
man is justified by faith in Christ, and not by any good works (Rom.
iii. 28), yet we do not lightly esteem or condemn good works; because
we know that a man is not created or regenerated through faith that
he should be idle, but rather that without ceasing he should do those
things which are good and profitable. For in the Gospel the Lord
says, ‘A good tree bringeth forth good fruit? (Matt. xii. 33) ; and, again,
‘Whosoever abideth in me, bringeth forth much fruit? (John xv. 5). —
And, lastly, the apostle says, ‘ We are the workmanship of God, createdaff-
in Christ Jesus to good works, which God hath prepared, that we shoulc—
walk in them? (Eph. ii. 10). And again, ‘Who gave himself for ues,

that he might deliver us from all iniquity, and purge us to be a pecul-
iar people to himself, zealous of good works’ (Tit. ii. 14). We there-
fore condemn all those who do contemn good works, and do babble
that they are needless and not to be regarded. Nevertheless, as was

said before, we do not think that we are saved by good works, or that
they are so necessary to salvation that no man was ever saved without
them. For we are saved by grace and by the benefit of Christ alone.

Works do necessarily proceed from faith; but salvation is improperly
attributed to: them, which is most properly ascribed to grace. That
sentence of the apostle is very notable: ‘If by grace, then not of
works; for then grace were no more grace: but if of works, then is it
not of grace; for then works were no more works’ (Rom. xi. 6).

Now the works which we do are aecepted and allowed of God
through faith; because they who do them please God by faith in
Christ, and. also the works themselves are done by the grace of God
through his Holy Spirit. For St. Peter says that ‘of every nation he
that feareth God, and worketh righteousness, is accepted with him"
(Acts x. 35). And Paul also, * We cease not to pray for you, that yon
may walk worthy of the Lord, and in all things please him, being fruit-
ful in every good work? (Col.i.9,10). Here, therefore, we diligently
teach, not false and philosophical, but true virtues, true good works,
and the true duties of a Christian man. And this we do with all the
diligence and earnestness that we can inculcate and beat into men’s
minds; sharply reproving the slothfulness and hypocrisy of all those
who with their months praise and profess the Gospel, and yet with their
shameful life do dishonor the same; setting before their eyes, in this
ease, God's horrible threatenings, large promises, and bountiful re-
wards, and that by exhorting, comforting, and rebuking.

For we teach that God does bestow great rewards on them that do
good, according to that saying of the prophet; ‘ Refrain thy voice from
weeping, because thy works shall have a reward’ (Jer. xxxi. 16). In
the Gospel also the Lord said,‘ Rejoice, and. be glad, because your re-
ward is great in heaven’ (Matt. v. 12). And, ‘He that shall give to
one of these little ones a eup of cold water, verily I say unto you, he
shall not lose his reward’ (Matt. x. 42). Yet we do not attribute this
reward, which God gives, to the merit of the man that receives it, but
to the goodness, or liberality, and truth of God, whielı promises and

ii. 19); terming the faithful upon the earth saints (1 Cor. iv, 1), who
are sanctified by the blood of the Son of God. Of these is that article
of our Creed wholly to be understood, ‘I believe Pres Catholic

Church, the communion of saints.’ _ TUYA

And, seeing that there is always but ‘one God, and one dosdiMoide:
tween God and men, the nan Jesus Christ? (1 Tim. ii.5); also, one Shep-
herd of the whole flock, one Head of this body, and, to conclude, one
Spirit, one salvation, one faith, one Testament, or Covenant,—it follows
necessarily that there is but one Church, which we tlierefore call Caru-
OLIO because it is universal, spread abroad through all the parts and
quarters of the world, and reaches unto all times, and is not limited
within the compass either of time or place. Here, therefore, we must
eondemn the Donatists, who pinned np the Church within the corners
of Africa; neither do we assent to the Roman cn who vaunt that
the Church of Roine alone is in a manner Catholic, _

The Church is divided by some into divers parts or sorts; ve that
it is rent and divided from itself, but. rather distinguished in respect
of the diversity of the members that are iu it, One part thereof they
make to be the Church Militant, the other the Church Triumphant,
The Militant wars still ou earth, and fights against the flesh, the world,
and the prince of the world, the devil; against sin and against death.
The other, being already set at liberty,is now in heaven, and triumphs
over all those things overcome, and continually rejoices before the
Lord. Yet these two churches lave, notwithstanding, a communion
and fellowship between themselves.

Moreover, the Church Militant upon the earth has evermore. had
many particular churches, which must all, notwithstanding, be referred
to the unity of the Catholic Church. This Militant Church was ether-
wise ordered and governed before the Law, among the patriarclis;
otherwise under Moses, by the Law; and otherwise of Christ, by the
Gospel. There are but two sorts of people, for the most part, men-
tioned: to wit, the Israelites and the Gentiles; or they who, of tlie
Jews and Gentiles, were gathered to make a Chureh. | There are also
two Testaments, the Old and the New. Yet both these sorts of people
have had, and still have, one fellowship, one salvation, in one and the
same Messiah; in whom, as members of one body, they are all joined

by whom all the body being knit together, receiveth increase’ (Eph.
iv. 15,16). And therefore we do not allow of the doctrine of the
Romish prelates, who would make the Pope the general pastor and su-
preme head of the Church Militant here on earth, and the very
vicar of Jesus Christ, who has (as they say) all fullness of power and
sovereign authority in the Church. For we hold and teach that Christ
our Lord is, and remains still, the only universal pastor, and highest
bishop, before God his Father; and that in the Church he performs
all the duties of a pastor or bishop, even to the world’s end ; and there-
fore stands not in need of any other to supply his room. For he is
said to have a substitute, who is absent; but Christ is present with his
Church, and is the head that gives life thereunto. He did straitly for-
bid his apostles and their successors all superiority or dominion in the
Church. They, therefore, that by gainsaying set themselves against
so manifest a truth, and bring another kind of government into the
Church, wlıo sees not that they are to be counted in the number of
them of the apostles of Christ prophesied ? as in Peter, 2 Epist. ii. 1, and
Paul, Acts xx. 29; 2 Cor. xi, 13; 2 Thess, ii. 8, 9, and in many other
places.

Now, by taking away the Romish head we do not bring any confu-
sion or disorder into the Church. For we teach that the government
of the Church which the apostles set down is suflieient to keep the
Chureh in due order; which, from the beginning, while as yet it
wanted such a Romish head as is now pretended to keep it in order,
was not disordered or full of confusion. The Romish head doth main-
tain indeed his tyranny and corruption which have been brought
into the Church ; but in the mean time he hinders, resists, and, with all
the might he can make, cuts off the right and lawful reformation of
the Church.

They object against us that there have been great strifes and dissen-
sions in our churches since they did sever themselves from the Church
of Rome; and that therefore they can not be true churches. As
though there were never in the Church of Rome any sects, any conten-
tions and quarrels; and that, in matters of religion, maintained not
so much in the schools as in the holy Chairs, even in the audience of
the people. We know that the apostle said, “God is not the author
of confusion, but of peace’ (1 Cor. xiv. 33), and, *Seeing there is

Vor. IIL—K x x

tles, using them in no other manner than as they received them from
the Lord himself. That saying of the Apostle Paul is well known to
all,‘ I received from the Lord that which I delivered unto you’ (1 Cor.
xi. 23). For which cause we condemn all such churches, as strangers
from the true Chureh.of Christ, which are not such as we have heard
they ought to be, howsoever, in the mean time, they brag of the sne-
cession of bishops, of unity, and of antiquity. . Moreover, we have in
charge from the apostles of Christ ‘to shun idolatry? (1. Cor. x. 14;
1 John v. 21), and ‘to come ont of Babylon, and to have no fellowship -
with her, unless we mean to be €—————
laid upon her (Rev. xviii. 4; 2 Cor. vi. 17). wi am

But as for communicating with the the; Charchref Ghétiitusraito
highly esteem it that we say plainly that none can live before God
who do not communicate with the true Church of God, but separate
themselves from the same. For as without the ark of Noah there was
no escaping when the world perished in the flood ; even so do we be-
lieve that without Christ, who in the Chureh offers himself to be en-
joyed of the elect, there can be no certain salvation: and therefore we
teach that such as would be saved must in no wise separate themselves
from the true Church of Christ. .

But as yet we do not so strictly shut up the Church within those
marks before mentioned, as thereby to exclude all those out of the
Church who either do not participate of the sacraments (not willing-
ly, nor upon contempt; but who, being constrained by necessity, do
against their will abstain from them, or else do want them), or in whom
faith does sometimes fail, thongh not quite decay, nor altogether die:
or in whom some slips and errors of infirmity may be found. For we
know that God had some friends in the world that were not of the
commonwealth of Israel. We know what befell the people of God in
the captivity of Babylon, where they were without their sacrifices sev-
enty years... We know what happened to St. Peter, who denied his
Master, and what is wont daily to happen among the faithful and
chosen of God who go astray and are full of infirmities... We know,
moreover, what manner of churches the churches in Galatia and
Corinth were .in the apostles’ time: in which St. Paul condemns

874 THE SECOND HELVETIC CONFESSION.

many and heinous crimes; yet he calls them holy churches of Christ
(1 Cor. i. 2; Gal. i. 2).

Yea, and it happens sometimes that God in his just judgment suffers
the truth of his Word, and the Catholic faith, and his own true worship,
to be so obscured and defaced that the Church seems almost quite
razed out, and not so much as a face of & Church to remain ; as we
see fell out in the days of Elijah (1 Kings xix. 10, 14), and at other
times. And yet, in the mean time, the Lord has in this world, even in
this darkness, his true worshippers, and those not a few, but even seven
thousand and more (1 Kings xix. 18; Rev. vii. 4, 9). For the apostle
eries, * The foundation of the Lord standeth sure, and hath this seal, The
Lord knoweth who are his, ete. (2 Tim. ii. 19). Whereupon the Church
of God may be termed invisible; not that the men whereof it consists
are invisible, but because, being hidden from our sight, and known
only unto God, it cannot be discerned by the judgment of man.

Again, not all that are reckoned in the number of the Church are
sainte, and lively and true members of the Church. For there are
many hypocrites, who outwardly do hear the word of God, and public-
ly receive the sacraments, and do seem to pray unto God alone through
Christ, to confess Christ to be their only righteousness, and to worship
God, and to exercise the duties of charity to the brethren, and for a
while through patience to endure in troubles and calamities. And yet
they are altogether destitute of the inward illumination of the Spirit
of God, of faith and sincerity of heart, and of perseverance or contin.
uance to the end. And these men are, for the most part, at length
laid open in their true character. For the Apostle John says, * Ther
went out from among us, but they were not of us: for if they had been
of us, they would have remained with us? (1 John ii. 19). Yet these
men, while they do pretend religion, are accounted to be in the
Church. Even as traitors in a commonwealth, before they be detected,
are accounted in the number of good citizens; and as the cockle and
darnel and chaff are found among the wheat; and as wens and swell.
ings are in a perfect body, when they are rather diseases and deformi-

ties than true members of the body. And therefore the Church is =

very well compared to a drag-net, which draws up fishes of all sorts

and to a field, wherein is found both darnel and good corn (Matt. xiii^ .

26,47). Hence we must be very careful not to judge rashly befor we

the time, nor to exclude, and cast off or cut away, those whom the Lord
would not have exeluded nor eut off, or whom, without some damage
to the Church, we can not separate from it. Again, we must be very
vigilant lest the godly, falling fast asleep, the wicked Wen stronger,
and do some mischief in the Church, |

Furthermore, we teach that it is carefully to be "vs wherein es-
pecially the truth and unity of the Church consists, lest that we either
rashly breed or nourish schisms in the Church. It consists not in out-
ward rites and ceremonies, but rather in the truth and unity of the
Catholie faith. This Catholic faith is not taught us by the ordinances
or laws of men, but by the holy Scriptures, a compendious and short
sum whereof is the Apostles’ Creed. And, therefore, we read in the
ancient writers that there were manifold diversities of ceremonies, but
that those were always free; neither did any man think that the unity
of the Church was thereby broken or dissolved. We say, then, that the
true unity of the Church does consist in several points of doctrine, in
the true and uniform preaching of the Gospel, and in such rites as the
Lord himself has expressly set down. And here we urge that saying
of the apostle very earnestly, * Let us, as many as are perfect, be thus
minded: and if in any thing ye be otherwise minded, God shall reveal
even this unto yon. Nevertheless, whereunto we have already attained,
let us walk by the same rule, let us mind the same thing? (Phil. iii
15, 16).

CHAPTER XVIIL—OF THE MINISTERS OF THE CHURCH, THEIR INSTITUTION
AND OFFICES.

God has always used his ministers for the gathering or erecting of a
Church to himself, and for the governing and preservation of the same;
and still he does, and always will, use them so long as the Church re-
mains on earth. Therefore, the first beginning, institution, and office
of the ministers is a ınost ancient ordinance of God himself, not a new
device appointed by men. True it is that God ean, by his power, with-
out any means, take unto himself a Church from among men; but he
had rather deal with men by the ministry of men. Therefore minis-
ters are to be considered, not as ministers by themselves alone, but as
the ministers of God, by whose means God does work the salvation of
mankind. For which eause we give counsel to beware that we do not

the most perfect teacher of the world; in whom is hidder |

of God, and from whom we derive that N vule
doctrine of the Gospel. For he chose unto himself disciples, whom he
gether churches in all plaees by the preaching of the Gospel. Aud
afterward they ordained pastors and teachers in all churches, by the
commandment of Christ; who, by such as succeeded them, has taught
and governed the Church unto this day. "Therefore, as God gave unto
his ancient people the patriarchs, together with Moses and the proph-
ets, so also to his people under the new covenant he sent his only-begot-
ten Son, and, with him, the apostles aud teachers of this Church.

Furthermore, the ministers of the new covenant are termed by divers
names; for they are called apostles, prophets, evangelists, bishops, el-
ders, pastors, and teachers (1 Cor. xii. 28; Eph. vi. 11). The apostles
remained in no certain place, but gathered together divers churches
throughout the whole world : which churches, when they were once es-
tablished, there ceased to be any more apostles, and in their places were
partieular pastors appointed in every Church. The prophets, in old
time, did foresee and foretell things to come; and, besides, did inter-
pret the Scriptures; and such are found some among us at this day.
They were called evangelists, who were the penmen of the history of
the Gospel, and were also preachers of the Gospel of Christ; as the
Apostle Paul gives in charge unto Timothy, * to fulfill the work of an
Evangelist’ (2 Tim. iv. 5). Bishops are the overseers and watchmen
of the Church, who distribute food and other necessities to the Church.
The elders are the ancients and, as it were, the senators and fathers of
the Church, governing it with wholesome counsel. The pastors both
keep the Lord's flock, and also provide things necessary for it. The
teachers do instruct, and teach the true faith and godliness. "There-
fore the Church ministers that now are may be called —
pastors, and teachers.

But in process of time there were many more names of ministers
brought into the Church. For some were created patriarchs, others
archbishops, others suffragans; also, metropolitans, archdeacons
cons, subdeacons, acolytes, exorcists, choristers, porters, and I know not
what others, as cardinals, provosts, and priors; abbots, greater and less-
er; orders, higher and lower. But touching all these, we little heed

the Church than the manifold, exquisite, and nice learning of some
others that were over-lofty and high-minded, And for this cause we
also, at this day, do not reject the honest simplicity of certain men,
who yet are not destitute of all knowledge and learning. —

The apostles of Christ do term all those who believe in Christ
‘priests; not in regard to their ministry, but because that all the faith-
ful, being made kings and priests, ınay, through Christ, offer up spirit-
ual sacrifices unto God (Exod. xix. 6; 1 Pet. ii.5, 9; Rev.i.6) The
ministry, then, and the priesthood are things far different one from the
other, For the priesthood, as we said even now,is common to all
Christians; not so is the ministry. And we have not taken away the
ministry of the Church because we have thrust the popish priesthood
out of the Church of Christ. For surely in the new covenant. of
Christ there is no longer any such priesthood as was in the ancient
Church of the Jews; which had an external anointing, holy garments,
and very many ceremonies which were figures and types of Christ,
who, by his coming, fulfilled and abolished them (Heb. ix. 10, 11).
And he himself remains the only priest forever; and we do not com-
municate the name of priest to any of the ministers, lest we should de-
tract any thing from Christ. For the Lord himself has not appointed
in the Church any priests of the New Testament, who, having received
authority from the suffragan, may offer up the host every day, that is,
the very flesh and the very blood of our Saviour, for the quick and the
dead; but ministers, who may teach and administer the sacraments.
Paul declares plainly and shortly what we are to think of the minis-
ters of the New Testament, or of the Church of Christ, and what we
must attribute unto them: * Let a man,’ says he, ‘so account of us, as of
the ministers of Christ, and stewards of the mysteries of God" (1 Cor.
iv. 1) So that the apostle wants us to esteem ministers as ministers.
Now the apostle calls them ὑπηρέτας, as it were under-rowers, who have
an eye only to their pilot; that is to say, men that live not unto them-
selves, nor according to their own will, but for others—to wit, their mas-
ters, at whose commandment and beck they ought to be. For the
minister of the Church is commanded wholly, and in all parts of his
duty, not to please himself, but to execute that only which he has re-
ceived in commandment from his Lord. And in this place it is ex-
pressly declared who is our Master, even Christ ; to whom the minis-

service than dominion. . ———————

cause delivers: him ‘tho: keys; that ins sual cd esiedaocoibeico’ a
master will have admitted or excluded. According to this power does
the minister, by his office, that which the Lord has commanded him to
do; and the Lord does ratify and confirm that which he does, and will
have the deeds of his injnisters to be acknowledged and esteemed by his
own deeds. Unto which end are those speeches in the Gospel: ‘I will
give unto thee the keys of the kingdom of heaven; and whatsoever
thou bindest or loosest in earth shall be bound or loosed in heaven’
(Matt. xvi. 19). Again, * Whose sins soever ye remit, they shall be re-
mitted ; and whose sins soever ye retain, they shall be retained’ (John
xx. 23). But if the minister deal not in all things as the Lord has
commanded him, but pass the limits and bounds of faith, then the Lord
does make void that which he does. Wherefore the ecclesiastical power
of the ministers of the Church is that function whereby they do in-
deed govern the Church of God, but yet so do all things in the Church
as he has preseribed in his Word: which thing being so done, the faith-
ful do esteem them as done of the Lord himself. But touching the
keys we have spoken somewhat before.

"Now the power, or function, that is given to the ministers of the
Church is the same and alike in all. Certainly, in the beginning, the
bishops or elders did, with a common consent and labor, govern the
Church ; no man lifted up himself above another, none usurped great-
er power or authority over his fellow-bishops. For they remembered
the words of the Lord, * He that is chief among you, let him be as he
that doth serve? (Luke xxii. 26); they kept themselves by humility, and
did mutually aid one another in the government and preservation of
the Chureh. Notwithstanding, for order's sake, some one of the min-
isters ealled the assembly together, proponnded unto the assembly the
matters to be consulted of, gathered together the voices or sentences of
the rest, and, to be brief, as much as lay in him, provided that there
might arise no confusion.

So did St. Peter, as we read in the Acts of the Apostles, xi. 4-18, -
yet for all that neither was above the rest, nor had greater authority
than the rest. Very true, therefore, is that saying of Cyprian the mar-
tyr, in his book De Simplicitate Clericorum : *'The same doubtless

u
|
1

1 m hi qv reru
THE SECOND HELVETIC

keep together all the faithful in a holy unity; and to encounter
schisms. To conclude, to eatechise the ignorant, to commend the ne-
sick, or entangled with divers temptations, and so keep them in the
way of life. Besides all this, to provide diligently that there be publie
prayers and supplications made in time of necessity, together with fast-
ings, that is, a holy abstineney, and most carefully to look to those
things which belong to the tranquillity, peace, and safety of the Church.

And to the end that the minister may perform all these things the bet-

ter, and with more ease, it is required of him that he be one that fears
God, prays diligently, gives himself much to the reading of the Scrip-
ture, and, in all things, and at all times, is watchfnl, and does show
forth a good example unto all men of holiness of life. ——
» And seeing that there must be discipline in the Church, Bm
among the ancient Fathers, excommunication was in use, and there were
ecclesiastical judgments among the people of God, wherein this discipline
was exercised by godly men; it belongs also to the minister's duty, for
the edifying of the Church, to moderate this discipline, according to
the condition of the time and public estate, and according to necessity.
Wherein this rule is always to be holden, that ‘all things ought to be
done to edification, decently, and in order’ (1 Cor. xiv. 40), without any
oppression or tumult. For the apostle witnesses, that ‘power was
given to him of God, to edify and not to destroy’ (2-Cor. x. 8). And
the Lord himself forbade the cockle to be plucked up in the Lord’s
field, because there would be uv lest the wheat also bowers up
with it (Matt. xiii. 29),

But as for the error of the Donatists, we a here ntisily detest it;
who esteem the doctrine and administration of the sacraments to be
either effectual or not effectual, according to the good or evil life of
the ministers. For we know that the voice of Christ is to be heard,
though it be out of the mouths of evil ministers; forasmuch as the
Lord himself said, * Observe and do whatsoever they bid you observe,
but do ye not after their works’ (Matt. xxiii. 3) We know that the
sacraments are sanctified by the institution, and throngh the word of
Christ; and that they are effectual to the godly, although they be ad-
ministered by ungodly ministers. Of which matter Augustine, that
blessed servant of God, did. reason diversely out of the Scriptures

of the New Cimtióm Beptinni si et epis ebd ET:

Some there are who reckon seven sacraments of the New Church.
Of which number we grant that Repentance, Matrimony, and the Or-
dination. ‘of miter (vo mean nat the poi, bt tho apa or
and extreme unction, they are mere devices of men, which the Church
may very well spare, without any damage or inconvenience at all; and,
therefore, we have them not in our churches, because there are certain
things in them which we can by no means allow of.’ ———
chandise which EI In NAI Re” eo
ments, we utterly abhor it. |

The author and institutor. RT ELRERENE is not any man, but God
alone: for man can by no means ordain sacraments; because they
belong to the worship of God, and it is not for man to appoint and
preseribe a service of God, bnt to embrace and retain that which is
taught unto him by the Lord. Besides, the sacramental signs have
God's promises annexed to them, which necessarily require faith:
now faith stays itself only upon the Word of God; and the Word of
God is resembled to writings or letters, the saeraments to seals, which
the Lord alone sets to his own letters, And as the Lord is the author
of the sacraments, so he continually works in that Church where they
are rightly used ; so that the faithful, when they receive them from the
ministers, do know that the Lord works in his own ordinance, and
therefore they receive them as from the haud of God ; and the minis-
ter’s faults (if there be any notorions in them) ean not hurt them, see-
ing they do acknowledge the goodness of the sacraments to depend
upon the ordinance of the Lord. For which canse they put a differ-
enee, in the administration of the sacraments, between the Lord him-
self and his minister; eonfessing that the substanee of the sacraments
is given them by the Lord, and the outward signs by the ministers of
the Lord.

Bnt the prineipal thing, which in all saeraments is offered by the
Lord, and chiefly regarded by the godly of all ages (which some have
called the substance and matter of the sacraments), is Christ our Sa-

! [Confirmation, with preparatory catechetical instruction, has afterwards been introduced
in many Reformed churches in Europe, to supplement infant baptism.] DA

sign, and the thing signified ; so even at this day they are composed, as
it were, of the same parts. For the Word of God makes them saera-
ments, which before were none: for they are consecrated by the Word,
and declared to be sanetified.by him who first ordained them. To
sanctify or consecrate a thing is to dedicate it nnto God, and unto holy
uses; that is, to take it from the common and ordinary nse, and to ap-
point it to some holy use. For the signs in the sacraments are drawn
from common use, things external and visible, As in Baptism, the
outward sign is the element of water, and that visible washing which
is done by the minister; but the thing signified is regeneration and
the cleansing from sins. Likewise, in the Lord's Supper, the outward
sign is bread and wine, taken from things commonly used for meat
and drink; but the thing signified is the body of Christ which was
given, and his blood which was shed. for us, or the communion. of
the body and blood of the Lord. Wherefore, the water, bread, and
wine, considered in their own nature, and ont of this holy use aud
institution of the Lord, are only that which they are called, and which
we find them to be. But let the Word of God be added to them,
together with invocation upon his holy name, and the renewing of
their first institution and sanctifieation, and then these signs are con-
secrated, and declared to be sanetitied by Christ. For Christ's first in-
stitution and consecration of the saeraments stands yet in force in the
Church of God, in such sort that they who celebrate the sacraments
no otherwise than the Lord himself from the beginning has appointed,
have still, even to this day, the use and benefit of that first and most
excellent consecration. And for this cause, in the administration of
the sacraments, the very words of Christ are repeated.

And as we learn out of the Word of God that these signs were ap-
pointed unto another end and use than the common one, therefore we
teach that they now, in this their holy use, do take upon them. the
names of things signified, and are not still called bare water, bread,
or wine; but that the water is called *regeneration, and washing of
the new birth? (Tit. iii. 5), and the bread and wine ‘the body of the
Lord’ (1 Cor. x. 16), or the pledges and ‘sacraments of his body and
blood. Not that the signs are turned into the things signified, or cease
to be that which in their own nature they are (for then they could not
be sacraments, which shonld consist only of the thing signified, and

Vor. IIL.—L rr

are offered of God, although the wicked and unbelievers hear and un-
derstand the words, yet enjoy not the things signified, because they
receive them not by a en so the sacraments, consisting of
the Word, the signs, and the things signified, continue trne and perfect
sacraments, not only because they ach things, but also because
God offers the things signified, howsoever the unbelievers receive not
the things which are offered. This comes to pass, not by any fault in
. God, the author and offerer of them, but by the fault of men, who do
receive them without faith, and unlawfully: *whose unbelief can not
inake the truth of God of none effect’ (Rom. 11,85. ὁ

Now, forasmuch as in the beginning, where we showed minii
sacraments were, we did also, by the way, set down to what end they
were ordained, it wil not be necessary to trouble ourselves with re-
peating any thing which has been already handled. Next, therefore,
in order, it remains to —— of the sacraments’ ern
tian Church.

CHAPTER XX.--OF HOLY. BAPTISM,

Baptism was instituted and consecrated by God; and the first: thiat
baptized was John, who dipped Christ in the water in Jordan. From
him if came to the apostles, who also did baptize with water. The
Lord, in plain words, commanded them to preach the Gospel and to
‘baptize in the name of the Father, the Son, and the Holy Spirit’
(Matt. xxviii. 19). And Peter also, when divers demanded of him
what they ought to do, said to them, in the Acts,‘ Let every one of you
be baptized in the name of Jesus Christ for the remission of sins, and
ye shall receive the gift of the Holy Spirit’ (Acts ii. 38), Hence bap-
tism is called by some a sign of initiation for God’s people, "mes
the elect of God are consecrated unto God.

There is but one baptism in the Church of God; for it is sufficient
to be once baptized or consecrated unto God. For baptism. once re-
ceived does continue all a man's life, and is a perpetual sealing of our
adoption unto us, For to be baptized in the name of Christ is to be
enrolled, entered, and received into the covenant and family, and so
into the inheritance, of the sons of God; yea, and in this life to be
called after the name of God; that is to say, to be called a son of
God; to be purged also from the filthiness of sins, and to be endued
with the manifold grace of God, in order to lead a new and innocent

THE SECOND HELVETIC CONFESSION. 891

We condemn the Anabaptists, who deny that young infants, born of
faithful parents, are to be baptized. For, according to the doctrine of
the Gospel, ‘theirs is the kingdom of God’ (Luke xviii. 16), and they
are written in the covenant of God (Acts iii, 25). Why, then, should
not the sign of the eovenant of God be given to them? Why should
they not be consecrated by holy baptism, who are God's peculiar peo-
ple and are in the Church of God? We eondemn also the Anabap-
tists in the rest of those peculiar opinions which they hold against the
Word of God. We therefore are not pps pei neither do we agree
with them in any point that is theirs.'

CHAPTER XXI,—OF THE HOLY SUPPER OF THE LORD.

The Supper of the Lord (which is called the Lord’s Table, and the
Eucharist, that is, a Thanksgiving) is, therefore, commonly called a sup-
per, because it was instituted by Christ at his last supper, and does as
yet represent the same, and because in it the faithful are spiritually fed
and nourished. For the author of the Supper of the Lord is not an
angel or man, but the very Son of God, our Lord Jesus Christ, who did
first of all eonseerate it to his Church. And the same blessing and
consecration does still remain among all those who celebrate no other
but that very Supper, whieh the Lord did institute, and at that do re-
cite the words of the Supper of the Lord, aud in all things look unto
the one Christ by a true faith; at whose hands, at it were, they do re-
ceive that whieh they do receive by the ministry of the ministers of
the Church.

The Lord, by this sacred rite, would have that great benefit to be
kept in fresh remembrance which he procured for mankind; to wit,
that by giving up his body to death and shedding his blood he has
forgiven us all our sins, and redeemed us from eternal death and the
power of the devil, and now feeds us with his flesh, and gives us his
blood to drink: which things, being apprehended spiritually by a true
faith, do nourish us up to life everlasting. And this so great a benefit

1 [It should be remembered that the Anabaptists who are so often condemned in the Lu-
theran and Reformed Confessions of the sixteenth century were fanatical and revolutionary
in their opinions, and must not be confounded with the English and American Baptists, w
arose in the seventeenth century and have grown to be one of the largest ναὶ most respecta-
ble Protestant denominations, —Ed. ]

EEE > thi re spirituall: |
unto rer spiriti |
Holy Spiriti hoi dati apply and lento upon v those "ings (o wi,
us by the flesh and blood yim egomet ns; 80 that Christ
does now live in ns, as we live in him; aud does-cause us to apprehend
him by true faith to this end, that he may become unto us such a spir-
itual meat and drink, that is to say, our life. For even as corporeal
meat and drink do not only refresh and strengthen our bodies, but
also do keep them in life; even so the flesh of Christ delivered for us,
and his blood shed for us, do not only refresh and strengthen our souls,
but also do preserve them alive, not so far as they be eorporeally eaten
and drunken, but so far as they are communicated unto us spiritually
by the Spirit of God, the Lord saying, ‘The bread that I will give is
my flesh, which I will give for the life of the world" (John vi, 51):
also it is the spirit that gives life; ‘the flesh’ (to wit, corporeally eaten)
' profiteth nothing; the words which I speak unto yon, they are spirit
and they are life’ (John vi. 63), And as we must by eating receive
the meat into our bodies, to the end that it may work in us, and show
its efficacy in us (because, while it is without us, it profiteth us not at
all); even so it is necessary that we receive Christ by faith, that he
may be made ours, and that he live in us, and we in him. For he says,
‘I am the bread of life; he that cometh to me shall not hunger, and
he that believeth in me shall not thirst any more’ (John vi. 35); and
also, * He that eateth me, shall live through me; and he abideth in. me,
and | in him’ (John vi. 50).

From all this it appears manifestly, that by spiritual meat we mean
not any imaginary thing, but the very body of our Lord Jesus, given to
us; which yet is received by the faithful not corporeally, but spiritual-
ly by faith: in which point we do wholly follow the doctrine of our
Lord and Saviour Christ, in the 6th chapter of John. And this eating
of the flesh and drinking of the blood of the Lord is so necessary to
salvation that without it no man can be saved. But this spiritual eat-
ing and drinking takes place also without the Supper of the Lord, even
so often as, and wheresoever, a man does believe in Christ. To which
purpose that sentence of St. Augustine does happily belong,‘ Why dost
thou prepare thy teeth and belly? Believe, and thou hast eaten. — .

HELVET :
! LI

Christ is in the heavens, at the right hand of his Father; and there-
fore our hearts are to be lifted up on high, aud not to be fixed on the
bread, neither is the Lord to be worshiped in the bread. Yet the Lord
is uot absent from his Church when she celebrates the Supper. The
sun, being absent from us in the heavens, is yet, notwithstanding, pres-
ent among us effectually: how much more Christ, the Sun of Right-
eousness, thongh in body he be absent from us in the heavens, yet is
present among us, not eorporeally, but spiritually, by his lively opera-
tion, and so as he himself promised, in his Last Supper, to be present
among us (John xiv. xv. and xvi.) Whereupon it follows that we
have not the Supper without Christ, and yet that we may have mean-
while an unbloody and mystical supper, even as all antiquity called it.

Moreover, we are admonished, in the celebration of the Supper of
the Lord, to be mindful of the body whereof we are members; and
that, therefore, we shonld be at concord with our brethren, that we live
holily, and not pollute ourselves with wickedness and strange religions ;
but, persevering in the true faith to the end of our life, give diligence
to excel in holiness of life. It is therefore very requisite that, purpos-
ing to come to the Supper of the Lord, we do examine ourselves, accord-
ing to the commandment of the apostle: first, with what faith we are
indued, whether we believe that Christ is come to save sinners and to
call them to repentance, and whether each man believes that he is in the
number of them that are delivered by Christ and saved ; and whether he
has purposed to change this wieked life, to live holily, and to persevere
through: God's assistance, in the trne religion, and in eoncord with his
brethren, and to give worthy thanks to God for his delivery.

We think that rite, manner, or form of the Supper to be the most
simple and excellent which comes nearest to the first institution of the
Lord and to the apostles’ doctrine: which does consist in declaring
the Word of God, in godly prayers, iu the action itself that the Lord
used, and the repeating of it; in the eating of the Lord's body and
drinking of his blood; in the wholesome remembrance of the Lord's
death, and faithful giving of thanks; and in a holy fellowship in the
union of the body of the Church.

We therefore disallow those who have taken from the faithful. one
part of the sacrament, to wit, the Lord's cup. For these do very griev-
ously offend against the institution of the Lord, who says, ‘Drink ye

TH 4 INI " V . [C IONFESSION. y

seem the Church. And let all things be ordered as is most meet for
comeliness, necessity, and godly decency,that nothing be wanting which
is requisite for rites and orders, and the necessary uses of the Church.
And as we believe that God does not dwell in temples made with
hands, so we know that by reason of the Word of God, and holy exer-
cises therein celebrated, places dedicated to God and his worship are
not profane, but holy; and that therefore such as are conversant in
them ought to behave themselves reverently and modestly, as they who
are in a sacred place, in the presence of God "- ee sor n
excess of apparel, therefore, is to be abandoned. in.
places where Christians meet for EEE with all pride ind
whatsoever else does not beseem Christian humility, discipline, and
modesty. For the true ornament of churches does not consist in ivory,
gold, and precious stones ; but in the sobriety, godliness, and virtues of
those who are in the church. ‘ Let all things be done decently and in
order’ in the church (1 Cor. xiv. 26). To conclude, * Let things be
done unto edifying’ (ver. 40). Therefore, let all strange tongues keep
silence in the holy assemblies, and let all things be uttered in the vul-
gar tongue, which is understood of all men in the company.

CHAPTER XXIIL——OF THE PRAYERS OF THE CHUROH, OF SINGING, AND oF
CANONICAL HOURS.

True it is that a man may lawfully pray privately in any rate He
that he does understand; but publie prayers ought, in the holy assem-
blies, to be made in the vulgar tongue, or such a language as is known
toall. Let all the prayers of the faithful be poured forth to God alone,
through the mediation of Christ only, out of a true faith and pure love.
As for invocation of saints, or using them as intercessors to entreat for
ns, the priesthood of our Lord Christ and true religion will not permit
us. Prayer must be made for the magistracy, for kings, and all that
are placed in authority, for ministers of the Church, and for all necessi-
ties of churches; and especially in any calamity of the Church prayer
must be made, both privately and. publicly, withont ceasing.

Moreover, we must pray willingly, and not by constraint, nor for any
reward; neither must we superstitiously tie prayer to any place, as
though it were not lawful to pray but in the church. "There is no ne-
cessity that publie prayers should be in form and time the same or

CHAPTER XXIV.—OF HOLYDAYS, FASTS, AND CHOICE OF MEATS. ——
Although religion be not tied unto time, yet can it not be pleated
and exercised without a due dividing and allotting-out of time. Every
Church, therefore, does choose unto itself a certain time for publie
prayers, and for the preaching of the Gospel, and for the celebration
of the sacraments; and it is not lawful for any one to overthrow this
appointment of the Church at his own pleasure. For except some due
time and leisure were allotted to the outward exercise of religion, with-
out donbt men would be quite drawn from it by their own affairs.

In regard hereof, we see that in the ancient churches there were not
only certain set hours in the week appointed for meetings, but that
also the Lord's Day itself, ever since the apostles’ time, was conse-
crated to religious exercises and to a holy rest; which also is now very
well observed by our churches, for the worship of God and the increase
of charity. Yet herein we give no place unto the Jewish observation
of the day, or to any superstitions. For we do not account one day to
be holier than another, nor think that mere rest is of itself acceptable
to God. Besides, we do celebrate and keep the Lord's Day, and not
the Jewish Sabbath, and that with a free observation.

Moreover, if the churches do religiously celebrate the memory of the
Lord's Nativity, Circumcision, Passion, Resurrection, and of his Ascen-
sion into heaven, and the sending of the Holy Spirit upon his disciples,
according to Christian liberty, we do very well approve of it. Bnt as
for festival days, ordained for men or saints departed, we can not al-
low of them. ' For, indeed, festival days must be referred to the first
table of the law, and belong peculiarly unto God. To conclude, those
festival days which are appointed for saints, and abrogated by us, have
in them many gross things, unprofitable and not to be tolerated, In
the mean time, we confess that the remembrance of saints, in due time
and place, may be to good use and profit commended unto the people
in sermons, and the holy examples of holy men set before their sun
be imitated by all.

Now, the more sharply the Church of Christ does condemn sur-
feiting, drunkenness, and all kinds of lusts and intemperance, so mueh
the more earnestly does it commend unto us Christian fasting. For
fasting is nothing else than the abstinence and temperance of the godly,

cause no ancient record is found concerning thi: - thi
apostles left this to every man's own. iudimeni;tint ee
work that which is good, without fear or constraint. — hida just amo a
Now, as concerning the choice of meats, we suppose that A

all things should be denied to the flesh whereby the flesh is inn nido
lusty, wherein it does most immoderately delight, and whereby it is
most of all pampered, whether they be fish, spices, dainties, or excellent
wines. Otherwise we know that all the creatures of God were made
for the use and service of men. All things which God made are good
(Gen. i. 81), and are to be used in the fear of God, and with due mod-
eration, without putting any difference between them. For the apostle
says, * To the pure all things are pure" (Tit. i. 15), and: àlso;* Whateo-
ever is sold in the shambles, that eat, asking no question for conscience
sake' (1 Cor. x. 25). The same apostle calls the doctrzspebalnes iib
teach to abstain from meats ‘the doctrine of demons ; for that ‘God
created meats to be received with thanksgiving of them which believe
and know the truth. For every creature of God is good, and nothing
to be refused, if it be received with thanksgiving’ (1 Tim. iv. 1, 3, 4).
The same apostle, in the Epistle to the Colossians, reproves those who,
by an overmuch abstinence, will get unto themselves an opinion of
holiness (Col. ii. 90-93). Therefore we do altogether mislike the
Tatians and the Encratites, and all the disciples of Eustathius. = Se-
baste), against whom the ‘Gengrian Synod was assembled. —

CHAPTER XXV,—OF CATECHISING, OF COMFORTING AND. VISITING THE SICK.

The Lord enjoined his ancient people to take great care and diligence
in instructing the youth well, even from their infancy ; and, moreover,
commanded expressly in his Law that they should teach them, and
declare the mystery of the sacrament unto them. Now, forasmuch as
is evident by the writings of the evangelists and apostles, that God
has no less care of the youth of his new people (seeing he says, * Suffer
little children to come unto me; for of such is the kingdom of heaven?
(Matt. xix. 14), therefore the pastors do very wisely who do diligently
and betimes catechise their yonth, laying the first grounds of faith, and
faithfully teaching the rndiments of our religion, by expounding the
Ten Commandments, the Apostles’ Creed, the Lord's Prayer, and the
doctrine of the sacraments, with other like principles and chief heads

909 THE SECOND HELVETIC CONFESSION.

of our religion. And here let the Church perform her faithfulness
and diligence in bringing the children.to be catechised, as being de-
sirous and glad to have her children well instructed.

Seeing that men do never lie open to more grievous temptations
than when they are exercised with infirmities, or else are sick and
brought low by diseases, it behooves the pastors of the churches to
be never more vigilant and careful for the safety of the flock than in
such diseases and infirmities. Therefore let them visit the sick be-
times, and let them be quickly sent for by the sick, if the matter shall
so require; let them comfort and confirm them in the true faith;
finally, let them strengthen them against the dangerous suggestions of
Satan. In like manner, let them pray with the sick person at home in
his house ; and, if need be, let them make prayers for the sick in the
publie meeting; and let them be careful that they have a happy pas-
sage out of this life. ΑΒ. for Popish visiting with the extreme unc-
tion, we have said before that we do not like it, because it has many
absurd things in it, and such as are not approved by the canonical
Seriptures.

CHAPTER XXVI.—OF THE BURIAL OF THE FAITHFUL, AND OF THE CARE
WHICH IS TO BE HAD FOR SUCH AS ARE DEAD, OF PURGATORY, AND
THE APPEARING OF SPIRITS.

The Scripture directs that the bodies of the faithful, as being tem-
ples of the Holy Spirit, which we truly believe shall rise again at the
last day, should be honorably, without any superstition, committed to
the earth ; and, besides, that we should make honorable mention of
those who died in the Lord, and perform all duties of love to those
they leave behind, as their widows and fatherless children. Other
care for the dead we do not enjoin. Therefore, we do greatly mislike
the Cynies, who neglected the bodies of the dead, or did carelessly
and disdainfully cast them into the earth, never speaking so much
as & good word of the deceased, nor any whit regarding those whom
they left behind them.

Again, we disapprove of those who are too ınuch and preposterously
officious to the dead; who, like the heathen, do greatly lament and be-
wail their dead (althongh we do not censure that moderate mourning
which the apostle does allow [1 Thess. iv. 13], since it is unnatural not

THE SECOND HELVETIC CONFESSION. 908

to be touched with sorrow); and who do sacrifice for the dead, and
mumble certain prayers, not without their penny for their pains; think-
ing by these prayers to deliver their friends from torments, wherein,
being wrapped by death, they suppose they may be rid of them again
by such lamentable songs.

For we believe that the faithful, after bodily death, do go directly
unto Christ, and, therefore, do not stand in need of helps or prayers
for the dead, or any other such duty of them that are alive. In like
manner, we believe that the unbelievers are cast headlong into hell,
from whence there is no return opened to the wicked by any oflices of
those who live.

But as touching that which some teach concerning the fire of purga-
tory, it is directly contrary to the Christian faith (‘I believe in the for-
giveness of sins, and the life everlasting’), and to the absolute purgation
of sins made by Christ, and to these sayings of Christ our Lord: * Ver-
ily, verily, I say unto you, He that heareth my word, and believeth on
him that sent me, hath everlasting life, and shall not come into con-
demnation ; but is passed from death unto life’ (John v. 24). Again,
* He that is washed, needeth not save to wash his feet, but is clean
every whit: and ye are clean’ (John xiii. 10).

Now, that which is recorded of the spirits or souls of the dead some-
times appearing to them that are alive, and craving certain duties of
them whereby they may be set free: we count those apparitions
among the delusions, crafts, and deceits of the Devil, who, as he can
transform himself into an angel of light, so hie labors tooth and nail
either to overthrow the true faith, or else to call it into doubt. The
Lord, in the Old Testament, forbade us to inquire the truth of the dead,
and to have any thing to do with spirits (Deut. xviii. 10, 11). And to
the glutton, being bound in torments, as the truth of the Gospel does
declare, is denied any return to his brethren on earth; the oracle of
God pronouncing and saying, ‘They have Moses and the Prophets,
neither will they be persuaded, if one arose from the dead’ (Luke xvi.
29, 31).

CHAPTER XXVIL—OF RITES, CEREMONIES, AND THINGS INDIFFERENT.

Unto the ancient people were given in old time certain ceremonies,
as a kind of schooling to those who were kept under the law, as under
Vor. III.—M x x

.
." 1. " TT , " m h ^T
THE SECOND HELVETIC CONFESSION. - $05

* which is neither good nor evil; so that, whether you do it or do it not,
you are never the more just or unjust thereby. Therefore, when
things indifferent are wrested to the confession of faith, they cease to
be free; as Paul does show that it is lawful for a man to eat flesh if
no man do admonish him that it was offered to idols (1.Cor. x. 27, 28);
for then it — Nr ne Aaa Mo ios:
Mo by eating of it (1 Cor. viii. 10).

CHAPTER XXVIII. — OF THE GOODS OF THE CHURCH, AND THE RIGHT USE
OF THEM.

The Church of Christ has riches through the bountifulness of princes,
and the liberality of the faithful, who have given their goods to the
Church. For the Church has need of such goods; and has had goods
from ancient time for the maintenance of things necessary for the
Church. Now, the trne use of the ecclesiastical goods was, and now is,
to maintain learning in schools and in holy assemblies, with all the
service, rites, and buildings of the Church; finally, to maintain teach-
ers, scholars, and ministers, with other necessary things, and chiefly for
the succor and relief of the poor. But for the lawful dispensing of
these ecclesiastical goods let men be chosen that fear God: wise men,
and such as are of good report in the government of their families.

But if the goods of the Church, by injury of the time, and the bold-
ness, ignorance, or covetousness of some, be turned to any abuse, let
them be restored again, by godly and wise men, unto their holy use;
for they must not connive at so impious an abuse, Therefore, we teach
that schools and colleges, whereinto corruption is crept in doctrine, in
the service of God, and in manners, must be reformed; and that there
provision should be made, piously, faithfully, and wisely, for the relief
of the poor.

CHAPTER XXIX.—OF SINGLE LIFE, WEDLOCK, AND HOUSEHOLD GOVERNMENT.

Such as have the gift of chastity given unto them from above, so
that they can with the heart or whole mind be pure and continent, and
not be grievously burned with lust,let them serve the Lord in that
calling, as long as they shall feel themselves endued with that heaven-
ly gift; and let them not lift up themselves above others, but let them

THE SECOND HELVETIC CONFESSION. 907

before God, holy and good works indeed, and do please God no less
than prayers, fastings, and alms-deeds. For so the apostle has taught
in his epistles, especially in those to Timothy and Titus. And with
the same apostle we aecount the doctrine of such as forbid marriage,
or do openly dispraise or secretly diseredit it as not holy or clean,
among the * doctrines of demons’ (1 Tim. iv. 1).

And we do detest unclean single life, licentious lusts, and fornica-
tions, both open and seeret, and the contineney of dissembling hypo-
crites, when they are, of all men, most incontinent. All these God
will judge. We do not disallow riches, nor contemn rich men, if
they be godly and use their riches well; but we reprove the sect of
the A postolicals, etc.

CHAPTER XXX.—OF THE MAGISTRACY.

The magistraey, cf what sort soever it be, is ordained of God him-
self, for the peace and quietness of mankind; and so that he should
have the chief place in the world. If the magistrate be an adversary
to the Church, he may hinder and disturb it very much; bnt if he be
a friend and a member of the Church, he is a most useful and ex-
cellent member thereof; he may profit it very much, and finally may
help and further it very excellently.

The chief duty of the civil magistrate is to proeure and maintain
peace and publie tranquillity: which, doubtless, he shall never do
more happily than when he shall be truly seasoned with the fear of
God and true religion—namely, when he shall, after the example of
the most holy kings and princes of the people of the Lord, advance
the preaching of the truth, and the pure and sincere faith, and shall
root out lies and all superstition, with all impiety and idolatry, and
shall defend the Church of God. For indeed we teach that the care
of religion does chiefly appertain to the holy magistrate.

Let him, therefore, hold the Word of God in his hands, and look
that nothing be taught contrary thereunto. In like manner, let him
govern the people, committed to him of God, with good laws, made ac-
cording to the Word of God in his hands, and look that nothing be
taught eontrary thereunto. Let him hold them in discipline and in
duty and in obedience. Let him exercise judgment by judging up-
rightly: let him not respect any man’s person, or receive bribes. Let

THE SECOND HELVETIC CONFESSION. 909

as do either openly or closely refuse to perform those duties which
they owe.

The Conclusion.—We beseech God, our most merciful Father in
heaven, that he will bless the rulers of the people, and us, and his
whole people, through Jesus Christ, our only Lord and Saviour; to
whom be praise and glory and thanksgiving, both now and forever.
Amen.

910. CREEDS OF CHRISTENDOM.

THE AMERICAN CONGREGATIONAL CREED OF 1883.

(The following Statement of Doctrine and Confession of Faith was agreed upon in the year 1683 by
leading divines of the Congregational churches in the United States, as a modern substitute for older
Congregational Confessions, printed in this volume, pp. 707-787. The text, together with the historical
introduction, was kindly furnished to me by the Rev. Dr. Hxxav Martyn DaxrTzz, of Boston, who is
one of the framers and signers of this important document, and well known as an authority in all that
pertains to the history and literature of Congregationalism.—En.]

To the fourth session of the National Council of the Congregational Churches of the United
States, convened at St. Louis, Mo., 11-15 November, 1880, were presented memorials from
the Congregational Association of Ohio, the General Congregational Conference of Minne-
sota, and the Central South Conference of Tennessee, asking that body to take measures for the
restatement of the doctrines held by the Congregational Churches which in it are associated
and represented. An able argument, to the same effect, was presented to the Council by the
Rev. Prof. H. Mead, D.D., of Oberlin, O., in an elaborate paper. The Council, after dis-
cussion [ Minutes, p. 24], passed the following resolutions, viz. :

Resolved, That the paper on Creeds be printed, and receive the thoughtful consideration of the
churches.

Resolved, 'That a committee of seven be appointed, who shall, as soon as practicable after the ad-
journment of the Council, select from among the members of our churches, in different parts of our
land, twenty-five men of piety and ability, well versed in the traths of the Bible, and representing
different shades of thought among us, who may be willing to confer and act together as a Commis-
sion to prepare in the form of a Creed or Catechism, or both, a simple, clear, and comprehensive ex-
position of the truths of the Glorious Gospel of the Blessed God, for the instruction and edification
of our churches.

Resolved, That this committee of seven take pains to secure the willing co-operation of the men
selected; that the Commission be left, without specific instructions from this body, to adopt their
own methods of proceeding, and to take time as they may find necessary to perfect their work ; and
that the result of their labors, when complete, be reported—not to this Council, but to the churches
and to the world through the public press—to carry such weight of authority as the character of
the Commission and the intrinsic merit of their exposition of truth may command.

The committee of seven were accordingly appointed as follows, viz. :

Rev. A.L. Chapin, D.D., Wis. ; Rev. C. D. Barrows, Mass. ;
Rev. S. R. Dennen, D.D., Conn. ; Rev. N. A. Hyde, D.D., Ind. ;
Rev. F. P. Woodbury, Ill. ; Deacon D. C. Bell, Minn. ;

Hon. J. E. Sargent, LL.D., N. II.

The Commission, as finally constituted through the labors of this committee, comprised
the following members (with power to fill vacancies), viz. :

Rev. Julius H. Seelye, D.D., Mass. ; Rev. William S. Karr, D.D., Conn. ;
Rev. Charles M. Mead, D.D., Mass. ; Rev. George T. Ladd, D.D., Me. ;
Rev. Henry M. Dexter, D.D., Mass. ; Rev. Samuel P. Leeds, D.D., N. H. ;
Rev. Edmund K. Alden, D.D., Mass. ; Rev. Dawid B. Coe, D.D., N. Y. ;

Rev. Alexander McKenzie, D.D., Mass. ; Rev. William M. Taylor, D.D., N. Y. ;
Rev. Samuel Harris, D.D., Conn. ; Rev. Lyman Abbott, D.D., N. Y.;
Rev. George P. Fisher, D.D., Conn. ; Rev. Augustus F. Beard, D.D., N. Y. ;
Rev. George L. Walker, D.D., Conn. ; Rev. William W. Patton, D.D., D. C. ;

THE AMERICAN CONGREGATIONAL CREED OF 1883. 911
Rev. James H. Fairchild, D.D., O. ; Rev. Edward P, Goodwin, D,D., Ill. ;

Rev. Israel W. Andrews, D.D., O. ; Rev. Alden B. Robbins, D.D., Ia. ;

Rev. Zachary Eddy, D.D., Mich. ; Rev. Constans L. Goodell, D.D., Mo. ;

Rev, James T. Hyde, D.D., Ill. ; Rev. Richard Cordley, D.D., Kan. ;
Rev, George Mooar, D.D., Cal,

This Commission assembled, 27-28 September, 1881, at Syracuse, N, Y. ; nineteen of the
twenty-five being present. Prof. Samuel Harris, D.D., sent in his resignation, and Rev. Jo-
seph G. Johnson, D.D., of Rutland, Vermont, was chosen in his stend. After extended and
prayerful deliberation on the general subjeet committed to them, the Commission appointed
a committee of nine to prepare a creed-formula for consideration by the body, This was done,
and submitted in print to each member of the Commission some weeks previous to its second
session, This was held in New York City 1-2 November, 1882, at which time the form pre-
sented received most careful revision. It was then put into type again, and again sent out
for critical examination, At the third and last session of the Commission, in New York City,
19-20 December, 1883, at which more than twenty were present, either in person or by writ-
ten vote and suggestion, a final revision was unanimously adopted and ordered to be printed
and forwnrded to each member to receive—should he be prepared to sign it—his signature.
It was thus signed by two-and-twenty members; Rev. E. P. Goodwin, D.D., who had at-
tended but the first session, and Drs. Alden and Karr, who were absent from the last, with-
holding their names,

As thus published *' to the churches and to the world through the public press," the result
of their labors is as fullows, viz. :

STATEMENT OF DoocrRINE.

I. We believe in one God, the Father Almighty, Maker of heaven
and earth, and of all things visible and invisible ;

And in Jesus Christ, His only Son, our Lord, who is of one substance
with the Father; by whom all things were made;

And in the Holy Spirit, the Lord and Giver of life, who is sent from
the Father and Son,* and who together with the Father and Son is wor-
shipped and glorified.

II. We believe that the Providence of God, by which He exeentes
His eternal purposes in the government of the world, is in and over all
events; yet so that the freedom and responsibility of man are not im-
paired, and sin is the act of the creature alone.

III. We believe that man was made in the image of God, that he
might know, love, and obey God, and enjoy Him forever; that our first
parents by disobedience fell under the righteous condemnation of God;
and that all men are so alienated from God that there is no salvation

* [In this abridgment of the Nicene Creed, the framers skillfully avoid the Filioque con-
troversy by substituting sent for proceeds, The Greek Church teaches the single (eternal)
procession of the Spirit ** from the Father," the Latin Church, the double procession ** from
the Father and the Son ;" but both agree in the double (temporal) mission of the Spirit from
the Father and the Son. See Vol. II. pp. 57-61.—Ep.]

919 2 . . CREEDS OF CHRISTENDOM.

from the guilt and power of sin except through God’s redeeming
grace. |

IV. We believe that God would have all men return to Him ; that
to this end He has made Himself known, not only through the works
of nature, the course of His providence, and the consciences of men,
but also through supernatural.revelations made especially to a chosen
people, and above all, when the fulness of time’ was. come, through
Jesus Christ His Son. | |

V. We believe that the Scriptures of the Old and New Testaments
are the record of God's revelation of Himself in the work of redemp-
tion; that they were written by men under the special guidance of the
Holy Spirit; that they are able to make wise unto salvation; and that
they constitute the authoritative standard by which religious teaching
and human conduct are to be regulated and judged.

VI. We believe that the love of God to sinful men has found its
highest expression in the redemptive work of His Son; who became
man, uniting His divine nature with our human nature in one person;
who was tempted like other men, yet without sin; who, by His humili-
ation, His holy obedience, His sufferings, His death on the cross, and
His resurrection, became a perfect Redeemer ; whose sacrifice of Him-
self for the sins of the world declares the righteousness of God, and is
the sole and sufficient ground of forgiveness and of reconciliation with
Him.

VII. We believe that Jesus Christ, after He had risen from the dead,
ascended into heayen, where, as the one Mediator between God and
man, He carries forward His work of saving men; that He sends the
Holy Spirit to conviet them of sin, and to lead them to repentance and
faith; and that thóse who through renewing grace turn to righteons-
ness, and trust in Jesus Christ as their Redeemer, receive for His sake
the forgiveness of their sins, and are made the children of God.

VIII. We believe that those who are thus regenerated and justified
grow in sanctified character through fellowship with Christ, the ind well-
ing of the Holy Spirit, and obedience. to the truth; that a holy life is
the fruit and evidence of saving faith; and that the believer's hope of
continuance in such a life is in the preserving grace of God.

IX. We believe that Jesus Christ came to establish among men the
kingdom of God, the reign of truth and love, righteousness and peace;

913

sus Christ, the Head of this kingdom, Christians are directly
responsible in faith and conduct; and that to Him all have immediate
access without mediatorial or priestly intervention.

X. We believe that the Church of Christ, invisible and spiritual,
comprises all true believers, whose duty it is to associate themselves in
churches, for the maintenance of worship, for the promotion of spirit-
ual growth and fellowship, and for the conversion of men; that these
churches, under the guidance of the Holy Scriptures and in fellowship
with one another, may determine—each for itself—their organization,
statements of belief, and forms of worship; may appoint and set apart
their own ministers; and should co-operate in the work which Christ
has committed to them for the furtherance of the gospel throughout
the world.

XI. We believe in the observance of the Lord's day as a day of holy
rest and worship; in the ministry of the Word; and in the two sacra-
ments, which Christ has appointed for His church: Baptism, to be ad-
ministered to believers and their children, as the sign of cleansing from
sin, of union to Christ, and of the impartation of the Holy Spirit; and
the Lord's Supper as a symbol of His atoning death, a seal of its effica-
cy, and a means whereby He confirms and strengthens the spiritual
union and communion of believers with Himself.

XIL We believe in the ultimate prevalence of the kingdom of
Christ over all the earth; in the glorious appearing of the great God
and our Saviour Jesus Christ; in the resurrection of the dead ; and in
a final judgment, the issues of which are everlasting punishment and
everlasting life.

The Commission also submit for the use of the churches in the ad-

mission of members, the following

CONFESSION OF FAITH:
What shall I render unto the Lord for all His benefits toward me?
I will take the cup of salvation, and call upon the name of the Lord.
I will pay my vows unto the Lord now in the presence of all His peo-
ple. [Psa.exvi. 12-14. ]
Whosoever therefore shall confess Me before men, him will I costó
also before My Father, which is in heaven. But whosoever shall deny

914 CREEDS OF CHRISTENDOM.

Me before men, him will I also deny before My Father, which is in
heaven. [Matt. x. 32, 33.] |

For with the heart man believeth unto righteousness; and with the
mouth confession is made unto salvation. [Rom. x. 10.]

Dearly beloved, called of God to be His children through Jesus
Christ our Lord, you are here that, in the presence of God aud His
people, you may enter into the fellowship and communion of His
Church. You do truly repent of your sins; you heartily receive Jesus
Christ as ycur crucified Saviour and risen Lord; you consecrate your-
selves unto God and your life to His service; you accept His Word as
your law, and His Spirit as your Comforter and Guide; and, trusting
in His Grace to confirm and strengthen you in all goodness, you prom-
ise to do God's holy will, and to walk with this Church in the truth and
peace of our Lord Jesus Christ. — —

Accepting, according to the measure of your understanding of it, the
system of Christian truth held by the churches of our faith and order,
and by this Church into whose fellowship you now enter; you join with
ancient saints, with the Church throughout the world, and with us, your
fellow-believers, in humbly and heartily confessing your faith iu the
gospel, saying:

I BELIEVE in God the Fatuer Almighty, Maker of heaven and earth.
And in Jesus Curist, His only Son, our Lord; who was conceived by
the Hory Guost, born of the Virgin Mary; suffered under Pontius Pi-
late, was crucified, dead and buried; the third day He rose from the
dead ;* He ascended into heaven; and sitteth at the right hand of God
the Father Almighty ; from thence IIe shall come to judge the quick
and the dead. I believe in the Hoty Gnosr; the holy catholic Church;
the communion of saints; the forgiveness of sins; the resurrection of
the body; and the life everlasting. Amen.

[Then should baptism be administered to those who liave not been
baptized. "Then should those rise who would unite with the Church by
letter. To them the minister should say :]

* [The clause of the descent into ZZades or the realm of departed spirits is omitted, proba-
bly from dislike of the misleading popular mistranslation Zell, and on the ground of its omis-
sion in the early Roman form of the Apostles' Creed. But the article contains the important
truth of the universal bearing of Christ's work of redemption, and marks the transition from
the state of his humiliation to the state of his exaltation. See Vol. II. p. 46, note 2. —E».]

THE AMERICAN CONGREGATIONAL CREED OF 1888. | 915

Confessing the Lord whom we unitedly worship, you do now renew
your self-consecration, and join with us cordially in this, our Christian
faith and covenant.

[The members of the Church present should rise.]

We welcome you into our fellowship. We promise to watch qver
you with Christian love. God grant that, loving and being loved, serv-
ing and being served, blessing and being blessed, we may be prepared,
while we dwell together on earth, for the perfect communion of the
saints in heaven.

* Now the God of peace, that brought again from the dead our Lord
Jesus, that great Shepherd of the sheep, through the blood of the ever-
lasting covenant, make you perfect in every good work to do His will,
working in you that which is well-pleasing in His sight, through Jesus
Christ; to whom be glory forever and ever. Amen.” [Heb. xiii.
20, 21.]

[Jude 24, 25 is proposed as an alternative benediction.]

On this result, reached after full and prolonged deliberation, the
Commission invoke the kindly consideration of their brethren, anc the
blessing of Almighty God.

JuLIUS H. SeeLre, Amherst, Mass.
CuanrLEs M. Meap, Andover, Mass.
Henry M. Dexter, Boston, Mass.
ALEXANDER McKexzie, Cambridge, Mass.
JamMEsS Gipson JoHNsON, Rutland, Vt.
GEoRGE P. Fısuer, New Haven, Conn.
GEoRGE L. WALKER, Hartford, Conn.
Grorce T. Lapp, New Haven, Conn.
SAMUEL P. Leeos, lfíanover, N. H.
Davip D. Cox, New York, N. Y.
WiLLIAM M. TaAvxLon, New York, N. Y.
Lyman ABBorT, Cornwall-on-the-Hudson, N. Y.
Aucustus F. Bearp, Syracuse, N, Y.
WiLLIAX W. Parron, Washington, D. C.
JAMES H. FAIRCHILD, Oberlin, O.
IsRAEL W. ANDREWS, Marietta, O.
ZACHARY Eppy, Detroit, Mich.
JAMES T. Hype, Chicago, Ill.
ALDEN B. Rossins, Muscatine, Ia.
Constans L. GooDELL, St. Louis. Mo,
RicHARD ConpLEr, Emporia, Kan.
Georoct Mooan, Oakland, Cal.

New York, Dec. 19, 1888.

INDEX TO VOL. III.

Absolution, 206, 825.

Adiaphora, 228, 302,

Adoption, 628,

Altar, sacrament of the, 90. See Lord's
Supper.

Annabaptists condemned, 13, 17, 18, 178, 201,
306, 382, 433.

Angels, 246.

Antitrinitarians condemned, 179.

Apostles’ Creed, exposition of, 77, 314, 518,
841.

Articles of Religion of the Church of England, |

486; Arminian Articles, 545; Irish Arti- |
cles, 527; Lambeth Articles, 523; Meth- |

odist Articles, 807; Reformed Episcopal
Articles, 814.
Articles of the Evangelical Alliance, 821,
Ascension, 448,
Assurance of grace and salvation, 637.
Auburn Declaration, 777.
Augsburg Confession, 3.

Baptism, 18, 85, 188, 188, 224, 289, 329, 425,
504, 542, 661, 741, 747, 755, 770, 797, 811,
823.

Baptists, Calvinistie, 738, 742, 749.

Baptists, Free-will, 749,

Belgic Confession, 383.

Bishop of Rome, 539.

Burial of the faithful, 301,

C,
Call, the Gospel, 753.
Calling, effectual, 624, 778.

Canonical books, 385, 490, 526, 601, 759, 815. |

Canons of the Synod of Dort, 550.
Catechism, the Anglican, 517; the Heidel-

berg, 307; Luthers, 74; Westminster
Larger, 674; Westminster Shorter, 676 ;
Union, 831.

Celibacy of priests, 30, 202, 304, 507.
Ceremonies,

ecclesiastical, 16, 160, 295,
302, 812.

Christ, 9, 215, 314, 751; alone the giver of
eternal

salvation, 254, 499, 778, 819 ; burial
of, 446 ; death of, 446, 561, 586; incarnn-
tion of, 402, 443, 488, 751; intercession of,
413, 779; passion of, 446; person of, 147,
182, 187; his return to judgment, 17; res-
urrection of, 807, 814 ; second coming, 756,
183; the High-Priest, our satisfaction, 406,
507, 811, 825; the Mediator, 619, 752; true
and eternal ‘God, 393; two natures of,
404; very God and very man, 254, 444,
531, 766, 807, 814, 821; without sin, 496,
820.

| Chureh, 11, 218, 271, 458, 499, 538, 657,

589, 821; censures of, 667 ;

of and officers in, 421 nature of, 12,
» (24 ; order and ‘discipline of the,

mr 738; the Catholic Christian,

416; the one Head of, 271; true, duty

of joining the, 418; true, marks of the,

419.

Civil gorernment, 747.

721, 746, 755, 810; authority of, 290, 500,
government

| Communion of Saints, 659,

Community of goods, 303, 513, 813, 826.
Conclusions of Berne, the Ten, 208,

Concord, Formula of, 93.

Confession, 18, 40, 825; the Augsburg, 3;
Baptist, 738, 742, 749; Belgic, 383; Con-
gregational, 707 ; Cumberland E.
rian, 771; Helvetic (First), 211 ; Helvetic
(Second), 283 ; French, 356 ; Genevan Free
Church, 781; Italian Free Church, 787;
Reformed Churches, 983; Quakers’, 789 ;

918

Seotch (First), 437; Scotch (Second), 480;
Westminster, 599; Waldensian, 757.

822.
Covenant, God's, with man, 616; the Nation.
480

Creation, 246, 895, 396, 440, 520, 611, 750.
Creed, 77, 492.

Creeds, the Three, 528. See Confession.
Cumberland Presbyterian Confession, 771.

D.
Deacons, 433.
Decalogue. See Ten Commandments.
Declaration of Savoy, 707; Congregational
Union of England and Wales, 780 ; Boston
Congregational Council, 784; Oberlin Na-
- tional Council, 787; Auburn, 777. -
Decree, eternal, 528, 608, 771; concerning
man's redemption, 215.
Descent into Hades, 159, 488.
Divorce, 655.
E.
Elders, 423.
Election, 252, 401, 444, 745, 777, 820.
Evangelical Alliance, Articles of, 827.
Excommunication, 202, 508.

Faith, 218, 262, 532, 744, 753, 817; right-
eousness of, 114; saving, 630, 779.

Fall of man, 247, 898, 530, 564, 586, 615, 748,
750, 777.

Fasts, 201, 298.

Fathers, the ancient, 212, 289.

Free will, 18, 106, 218, 214, 249, 498, 628,
778, 779, 809, 820.

Free-will Baptist Confession, 749.

Friends, Confession of Society of, 789.

€.

Gallican Confession, 856.

God, 7, 213, 240, 888, 489, 606, 749; one in
Essence, three in Person, 889; the Father,
815; knowledge of, 884; the justice and
mercy of, 405; the true, 742.

Good works, 20, 121, 200, 218, 268, 410,
494, 534, 683, 809, 819; cause of, 452;
what God holds as, 454, 495.

Goods, Christian men's, 818, 826.

Grace, extent of, in gospel, 718; in regenera-
tion, 744.

INDEX.

Holy Spirit, true and eternal God, 824, 894,
489, 751, 766, 784, 807, 815; faith in the,
450.

Homilies, 509.

L
Idols, 241.
Immortality of the soul, 246, 459.
Imperfection of man, 456, 530.
Imputation of sin and righteousness, 778.
Infirmity of man, 398.
Intercession of Saints, 200.
Intermediate state, 756.

J.
Judgment, last, 433, 548, 671, 756.
Justification, 10, 266, 407, 409, 494, 582, 626,
748, 754, 768, 773, 780, 798, 809, 818;
works before, 817.

: K.
Knowledge, true founaation of, 789.

Law and the Goepel, 126, 746.

Law, ceremonial, abolished, 412; perfection
of the, 456; the third use of the, 130.

Law of God, 259, 640.

Liberty of conscience, 613, 719, 720, 748, 797..

Light, saving and spiritual, 792.

Lord's Prayer, exposition of, 80, 851, 520,
698, 885.

Lord's Supper, 18, 29, 185, 181, 187, 225,
291, 832, 428, 505, 542, 663, 741, 747,
765, 797, 811, 828; both kinds in the, 29,
507, 811, 824; scope of the, 506.

Magistrates, 16, 203, 229, 305, 432, 474, 512,
586, 652, 720, 741, 797, 812, 826.

Man's condition by nature, 750, 782, 817.

Marriage, 202, 230, 304, 655, 812, 826.

Mass, 34, 200, 507, 543.

Meats, choice of, 298; distinction of, 42.

Ministering to the congregation, 501, 502,
810, 822, 821; to the sick, 300.

Ministers, 206, 219, 221, 422; choice of, 221;
work of, 222.

Ministry of the Church, 10, 278, 538, 755,
795.

INDEX.

Misery of man, 808.

Monastic vows, 49.

Moral inability, 779.
Moravian Easter Litany, 799.

N.
Neighbors, duty towards our, 537.
New Arians, errors of the, 178.
New Hampshire (Baptist) Confession, 742.
New obedience, 11.

O.
Oath, 518.
Oaths, lawful, 649, 813.
Oberlin Declaration, 787.
Orders and sects, 201.
Orders, ecclesiastical, 15.
Ordination of the clergy, 206, 278, 511.
Original sin, 8, 97, 218, 400, 440, 492, 530,
167, 808, 816.

P.
Penitence of man, 262.
Perfection, 794.

919

Sabbath, 646; the Christian, 747, 754.

Sacraments, 228, 285, 828, 424, 467, 502, 541,
660, 810, 822; efficiency of, 508; right
administration of, 471; to whom they ap-
pertain, 474; use of, 15.

Salvation, way of, 743; freeness of, 744, 778,
119, 793.

Sanctification, 410, 534, 629, 745, 751.

Satan, 246.

Savoy Declaration, 708.

Saxon Visitation Articles, 181.

Scandals, 204.

Schismatics, 228.

Schwenkfeldians, 177.

Scotch Confessions, 437, 480.

Scriptures, Holy, 211, 237, 260, 885, 526, 599,
600, 749, 751, 781, 791; authority of, 3806,
464, 742 ; difference between canonical and
apocrypbal, 887; inspiration of, 384; intent
of, 212; interpretation of, 211, 239; sufficien-
cy as only rule of faith, 387, 736; sufficien-
cy of, for salvation, 489, 767, 784, 808, 810.

Perseverance of Saints, 571, 592, 636, 746, | Second Helvetic Confession, 881.

754, 774, 795. í
Philadelphia Confession, 738.
Pilgrimages, 201.
Prayer, 204, 296, 350.
Predestination and election of God, 165, 185,
189, 252, 497, 528, 581, 581, 820.
Promises, 260.
Promises, revelation of, 441.
Providence, 244, 396, 529, 612, 749.
Punishment for sin, 615, 748, 756.
Purgatory, 206, 801, 501, 810.

Quakers, Confession of, 789.

Recreations, 798.
Redemption of man, 811, 402, 561, 586, 756,

118, 792.
Reformed Episcopal Articles, 814.
Reforms of abuses, 207.
Regeneration, 758, 779, 817.
Religion, the Thirty-nine Articles.

ticles of Religion.
Repentance, 14, 631, 744, 758, 818.
Resurrection, 447, 489, 543, 670, 7650,

766.
Retribution, 756.
Revelation, immediate, 790.
Reward of good works, 268.
Vor. ITT.—N N N

See Ar-

Sects, 178.

Service of God, 227, 295, 531.

Signs, 201.

Sin, 247, 615, 777; after baptism, 496; after
justification, 809; after conversion, 820;
cause of, 20, 247 ; hereditary, 778, 792.

Sins, remission of, 205.

Sonship of believers, 814.

Spirits, presence of, 301.

State of the soul after death, 548, 670, 756.

Supererogation, worts of, 809, 819.

Ten Commandments, exposition of, 74, 842,
519, 685, 868.

Testament, Old, 491, 540, 601, 808, 816; New,
540, 601.

Thankfulness, 888.

Traditions of men, 212, 289; of the Church,
508; distinction of, 42.

Trinity, Holy, 240, 606, 781 ; faith in, 487, 528,
807, 814; proof of the, 890,

U.
Union Catechism, 831.

Vv.
Visitation Articles of Saxony, 181.
Vows, lawful, 619.
Vows of purity, 202.

920 INDEX.
Worship of God, 248; of Saints, 26.

W. Worship, religious, 646, 796,
Waldenses, Confession of, ΤΟΊ.
Wearing of appárel, 201. Lol
Westminster. Confessions, 699 ; -Catechistns, eoa ees mM
ὅ74, 66. Zwingli, U., Sixty-seven Articles or Concla-

World to come, 748. ' : a sions of, 197.

THE END..

ISD£X.

Micery «f man, 2906,

Sousse vows, $9.

Murad mabilny, 779.

Sis ion Vance Léiteny, 795.

3.
Meigidowrs, duty vrwards our, £27,
Bew Ariano, errore A thee, 175,
Mow Masmyshire (Beytiot , Conbestion, 742.
Row Anima, 11.

6,
()eth,, £12,
ἐκ, lawful, 644, 512,
(oerlin Declaration, 727,
(ráero sd werte, 29],
6 rders, eosjasíactiesi, 15,
(py dinatim “A the carey 206, 275, £11,
(ruusl ein, 5, 97, 212, 400, 440, 472, LED,
161, pi, 916,

P.
l'euitence of man, 262,
Verlartum, 7114,
Versuwvarnua «A Kaints, 571, 02, 626, 746,
754, 774, TW5.
Vhniwielhin Crtfessljn, 725.
f'ilysinimgq na, 20},
F'tnyes, 404, 2, AM,
l'redentinuti and eleetlon of God, 165, 185,
1m, 2672, 497, 29, 521, 051, 20,
l'rotiene, 200,
Vrinniann, revelation of, 441.
Vrovidenee, 244, 96, 529, 612, 749,
Vuniehinant for win, 615, 745, 756,
V'urgatory, 200, HAN, D), #10,

ῳ,
(Quakara, Confession of, 780,

it.
Near vantbonn, TOÀ,
Jdem ption. of man, 811, 402, 501, 580, 756,
77h, 714,
Naturmad Mplscopal Articles, 814.
afınına of nimm, 207,
κα αὐ, TAN, 770, #17,
MHellylon, the Thirty-nine Articles,
F6 len of Meliylan,
Mopentunca, 14, 001, 744, 7588, MIB,
ἢ, 447, 4Μ|, ^43, 070,
104.
Hatilliution, 126,
"ον. umedinta, 700.
law of qood works, 208

Vor Hl. NNN

Fes Ar-

730,

912

1 &
| Sabbath, (ἐς; the Christian. 745. 254.
᾿ ποίαις, ZU, Tis BER 4*4. 96... WM $41.
CH), £10, #22: eibcemrs of, 205: nghi
administration of. 411: i» whem ther z-
perism, 474; use of, 13
felvation. war of, 242: freemess of. 744. 773,
7,9, 333.
| fanctication, 410, 534, 623, 245, sa

, Beriptures, Holy, 211, 237,260. 285, 26, 299.
900, 749, 721, 761, 791; autborur of, S86.
464, 742 ; difference between canouical and

287 ; inspiration of, ; imsemt
cf, 212 ; interpretation of, 211, 739 ; sufücien-
ey as only rule of faith, 387, 736: suflcien-
ey of, for salvation, 489, 767, 784, £06, 815.

Becond Helvetie Confession, 831.

, Becta, 178.

' Service of God, 227, 295, 534.

Signs, 201.

Bin, 247, 615, 1 71; after baptism, 496; after

; after conversion, 820;

cause of, 20, 217 ; hereditary, 778, 792.
Sins, remission of, 205.
Sonship of believers, 814.
Syirits, presence of, 301.
| tate of the soul after death, 543, 670, 756.
| Supererogation, worts of, 809, 819.
T.

Ten Commandments, exposition of, 74, 842,
519, 685, 868.

Testament, Old, 491, 540, 601, 808, 816; New,
540, 001.

Thankfulness, 888.

Traditions of men, 212, 239 ; of the Church,
608; distinction of, 42.

"Trinity, Holy, 240, 606, 781 ; faith in, 487, 528,
807, 814; proof of the, 390.

U.
Union Catechism, 831.

V.
Visitation Articles of Saxony, 181.
Vowna, lawful, 610,
Vows of purity, 202.

THE END. $e.

STANFORD UNIVERSITY LIBRARIE

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Full text of "The creeds of Christendom : with a history and critical notes"

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